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by Answerbag Staff on April 23rd, 2010

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How old is the Christian religion?

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  • by Dr. Rachel Levine on April 23rd, 2010

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    The Christian religion is approximately 2,000 years old. It began as a radical Jewish sect started by Jesus of Nazareth (born around 4 B.C.). In the year 30 A.D., Jesus was executed in Jerusalem. Jesus' followers continued to circulate stories about his life and discuss his teachings, as did independent followers such as Paul, a contemporary of Jesus. An anonymous Gentile Christian collected some of this information around 70 A.D. into the Gospel of Mark. Other Gospels were composed between 70 and 100 A.D.

    Source:

    A Short History of Christianity

    Oxford History of Christianity

    From Jesus to Christ

    More Information:

    From Jesus to Christ PBS Documentary

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  • by AB is an asylum run by the inmates, ciao! on October 3rd, 2010

    AB is an asylum run by the inmates, ciao!

    It began as a religious entity at the order of Constantine around 300 AD, so it is around 1700 years old.

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  • by Texasescimo on December 12th, 2010

    Texasescimo

    The New Covenant started at Pentecost in 33 C.E., hence I believe that was the start of the Christian covenant or Christianity. ( Acts 2:1-3) Jesus had to enter heaven like the High Priest used to have to enter the Most Holy to appear in the presence of God. (Heb 9:24-26;Hebrews 9:11-23)
    The basis for the new covenant was laid when Jesus died and later presented the value of his shed blood to his Father, in 33 C.E. (Luke 22:20; Hebrews 9:15, 24-26) With the outpouring of the holy spirit at Pentecost 33 C.E. and the birth of a new nation, “the Israel of God,” the new covenant went into operation. (Galatians 6:16; Romans 2:28, 29; 9:6; 11:25, 26)

    http://www.biblegateway.com/passage/?search=lev17:11;lev16:18;Heb%209:15-22;eph1:7&version=NASB;YLT;KJV;HCSB;ESV
    (Leviticus 17:11) For the soul of the flesh is in the blood, and I myself have put it upon the altar for YOU to make atonement for YOUR souls, because it is the blood that makes atonement by the soul [in it].
    (Leviticus 16:18) “And he must come out to the altar, which is before Jehovah, and make atonement for it, and he must take some of the bull’s blood and some of the goat’s blood and put it upon the horns of the altar round about.

    (Hebrews 9:12) he entered, no, not with the blood of goats and of young bulls, but with his own blood, once for all time into the holy place and obtained an everlasting deliverance [for us].

    The following is information in regards to perceived discrepancies as to the timing:
    From the book "Insight on the Scriptures"
    LORD’S EVENING MEAL
    [Time of Its Institution. The Passover was always observed on Nisan (Abib) 14, being on or near the day of full moon, inasmuch as the first day of every month (lunar month) in the Jewish calendar was the day of the new moon, as determined by visual observation. Therefore the 14th day of the month would be about the middle of a lunation. The date of Jesus’ death is shown in the article JESUS CHRIST (Time of his death) to be Nisan 14, 33 C.E. Concerning the day of his death as reckoned on the Gregorian calendar, astronomical calculations show that there was an eclipse of the moon on Friday, April 3, 33 C.E. (Julian calendar), which would be Friday, April 1, on the Gregorian calendar. (Oppolzer’s Canon of Eclipses, translated by O. Gingerich, 1962, p. 344) Eclipses of the moon always occur at the time of full moon. This evidence strongly indicates that Nisan 14, 33 C.E., fell on Thursday-Friday, March 31–April 1, 33 C.E., on the Gregorian calendar.
    It was on the evening before his death that Jesus observed his last Passover meal and afterward instituted the Lord’s Evening Meal. Even before the Memorial meal began, the traitorous Judas was sent out, at which time, according to the record, “it was night.” (Joh 13:30) Since the days of the Jewish calendar ran from evening of one day to evening of the next, the Lord’s Evening Meal was celebrated also on Nisan 14, on Thursday evening, March 31.—See DAY.]


    The following is from "Insight on the Scriptures", under:
    "Herod":
    Date of His Death.
    [A problem arises with regard to the time of Herod’s death. Some chronologers hold that he died in the year 5 or 4 B.C.E. Their chronology is based to a large extent on Josephus’ history. In dating the time that Herod was appointed king by Rome, Josephus uses a “consular dating,” that is, he locates the event as occurring during the rule of certain Roman consuls. According to this, Herod’s appointment as king would be in 40 B.C.E., but the data of another historian, Appianos, would place the event in 39 B.C.E. By the same method Josephus places Herod’s capture of Jerusalem in 37 B.C.E., but he also says that this occurred 27 years after the capture of the city by Pompey (which was in 63 B.C.E.). (Jewish Antiquities, XIV, 487, 488 [xvi, 4]) His reference to that latter event would make the date of Herod’s taking the city of Jerusalem 36 B.C.E. Now, Josephus says that Herod died 37 years from the time that he was appointed king by the Romans, and 34 years after he took Jerusalem. (Jewish Antiquities, XVII, 190, 191 [viii, 1]) This might indicate that the date of his death was 2 or perhaps 1 B.C.E.
    It may be that the Jewish historian Josephus counted the reigns of the kings of Judea by the accession-year method, as had been done with the kings of the line of David. If Herod was appointed king by Rome in 40 B.C.E., his first regnal year could run from Nisan of 39 to Nisan of 38 B.C.E.; similarly, if counted from his capture of Jerusalem in 37 (or 36) B.C.E., his first regnal year could start in Nisan 36 (or 35) B.C.E. So if, as Josephus says, Herod died 37 years after his appointment by Rome and 34 years after his capture of Jerusalem, and if those years are counted in each case according to the regnal year, his death could have been in 1 B.C.E. Presenting an argument to this effect in The Journal of Theological Studies, W. E. Filmer writes that evidence from Jewish tradition indicates that Herod’s death occurred on Shebat 2 (the month of Shebat falls in January-February of our calendar).—Edited by H. Chadwick and H. Sparks, Oxford, 1966, Vol. XVII, p. 284.
    According to Josephus, Herod died not long after an eclipse of the moon and before a Passover. (Jewish Antiquities, XVII, 167 [vi, 4]; 213 [ix, 3]) Since there was an eclipse on March 11, 4 B.C.E. (March 13, Julian), some have concluded that this was the eclipse referred to by Josephus.
    On the other hand, there was a total eclipse of the moon in 1 B.C.E., about three months before Passover, while the one in 4 B.C.E. was only partial. The total eclipse in 1 B.C.E. was on January 8 (January 10, Julian), 18 days before Shebat 2, the traditional day of Herod’s death. Another eclipse (partial) occurred on December 27 of 1 B.C.E. (December 29, Julian).—See CHRONOLOGY (Lunar eclipses).
    Another line of calculation centers around the age of Herod at the time of his death. Josephus says that he was about 70 years old. He says that at the time Herod received his appointment as governor of Galilee (which is generally dated 47 B.C.E.), he was 15 years old; but this has been understood by scholars to be an error, 25 years evidently being intended. (Jewish Antiquities, XVII, 148 [vi, 1]; XIV, 158 [ix, 2]) Accordingly, Herod’s death occurred in 2 or 1 B.C.E. We must bear in mind, however, that Josephus has many inconsistencies in his dating of events and is therefore not the most reliable source. For the most reliable evidence, we must look to the Bible.
    The available evidence indicates that Herod died likely in the year 1 B.C.E. The Bible historian Luke tells us that John came baptizing in the 15th year of Tiberius Caesar. (Lu 3:1-3) Augustus died on August 17, 14 C.E. On September 15, Tiberius was named emperor by the Roman Senate. The Romans did not use the accession-year system; consequently, the 15th year would run from the latter part of 28 C.E. to the latter part of 29 C.E. John was six months older than Jesus and began his ministry (evidently in the spring of the year) ahead of Jesus as Jesus’ forerunner, preparing the way. (Lu 1:35, 36) Jesus, whom the Bible indicates was born in the fall of the year, was about 30 years old when he came to John to be baptized. (Lu 3:21-23) Therefore he was baptized, most likely, in the fall, about October of 29 C.E. Counting back 30 years would bring us to the fall of 2 B.C.E. as the time of the human birth of the Son of God. (Compare Lu 3:1, 23 with Daniel’s prophecy of the “seventy weeks” at Da 9:24-27.)—See SEVENTY WEEKS.]

    (Matthew 2:1-2) Now in those days a decree went forth from Caesar Au•gus′tus for all the inhabited earth to be registered; 2 (this first registration took place when Qui•rin′i•us was governor of Syria;)

    In reference to Matt 2:1-2, from "Insight on the Scriptures":
    [2:1, 2—How does the reference to “this first registration” help determine the time of Jesus’ birth? Under Caesar Augustus, more than one registration took place—the first in 2 B.C.E. in fulfillment of Daniel 11:20 and the second in 6 or 7 C.E. (Acts 5:37) Quirinius served as governor of Syria during both of these registrations, evidently occupying that position twice. Luke’s reference to the first registration places the date of Jesus’ birth in 2 B.C.E.]



    The following is from "Insight on the Scriptures" under
    "QUIRINIUS"
    [Roman governor of Syria at the time of the “registration” ordered by Caesar Augustus that resulted in Jesus’ birth taking place in Bethlehem. (Lu 2:1, 2) His full name was Publius Sulpicius Quirinius.
    In the Chronographus Anni CCCLIIII, a list of Roman consuls, the name of Quirinius appears in 12 B.C.E. along with that of Messala. (Chronica Minora, edited by T. Mommsen, Munich, 1981, Vol. I, p. 56) Roman historian Tacitus briefly recounts Quirinius’ history, saying: “[He] sprang from the municipality of Lanuvium—had no connection; but as an intrepid soldier and an active servant he won a consulate under the deified Augustus, and, a little later, by capturing the Homonadensian strongholds beyond the Cilician frontier, earned the insignia of triumph . . . , adviser to Gaius Caesar during his command in Armenia.” (The Annals, III, XLVIII) His death took place in 21 C.E.
    Not mentioned by Tacitus is Quirinius’ relationship to Syria. Jewish historian Josephus relates Quirinius’ assignment to Syria as governor in connection with the simultaneous assignment of Coponius as the Roman ruler of Judea. He states: “Quirinius, a Roman senator who had proceeded through all the magistracies to the consulship and a man who was extremely distinguished in other respects, arrived in Syria, dispatched by Caesar to be governor of the nation and to make an assessment of their property. Coponius, a man of equestrian rank, was sent along with him to rule over the Jews with full authority.” Josephus goes on to relate that Quirinius came into Judea, to which his authority was extended, and ordered a taxation there. This brought much resentment and an unsuccessful attempt at revolt, led by “Judas, a Gaulanite.” (Jewish Antiquities, XVIII, 1, 2, 3, 4 [i, 1]) This is evidently the revolt referred to by Luke at Acts 5:37. According to Josephus’ account it took place in “the thirty-seventh year after Caesar’s defeat of Antony at Actium.” (Jewish Antiquities, XVIII, 26 [ii, 1]) That would indicate that Quirinius was governor of Syria in 6 C.E.
    For a long time this was the only governorship of Syria by Quirinius for which secular history supplied confirmation. However, in the year 1764 an inscription known as the Lapis Tiburtinus was found in Rome, which, though not giving the name, contains information that most scholars acknowledge could apply only to Quirinius. (Corpus Inscriptionum Latinarum, edited by H. Dessau, Berlin, 1887, Vol. 14, p. 397, No. 3613) It contains the statement that on going to Syria he became governor (or, legate) for ‘the second time.’ On the basis of inscriptions found in Antioch containing Quirinius’ name, many historians acknowledge that Quirinius was also governor of Syria in the B.C.E. period.
    There is uncertainty on their part, however, as to where Quirinius fits among the secularly recorded governors of Syria. Josephus lists Quintilius Varus as governor of Syria at the time of, and subsequent to, the death of Herod the Great. (Jewish Antiquities, XVII, 89 [v, 2]; XVII, 221 [ix, 3]) Tacitus also refers to Varus as being governor at the time of Herod’s death. (The Histories, V, IX) Josephus states that Varus’ predecessor was Saturninus (C. Sentius Saturninus).
    Many scholars, in view of the evidence of an earlier governorship by Quirinius, suggest the years 3-2 B.C.E. for his governorship. While these dates would harmonize satisfactorily with the Biblical record, the basis on which these scholars select them is in error. That is, they list Quirinius as governor during those years because they place his rule after that of Varus and hence after the death of Herod the Great, for which they use the popular but erroneous date of 4 B.C.E. (See CHRONOLOGY; HEROD No. 1 [Date of His Death].) (For the same reason, that is, their use of the unproved date 4 B.C.E. for Herod’s death, they give Varus’ governorship as from 6 to 4 B.C.E.; the length of his rule, however, is conjectural, for Josephus does not specify the date of its beginning or of its end.) The best evidence points to 2 B.C.E. for the birth of Jesus. Hence Quirinius’ governorship must have included this year or part thereof.
    Some scholars call attention to the fact that the term used by Luke, and usually translated “governor,” is he•ge•mon′. This Greek term is used to describe Roman legates, procurators, and proconsuls, and it means, basically, a “leader” or “high executive officer.” Some, therefore, suggest that, at the time of what Luke refers to as the “first registration,” Quirinius served in Syria in the capacity of a special legate of the emperor exercising extraordinary powers. A factor that may also aid in understanding the matter is Josephus’ clear reference to a dual rulership of Syria, since in his account he speaks of two persons, Saturninus and Volumnius, serving simultaneously as “governors of Syria.” (Jewish Antiquities, XVI, 277, 280 [ix, 1]; XVI, 344 [x, 8]) Thus, if Josephus is correct in his listing of Saturninus and Varus as successive presidents of Syria, it is possible that Quirinius served simultaneously either with Saturninus (as Volumnius had done) or with Varus prior to Herod’s death (which likely occurred in 1 B.C.E.). The New Schaff-Herzog Encyclopedia of Religious Knowledge presents this view: “Quirinius stood in exactly the same relation to Varus, the governor of Syria, as at a later time Vespasian did to Mucianus. Vespasian conducted the war in Palestine while Mucianus was governor of Syria; and Vespasian was legatus Augusti, holding precisely the same title and technical rank as Mucianus.”—1957, Vol. IX, pp. 375, 376.
    An inscription found in Venice (Lapis Venetus) refers to a census conducted by Quirinius in Syria. However, it provides no means for determining whether this was in his earlier or his later governorship.—Corpus Inscriptionum Latinarum, edited by T. Mommsen, O. Hirschfeld, and A. Domaszewski, 1902, Vol. 3, p. 1222, No. 6687.
    Luke’s proved accuracy in historical matters gives sound reason for accepting as factual his reference to Quirinius as governor of Syria around the time of Jesus’ birth. It may be remembered that Josephus, virtually the only other source of information, was not born until 37 C.E., hence nearly four decades after Jesus’ birth. Luke, on the other hand, was already a physician traveling with the apostle Paul by about 49 C.E. when Josephus was but a boy of 12. Of the two, Luke, even on ordinary grounds, is the more likely source for reliable information on the matter of the Syrian governorship just prior to Jesus’ birth. Justin Martyr, a Palestinian of the second century C.E., cited the Roman records as proof of Luke’s accuracy as regards Quirinius’ governorship at the time of Jesus’ birth. (A Catholic Commentary on Holy Scripture, edited by B. Orchard, 1953, p. 943) There is no evidence that Luke’s account was ever challenged by early historians, even by early critics such as Celsus.]

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  • by Kobayashi on November 15th, 2010

    Kobayashi

    Age of it is uncertain, probably begin about 1900 years ago, someone invent Jesus and claim he live earlier, is contradictions of his birth date at Matthew and Luke, they say he born twice 14-24 years apart, Jesus never actually exist, if he is real many men tell of him when he live, no one mention him until decades after he supposedly live however. Some accounts of him are later additions, Christians lie and try support their beliefs since this religion begin.

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  • by davidling789 on July 3rd, 2011

    davidling789

    The christian religion is older than the creation, the whole plan of our being was set out from the beginning , Adam and Eve were taught by the holy spirit the doctrine of salvation and christ as saviour.

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  • by autumn leaves on October 3rd, 2010

    autumn leaves

    the one true christian religion was founded on pentecost of the year 33 common era.

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  • by autumn leaves on January 23rd, 2012

    autumn leaves

    the one true Christian congregation was established on pentecost of the year 33 common era.

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