A report on Christianity and Christology

He is the central figure of Christianity, the world's largest religion.

Chapters 14–17 of the Gospel of John are known as the Farewell Discourse and are a significant source of Christological content.

The history of Christianity concerns the Christian religion, Christian countries, and the Christians with their various denominations, from the 1st century to the present.

Various Christological debates about the human and divine nature of Jesus consumed the Christian Church for three centuries, and seven ecumenical councils were called to resolve these debates.

Miaphysitism is the Christological doctrine upheld by the Oriental Orthodox Churches, which include the Ethiopian Orthodox Tewahedo Church, Eritrean Orthodox Tewahedo Church, Coptic Orthodox Church of Alexandria, the Malankara Orthodox Syrian Church, the Syriac Orthodox Church, and the Armenian Apostolic Church.

While historically a major point of controversy within Christianity, several modern declarations by both Chalcedonian and Miaphysite churches state that the difference between the two Christological formulations does not reflect any significant difference in belief about the nature of Christ.

In Christianity, Jesus is the Son of God and in mainstream Christian denominations he is God the Son, the second person in the Trinity.

In Christology, the concept that Christ is the Logos (i.e., "The Word") has been important in establishing the doctrine of the divinity of Christ and his position as God the Son in the Trinity as set forth in the Chalcedonian Creed.

An ecumenical council, also called general council, is a meeting of bishops and other church authorities to consider and rule on questions of Christian doctrine, administration, discipline, and other matters in which those entitled to vote are convoked from the whole world (oikoumene) and which secures the approbation of the whole Church.

Disputes over Christological and other questions have led certain branches to reject some councils that others accept.

Whilst this judgment marked a significant turning point in the Christological debates, it also generated heated disagreements between the Council and the Oriental Orthodox Church, who did not agree with such conduct or proceedings.

This disagreement would later inform the separation of the Oriental Orthodox Churches from the rest of Christianity, and led to the Council being regarded as "Chalcedon, the Ominous".

Before the Council of Ephesus in AD 431, the Church of the East also shared in this communion, as did the various Oriental Orthodox Churches before the Council of Chalcedon in AD 451, all separating primarily over differences in Christology.

In 2007, Metropolitan Alfeyev expressed the possibility of peaceful coexistence between Islam and Christianity in Russia, as the two religions have never had religious wars in Russia.

The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background for Christological analysis, from the canonical Gospels to the Pauline epistles.

However, the belief in the redemptive nature of Jesus' death predates the Pauline letters and goes back to the earliest days of Christianity and the Jerusalem church.

In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father.

Through the centuries, the theological development of the concept of Son of God has interacted with other Christological elements such as pre-existence of Christ, Son of man, the hypostatic union, etc. For instance, in Johannine "Christology from above" which begins with the pre-existence of Christ, Jesus did not become Son of God through the virgin birth, he always was the Son of God.

The church upholds Miaphysite doctrine in Christology, and employs the Divine Liturgy of Saint James, associated with James, the brother of Jesus.

The supreme head of the Syriac Orthodox Church is named Patriarch of Antioch, in reference to his titular pretense to one of the five patriarchates of the Pentarchy of Byzantine Christianity.