Instruct: Given a question, retrieve documents that can help answer the question.
Query: How many Christians are in the world?
As of the year 2015, Christianity has more than 2.3 billion adherents, out of about 7.5 billion people.[1][2][3][4][lower-alpha 1] The faith represents one-third of the world's population and is the largest religion in the world, with the three largest groups of Christians being the Catholic Church, Protestantism, and the Eastern Orthodox Church.[5] The largest Christian denomination is the Catholic Church, with 1.2 billion adherents.[6] The second largest Christian branch is either Protestantism (if it is considered a single group), or the Eastern Orthodox Church (if Protestants are considered to be divided into multiple denominations).
"The Mark of the Christian," as Schaeffer says the Bible defines it, is Christian Love. It is not a mushy, gooey, romantic love, but one that is practical and that a watching (sinful) world can see. This love is one that knows how to say, "I’m sorry," and that knows how to openly forgive. This love should also not be equated to organizational unity. In contrast to that it means unity stemming from the common bond of caring for each other. Schaeffer sites the Catholic Church as one that has organizational unity. Yet it is cutting itself to ribbons from within. Many Protestant denominations could fall into this same type of unity.
According to the orthodox Christian view, Jesus saved humanity from final death and damnation by dying for them. Most Christians believe that Christ's sacrifice supernaturally reversed death's power over humanity, proved when he was resurrected, and abolished the power of sin on humanity. According to Paul, "if the many died by the trespass of the one man, how much more did God's grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many" (Romans 5:15). For many Christians, atonement doctrine leads naturally into the eschatological narratives of Christian people rising from the dead and living again, or immediately entering heaven to join Jesus.
The widespread use of Christian symbolism led to questions about how to produce memorials suitable for non-Christians. Lutyens attempted to solve this problem for the IWGC through the design of the Stone of Remembrance, or War Stone. This was a large, simple stone, intended to resemble an altar and evoke the theme of sacrifice. In practice, many commentators felt it resembled a sarcophagus. Lutyens wanted it to avoid conventional Christian symbolism and based it on designs in Chinese Ming tombs. One of Lutyens' arguments in favour of his design was that explicit Christian symbolism excluded the Indian and Jewish communities and atheists. The IWGC designs for the Indian and Chinese war cemeteries in Europe deliberately did not use Christian imagery – although, as historian Xu Guoqi notes, the Chinese role in the Allied armies remains largely uncommemorated through memorials.
Albert Camus wrote about the idea of being a stranger in the world but reversed Kierkegaard's meaning. A stranger for Camus was someone living in the world who is forced to exist in a Christian way even though the individual does not want to be a Christian. But Kierkegaard was discussing the Christian who wants to be a Christian living in a world that has abandoned Christianity. Both Camus and Kierkegaard had in common an equal distaste for a Christian Democracy where all are forced to take a positive part in Christianity because freedom of choice would be lacking and in a non-Christian Democracy where none are allowed to take an active part in Christianity. Kierkegaard was against voting about Christianity, for him, Christ was the only authority. Camus called "the existential attitude philosophical suicide." This is how he put it in "The Myth of Sisyphus and Other Writings" 
The book was successful. Soon after its publication, "The New York Times" lauded its content, calling it a "powerful book". The praise for "How the Other Half Lives" continued in many other newspapers all across the country. Many of these enthusiastic reviews were seen in Christian newsletters, which enjoyed Riis' view on the moral issues of poverty. "The Christian Intelligencer" reviewed the first edition saying "Books like this that lift the curtains and expose to public gaze the great evils of the system will hasten the day of reform." Many of these Christian reviewers found Riis' work to be applicable to their own cities, and called for similar reforms that Riis outlines in "How the Other Half Lives".
The term "world Christianity" can first be found in the writings of Francis John McConnell in 1929 and Henry P. Van Dusen in 1947. The term would likewise be used by the mission historian Kenneth Scott Latourette to speak of the "World Christian Fellowship" and "World Christian Community." For these individuals, world Christianity was meant to promote the idea of Christian missions and ecumenical unity. However, after the end of World War II, as Christian missions ended in many countries such as North Korea and China and parts of Asia and Africa shifted due to decolonization and national independence, these aspects of world Christianity were largely lost.
Secondary CharactersThis book was originally written with the goal of teaching people a Christian lesson, so many of the themes are Christian in nature and aim to show people how a true Christian ought to live his or her life.The driving conflict of this story is the separation of Ellen from her mother and the effects of this separation on Ellen, including how she misses the mother who had meant everything to her, how she struggles with being a good Christian, and how she deals with people who don’t care about her.
Jalaf also related how, when Almanzor asked him how many of his own retinue remained, Jalaf counted them off for him one by one and arrived at twenty. Almanzor eventually dismounted and returned to his couch in order to strengthen the confidence of those around him. It was there that Jalaf says he hit upon the idea of transferring the camp from the shallow depression in which he had first pitched it to the hill from which he had been observing the battle. The sight of the large tent of Almanzor now propped on the hill demoralised the Christians and inspired the Muslims. In their ten-mile flight many Christians were captured and many more killed, while more than 700 Muslims died that day. The Christian camp was captured and pillaged. 
Seeing Christians playing such a key role in Jubilee 2000 and recognising that the Millennium Declaration itself was, in many ways, a response to this advocacy activity, key figures within the World Evangelical Alliance (WEA) and the Micah Network of Christian relief and development agencies discussed how this influence could be maintained. The Millennium Development Goals were considered to be a tremendous opportunity for Christians to continue to influence policy makers.
In "Forged", Ehrman posits some New Testament books are literary forgeries and shows how widely forgery was practiced by early Christian writers—and how it was condemned in the ancient world as fraudulent and illicit. His scholarly book, "Forgery and Counterforgery", is an advanced look at the practice of forgery in the NT and early Christian literature. It makes a case for considering falsely attributed or "pseudepigraphic" books in the New Testament and early Christian literature "forgery", looks at why certain New Testament and early Christian works are considered forged, and describes the broader phenomenon of pseudepigraphy in the Greco-Roman world.
In 2002, Menocal wrote the book "The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain," which has been translated into many languages, and includes an introduction by fellow Yale Sterling Professor in the Humanities Harold Bloom. The book focuses on tolerance in Medieval Spain within the Muslim and Christian kingdoms through political examples as well as cultural examples.
Enitharmon appears in "Europe a Prophecy", which compares her rule in regards to the fall of Christian culture. Through her, oracles and the Olympian gods are brought back. The bulk of the work is devoted to Enitharmon's domination of the material world and puts forth various sexual rules through religion. Blake describes how these rules are errors found in orthodox Christianity. "The Book of Urizen" describes how Los's pity, Enitharmon, separated from him and became the first female after Los created a form for Urizen. In "Vala, or The Four Zoas", she is similar to eve and she is the tempter of Los/Adam. The work also describes the connection of poetic instinct and sexuality, along with pointing out how she and her daughters are able to create various things, such as a body for various Spectres to be created. "Milton a Poem" describes how Enitharmon gave birth to many children, which included Milton himself. In the work, she is described as being connected to Space while Los is connected to Time. In "Jerusalem The Emanation of the Giant Albion", she is connected to poetry, and she realizes that she must eventually vanish in the end. Enitharmon is described as having a Looking Glass, which reflects the Eternal world in the Material world. This image appears in the 99th illustration of Blake's to the works of Dante. The design shows the Queen of Heaven, who represents feminine rule and the glass is of materialism. She also appears as an illustration in "The Marriage of Heaven and Hell".
The book provides an account of how antisemitism developed from the very early days of the Christian movement into full-blown hatred by the time of the Crusades. "Six Million Crucifixions" shows how anti-Jewish sentiment stemmed out of Christian Scriptures and the teachings of the Church Fathers, until it became second-nature to European Christians. As Dr. Carol Rittner, Distinguished Professor of Holocaust & Genocide Studies at The Richard Stockton College wrote, "Too many of those hate-filled words had their origin in the Christian Scriptures and were uttered by Christian preachers and teachers, by Christians generally, for nearly two millennia."
In "A Public Faith: How Followers of Christ Should Serve the Common Good" (2011) Volf summed up his reflections over the years on how Christians should interact with the surrounding culture broadly conceived. He contends that with regard to the public realm Christians face two major dangers ("malfunctions of faith," in his terminology): one is to withdraw from public life and to leave their faith "idling" in all spheres outside their private and church lives; the other is to be engaged, but to do so in a coercive way, shoving the demands of their faith down the throats of those who embrace other faiths or no faith at all. Positively, Volf argues against two extremes: against a complete separation of faith from public life, a kind of secularist exclusion of religion from public realm (and sectarian self-isolation), and against a complete saturation of public life by one dominant religion, a kind of religious totalitarianism. Against both secular exclusivists and religious totalitarians he contends that, in a world in which many faiths often live under a common roof, freedom of religion and the Golden Rule should guide how faiths relate to each other in the public space. As to the Christians’ own engagement, Volf contends that there is no single Christian way to relate to the broader culture as a whole. Instead, while remaining true to the convictions of their own faith, Christians should approach their larger cultures in an ad-hoc way, accepting or partly changing some aspects of culture, possibly completely withdrawing from still others, and cheerfully celebrating many others.
"What Has Christianity Ever Done for Us?: How it Shaped the Modern World". In this book Hill covers aspects of the influence that Christianity has had on Western culture. He shows how Christianity influenced different aspects of everyday life. He shows the often hidden and obscure/unexpected connections and the way that Christianity has influenced many aspects of arts, education, society and history. The book also describes events and people in history that have affected how we think in a way that we often take for granted.
Some Christians, especially but not only Evangelical Protestants, have recently taken great interest in performing seders according to the ancient rubric. Many churches host Seders, usually adding a Messianic Christian Passover message, and many times inviting Messianic Jews to lead and teach on it. Many Christians cite the meal as a way to connect with the heritage of their own religion and to see how the practices of the ancient world are still relevant to Christianity today.[46]
"The Lion Handbook to the History of Christianity" published in 2007, and published in the US under the title "Zondervan Handbook to the History of Christianity", gives a presentation about how Christian theology and the Christian church has developed around the world in the last 2000 years, including the Christian missionary movement in Asia, Africa and South America, resulting in the fact that today the Christian Church includes a third of the world's population. He describes the place of Christianity in history, philosophy, culture and thought.
It is not known how many organised communities of Bahá'ís there are in Bangladesh. In 2005 the World Christian Encyclopedia estimated the Bahá'í population of Bangladesh at about 10600. There are reports of many conversions from November 1988 to September 1989 including many Munda and Arakan people.
The station was still a commercial radio station rather than non-commercial like many Christian outlets. Though owned by Clear Channel, the station was run similarly to how Christian network Salem Media runs its many Christian stations. Commercial blocks of time were sold to various Christian organizations. Morning and afternoon drive times were occupied by a blend of soft adult contemporary Christian songs, Gospel music, and rhythmic praise and worship music.
1. We must cast the Declaration on the Jews in a much more positive form, one not so timid, but much more loving. ... For the sake of our common heritage we, the children of Abraham according to the spirit, must foster a special reverence and love for the children of Abraham according to the flesh. As children of Adam, they are our kin, as children of Abraham they are Christ's blood relatives. 2. So far as the guilt of Jews in the death of our Saviour is concerned, the rejection of the Messiah by His own, is according to Scripture, a mystery—a mystery given us for our instruction, not for our self-exaltation. ... We cannot sit in judgement on the onetime leaders of Israel—God alone is their judge. Much less can we burden later generations of Jews with any burden of guilt for the crucifixion of the Lord Jesus, for the death of the Saviour of the world, except that universal guilt in which we all have a part. ... In clear and unmistakable language, we must deny, therefore, that the Jews are guilty of our Saviour's death. We must condemn especially those who seek to justify, as Christian deeds, discrimination, hatred and even persecution of Jews. ... 3. I ask myself, Venerable Brothers, whether we should not humbly acknowledge before the whole world that, toward their Jewish brethren, Christians have all too often not shown themselves as true Christians, as faithful followers of Christ. How many [Jews] have suffered in our own time? How many died because Christians were indifferent and kept silent? ... If in recent years, not many Christian voices were raised against those injustices, at least let ours now be heard in humility.[9]
Justin goes to great lengths in the "First Apology" to defend Christianity as a rational philosophy. He remarks at how Christianity can provide moral teaching for its followers, and how many of the Christian teachings parallel similar stories in pagan mythology, making it irrational for contemporary pagans to persecute Christians.
How could I not embrace with grateful memories all the Episcopal Conferences in the world, which I met in the course of their visits ad limina Apostolorum! Besides, how could I fail to remember all the Christian Brothers and Sisters - non-Catholics! And the Rabbi of Rome and likewise all the representatives of non-Christian religions, not to mention all the representatives of the worlds of culture, science, politics and the media! 
According to a 2010 Eurobarometer poll:Some religious people dispute the precise figures, as it is unclear how many Belgians who say they believe in God are actually Christians and how many who call themselves Christians, but refuse the label "Catholic", have severed all links to the Catholic Church. Also in dispute are how many Catholic Belgians have become deists or have joined small Protestant churches.
How Many Kings: Songs for Christmas is the fifth official album release from Christian rock band Downhere released in 2009.