ns of this continent for centuries were in the
hands of its great foe. The East appeared as the Mahommedan dominions,
and beyond these the continents of Asia and Africa were so dimly
discerned that little reciprocal influence was felt. Thus the
development of the two great civilized portions of the race in Europe
and Asia followed independent lines in religion as in all else; and
Africa, excepting its northern border, was left untouched by the
progress of enlightenment.

Not only is Christianity thus the religion of a wide variety of races
but across the divisions there cut other lines. In its organization
Christianity exists in three great divisions, Roman, Greek and
Protestant, and in various ancient sects in the Orient. The Roman
Catholic and Greek divisions of the Christian Church are homogeneous in
organization, but in Protestantism certain denominations are national,
established by differing governments, and others are independent of
governmental aid, making a large number of differing denominations. Some
of these divisions are mutually antagonistic, denying to each other the
name of Christian and even the hope of salvation.

According to a second classification, Christianity may be placed among
the "individual" religions, since it traces its origin, like Islam and
Buddhism, to an individual as its founder. This beginning is not in the
dimness of antiquity nor in a multitude of customs, beliefs, traditions,
rites and personalities, as is the case with the so-called "natural"
religions. It is not implied that in the formation of the "natural"
religions individuals were not of great importance, nor, on the other
hand, that in individual religions the founder formed his faith
independently of the community of which he was a part; but only that as
undoubted historic facts certain religions, in tracing their lines to
individuals, thereby acquired a distinctive character, and retain the
impress of their founder. Such religions begin as a reform or a protest
or revolt. They proclaim either a new revelation, or the return to an
ancient truth which has been forgotten or distorted. They demand
repentance and change of heart, i.e. the renouncing of the ordinary
faith of the community and the acceptance of a new gospel. Thus
demanding an act of will on the part of individuals, they are classed
once more as "ethical" religions. To be sure, the new is built upon the
old--in part unconsciously--and the rejection of the faith of