Christianization

Christianization is the process through which people or places begin to follow Christianity. This change often happened when individuals decided to become Christians, but sometimes it happened because of force. It also refers to when non-Christian traditions, buildings, or spaces started being used for Christian purposes. Over time, as more people in a country became Christian, the whole nation began to change in many ways.

The story of Christianization began in the Roman Empire with followers of Jesus. These early Christians traveled to share their beliefs, following a teaching that told them to spread the message of the gospel to all nations. For the first three hundred years, Christianity spread through the Roman Empire and nearby lands. It wasn't until the year 301 that Armenia became the first country to officially adopt Christianity as its religion.

Later, Christianization continued as missionaries traveled north into western Europe. During the High and Late Middle Ages, this process helped shape new nations in Eastern Europe and brought literacy to the region. In more recent times, Christianization became linked with colonialism, where missionaries were sometimes involved in colonial actions and sometimes opposed them. Today, Christianization has led to large growth in places like China and many parts of Africa, making Christianity one of the world's most practiced religions.

Missions

The spread of Christianity often happened through missions. Missionaries traveled to places where people had not yet learned about Christianity. They shared their beliefs through teaching and preaching. This process was not always simple and sometimes led to mixing of different cultures.

Historians note that when Christianity reached new areas, it often changed to fit the local culture. Missionaries would adjust their message to make it more understandable to the people they were talking to. This could include using local languages and customs. Over time, Christianity adapted in many ways to become part of different societies around the world. Today, missions also focus on helping communities with things like schools and clean water.

Individual conversion

Main article: Conversion to Christianity

When someone decides to become a Christian, it often starts with a feeling of being surprised or changed inside. This feeling leads them to realize they need to think and act differently. They begin by admitting they have made mistakes and then choose to follow what they believe is right. This change is just the start, and it continues as they live their lives trying to follow Christian teachings.

The Baptism of Christ (Piero della Francesca)

Sometimes, people were forced to become Christians, even though true Christians believe that choosing to follow Jesus should be a personal decision. Some leaders used laws or even force to make others change their religion, especially during certain times in history. However, not all leaders required people to become Christians.

Main article: Baptism

A baptism at an Evangelical church

After deciding to become a Christian, people often go through a special ceremony called baptism. This ceremony has been a part of Christianity since its beginning. In the early days, people were fully immersed in water, but later, pouring water over the head became common, especially for sick or very young children.

Main article: Eucharist

The Communion of the Apostles by James Tissot

The Eucharist, also known as communion, is a very important Christian ceremony. Early Christians believed it came from a special meal Jesus shared with his followers. Over time, this ceremony became a way to remember Jesus and thank God.

Main article: Confirmation

In the 1500s, another ceremony called confirmation was added for some Christians. Today, different Christian groups see this ceremony in different ways—some think it is part of becoming a full member of the church, while others see it as a special celebration after learning more about their faith.

Places and practices

Main article: Christianized sites

When people began to follow Christianity, old holy places and traditions were sometimes changed to fit the new religion. Missionaries decided whether to keep, change, or remove parts of the old ways. Christianity often mixed with local customs, and local places were given new Christian names and purposes.

Early depiction of Eucharist celebration found in catacombs beneath Rome

Early Christianity grew first among communities that already followed Jewish traditions. The early Christian churches were built like Jewish meeting places, and Christian thinkers combined their beliefs with Jewish and Greek ideas. In Rome, Christian art in hidden burial places used symbols from both Jewish and Roman traditions. For example, pictures of women praying came from Roman art, while new Christian symbols like the Good Shepherd appeared for the first time.

Some scholars think that when Christianity became more widespread, old Roman festivals were given Christian meaning to make the change easier. For example, Christmas may have started as a way to give new meaning to winter celebrations. Over time, some roles of old Roman gods were given to Christian saints. For instance, a saint became known as the protector of farming after an old Roman festival ended.

In the Roman Empire, turning old temples into churches usually happened after the fifth century. Most of these changes occurred because the buildings were still standing and in important places in towns. In Rome itself, this process began much later, around the eighth century.

Ancient Roman Temple, Évora. Believed to have been dedicated to the Roman goddess Diana, this 2nd or 3rd century temple survived because it was converted to a number of uses over the centuries – such as an armory, theater and animal slaughterhouse.

Sometimes, old statues and temples were changed or removed. This happened because people wanted to remove old practices and show that the new Christian beliefs were important. Even so, many old statues and buildings were kept and valued as pieces of art.

As Christianity spread, it often mixed with local traditions. In some places, old holy wells and springs were given new Christian meanings and connected to saints. In other areas, old names for places were changed to honor Christian figures or events. This mixing of old and new was part of how Christianity took root in different cultures.

Nations

Roman Empire to Early Middle Ages (1 to 800)

Christianization without coercion

Main article: Persecution of Christians

Scholars agree that the spread of Christianity in the Roman Empire during its first three centuries happened naturally, through many individual choices and actions.

During these centuries of changing levels of persecution, Christianity grew on its own, without central control. It reached a major point of growth between 150 and 250, when the number of followers increased from less than 50,000 to over a million. This growth made the religion self-sustaining and able to grow further. The third century saw a big rise in the number of Christians.

Constantine and the goal of Christianization

Main article: Historiography of Christianization of the Roman Empire

The spread of Christianity in the Roman Empire is often split into two periods: before and after the conversion of Constantine in 312. Constantine did not use force to stop pagan practices. He never punished people for being pagan, and pagans kept important roles in his court. Though he had strong feelings against paganism, he did not ban it. Instead, he made being Christian more beneficial. Yet, Constantine did not change many things to make society more Christian, and the changes he did make had little effect on everyday life.

There is no proof that forcing people to convert was ever an accepted way to spread Christianity in ancient times. All uses of force by the government were against groups who were already Christian, like the Donatists and the Manichaeans, not against non-believers such as Jews or pagans.

However, Constantine did make laws that threatened people who kept practicing sacrifices, which were a big part of pagan culture that Christians disliked. But there is no record of anyone being punished for breaking these laws before the late sixth century. Still, the attitude against sacrifices helped end public sacrifices by the mid-fourth century in many towns and cities.

Christianization with coercion under Justinian I

Main article: Justinian I

The religious policies of Emperor Justinian I (527 to 565) showed his belief that the Empire needed unity in faith. Justinian’s efforts to enforce this unity have led some to call him a strict ruler. Unlike Constantine, Justinian removed officials who disagreed with him. He worked to centralize power and became more controlling. According to historian Giovanni Mansi, "nothing could be done", even in the Church, without the emperor's approval.

Germanic tribes

Further information: Christianisation of the Germanic peoples

Christianity spread through the Roman Empire and nearby areas over the next few centuries, reaching most of the Germanic barbarian peoples who would become the ancestors of modern European nations. Early mentions of converting these tribes appear in the writings of Irenaeus (130–202), Origen (185–253), and Tertullian (Adv. Jud. VII) (155–220).

Tacitus described how German religion and the role of kings helped in the spread of Christianity. Missionaries focused on converting the leaders first. Because of strong ties between kings and their followers, whole tribes often converted together after their king did. Over time, their societies slowly became more Christian, though some old beliefs remained.

In all cases, becoming Christian meant that the Germanic tribes stopped using their native languages. The way they spoke, thought, and wrote was heavily influenced by Latin.

Saint Boniface led efforts in the mid-eighth century to organize churches in what is now modern Germany. As church organization grew, so did political unity among Germanic Christians. By 962, when Pope John XII crowned King Otto I as Holy Roman Emperor, "Germany and Christendom had become one". This connection lasted until Napoleon ended it in 1806.

Franks

Main articles: Germanic Christianity and Christianisation of the Germanic peoples

The Franks first appear in history in the 3rd century as a group of Germanic tribes living along the lower Rhine River. Clovis I was the first king of the Franks to unite all the Frankish tribes under one ruler. He likely became a Christian on Christmas Day, 508, after the Battle of Tolbiac, and was baptized in Rheims. Over the next two centuries, the Frankish Kingdom became Christian.

The Saxons often fought against the Franks for many years. Charlemagne (r. 768–814) tried to bring peace by placing missionaries and courts in Saxony. But in 782, the Saxons rebelled, leading to a big loss for the Franks. In response, the Frankish King took harsh measures, including a massacre at Verden in 782, where he ordered the killing of 4500 Saxon prisoners who refused baptism. Severe laws followed, punishing those who opposed the king, harmed churches, or practiced old traditions. Charlemagne later ended the death penalty for not being Christian in 797.

Ireland

Pope Celestine I (422–430) sent Palladius in 431 to be the first bishop to the Irish. In 432, St Patrick began his mission there. Scholars note many unanswered questions about the next two hundred years, with limited historical records. Recent archaeological findings suggest that missionaries and traders who came to Ireland between the fifth and sixth centuries did not have military support. Patrick and other missionaries focused on converting royal families, as safety often depended on their protection. Communities often followed their kings in adopting Christianity.

Great Britain

Main articles: Christianisation of Anglo-Saxon England and Christianisation of Scotland

Christianity likely reached Britain around 200, with evidence showing it continued as a small belief into the fourth century. After that, Irish missionaries led by Saint Columba, based on Iona starting in 563, converted many Picts.

The Christianisation of Anglo-Saxon England began in the late 6th century with the Gregorian mission, leading to the conversion of Æthelberht of Kent around 600. More kings followed, such as Eadwine of Deira around 628 and Sigeberht of Essex around 653. Though the old beliefs sometimes regained support after a king converted, Christianity became the main religion in England. The last non-Christian Anglo-Saxon king, Arwald of Wihtwara, was killed in battle in 686, and his sons were forced to become Christian. Later, Nordic paganism came with Scandinavian settlers in the 9th and 10th centuries, but Christianity was adopted within generations. The last possible non-Christian king in England was Erik Bloodaxe, who died in 954. Efforts to stop pagan practices in England began in the mid-7th century during the rule of Eorcenberht of Kent and continued into the 11th century, with laws setting punishments like fines, fasting, or death. However, not all old Germanic traditions were eliminated; some mixed with Christian practices and survived in folklore into the modern period.

Italy

Writer J.H.D. Scourfield describes the spread of Christianity in Italy during late ancient times as a process of negotiation, accommodation, adaptation, and transformation. Christianization in Italy allowed religious competition and cooperation, included blending of beliefs, and permitted secular views.

In 529, Benedict of Nursia founded his first monastery at Monte Cassino, Italy. He wrote the Rule of Saint Benedict based on "pray and work". This "Rule" became the basis for thousands of monasteries across Europe, playing a major role in spreading Christianity.

Greece

Christianity spread more slowly in Greece than in most other parts of the Roman Empire. There are several theories about why, but no clear answer. What is agreed is that Christianization did not truly begin in Greece until the fourth and fifth centuries. Christians and followers of old beliefs kept separate during this time. Historian and archaeologist Timothy E. Gregory wrote that writer J. M. Speiser argued this separation happened all over the country, with "rarely any significant contact" between Christians and old believers in Greece.

Gregory adds that "it is clear that organized old beliefs survived well into the sixth century across the Empire and in parts of Greece (like the Mani area) until the ninth century or later". Old ideas and practices continued most in areas related to healing, death, and family life.

Albania

Proto-Albanian speakers became Christian under Latin influence in the 4th century AD, as shown by basic Christian words in Albanian that come from Latin and entered the language before the Gheg–Tosk dialects developed.

When South Slavic groups arrived and caused ethnic tensions in Albanian areas, the Christianization of Albanians was already complete and had become part of their identity along with their language. Church leadership, controlled by a network of Roman bishoprics, broke down with the arrival of the Slavs. Between the early 7th century and late 9th century, inner Balkan areas lost church leadership, and Christianity may have survived only as a tradition for some Albanians living in the mountains, who were less affected by Roman rule and may have returned to old beliefs.

Reorganizing the Church as an institution in the area took a long time. The Balkans were brought back into the Christian world only after the Byzantine Empire recovered and through the work of Byzantine missionaries. The earliest church words of Middle Greek origin in Albanian come from the 8th–9th centuries, during Byzantine Iconoclasm, started by Emperor Leo III the Isaurian. In 726, Leo III officially gave the Ecumenical Patriarchate of Constantinople control over the Balkans, linking Church and State. The Eastern Church grew its influence in the area along with social and political changes. Between the 7th and 12th centuries, a strong network of church institutions was re-established, fully covering church leadership in today’s Albanian-speaking areas. An important role was played by the Theme of Dyrrhachium and the Archdiocese of Ohrid. Christian belief survived through the centuries and became an important cultural part of Albanian identity. The lack of Old Church Slavonic words in Albanian Christian terms shows that missionary work during the Christianization of the Slavs did not involve Albanian speakers. In a text from around the start of the 11th century in the Old Bulgarian language, Albanians are first mentioned with their old name Arbanasi as "half-believers", meaning Catholic Christians from the view of Eastern Orthodox Christian Bulgarians. The Great Schism of 1054 divided Albania between Catholic Christianity in the north and Orthodox Christianity in the south.

Despite Christianization, old beliefs continued among Albanians, especially in remote, deep interior areas where Albanian folklore developed in a separate tribal culture and society. These traditions were passed down by word of mouth, surviving into today. The Albanian traditional law (Kanun) has held sacred, though secular, authority across religious lines for Albanians, linked to an older shared code among Albanian tribes. Historically, Christian leaders strongly opposed but could not stop old rituals practiced by Albanians for traditional celebrations and special events, especially fire rituals (Zjarri).

Caucasian Albania

Main article: Church of Caucasian Albania

Mosaic of Justinian I in the Basilica San Vitale in Ravenna

Most experts believe Christianity was officially accepted in Caucasian Albania in AD 313 or AD 315 when Gregory the Illuminator baptized the Albanian king and appointed the first bishop Tovmas, founder of the Albanian church. It is very likely that by the late fourth century, Christianity covered all of ancient Caucasian Albania. In his article "About the Dating of the Christianization of Caucasian Albania", historian Aleksan H. Hakobyan wrote:

The king of the country then was the founder of the Arsacid dynasty of Albania Vachagan I the Brave (but not his grandson Urnayr), and the king of Armenia was Tiridat III the Great, also Arsacid. As M. L. Chaumont established in 1969, the latter, with help from Gregory the Illuminator, became Christian at the state level in June 311, two months after the Edict of Sardica "On Tolerance" by Emperor Galerius (293–311). In 313, after the Edict of Milan, Tiridat brought together allies from Armenia, Iberia-Kartli, Albania-Aluank', and Lazika-Egerk' (Colchis) for Christianization. In the first half of 315, Gregory the Illuminator baptized the Albanian king (who had come to Armenia) and ordained the first bishop Tovmas (founder of the Albanian church, based in the capital Kapalak) from the city of Satala in Lesser Armenia. Probably at the same time, Christianization covered all of ancient Albania, meaning the area north of the Kura River to the Caspian Sea and the Derbend Pass.

Armenia, Georgia, Ethiopia and Eritrea

In 301, Armenia became the first kingdom to adopt Christianity as its official religion. Changes in the Roman Empire during these centuries took longer to affect areas like Caucasia. Local writing began only in the fifth century, large cities were absent, and institutions like monasteries did not exist until the seventh century. Scholars agree that Armenian and Georgian elites became Christian in the first half of the fourth century, though Armenian tradition says it began in the first century through Apostles Thaddeus and Bartholomew. This is said to have eventually led to the conversion of the Arsacid family (Armenia's royal house) through St. Gregory the Illuminator in the early fourth century.

Spreading Christianity in Armenia took many generations and was not uniform. Byzantine historian Robert Thomson writes that it was not the official church hierarchy that spread Christianity among the people; “It was the unstructured work of wandering holy people that brought Christianity to the general population". The most important step was developing a written script for the local language.

Scholars do not agree on the exact date Christianization of Georgia happened, but most say it was early in the 4th century when Mirian III of the Kingdom of Iberia (known as Kartli) became Christian. Medieval Georgian Chronicles say Christianity began with Apostle Andrew and grew through the work of a captive woman known in Georgian tradition as Saint Nino in the fourth century. Accounts from the 5th, 8th, and 12th centuries show how pre-Christian customs were adopted and reinterpreted by Christian storytellers.

In 325, the Kingdom of Aksum (modern Ethiopia and Eritrea) became the second nation to declare Christianity its official religion.

Iberia

Hispania became part of the Roman Republic in the third century BC. Christian groups existed by the third century, and bishoprics were set up in León, Mérida and Zaragoza by that time. In AD 300, a church meeting in Elvira included 20 bishops. After ending of persecution in 312, churches, baptism halls, hospitals and bishops’ palaces were built in major towns, and many wealthy people became Christian and turned parts of their homes into chapels.

In 416, the Germanic Visigoths entered Hispania as Roman allies. They converted to Arian Christianity shortly before 429. The Visigothic King Sisebut took the throne in 612 when the Roman emperor Heraclius gave up control of Spain. Sisebut forced all Jews to become Christian or leave, baptizing about 90,000 people while others fled to France or North Africa. This went against the Catholic Church's usual position on Jews, and scholars call this a “major turning point” in the spread of Christianity.

Europe and Asia of the High and Late Middle Ages (800 to 1500)

In Central and Eastern Europe during the 8th and 9th centuries, becoming Christian was important for new nations forming and centralizing power. In Eastern Europe, combining Christianity with political centralization created what Peter Brown calls, “specific micro-Christendoms”. Countries like Bulgaria, Bohemia (which later became Czechoslovakia), the Serbs, the Croats, Hungary, and Poland joined the Western, Latin Church voluntarily, sometimes pressuring their people to follow. Fully converting everyone often took centuries. Change started with local leaders who wanted to become Christian because it gave them higher status and power through relationships and taking part in imperial ceremonies. Christianity then spread from the top down through society.

Historian Ivo Štefan wrote, "Although Christian writers often showed the conversion of leaders as a victory for the new faith, the truth was more complex. It took centuries for Christianity to become part of everyday life, with many old beliefs surviving in countryside areas until the start of the modern era".

Language and literature

In the process of Christianization in Bohemia, Moravia, and Slovakia, the missionary brothers Saints Constantine-Cyril and Methodius were key beginning in 863. They spent about 40 months in Great Moravia teaching and translating texts. Cyril created the first Slavic alphabet and translated the Bible into Old Church Slavonic. Old Church Slavonic became the first literary language for the Slavs and later the educational base for all Slavic nations. In 869, Methodius became bishop of Pannonia and Great Moravia.

Bulgaria

Official Christianity began in 864/5 under Khan Boris I (852– 889). Boris I saw Christianity as a way to bring internal peace and external safety. The decision was partly military, partly about home affairs, and partly to reduce the power of the Proto-Bulgarian nobility. Some nobles reacted violently; 52 were killed. After long talks with Rome and Constantinople, an independent Bulgarian Orthodox Church was created using the new Cyrillic script to make Bulgarian the church language. After winning several wars against the Byzantines under Symeon (893 to 927), the Byzantines recognized the Bulgarian Patriarchate.

Serbia

The full conversion of the Slavs happened during the time of Eastern Orthodox missionaries Saints Cyril and Methodius under the rule of the Byzantine emperor Basil I (r. 867–886). The first Serbian diocese, the Diocese of Ras, appeared in the ninth century. Serbs became Christian sometime before Basil I asked the Ragusians for help and sent imperial admiral Nikita Orifas to support Knez Mutimir in a war against the Saracens in 869. Serbia can definitely be seen as a Christian country by 870.

Croatia

According to Constantine VII, Croats began becoming Christian in the 7th century. Croatia’s conversion was complete by the time of Duke Trpimir’s death in 864. In 879, under Duke Branimir, Croatia gained papal recognition as a state from Pope John VIII.

Bohemia/Czech lands

What is now the Czech Republic, known as Bohemia, includes its central and western parts.

Major missionary work began after Charlemagne defeated the Avar Khaganate several times in the late 8th and early 9th centuries. The first known Christian church for Western and Eastern Slavs was built in 828 by Pribina (c. 800–861), ruler and Prince of the Principality of Nitra. In 880, Pope John VIII issued the bull Industriae Tuae, establishing an independent church led by Archbishop Methodius. Relics survived the fall of Great Moravia.

Poland

Hungary

Scandinavia (Sweden, Norway, Denmark, and Iceland)

The spread of Christianity in Scandinavia happened in two stages, according to medieval archaeology expert Alexandra Sanmark. Stage 1 includes missionaries who arrived in pagan areas in the 800s without government support. Historian Florence Harmer wrote "Between A.D. 960 and 1008 three Scandinavian kings became Christian". The Danish King Harald Gormsen (Bluetooth) was baptized around 960. Norway’s conversion started with Hákon Aðalsteinsfostri between 935 and 961, but wide-scale change happened under King Olaf Tryggvason around 995. In Sweden, King Olof Erikson Skötkonung accepted Christianity around 1000.

According to Peter Brown, Scandinavians chose Christianity around 1000 by themselves. Anders Winroth shows that Iceland became a model for converting the rest of Scandinavia after 1000. Winroth says Scandinavians were not passive in taking the new religion; they converted because it matched their political, economic, and cultural interests.

Stage 2 started when government leaders took charge of converting their lands and ended when a strong church network was set up. By 1350, Scandinavia was fully part of Western Christendom.

Romania

In the last two decades of the 9th century, missionaries Clement and Naum, students of Cyril and Methodius, arrived in the area spreading the Cyrillic alphabet. By the 10th century, when Bulgarian Tsars expanded into Transylvania, they imposed the Bulgarian church model and its Slavic language without resistance. Almost all Romanian Christian words come from Latin (from early Roman rule), while church organization words are Slavic.

Romanian historian Ioan-Aurel Pop wrote "Strong Christian belief and the mass conversion of Slavs may have led to the Christian conversion of the last pagan or unorganized Christian Romanian groups". For Romanians, the church model was “overwhelming, always present, pressing on Romanians and often linked to politics”. This tradition continued until the 19th century.

Northern Crusades

Heiligenkreuz depiction of St. Benedict

Before Charlemagne (747–814), fierce pagan tribes lived east of the Baltic Sea in areas that are now Estonia, Latvia, Lithuania and Kaliningrad oblast (Prussia). They survived by raiding and attacking surrounding countries like Denmark, Prussia, Germany and Poland, stealing resources, killing, and capturing people.

One result of the Northern Crusades, historian Aiden Lilienfeld says, was that “The forces invading the Northern Crusades brought more land under German control than almost any other expansion in Holy Roman Empire history”—showing that duty to the faith often mixed with political and material gains. Leaders asked permission to attack the Baltic peoples in 1147. The Northern, or Baltic, Crusades happened on and off, with and without papal support, from 1147 to 1316.

Getting land and wealth was a major reason for military action by Christian rulers west of the Oder River, and church leaders like Helmond of Bosau complained that nobles’ demands for payment hurt conversion efforts; yet, saving souls and the rewards of heaven were also strong motivations. In some cases, local leaders agreed to convert voluntarily, which sometimes stopped war; in others, ambition and greed led to attacks on already-converted people. In most cases, conversion followed conquest.

According to Fonnesberg-Schmidt, "While church teachers said conversion should be voluntary, there was wide acceptance that conversion through political pressure or military force was practical". Populations that resisted often faced severe consequences, though sometimes leaders could argue against forcing the general public to convert, worrying about rebellion (and losing trade or taxes).

Lithuania

The last of the Baltic crusades was between the mostly German Teutonic Order and Lithuania in northeastern Europe. Lithuania is sometimes called “the last pagan nation in medieval Europe”.

The Teutonic Order, a German crusading group from the Holy Land, was founded by members of the Knights Hospitaller. Medieval historian Aiden Lilienfeld says "In 1226, the Duke of Mazovia ... gave the Order land in eastern Prussia to help defeat pagan Baltic tribes". Over 200 years, the Order expanded along the eastern Baltic coast.

In 1384, Jadwiga, the ten-year-old daughter of Louis the Great, King of Hungary and Poland and his wife Elizabeth of Bosnia, became king of Poland. A year later, she married Grand Duke Jogaila of Lithuania. Jogaila was baptized, married, and crowned king in 1386, starting 400 years of shared history between Poland and Lithuania. Even so, attacks on local groups, especially the Samogitian people of the eastern Baltic, continued brutally.

The Teutonic Order was defeated by Poland-Lithuania in 1525. Lilienfeld says "After this, the Order’s lands were split between Poland-Lithuania and the Hohenzollern dynasty of Brandenburg, ending the monastic state and the formal Northern Crusade. All the Order’s major cities–Danzig (Gdansk), Elbing (Elblag), Marienburg (Malbork), and Braunsberg (Braniewo)–are now in Poland, except Koenigsburg (Kaliningrad) in Russia."

Kievan Rus'

Main article: [Christianization of Kievan Rus']/w/224)

Around 978, Vladimir (978–1015), the son of Sviatoslav, took control of Kiev. Slavic historian Ivo Štefan writes that Vladimir explored monotheism and “Around that time, Vladimir captured Cherson in Crimea, where, according to the Tale of Bygone Years, he was baptized". After returning to Kiev, the same story says Vladimir destroyed pagan statues and built Christian churches in their place.

Bohemia, Poland, and Hungary joined western Latin Christianity, while Rus' adopted Christianity from Byzantium, shaping a unique form of Rus' Christianity.

The Rus' leaders controlled the church, which depended on them for money. The prince appointed clergy to government roles, provided for their needs, decided who held high church positions, and led church meetings in the Kievan metropolitan area. This made the Church of Rus' a state church. The Church strengthened the prince’s power and justified expanding Kievan Rus' through missionary work.

Christian books were translated into the local language, bringing literacy to everyone in the ruling family, including women and ordinary people. Monasteries from the twelfth century became centers for spirituality, learning, art, and crafts. Under Vladimir’s son Yaroslav I the Wise (1016–1018, 1019–1054), a building and cultural boom happened. The Church of Rus' became an independent political force in the twelfth and thirteenth centuries.

Finland

Archaeological evidence shows Christianity began in Finland in the 11th century. Very few written records from the 12th century survive, showing the church was still developing. Later legends from the late 13th century talk about Swedish attempts to conquer and Christianize Finland around the mid-1150s. Danish raids hit the Finnish coast between 1191 and 1202. The Finnish tribes could fight and trade but were gradually pulled into Latin Christendom. The Catholic church grew stronger with more Swedish influence in the 12th century and the Finnish “crusade” led by Birger Jarl in the 13th century.

In the early 13th century, Bishop Thomas was the first known bishop of Finland. Several secular powers wanted to control the Finnish tribes: Sweden, Denmark, Republic of Novgorod in northwestern Russia, and possibly the German crusading orders. Finns had their own leaders but likely no central government. Finland had three cultural groups: Finns, Tavastians and Karelians. Russian records show fights between Novgorod and Finnic tribes from the 11th or 12th century to early 13th century. The influence of Russian Orthodoxy reached areas around Lake Onega and Lake Ladoga and converted the Häme (Tavastians).

Iberian Reconquista

Main article: Reconquista

Between 711 and 718, the Iberian Peninsula was taken by Muslims during the Umayyad conquest. The long military effort to take it back, called the Reconquista, lasted until Christian kingdoms, which would become Spain and Portugal, retook the Moorish Al-Ándalus in 1492. The Battle of Covadonga in 722 is seen as the start of the Reconquista, and the annexation of Grenada in 1492 marks its end.

Isabel and Ferdinand married in October 1469, uniting Spain under their rule as its first monarchs. In 1478, they created the Spanish Inquisition, telling the Pope it was needed to find heretics – specifically Jews pretending to be Christian to spy for Muslims wanting their land back. Really, it helped the state gain power and control. The Spanish Inquisition was first approved by the Pope, but the first inquisitors were so harsh the Pope tried to stop it and failed. Ferdinand pressured the Pope, and in October 1483, a papal document gave control of the inquisition to the Spanish crown. Spanish historian José Casanova says the Spanish Inquisition became the first truly national, unified and centralized state institution.

Early colonialism (1500s–1700s)

Following discoveries in the 1400s and 1500s, countries like Portugal, Spain, and France began exploring and settling new lands. Along with soldiers and traders, Christian missionaries traveled to these places, helping to spread their beliefs.

Sometimes, spreading these beliefs was tied to the rules of the new rulers. Some missionaries supported the rulers, while others spoke up against unfair treatment. Over time, these efforts helped local people keep parts of their own languages and cultures alive, even as new ideas came in. The way each country ruled its new lands differed greatly, with some places offering more help to local people than others.

Disease

When Europeans arrived in new lands, diseases from the old world, like smallpox and measles, spread quickly among local people who had never been exposed before. This caused great loss of life in many communities.

Spanish and Portuguese India, Mexico, the Americas, and the Philippines

Under Spanish and Portuguese rule, missions aimed to build communities following Christian ways. In places like India, early efforts to share these beliefs met with challenges, leading to misunderstandings.

French Canada, North America, Africa, Indochina and the West Indies

In the 1600s, France used a method called assimilation to control its colonies. This meant encouraging local people to adopt European customs, languages, and ways of living as a path to progress.

Dutch Indonesia, South Africa, Curaçao, New Guinea

The Dutch East Indies Trading Company was a powerful force in Dutch colonies, often using force and control over local populations.

British North America, Australia, New Zealand, Asia and Africa

British colonies often focused more on trade than on converting local people to Christianity. However, missionaries still played a part in sharing their beliefs.

In the United States

Missionaries were important in helping Cherokee and other American Indian groups adapt to new influences. Later, when gold was found on Cherokee land, their homes were taken, and many were forced to move far away.

Africa (19th to 21st centuries)

Further information: Scramble for Africa

Starting in the mid-1800s, a new wave of colonialism began, lasting until World War I in 1914. This period, called the Scramble for Africa, saw colonial powers taking control of land much faster than before.

Some practices during this time had lasting effects on the countries involved. However, the spread of Christianity brought some positive changes. Missionaries helped spread literacy and set up schools and community groups, which supported democratic values.

By 1900, there were nearly 9 million Christians in Africa. By 1960, that number grew to about 60 million, and by 2005, to around 393 million—about half of Africa's population. This growth has been called a major expansion of Christianity in Africa.

Zaire

Simon Kimbangu started a movement called the Kimbanguist church, which became very popular. Though it faced challenges early on, it is now a major church in the region with millions of members.

Tanzania

In Tanzania, children become full members of society when they reach adulthood. For the Maasai people, this includes special ceremonies. Christian missionaries worked to adapt these ceremonies to fit Christian beliefs, helping keep some traditions alive while introducing new ones.

Other countries

Christianity grew strongly in many parts of Africa. Today, countries like Kenya, Uganda, and Ghana have large Christian communities and active church life.

Decolonization

Christianization played an important role in helping former colonies gain their independence. In the 1930s and 1940s, people in France started to rethink how Christianity was connected to ruling other countries. By the 1960s, new ideas about Christianity and active support from Christians helped people like the Algerians fight for freedom from foreign governments. This had a big effect around the world.

After countries became independent, Christianity needed to change so it was no longer tied to its history with colonialism. Some writers discuss how Christianity's past connection to powerful Western countries makes people question if it can help build peace today. They note that Christianity can support both powerful influences and efforts to challenge those influences.

Global Christianization

Many people around the world practice Christianity in many different ways. You can find Christians in places like Brazil, Zimbabwe, Egypt, Ghana, Germany, and even in secret groups in China.

In recent years, Christianity has been growing more in places that were once ruled by other countries, while it is declining in some parts of Europe and North America. Some experts say Christianity is now one of the fastest-growing and most varied religions in the world. In China, Christianity often grew in areas that faced hard times, like war or big changes. Even when there were strong efforts to stop Christianity, many Chinese people kept their faith alive through their families and local communities. They believe Christianity can fit well with their culture and way of life.