El Cristianismo, abarca las iglesias: Católica, Luteranas, Calvinistas, la Anglicana y otras, es una inagotable fuente de fe que aglutina a casi la mitad de la humanidad. Esta creencia y doctrina se originó en las comunidades formadas por Saulo, inventor y fundador del Cristianismo; para la Iglesia "San Pablo". Saulo padecía del gran mal o epilepsia con crisis convulsivas más frecuentes de lo deseable. Se formó a la sombra del reino herodiano, civis romano, influyente ante los romanos y ante los judíos, jefe de la policía moral judía y persecutor de Yeshua bar Jehudá o Jesús de Nazaret, hasta su muerte en la Cruz. Jamás cruzó palabra con Jeshua, no lo conoció más que de vista y por lo tanto desconocía absolutamente su palabra y enseñanzas. Por su propia iniciativa se autonombró "Apostol de los Gentiles" o Apóstol 13° y fue el inventor y fundador del cristianismo. Más de 200 años después de su muerte, las comunidades cristianas se multiplicaron y se extendieron por todo el Imperio Romano. El Emperador Constantino I el Grande, la reconoció oficialmente, la vistió con la personalidad de Mitra y el mitraísmo y le heredó el poderío imperial con que vive hasta la fecha.

Esta historia de la iglesia, que habla de ella como comunidad e institución, abarca el camino recorrido por la iglesia durante los primeros siete siglo de la era cristiana, en los cuales esta misma comunidad comenzó su devenir histórico superando muchos obstáculos hasta convertirse en una institución que tenía una palabra para decir a la sociedad de aquel tiempo.

In The Politics of Religion and the Rise of Social Catholicism in Peru (1884-1935) Ricardo Cubas Ramacciotti provides a lucid synthesis of the Catholic Church’s responses to the secularisation of the State and society whilst offering a fresh appraisal of the emergence of Social Catholicism and its contribution to social thought and development of civil society in post-independence Peru. Making use of diverse historical sources, Cubas provides a comprehensive view of a reformist yet anti-revolutionary trend within the Peruvian Church that, decades before the emergence of Liberation Theology and under divergent intellectual paradigms, developed an active agenda that addressed the new social problems of the country, including those of urban workers, and of indigenous populations.

The five-volume Oxford History of Protestant Dissenting Traditions series is governed by a motif of migration ('out-of-England'). It first traces organized church traditions that arose in England as Dissenters distanced themselves from a state church defined by diocesan episcopacy, the Book of Common Prayer, the Thirty-Nine Articles, and royal supremacy, but then follows those traditions as they spread beyond England-and also traces newer traditions that emerged downstream in other parts of the world from earlier forms of Dissent. Secondly, it does the same for the doctrines, church practices, stances toward state and society, attitudes toward Scripture, and characteristic patterns of organization that also originated in earlier English Dissent, but that have often defined a trajectory of influence independent ecclesiastical organizations. Volume IV examines the globalization of dissenting traditions in the twentieth century. During this period, Protestant Dissent achieved not only its widest geographical reach but also the greatest genealogical distance from its point of origin. Covering Africa, Asia, the Middle East, America, Europe, Latin America, and the Pacific, this collection provides detailed examination of Protestant Dissent as a globalizing movement. Contributors probe the radical shifts and complex reconstruction that took place as dissenting traditions encountered diverse cultures and took root in a multitude of contexts, many of which were experiencing major historical change at the same time. This authoritative overview unambiguously reveals that 'Dissent' was transformed as it travelled.