 It is fair to mention that Eastern Orthodox Christianity did break away from Catholicism and therefore Protestantism as well, as early as 1054 C.E., officially.  One of the dividing issues was Eastern Christianity’s emphasis on personal deification in contrast to Western Christianity’s emphasis on atonement and salvation.  This was an early step in the direction the Christianity of our future will take, and so, in some ways the Eastern Orthodox tradition will be similar to it, but it will still be too mystically oriented to catch on in the mainstream.  Regarding Western orthodoxy, the goal of life espoused by Jesus wasn’t to make it into a rewarding heaven or a punishing hell in an afterlife, but to be righteous so that this world would become heaven, demonstrative of God’s will for us.  The message wasn’t that we are unavoidably sinners at birth, or that some humans had been pre-selected for damnation, or anything John Nelson Darby claimed.  Instead, Jesus taught that we do in fact have the ability to question ourselves, to attempt to improve ourselves, and to find salvation in this lifetime, building a kingdom of God on this Earth for this age.  In the Sermon on the Mount Jesus declared, “Blessed are the pure in heart” (Matthew 5:8, New International Version).  In this speech, alluding to exceptional character, Jesus similarly advised, “Be perfect” (Matthew 5:48).  Jesus’ statements are directly contradicted by Paul, Augustine, and Calvin who explained that no person is “pure in heart” and there is nothing one can do towards being “perfect.”  Jesus used metaphor to teach that we do actively purge ourselves of, or at least avoid, sin.  In the Sermon on the Mount, he said, “If your right eye causes you to sin, gouge it out and throw it away…And if your right hand causes you to sin, cut it off and throw it away” (Matthew 5:29-30).  When he said “…great is your reward in heaven…” (Matthew 5:12) he wasn’t talking about an afterlife.  He was figuratively teaching that embracing God’s will causes God to look upon one favorably in this life.  Jesus stated, “He is not the God of the dead but of the living” (Matthew 22:32).
       Between Paul and Augustine, acts of righteousness are either ineffective or not possible for humans at all.  How can this be, if Jesus in his Sermon spoke metaphorically about a “lamp” when “it gives light to everyone in the house.  In the same way, let your light shine before men…” (Matthew 5:15-16)?  Furthermore, Jesus stated, “Blessed are those who are persecuted because of righteousness…” (Matthew 5:10).  The namesake of this religion seemed to urge us to see ourselves as coming into the world with the potential to exist within God’s will for us or to not, depending on our willingness.  Jesus placed no limitation on humanity, no automatic cursedness. 