Analysis of information sources in references of the Wikipedia article "Κριτική στον Χριστιανισμό" in Greek language version.
Did Jesus of Nazareth live and die without the teaching about the righteous Servant of the Lord in Isaiah 53 having exerted any significant influence on his ministry? Is it probable that this text exerted no significant influence upon Jesus' understanding of the plan of God to save the nations that the prophet Isaiah sets forth?" —Two questions addressed in a conference on "Isaiah 53 and Christian Origins" at Baylor University in the fall of 1995, the principal papers of which are available in "Jesus and the Suffering Servant.
...of establishing a dubious moral superiority to justify organized violence on a massive scale, a perversion of Christianity she called Christofascism....
We fear Christofascism ...
Driver argues that traditional Christology fosters what he calls ‘Christofascism.’ He means by this, first, the absolutizing of the past in order to...
Ο Θεός ... δεν θέλησε το λογικό κατασκεύασμά Του, το οποίο ήταν όμοιο με Αυτόν, να έχει εξουσία πάνω σε οτιδήποτε άλλο εκτός από την άλογη κτίση - όχι άνθρωπος πάνω από άνθρωπο, αλλά άνθρωπος πάνω από τα ζώα ... η κατάσταση της δουλείας είναι αποτέλεσμα της αμαρτίας ... από τη φύση, όπως μας έφιαξε αρχικά ο Θεός, κανείς δεν είναι σκλάβος ούτε ανθρώπου ούτε αμαρτίας.
According to Jake Meador, "some Christians have tried to make sense of post-colonial Christianity by renouncing practically everything about the Christianity of the colonizers. They reason that if the colonialists’ understanding of Christianity could be used to justify rape, murder, theft, and empire then their understanding of Christianity is completely wrong.
The modern missionary era was in many ways the ‘religious arm’ of colonialism, whether Portuguese and Spanish colonialism in the sixteenth Century, or British, French, German, Belgian or American colonialism in the nineteenth. This was not all bad — oftentimes missionaries were heroic defenders of the rights of indigenous peoples
The modern missionary era was in many ways the ‘religious arm’ of colonialism, whether Portuguese and Spanish colonialism in the sixteenth Century, or British, French, German, Belgian or American colonialism in the nineteenth. This was not all bad — oftentimes missionaries were heroic defenders of the rights of indigenous peoples
