Criticism of Christianity (English Wikipedia)

Analysis of information sources in references of the Wikipedia article "Criticism of Christianity" in English language version.

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  • Pascal, Blaise (1958). Pensees. Translator W. F. Trotter. chapter x, xii, xiii.

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  • J. Denny Weaver (2001). "Violence in Christian Theology". Cross Currents. Archived from the original on 25 May 2012. Retrieved 28 October 2014. "[3rd paragraph] I am using broad definitions of the terms "violence" and "nonviolence." "Violence" means harm or damage, which obviously includes the direct violence of killing – in war, capital punishment, murder – but also covers the range of forms of systemic violence such as poverty, racism, and sexism. "Nonviolence" also covers a spectrum of attitudes and actions, from the classic Mennonite idea of passive nonresistance through active nonviolence and nonviolent resistance that would include various kinds of social action, confrontations and posing of alternatives that do not do bodily harm or injury.
  • J. Denny Weaver (2001). "Violence in Christian Theology". Cross Currents. Archived from the original on 2012-05-25. Retrieved 2010-10-27.

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  • Andrews, Edward (2010). "Christian Missions and Colonial Empires Reconsidered: A Black Evangelist in West Africa, 1766–1816". Journal of Church & State. 51 (4): 663–691. doi:10.1093/jcs/csp090. Historians have traditionally looked at Christian missionaries in one of two ways. The first church historians to catalogue missionary history provided hagiographic descriptions of their trials, successes, and sometimes even martyrdom. Missionaries were thus visible saints, exemplars of ideal piety in a sea of persistent savagery. However, by the middle of the twentieth century, an era marked by civil rights movements, anti-colonialism, and growing secularization, missionaries were viewed quite differently. Instead of godly martyrs, historians now described missionaries as arrogant and rapacious imperialists. Christianity became not a saving grace but a monolithic and aggressive force that missionaries imposed upon defiant natives. Indeed, missionaries were now understood as important agents in the ever-expanding nation-state, or "ideological shock troops for colonial invasion whose zealotry blinded them.
  • Morriston, Wes (2 August 2011). "Ethical Criticism of the Bible: The Case of Divinely Mandated Genocide". Sophia. 51 (1): 117–135. doi:10.1007/s11841-011-0261-5. S2CID 159560414.
  • Maitzen, Stephen (1 November 2007). "Skeptical Theism and God's Commands". Sophia. 46 (3): 237–243. doi:10.1007/s11841-007-0032-5. S2CID 170737294.
  • Brandt, Eric T., and Timothy Larsen (2011). "The Old Atheism Revisited: Robert G. Ingersoll and the Bible". Journal of the Historical Society. 11 (2): 211–238. doi:10.1111/j.1540-5923.2011.00330.x.{{cite journal}}: CS1 maint: multiple names: authors list (link)
  • Shehu, Fatmir (2023). "Investigating Ismāʿīl Rājī al-Fārūqī's Methodology in the Study of Christianity through Selected Textual Analysis from His Christian Ethics". Intellectual Discourse. 31 (1). International Islamic University Malaysia Press: 31–55. doi:10.31436/id.v31i1.1913.

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  • Browning, W.R.F. "Biblical criticism." A Dictionary of the Bible. 1997 Encyclopedia.com. 8 Apr. 2010

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  • Meador, Jake (2010-09-17). "Cosmetic Christianity and the Problem of Colonialism – Responding to Brian McLaren". Retrieved 17 November 2010. 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.

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  • Novak, David (1992). "Chapter 3: Maimonides's View of Christianity". Jewish-Christian Dialogue: A Jewish Justification. New York: Oxford Academic. pp. 57–72. ISBN 9780199853410.
  • Youval Rotman, "Byzantine Slavery and the Mediterranean World", transl. by Jane Marie Todd, Cambridge, Massachusetts – London, Harvard University Press 2009. Book presentation in a) Nikolaos Linardos (University of Athens), Mediterranean Chronicle 1 (2011) pp. 281, 282, b) Alice Rio, American Historical Review, Vol. 115, Issue 5, 2010, pp. 1513–1514

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  • Andrews, Edward (2010). "Christian Missions and Colonial Empires Reconsidered: A Black Evangelist in West Africa, 1766–1816". Journal of Church & State. 51 (4): 663–691. doi:10.1093/jcs/csp090. Historians have traditionally looked at Christian missionaries in one of two ways. The first church historians to catalogue missionary history provided hagiographic descriptions of their trials, successes, and sometimes even martyrdom. Missionaries were thus visible saints, exemplars of ideal piety in a sea of persistent savagery. However, by the middle of the twentieth century, an era marked by civil rights movements, anti-colonialism, and growing secularization, missionaries were viewed quite differently. Instead of godly martyrs, historians now described missionaries as arrogant and rapacious imperialists. Christianity became not a saving grace but a monolithic and aggressive force that missionaries imposed upon defiant natives. Indeed, missionaries were now understood as important agents in the ever-expanding nation-state, or "ideological shock troops for colonial invasion whose zealotry blinded them.

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  • Bevans, Steven. "Christian Complicity in Colonialism/ Globalism" (PDF). Archived from the original (PDF) on 2013-10-27. Retrieved 2010-11-17. 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

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  • Årsheim 2016, p. 7:According to Elizabeth Castelli, this engagement can be ascribed to a ‘Christian persecution complex’ that gathered pace throughout the 1990s, with the adoption of the US International Religious Freedom Act in 1998 as a significant milestone, and with the 9/11 terrorist attacks in 2001 as an accelerating factor (Castelli 2007: 173). This complex “…mobilizes the language of religious persecution to shut down political debate and critique by characterizing any position not in alignment with this politicized version of Christianity as an example of anti-religious bigotry and persecution. Moreover, it routinely deploys the archetypal figure of the martyr as a source of unquestioned religious and political authority.” (Castelli 2007: 154). Årsheim, Helge (2016). "Internal affairs? Assessing NGO engagement for religious freedom at the United Nations and beyond". In Stensvold, Anne (ed.). Religion, state and the United Nations: Value politics. London: Routledge. pp. 79–94. ISBN 978-1-138-93865-6. SSRN 2892536.
  • Ben-Asher 2017, p. 22: «...The notion that Christianity is under attack is prevalent in contemporary arguments for religious exemptions. Conservative legislatures, politicians and the media frequently characterize issues such as same-sex marriage and the ACA’s Contraceptives Mandate as attacks on Christians or Christianity.... Ben-Asher, Noah (September 21, 2017). "Faith-Based Emergency Powers". Harvard Journal of Law and Gender. 41: 269–300. SSRN 3040902.

stanford.edu

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  • Frankenberry, Nancy (1 January 2011). "Feminist Philosophy of Religion". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University – via Stanford Encyclopedia of Philosophy.

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