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Christian persecution complex is the belief, attitude, or world view that Christian values and Christians are being oppressed by social groups and governments in the Western world. [1] This belief is promoted by certain American Protestant churches, [2] and some Christian- or Bible-based groups in Europe. [3]
Perhaps the first book of the Bible provides a clue. Antisemitism explained in the Bible The Book of Genesis in Chapter 26 illuminates a pattern that has repeated itself for literally thousands of ...
This account of persecution is part of a general theme of anti-Christian persecution by both Romans and Jews, one that starts with the Pharisee rejection of Jesus's ministry, the cleansing of the Temple, and continues on with his trial before the High Priest, his crucifixion, and the Pharisees' refusal to accept him as the Jewish messiah.
The Mamluks severely oppressed the Jews and greatly mismanaged the economy, resulting in a period of great social and economic decline. The result was large-scale migration from Palestine, and the population declined. The Jewish population shrunk especially heavily, as did the Christian population.
The "cry of the people oppressed in Egypt, the cry of the foreigner, the widow, and the orphan": oppression of the poor. [10] [11] [6] The "injustice to the wage earner": taking advantage of and defrauding workers (cf. James 5:4). [12] [13] [6] Laurence Vaux's 1583 work, A Catechisme of Christian Doctrine, explains them as follows:
Warfare represents a special category of biblical violence and is a topic the Bible addresses, directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine found the basis of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts.
Liberation theologies were first being discussed in the Latin American context, especially within Catholicism in the 1960s after the Second Vatican Council.There, it became the political praxis of theologians such as Frei Betto, Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor".
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