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[11]: 27 The Bible primarily speaks of sin as moral evil rather than natural or metaphysical evil. [11]: 21 The writers of the Bible take the reality of a spiritual world beyond this world and its containment of hostile spiritual forces for granted. While the post-Enlightenment world does not, the "dark spiritual forces" can be seen as "symbols ...
Criticism of Christianity has a long history which stretches back to the initial formation of the religion in the Roman Empire. Critics have challenged Christian beliefs and teachings as well as actions taken in name of the faith, from the Crusades to modern terrorism.
On 2 February 1948, Oxford philosopher Elizabeth Anscombe read a paper to the Oxford Socratic Club criticizing the version of the argument from reason contained in the third chapter of Lewis's Miracles. Her first criticism was against the use of the word "irrational" by Lewis (Anscombe 1981: 225-26).
The Christian rhetoric of the movement is weak, he argues, against the logic of its authoritarian and legalistic program, which will always drive reconstructionism toward sub-Christian ideas about sin, and the perfectibility of human nature (such as to imagine that, if Christians are in power, they will not be inclined to do evil).
This view holds that the primary benefit of evils, in addition to their compensation in the afterlife, can reject the evidential problem of evil. [11] The problem of evil has been extended to non-human life forms, to include suffering of non-human animal species from natural evils and human cruelty against them. [12]
Christian mortalism is the doctrine that all men and women, including Christians, must die, and do not continue and are not conscious after death. Therefore, annihilationism includes the doctrine that "the wicked" are also destroyed rather than tormented forever in traditional "Hell" or the lake of fire.
Camus wrote his thesis in order to complete his studies at the University of Algiers.The thesis is a historical study, in which Camus attempts to elucidate the relationships between evangelical Christianity, the Greek philosophy of the first few centuries anno domini, and the dogmatic Christianism established by Augustine of Hippo.
Chapter nine assesses the religion of Islam, and examines the origin of its holy book, the Quran. Hitchens asserts that there is no evidence for any of the "miraculous" claims about Muhammad , and that the Koran's origin was not supernatural.