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he great commission a misunderstanding of jewish beliefs and practices and the perception that jews are hostile towards christians 99 over the centuries these attitudes were reinforced by christian preaching art and popular teaching all of which expressed contempt for jews 100 modern antisemitism has primarily been described as hatred against jews as a race a form of racism rather than hatred against jews as a religious group because its modern expression is rooted in 18th century racial theories while anti judaism is described as hostility towards the jewish religion a sentiment which is rooted in but more extreme than criticism of judaism as a religion but in western christianity anti judaism was transformed into antisemitism during the 12th century 101 christian fascism edit see also clerical fascism this paragraph is an excerpt from christian fascism edit christian fascism is a religious and political philosophy that blends christianity with fascism endorsing violence authoritarian rule and the regeneration of society on the basis of the bible and its teachings 102 christian fascists advocate for the establishment of the authority of religion and morals in personal social and political life of the people of a nation 103 a nationalist movement it asserts the superiority of a specific culture nation or ethnic group as possessing a status of chosen people 104 christian fascism is generally characterized by its support for a dictatorial leadership and the subordination of the individual to the power of the state seen as the main enforcer of biblical law 104 christian opposition to violence edit main articles christian pacifism peace churches and religion and peacebuilding christianity and peacebuilding see also christian humanism the rev martin luther king jr a prominent advocate of christian nonviolence historian roland bainton described the early church as pacifist a period that ended with the accession of constantine 105 in the first few centuries of christianity many christians refused to engage in military service in fact there were a number of famous examples of soldiers who became christians and refused to engage in combat afterwards they were subsequently executed for their refusal to fight 106 the commitment to pacifism and the rejection of military service are attributed by mark j allman professor in the department of religious and theological studies at merrimack college 107 to two principles 1 the use of force violence was seen as antithetical to jesus teachings and service in the roman military required worship of the emperor as a god which was a form of idolatry 108 in the 3rd century origen wrote christians could not slay their enemies 109 clement of alexandria wrote above all christians are not allowed to correct with violence the delinquencies of sins 110 111 tertullian argued forcefully against all forms of violence considering abortion warfare and judicial death penalties to be forms of murder 112 113 pacifist and violence resisting traditions have continued into contemporary times one of those religious organizations are jehovah s witnesses they are politically neutral and were one of the only religious groups as a whole to object to enlisting in ww2 114 115 116 several present day christian churches and communities were established specifically with nonviolence including conscientious objection to military service as foundations of their beliefs 117 members of the historic peace churches such as quakers mennonites amish and the church of the brethren object to war based on their conviction that christian life is incompatible with military actions because jesus enjoins his followers to love their enemies and refrain from committing acts of violence citation needed in the 20th century martin luther king jr and others adapted the nonviolent ideas of gandhi to a baptist theology and politics 118 in the 21st century christian feminist thinkers have drawn attention to their views by opposing violence against women 119 secular christian interpretration edit a number of secular new testament scholars and historians argue that the new testament does not teach that all uses of force are always wrong they point to passages recognizing government authority and distinguishing personal ethics from the state s role some important examples are n t wright although a christian his scholarship is widely respected academically he argues that jesus taught enemy love for his followers but did not abolish the state s responsibility to maintain justice he frequently discusses romans 13 where paul says governing authorities do not bear the sword in vain john nolland in his commentary on matthew he argues that turn the other cheek matthew 5 39 addresses personal retaliation not every use of force he translates the verse as you are not to set yourself against one who does evil emphasizing a prohibition on revenge rather than all resistance craig s keener he argues that jesus commands in the sermon on the mount primarily concern personal conduct and should not automatically be read as abolishing government policing or all military action richard b hays he leans toward christian pacifism but acknowledges that the new testament itself recognizes the existence and role of civil authorities in maintaining order even if christians debate what that means see also edit criticism of christianity mormonism and violence sectarian violence among christians notes edit clouse robert g 1986 war four christian views winona lake indiana bmh books pp 12 22 duffey michael 2015 06 22 2 christianity from peacemaking to violence to home again in omar irfan duffey michael eds peacemaking and the challenge of violence in world religions wiley blackwell pp 55 56 isbn 9781118953426 1 2 religion ethics just war theory introduction bbc retrieved 2010 03 16 syse henrik 2010 the platonic roots of just war doctrine a reading of plato s republic diametros 23 104 123 duffey michael 2015 06 22 2 christianity from peacemaking to violence to home again in omar irfan duffey michael eds peacemaking and the challenge of violence in world religions wiley blackwell p 58 isbn 9781118953426 the purpose of war for augustine was to preserve good order it was a long lasting influence of st augustine s teaching on war and violence that shaped mainstream christianity for 1500 years augustine fathered the mainstream christian view that violence was just a means for political ends indeed augustine s perspective was not based on the new testament 1 2 wells donald ed 1996 an encyclopedia of war and ethics greenwood press pp 30 31 isbn 9780313291166 in 383 christianity was declared the official religion of the roman empire and christians who had previously been aloof from political and social responsibility were compelled to rethink their role augustine and his teacher st ambrose 340 397 in part inspired by the writings of cicero 106 43 s c developed just war criteria to show why christians could consistently serve in the military as armed soldiers at least in some wars although augustine deplored the ambitions that promoted wars for sovereignty over others he believed that there were conditions under which it was just to extend an empire as instances of worthy causes augustine named preservation of the well being of the state punishment of neighbor nations that had refused to make amends for wrongs committed by their subjects to restore what had been taken unjustly and even to expand an empire if one was taking land a way from a tyrant questions concerning the heputteuch question 10 and city of god book 4 part 15 bonney richard 2011 just war the encyclopedia of war doi 10 1002 9781444338232 wbeow328 isbn 9781405190374 questions such as under which circumstances war may be legitimized and the rules of war controlled are the concern of just war theory in the christian tradition from the writings of st augustine in the fourth century through the scholastics of the middle ages above all st thomas aquinas and early modern period vitoria sua rez and grotius to modern commentators such as george weigel and michael walzer the early christian writers in turn drew upon roman law and the writings of cicero indeed in the view of alex j bellamy they added little that was substantially new bellamy 2006 8 1 2 peters edward 1998 introduction the first crusade the chronicle of fulcher of chartres and other source materials 2 ed philadelphia pa university of pennsylvania press isbn 978 0812216561 duffey michael 2015 06 22 2 christianity from peacemaking to violence to home again in omar irfan duffey michael eds peacemaking and the challenge of violence in world religions wiley blackwell isbn 9781118953426 boustan ra anan s 2010 violence scripture and textual practice in early judaism and christianity brill p 3 jenkins philip march 8 2009 dark passages boston globe archived from the original on march 11 2009 retrieved 2010 11 26 the bible overflows with texts of terror to borrow a phrase coined by the american theologian phyllis trible the bible contains far more verses praising or urging bloodshed than does the koran and biblical violence is often far more extreme and marked by more indiscriminate savagery if the founding text shapes the whole religion then judaism and christianity deserve the utmost condemnation as religions of savagery shelly matthews brite divinity school retrieved 24 june 2017 gibson leigh matthews shelly 2005 violence in the new testament continuum international publishing group pp 1 3 marcion s second century distinction between the god of the old testament as responsible for violence and vengeance and the god of the new testament as a god of mercy and love looms large in the consciousness of the west more troubling than studies of violence in the bible that ignore the new testament are those that lift up the new testament as somehow containing the antidote for old testament violence this is ultimately the case for instance in the work of girard but as john gager shows in this volume through his examination of the work of girard s disciple robert hamerton kelly such a line of thinking has the potential to reinscribe insidiously the prejudices of marcion rynne terrence j 2008 gandhi and jesus the saving power of nonviolence orbis books isbn 978 1 57075 766 2 retrieved 1 april 2017 j denny weaver 2001 violence in christian theology cross currents archived from the original on 2012 05 25 retrieved 2010 10 27 see e g john coffey persecution and toleration on protestant england 1558 1689 2000 p 22 volf miroslav 2008 christianity and violence in hess richard s martens e a eds war in the bible and terrorism in the twenty first century eisenbrauns pp 1 17 isbn 978 1 57506 803 9 retrieved june 1 2010 volf 2008 p 13 1 2 mark juergensmeyer 2004 terror in the mind of god the global rise of religious violence university of california press isbn 978 0 520 24011 7 smith ted 2015 religious violence politics of a higher law the christian century 5 24 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san francisco a division of harper collins pp 242 243 sider ronald j 2012 ronald j sider ed the early church on killing grand rapids michigan baker publishing group afterword isbn 978 0 8010 3630 9 professor emeritus of religious studies and history at north dakota state university helgeland history philosophy and religious studies ndsu www ndsu edu retrieved 29 june 2017 helgeland john 1979 h temporini and w haase ed christians and the roman army from marcus aurelius to constantine vol 23 berlin de gruyter pp 724 834 college wheaton george kalantzis wheaton www wheaton edu archived from the original on 2 september 2017 retrieved 29 june 2017 leithart peter j 2009 defending constantine madison wisconsin intervarsity press p 260 1 2 shean john f 2010 soldiering for god christianity and the roman army leiden netherlands brill p 183 isbn 978 9004187313 leclerq henri 1933 militarisme in cabrol fernand leclerq henri eds dictionnaire d archéologie chretienne de le liturgie vol xi 1 paris 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