section_path: Influence/Criticism
section_name: Criticism
paragraph_text: Criticism
  
  Critics view certain biblical texts to be morally problematic. The Bible neither calls for nor condemns slavery outright, but there are verses that address dealing with it, and these verses have been used to support it. Some have written that supersessionism begins in the book of Hebrews where others locate its beginnings in the culture of the fourth century Roman empire. The Bible has been used to support the death penalty, patriarchy, sexual intolerance, the violence of total war, and colonialism.
  
  In the Christian Bible, the violence of war is addressed four ways: pacifism, non-resistance; just war, and preventive war which is sometimes called crusade. In the Hebrew Bible, there is just war and preventive war which includes the Amalekites, Canaanites, Moabites, and the record in Exodus, Deuteronomy, Joshua, and both books of Kings. John J. Collins writes that people throughout history have used these biblical texts to justify violence against their enemies. Anthropologist Leonard B. Glick offers the modern example of Jewish fundamentalists in Israel, such as Shlomo Aviner a prominent theorist of the Gush Emunim movement, who considers the Palestinians to be like biblical Canaanites, and therefore suggests that Israel "must be prepared to destroy" the Palestinians if the Palestinians do not leave the land.
  
  Nur Masalha argues that genocide is inherent in these commandments, and that they have served as inspirational examples of divine support for slaughtering national opponents. However, the "applicability of the term to earlier periods of history " is questioned by sociologists Frank Robert Chalk and Kurt Jonassohn. Since most societies of the past endured and practised genocide, it was accepted at that time as "being in the nature of life" because of the "coarseness and brutality" of life; the moral condemnation associated with terms like genocide are products of modern morality. The definition of what constitutes violence has broadened considerably over time. The Bible reflects how perceptions of violence changed for its authors.
  
  Phyllis Trible, in her now famous work Texts of Terror, tells four Bible stories of suffering in ancient Israel where women are the victims. Tribble describes the Bible as "a mirror" that reflects humans, and human life, in all its "holiness and horror".
  
  John Riches, professor of divinity and biblical criticism at the University of Glasgow, provides the following view of the diverse historical influences of the Bible:
  
  It has inspired some of the great monuments of human thought, literature, and art; it has equally fuelled some of the worst excesses of human savagery, self-interest, and narrow-mindedness. It has inspired men and women to acts of great service and courage, to fight for liberation and human development; and it has provided the ideological fuel for societies which have enslaved their fellow human beings and reduced them to abject poverty.... It has, perhaps above all, provided a source of religious and moral norms which have enabled communities to hold together, to care for, and to protect one another; yet precisely this strong sense of belonging has in turn fuelled ethnic, racial, and international tension and conflict. It has, that is to say, been the source of great truth, goodness, and beauty at the same time as it has inspired lies, wickedness, and ugliness.