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Ethics

Certain interpretations of some moral decisions in the Bible are considered ethically questionable by many modern groups. Some of the passages most commonly criticized include colonialism, the subjugation of women, religious intolerance, condemnation of homosexuality, and support for the institution of slavery in both Old and New Testaments.
The philosopher Friedrich Nietzsche criticized the ethics of Christianity. See Philosophy_of_Friedrich_Nietzsche#Christianity_and_morality.

Colonialism

Christianity and colonialism are often closely associated because Catholicism and Protestantism were the religions of the European colonial powers and acted in many ways as the "religious arm" of those powers. Initially, Christian missionaries were portrayed as "visible saints, exemplars of ideal piety in a sea of persistent savagery". However, by the time the colonial era drew to a close in the last half of the twentieth century, missionaries became viewed as “ideological shock troops for colonial invasion whose zealotry blinded them.”
Christianity is targeted by critics of colonialism because the tenets of the religion were used to justify the actions of the colonists. For example, Michael Wood asserts that the indigenous peoples were not considered to be human beings and that the colonisers was shaped by "centuries of Ethnocentrism, and Christian monotheism, which espoused one truth, one time and version of reality.”

Slavery

Early Christianity variously opposed, accepted, or ignored slavery. The early Christian perspectives of slavery were formed in the contexts of Christianity's roots in Judaism, and as part of the wider culture of the Roman Empire. Both the Old and New Testaments recognize that the institution of slavery existed.
The earliest surviving Christian teachings about slavery are from Paul the Apostle, who frequently referred to himself as a "Slave of Christ." Paul did not renounce the institution of slavery. Conversely, he taught that Christian slaves ought to serve their masters wholeheartedly. At the same time, he taught slave owners to treat their slaves fairly. The entire Epistle to Philemon is devoted to Onesimus, a runaway slave and convert whom Paul returns to his master, to be seen as "not just a slave, but much more than a slave; he is a dear brother in Christ." Tradition describes Pope Pius I (term c. 158-167) and Pope Callixtus I (term c. 217-222) as former slaves.
Since the Middle Ages, the Christian understanding of slavery has seen significant internal conflict and endured dramatic change. Nearly all Christian leaders before the late 17th century regarded slavery, within specific Biblical limitations, as consistent with Christian theology. In early Medieval times, the Church discouraged slavery throughout Europe, largely eliminating it. That changed in 1452, when Pope Nicholas V instituted hereditary slavery of captured Muslims and pagans, which effectively meant Africans or Asians. As he read the Bible, God had instructed his faithful to make slaves of the neighboring heathens. Pope Paul III in the 1537 bull Sublimis Deus forbade the seizing of pagans as slaves, however various Christian groups have taught that Africans were the descendants of Ham, cursed with "the mark of Ham" (dark skin) to be servants to the descendants of Japheth (Europeans) and Shem (Asians).
Rodney Stark makes the argument in For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the End of Slavery, that Christianity helped to end slavery worldwide, as does Lamin Sanneh in Abolitionists Abroad. These authors point out that Christians who viewed slavery as wrong on the basis of their religious convictions spearheaded abolitionism, and many of the early campaigners for the abolition of slavery were driven by their Christian faith and a desire to realize their view that all people are equal under God. In the late 17th century, anabaptists began to criticize slavery. Criticisms from the Society of Friends, Mennonites, and the Amish followed suit. Prominent among these Christian abolitionists were William Wilberforce, and John Woolman. Harriet Beecher Stowe wrote her famous book, Uncle Tom's Cabin, according to her Christian beliefs in 1852. Earlier, in Britain and America, Quakers were active in abolitionism. A group of Quakers founded the first English abolitionist organization, and a Quaker petition brought the issue before government that same year. The Quakers continued to be influential throughout the lifetime of the movement, in many ways leading the way for the campaign. John Wesley, the founder of Methodism, was instrumental in starting abolitionism as a popular movement.
Nearly all modern Christians are united in the condemnation of slavery as wrong and contrary to God's will. Only peripheral groups such as the Ku Klux Klan and other Christian hate groups on the racist fringes of the Christian Reconstructionist and Christian Identity movements advocate the reinstitution of slavery. Full adherents to reconstructionism are few and marginalized among conservative Christians. With these exceptions, all Christian faith groups now condemn slavery, and see the practice as incompatible with basic Christian principles.
In addition to aiding abolitionism, many Christians made further efforts toward establishing racial equality, contributing to the Civil Rights Movement. The African American Review notes the important role Christian revivalism in the black church played in the Civil Rights Movement. Martin Luther King, Jr., an ordained Baptist minister, was a leader of the American Civil Rights Movement and president of the Southern Christian Leadership Conference, a Christian Civil Rights organization.

Incarnation

The earliest objections to incarnation come from Celsus and Porphyry. Celsus found it hard to reconcile Christian human God who was born and matured with his Jewish God who was supposed to be one and unchanging. He asked "if God wanted to reform humanity, why did he choose to descend and live on earth? How his brief presence in Jerusalem could benefit all the millions of people who lived elsewhere in the world or who had lived and died before his incarnation?"
One classical response is Lewis's trilemma, a syllogism popularised by C. S. Lewis that intended to demonstrate the logical inconsistency of both holding Jesus of Nazareth to be a "great moral teacher" while also denying his divinity. The logical soundness of this trilemma has been widely questioned.

Limbo

The Catholic Church teaches that baptism is a necessity. In the fifth century, St. Augustine concluded that infants who die without baptism were consigned to hell. By the 13th century, theologians referred to the "limbo of infants" as a place where unbaptized babies were deprived of the vision of God, but did not suffer because they did not know of that which they were deprived, and moreover enjoyed perfect natural happiness. The 1983 Code of Canon Law (1183 §2) specifies that "Children whose parents had intended to have them baptized but who died before baptism, may be allowed church funeral rites by the local ordinary". In 2007, the 30-member International Theological Commission revisited the concept of limbo. However, the commission also said that hopefulness was not the same as certainty about the destiny of such infants. Rather, as stated in the Catechism of the Catholic Church, 1257, "God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments." Hope in the mercy of God is not the same as certainty through the sacraments, but it is not without result, as demonstrated in Jesus' statement to the thief on the cross in Luke 23:42-43.
The concept of limbo is not accepted by the Eastern Orthodox Church or by Protestants.

Atonement

The idea of atonement for sin is criticized by Richard Dawkins on the grounds that the image of God as requiring the suffering and death of Jesus to effect reconciliation with humankind is immoral. The view is summarized by Dawkins: "if God wanted to forgive our sins, why not just forgive them? Who is God trying to impress?" Oxford theologian Alister McGrath maintains that Dawkins is "ignorant" of Christian theology, and therefore unable to engage religion and faith intelligently. He goes on to say that the atonement was necessary because of our flawed human nature, which made it impossible for us to save ourselves, and that it expresses God's love for us by removing the sin that stands in the way of our reconciliation with God. Responding to the criticism that he is "ignorant" of theology, Dawkins asks "do you have to read up on leprechology before disbelieving in leprechauns?," and "[y]es, I have, of course, met this point before. It sounds superficially fair. But it presupposes that there is something in Christian theology to be ignorant about. The entire thrust of my position is that Christian theology is a non-subject." Dinesh D'Souza says that Dawkins' criticism "only makes sense if you assume Christians made the whole thing up." He goes on to say that Christians view it as a beautiful sacrifice, and that "through the extremity of Golgotha, Christ reconciles divine justice and divine mercy." Andrew Wilson argues that Dawkins misses the point of the atonement, which has nothing to do with masochism, but is based on the concepts of holiness, sin and grace.
Robert Green Ingersoll suggests that the concept of the atonement is simply an extension of the Mosaic tradition of blood sacrifice and "is the enemy of morality". The death of Jesus Christ represents the blood sacrifice to end all blood sacrifices; the resulting mechanism of atonement by proxy through that final sacrifice has appeal as a more convenient and much less costly approach to redemption than repeated animal sacrifice – a common sense solution to the problem of reinterpreting ancient religious approaches based on sacrifice.
The prominent Christian apologist Josh McDowell, in More Than A Carpenter, addresses the issue through an analogy of a real-life judge in California who was forced to fine his daughter $100 for speeding, but then came down, took off his robe, and paid the fine for her from his billfold, though as in this and other cases, illustrations are only cautiously intended to describe certain aspects of the atonement.

Second Coming

Several verses in the New Testament appear to contain Jesus' predictions that the Second Coming would take place within a century following his death. Jesus appears to promise for his followers the second coming to happen before the generation he is preaching to vanishes. This is seen as an essential failure in the teachings of Christ by many critics such as Bertrand Russell.
However, Preterists argue that Jesus did not mean his second coming but speaks about demonstrations of his might, formulating this as 'coming in his kingdom', especially the destruction of the Jerusalem Temple 70 AD, which he foretold, and which definitely showed that God's nation are the Christians and not anymore the Jews whom God did not protect anymore. At that time really only some of his disciples still lived. According to this view  should be understood in the same way.

Negative attitudes in the United States

David Kinnaman, president of the Barna Institute, and Gabe Lyons of the Fermi Project published a study of attitudes of 16- to 29-year-old Americans towards Christianity. They found that about 38% of all those who were not regular churchgoers had negative impressions of Christianity, and especially evangelical Christianity, associating it with conservative political activism, hypocrisy, anti-homosexuality, and judgmentalism. About 17% had "very bad" perceptions of Christianity.

Hypocrisy

Gaudium et Spes claims that the example of Christians may be a contributory factor to atheism, writing, "…believers can have more than a little to do with the birth of atheism. To the extent that they neglect their own training in the faith, or teach erroneous doctrine, or are deficient in their religious, moral, or social life, they must be said to conceal rather than reveal the authentic face of God and religion".
Secular and religious critics have accused many Christians of being hypocritical. For instance, although marital fidelity and family values are arguably central to Christian morality (see Christian views on divorce), a study by the Barna Research Group has shown that divorce rates among Evangelical Christians were higher than for other faith groups, and also trended higher than the rate of divorce among atheists and agnostics. Tom Whiteman, a Philadelphia psychologist found that the primary reasons for Christian divorce include adultery, abuse (including substance, physical and verbal abuse), and abandonment whereas the number one reason cited for divorce in the general population was incompatibility.

Bigotry

Conservative Christians are often accused of being intolerant by secular humanists and liberal Christians, claiming that they oppose science that seems to contradict scripture (Creationism, use of birth control, research into embryonic stem cells, etc.), liberal democracy (separation of church and state), and progressive social policies (rights of people of other races and religions, of women, and of people with different sexual orientations).

Materialism

To Mahatma Gandhi, the materialism of affluent Christian countries appears to contradict the claims of Jesus Christ that it is not possible to worship both Mammon and God at the same time. (see also Prosperity gospel)
I like your Christ. I do not like your Christians. Your Christians are so unlike your Christ. The materialism of affluent Christian countries appears to contradict the claims of Jesus Christ that says it's not possible to worship both Mammon and God at the same time.
– Mahatma Gandhi

Persecution by Christians

Individuals and groups throughout history have been persecuted by Christians based upon gender, race, and religion. Many of the persecutors justified their actions through Christian scriptural. During Late Antiquity and the Middle Ages, important Christian theologians advocated religious persecution to varying degrees.
Early Christianity was a minority religion in the Roman Empire and the early Christians were themselves persecuted during that time. After Constantine I converted to Christianity, it became the dominant religion in the Roman Empire. Already under the reign of Constantine I, Christian heretics had been persecuted; beginning in the late 4th century A.D. also the ancient pagan religions were actively suppressed. In the view of many historians, the Constantinian shift turned Christianity from a persecuted into a persecuting religion.
After the decline of the Roman Empire, the further Christianization of Europe was to a large extent peaceful. However, encounters between Christians and Pagans were sometimes confrontational, and Christian kings (Charlemagne, Olaf I of Norway) were known for their violence against pagans. In the late Middle Ages, the appearance of the Cathars and Bogomils in Europe laid the stage for the later witch-hunts. These (probably gnostic-influenced) sects were seen as heretics by the Catholic Church, and the Inquisition was established to counter them.
After the Protestant Reformation, the devastation caused by the partly religiously motivated wars (Thirty Years' War, English Civil War, French Wars of Religion) in Europe in the 17th century gave rise to the ideas of Religious toleration, Freedom of religion and Religious pluralism.

Response of apologists

Christians will sometimes point out through their own interpretations that the wrong doings of other Christians are not the fault of the scriptures but of those who have wrongly interpreted it. They posit that the mistakes of Christians do not refute the validity of their teachings, but merely proves their weakness and sinful nature, of which they then turn to Christ. Thus, according to them, the "Word of God" can still be true and valid without it having to be accurately followed. According to Ron Sider, an Evangelical theologian "The tragedy is that poll after poll by Gallup and Barna show that evangelicals live just like the world. Contrast that with what the New Testament says about what happens when people come to living faith in Christ. There's supposed to be radical transformation in the power of the Holy Spirit(2 Cor 5:17, 1 Cor 10:13). The disconnect between our biblical beliefs and our practice is just, I think, heart-rending."
Similar arguments are held by Roman Catholics against critics of the Catholic Church, or by other Christians defending their respective Churches. of the Church's structure. Roman Catholics will argue that the Popes who were corrupt in the Middle Ages is not the fault of the position of the Papacy or of the fact that there are obedient Priests lower in the hierarchy, but the fault of the individual people who act as "God's representative on Earth". Such examples can be seen in Dante's Divine Comedy, where Roman Catholic Clergy who had practiced simony find themselves in the lower circles of hell.