Adherents of Positive Christianity argued that traditional Christianity emphasized the passive rather than the active aspects of Christ's life, stressing his miraculous birth, his suffering, his sacrifice on the cross and other-worldly redemption. They wanted to replace this doctrine with a "positive" emphasis on Christ as an active preacher, organizer and fighter who opposed the institutionalized Judaism of his day.
While many such scholars sought to place Jesus in the context of ancient Judaism, some writers reconstructed a historical Jesus who corresponded to racialist and anti-semitic ideology. In the writings of such anti-semites as Emile Burnouf, Houston Stewart Chamberlain and Paul de Lagarde, Jesus was redefined as an Aryan hero who struggled against Jews and Judaism. Consistent with their origins in Higher Criticism, such writers often either rejected or minimized the miraculous aspects of Gospel narratives, reducing the crucifixion to a tragic coda to Jesus's life rather than its prefigured culmination. Both Burnouf and Chamberlain argued that the population of Galilee was racially distinct from that of Judea. Lagarde insisted that German Christianity must become "national" in character.
Christianity merged with Marxism
Liberation theology refers to forms of local or contextual theology that proposes that knowledge of God based on revelation leads necessarily to a Christian theological praxis that opposes unjust social and political structures. It has been described as "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor". Detractors have called it Christianized Marxism.
Liberation theology proposes to fight poverty by addressing its alleged source: sin. In so doing, it explores the relationship between Christian theology (especially Roman Catholic) and political activism, especially in relation to social justice, poverty, and human rights. The principal methodological innovation is seeing theology from the perspective of the poor and the oppressed. For example Jon Sobrino, S.J., argues that the poor are a privileged channel of God's grace.
Some liberation theologians base their social action upon the Bible scriptures describing the mission of Jesus Christ, as bringing a sword (social unrest), e.g. Isaiah 61:1, Matthew 10:34, Luke 22:35–38 — and not as bringing peace (social order). This Biblical interpretation is a call to action against poverty, and the sin engendering it, to effect Jesus Christ's mission of justice in this world.Both are attempts to see Jesus through a certain lens. A lens of political struggle.