伯特兰·亚瑟·威廉·罗素，第三代罗素伯爵（英语：Bertrand Arthur William
Russell, 3rd Earl
Russell，1872年5月18日－1970年2月2日），OM，FRS，英国哲学家、数学家和逻辑学家，致力于哲学的大众化、普及化。
罗素的《我为什么不是基督徒》里面其中一句批评：
耶稣曾经说过： "不要抗拒邪恶，若有人打你的右颊，把左颊也转向他。
"这不是新箴言或新原则， 在基督出生之前 约五、六百年，老子和佛就已经说过这一类的话了。
罗素更深入的批评基督教的道德问题：
我个人认为基督的道德人格上有一个严重的缺陷：相信地狱。
我觉得真正心地宽厚的人不可能相信永久惩罚的说法。
根据福音书中的叙述 ，基督的确相信永久的惩罚。
留心观察的话，我们会不断地发现基督对于不肯听从基督的教诲的人，怀着一种仇念深重的愤恨>>>一种在传教士身上不难发现的态度。
这种态度对于至善的品行多少有点损害。
苏格拉底就不会有这种态度，他对于不肯听他说话的人总是很有礼貌，采取这种态度比较配得上称为圣人。
我想你们都记得苏格拉底临死前说了什么话，也记得他平时对反对自己的人说些什么话。
基督说："蛇以及蛇类的后代，你们岂能逃得过地狱的诅咒！ "
对不乐意受基督教诲的人说这句话，就我看来，态度有点不佳。
基督还说过一些关于亵渎圣灵之罪的话，基督说："说话亵渎圣灵的人，无论今生与来世都不能得到宽恕。
"
这句话在世界上造成了难以言喻的愁苦，因为人人都觉得自己多少有些亵渎圣灵之处，此生来世都永难获得宽恕。
我实在不认为一个天性仁慈的人会把这些恐惧的情绪带入世界。
基督又说："人子将派遣基督的天使，把冒犯和行为不端的人聚集在王国之外，把他们掷入一炉熊熊烈火之中，让他们哀号切齿。
"
基督继续不断地说一些关于哀号切齿的话，诗文中充满了这些字眼，使读者觉得期待别人哀号切齿显然是一件相当快乐的事，否则基督不会这样说个没完没了。
你们一定也记得关于山羊和绵羊的事。
基督再度降临时将把山羊和绵羊分开，对山羊说："走开！你们这些受诅咒的，到永久的 地狱之火里去！
"
又说："这些都将要走开，到永久的地狱之火里去。 "
基督又说："假如你的手冒犯了你，就砍掉它。
残废地进入生活总比带着双手进入地狱的火焰中好，地狱里的蛆永不死亡，火永不熄灭。
"
基督一再地重复这句话。
我必须说，这个地狱之火的惩罚教条，是一个惨无人道的教条，它把残酷带入这个世界，使人类的世世代代永受折磨。
福音书中的基督实在难辞其咎。
此外还有一些次要的事。加达瑞恩的猪也是一个例子。
基督把魔鬼附在猪的身上，使猪冲下山坡跌入海里，这样对待猪实在不太仁慈。
诸位都知道耶是全能的，基督可以轻而易举地驱逐魔鬼，但是既然神是全能的，基督可以轻而易举地驱逐魔鬼，但是神偏要把魔鬼赶到猪的身体里。
还有一件关于无花果树的怪事，我对此事一向深觉困惑。
你们大概都记得那株无花果树遭到了什么样的噩运。
"基督饿了，看见远处有一株长着叶子的无花果树，基督走上前去想找果子吃，但是只找到树叶，因为结果实的季节还没有到。
于是基督说：'从现在起，永远没有人吃你的果实。 '...... 而彼得对
基督说："看哪，主人！ 被你诅咒的那株树正在凋谢。 "
这实在是一件怪事，不是结果
的季节，怎么能够怪那棵树。
我觉得无论在智能方面或道德方面，基督都不是最优秀的，至少佛与苏格拉底都在基督之上。
参考Bertrand Arthur William Russell 《Why
I Am Not a Christian》
Russell: The Moral Problem
Then you come to moral questions. There is one very serious defect to my
mind in Christ's moral character, and that is that He believed in hell. I do
not myself feel that any person who is really profoundly humane can believe
in everlasting punishment. Christ certainly as depicted in the Gospels did
believe in everlasting punishment, and one does find repeatedly a vindictive
fury against those people who would not listen to His preaching -- an
attitude which is not uncommon with preachers, but which does somewhat
detract from superlative excellence. You do not, for instance find that
attitude in Socrates. You find him quite bland and urbane toward the people
who would not listen to him; and it is, to my mind, far more worthy of a
sage to take that line than to take the line of indignation. You probably
all remember the sorts of things that Socrates was saying when he was dying,
and the sort of things that he generally did say to people who did not
agree with him.
You will find that in the Gospels Christ said, "Ye serpents, ye generation
of vipers, how can ye escape the damnation of Hell." That was said to people
who did not like His preaching. It is not really to my mind quite the best
tone, and there are a great many of these things about Hell. There is, of
course, the familiar text about the sin against the Holy Ghost: "Whosoever
speaketh against the Holy Ghost it shall not be forgiven him neither in this
World nor in the world to come." That text has caused an unspeakable amount
of misery in the world, for all sorts of people have imagined that they
have committed the sin against the Holy Ghost, and thought that it would not
be forgiven them either in this world or in the world to come. I really do
not think that a person with a proper degree of kindliness in his nature
would have put fears and terrors of that sort into the world.
Then Christ says, "The Son of Man shall send forth his His angels, and they
shall gather out of His kingdom all things that offend, and them which do
iniquity, and shall cast them into a furnace of fire; there shall be wailing
and gnashing of teeth"; and He goes on about the wailing and gnashing of
teeth. It comes in one verse after another, and it is quite manifest to the
reader that there is a certain pleasure in contemplating wailing and
gnashing of teeth, or else it would not occur so often. Then you all, of
course, remember about the sheep and the goats; how at the second coming He
is going to divide the sheep from the goats, and He is going to say to the
goats, "Depart from me, ye cursed, into everlasting fire." He continues, "
And these shall go away into everlasting fire." Then He says again, "If thy
hand offend thee, cut it off; it is better for thee to enter into life
maimed, than having two hands to go into Hell, into the fire that never
shall be quenched; where the worm dieth not and the fire is not quenched."
He repeats that again and again also. I must say that I think all this
doctrine, that hell-fire is a punishment for sin, is a doctrine of cruelty.
It is a doctrine that put cruelty into the world and gave the world
generations of cruel torture; and the Christ of the Gospels, if you could
take Him asHis chroniclers represent Him, would certainly have to be
considered partly responsible for that.
There are other things of less importance. There is the instance of the
Gadarene swine, where it certainly was not very kind to the pigs to put the
devils into them and make them rush down the hill into the sea. You must
remember that He was omnipotent, and He could have made the devils simply go
away; but He chose to send them into the pigs. Then there is the curious
story of the fig tree, which always rather puzzled me. You remember what
happened about the fig tree. "He was hungry; and seeing a fig tree afar off
having leaves, He came if haply He might find anything thereon; and when He
came to it He found nothing but leaves, for the time of figs was not yet.
And Jesus answered and said unto it: 'No man eat fruit of thee hereafter for
ever' . . . and Peter . . . saith unto Him: 'Master, behold the fig tree
which thou cursedst is withered away.'" This is a very curious story,
because it was not the right time of year for figs, and you really could not
blame the tree. I cannot myself feel that either in the matter of wisdom or
in the matter of virtue Christ stands quite as high as some other people
known to history. I think I should put Buddha and Socrates above Him in
those respects.
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