1) Xians
Pronounced either Eks-ians or "Cross-chins." The idea being that they only care about "The Cross" and not the figure that allegedly died upon it. Their message centers upon the violence of the death and ignores the beauty of Jesus' message before, or the gift of the resurrection after.
That's the one that I came up with. Xians and their war to save Xmas at the expense of Christmas (which, by the way, was November 18th this year. The 15th of Tishri is the real birthday of Jesus).
2) Pharisees:
"Pharisees" and Christianity
In the 4th century CE, Christians canonized a "New Testament" consisting of texts written between 60 CE and about 150 CE, which spell out a "new covenant" and provides the case for its basis in the Bible. In the "New Testament" the ruling Pharisees of his time (the house of Shammai) are often represented as being the ideological foes of Jesus.
An important binary in the New Testament is the opposition between law and love.
Accordingly, the New Testament presents the Pharisees as obsessed with man-made rules (especially concerning purity) whereas Jesus is more concerned with God’s love; the Pharisees scorn sinners whereas Jesus seeks them out. Because of the New Testament's frequent depictions of Pharisees as self-righteous rule-followers, the word "pharisee" (and its derivatives: "pharisaical", etc.) has come into semi-common usage in English to describe a hypocritical and arrogant person who places the letter of the law above its spirit. Jews today (who ascribe to Pharisaic Judaism) typically find this insulting if not anti-Semitic.
Speaking as a Jew myself, I have never known anyone who identifies with the Pharisees or finds it anti-semitic.Many non-Christians object that the four Gospels, which were canonized after Christianity had separated from Judaism (and after Pharisaism emerged as the dominant form of Judaism), are likely a very biased source concerning the conduct of the Pharisees. Some have argued that Jesus was himself a Pharisee, and that his arguments with Pharisees is a sign of inclusion rather than fundamental conflict (disputation is the dominant narrative mode in the Talmud). Jesus' emphasis on loving one's neighbor, for example, echoes the teaching of the school of Hillel (Jesus' views of divorce, however, are closer to those of the school of Shammai). Others have argued that the portrait of the Pharisees in the New Testament is an anachronistic caricature. For example, when Jesus declares the sins of a paralytic man forgiven, the New Testament has the Pharisees criticizing Jesus' blasphemy. But Jewish sources from the time commonly associate illness with sin and healing with forgiveness, and there is no actual Rabbinic source that questions or criticizes this practice. Although the New Testament presents the Pharisees as obsessed with avoiding impurity, Rabbinic texts reveal that the Pharisees were concerned merely with offering means for removing impurities, so that a person could again participate in the community. According to the New Testament, Pharisees wanted to punish Jesus for healing a man's withered hand on the Sabbath, but there is no Rabbinic rule according to which Jesus had violated the Sabbath. According to the New Testament the Pharisees objected to Jesus's mission to outcast groups such as beggars and tax-collectors, but Rabbinic texts actually emphasize the availability of forgiveness to all. Indeed, much of Jesus' teaching is consistent with that of the Pharisees.
Some scholars believe that those passages of the New Testament that present a caricature of the Pharisees were not written during Jesus' lifetime but rather sometime after the destruction of the Temple in 70 CE, at a time when it had become clear that most Jews did not consider Jesus to be the messiah. At this time Christians sought most new converts from among the gentiles. They thus presented a story of Jesus that was more sympathetic to Romans than to Jews. Moreover, it was only after 70 CE that the Phariseeism emerged as the dominant form of Judaism. For Christian leaders at this time to present Christianity as the legitimate heir to the Old Testament Covenant, they had to devalue Rabbinic Judaism.
The Apostle Paul of Tarsus, who authored much of the New Testament, spoke positively of being a Pharisee. Acts 23:6 records Paul on trial in the Temple Courts. He apologized for speaking against a priest without knowing who he insulted, and then claimed his belief in the resurrection was based on his doctrinal beliefs as a Pharisee. Paul emphasized the disagreements between Pharisees and Saducees for his own benefit, resulting in his release. As F.F. Bruce notes in a commentary on Acts, "A Sadducee could not become a Christian without abandoning a distinctive theological tenant of his party; a Pharisee could become a Christian and remain a Pharisee--in the apostolic age, at least." (F.F. Bruce, The Book of Acts, p. 428). The author of Acts indicates that Paul remained faithful to the rituals and practices of a Pharisee even after becoming a Christian (Acts 26:4-6). However, in the event known as the Jerusalem Council, Paul argued strenuously that the ritual requirements of Judaism do not apply to Gentile Christians (Acts 15:1-29). In his writings to the church in Philippi, Paul referred to his strict Jewish credentials as a cause for boasting (Philippians 3:4-6), but then stated his belief in Christ Jesus was more glorious.
More:
http://en.wikipedia.org/wiki/Pharisees