In 'Confronting Religious Violence', twelve international experts from a variety of theological, philosophical, and scientific fields address the issue of religious violence in today’s world. The first part of the book focuses on the historical rise of religious conflict, beginning with the question of whether the New Testament leads to supersessionism, and looks at the growth of anti-Semitism in the later Roman Empire. The second part comprises field-report studies of xenophobia, radicalism, anti-Semitism, and Islamophobia surrounding the conflicts in the Middle East. The third part reflects on moral, philosophical, legal, and evolutionary influences on religious freedom and how they harm or help the advancement of peace. The final part of the volume turns to theological reflections, discussing monotheism, nationalism, the perpetuation of violence, the role of mercy laws and freedom in combating hate, and practical approaches to dealing with pluralism in theological education.

Confronting Religious Violence: Christian Humanism and the Moral Imagination tells the tale of Christian theocracy in the West. Who converted whom was never entirely clear: the empire did stop feeding people to the lions for public entertainment; but Christianity was theologically corrupted by its official role in legitimating empire-as-usual. That theological corruption led to crusades, inquisitions, torture, and so forth. And it leaves us with a major question: is God violent? More dangerously yet: is violence our only option in response to wrongdoing? Are we morally obligated to injure those who have injured others, to kill those who have killed others? If theocracy is a terrible idea, what is the proper relationship between church and state? We can't say that the state is never morally accountable at all. Furthermore: despite constitutional separation of church and state, hard-right Christian fundamentalism continues to play a culturally significant role in advocating military action abroad and supporting state violence at home. There is a lot at stake in reclaiming the systematic nonviolence and moral imagination of Jesus of Nazareth.

Confronting Religious Denial of Science: Christian Humanism and the Moral Imagination traces the cultural backstory of contemporary conflicts between biblical literalists who oppose evolution and "New Atheists" who insist that religion is so pernicious it should be outlawed, if not exterminated. That's a clash of fundamentalisms. It's a zero-sum game derived from high Victorian misunderstanding of both religion and science. The God whom science supposedly replaces is the Engineer Almighty sitting at his keyboard, controlling every event on earth. But that's not a viable concept of God. Far better, Wallace argues, to understand Christianity in Clifford Geertz's terms as a system of symbols that both constitutes a worldview and, according to David Sloan Wilson, encourages prosocial behavior. That reframing makes it possible to reclaim what biblical scholars have said for decades: the miracles of Jesus were confrontational symbolic actions. They contradicted the political status quo in colonial Palestine, not the laws of biology. Prayer, she explains, is not magical thinking. It's a creative, highly disciplined introspective process, most familiar to many people in forms like mindfulness meditation. Wallace offers an intriguing exploration of issues that believers seldom discuss in ways that make sense to the religiously unaffiliated.

Papal infallibility and biblical inerrancy provide the conceptual foundations of theocracy, which is to say religiously-based totalitarianism. These absolutist doctrines emerge for the very first time among the Victorians: they are not ancient beliefs at all. They appear in the 19th century, right alongside secular varieties totalitarian thought, and in response to all the same cultural anxieties. Reactionary religious leaders used these doctrines to oppose scholarly conclusions in geology and evolutionary biology. That much everyone knows. What's not as well known is the fact that their principal target was Christian-humanist biblical scholarship, an unbroken 500-year tradition of inquiry undertaken primarily by Christian clergy and seminary faculty. The alternative to faith-based totalitarianism is faith based upon the imagination, our most sophisticated cognitive skill. Faith rooted in the moral imagination does not depend upon abject deference to an array of rigid doctrines and improbable claims. Wallace contends that faith is best understood as a creative process, and religion is best understood as a multi-media art (and originally the Mother of all arts). The arts convince, they do not command. They persuade, they do not prove. The arts provide humane resources whereby we grapple with life's deepest mysteries. Symbolism, like quantum mathematics, is a tool for grappling with inescapable paradox at the heart of reality. It is an ancient strategy for articulating what we discover at the elusive mind-body interface. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }

Come to church or go to hell. That's religious bullying. It's judgmentalism. And it's a theological distortion, a distortion insisting that shame and self-loathing are morally appropriate. In Christian humanist tradition, God is not some cosmic judge eager to smite all of us for our sinfulness. God is compassion. We are cherished by God beyond our wildest imagining. We are called to radical hospitality, not to crass judgmentalism. So where does this religious judgmentalism come from? It is the heritage of medieval theocracy: a violent, vindictive God of command and control was far more useful politically than a God of compassion, hospitality, and forgiveness. It comes from literal-minded misreading of the story of Adam and Eve and the forbidden fruit, a story about shame, not disobedience. And it comes from political success in exploiting deep-seated liabilities in the American soul: we spend our lives trying to "prove ourselves," a hopeless task. There's an alternative. In the Christian humanist tradition, authentic moral judgment is rooted in conscience as a creative process. Morality is an art demanding both rigorous consideration of the facts and thoughtful introspection. Conscience properly understood and thoughtfully practiced is an antidote to shame, incessant self-criticism, and chronic self-doubt. .embed-container { position: relative; padding-bottom: 56.25%; height: 0; overflow: hidden; max-width: 100%; } .embed-container iframe, .embed-container object, .embed-container embed { position: absolute; top: 0; left: 0; width: 100%; height: 100%; }

Acts of terror are everywhere! Not one day goes by without hearing about the latest suicide bomb in Baghdad, knife stabbing in Germany, or shooting spree in France or in the United States. A Christian extremist preacher claims that homosexuals deserve to die because he considers their lifestyle to be sinful; groups like ISIS perpetrate genocide against religious minorities and call for global jihad against infidels; Buddhist monks in Myanmar persecute the Rohingya for fear that the Muslim minority destroy their country and religion. All these actions seem to be somehow religiously motivated, where the actors claim to act in accordance with their beliefs. In the midst of this spiral of violence seen across traditions and geographical locations, there is a pressing need to understand why people act as such in the name of their faith. The Global Impact of Religious Violence examines why individuals and groups sometimes commit irremediable atrocities, and offers some solutions on how to counter religiously inspired violence.

A comparative examination and interpretation of religious violence in the Graeco-Roman world and Late Antiquity.

This book examines the connection between religion and violence in the Western traditions of the three Abrahamic faiths, from ancient to modern times. It addresses a gap in the scholarly debate on the nature of religious violence by bringing scholars that specialize in pre-modern religions and scriptural traditions into the same sphere of discussion as those specializing in contemporary manifestations of religious violence. Moving beyond the question of the “authenticity” of religious violence, this book brings together scholars from a variety of disciplines. Contributors explore the central role that religious texts have played in encouraging, as well as confronting, violence. The interdisciplinary conversation that takes place challenges assumptions that religious violence is a modern problem that can be fully understood without reference to religious scriptures, beliefs, or history. Each chapter focuses its analysis on a particular case study from a distinct historical period. Taken as a whole, these chapters attest to the persistent relationship between religion and violence that links the ancient and contemporary worlds. This is a dynamic collection of explorations into how religion and violence intersect. As such, it will be a key resource for any scholar of Religious Studies, Theology and Religion and Violence, as well as Christian, Jewish, and Islamic Studies.

How to meaningfully engage with interfaith questions? Grounded in the author's experience of developing interfaith programmes at one of the world's leading universities, this book carves a fresh perspective on the challenges of religious difference by placing them within the broader currents of belief and scepticism in today's society. It sets out the local challenges presented by religious difference within the global picture, and explores the implications of global religious resurgence for Western secularist assumptions, both in our communities and in how we relate the rest of the world. Combining theory with examples of practical engagement, Walters offers an imaginative Christian theological approach to responding to religious difference without resorting to relativism. It is essential reading for anyone interested in the future of religion in the modern world.

Why do religious militants think their actions are right or righteous? What keeps me from acting like them? Why do some religious persons act on their beliefs in charitable, inspiring and deeply humane ways? Is secularism the solution to religious violence, or is it part of the problem? This Element explores the vexed issue of violence done in the name of God, looking at the topic through the lens of peace and conflict studies, religious studies and historical studies. The beliefs of various communities, religious and secular, are explored, looking at how convictions inhibit and enable violence. This Element aims to foster a deeper and more nuanced understanding of the promises and perils of religion so that readers can better respond to a world filled with violence.