I finished my degree in Sociology with a minor in History, and since I work at a University that will let me receive more education for free, I've decided to pursue a second Bachelor's degree in Information Technology, and I'm finishing a minor in Religious Studies - just two classes to go! One of those classes is Religion, Violence and Peacebuilding (PHIL 366R), a fascinating exploration of how religious thought intersects with conflict and reconciliation. Each week, we study different scholars and reflect on their ideas through short writing assignments. This blog is where I share those reflections, weaving together academic insight and personal perspective.
Week 1, we started by reading the introduction to Laying Down the Sword by Philip Jenkins and a section in the Cambridge Companion to Religion and War titled Christian Crusading, Ritual, and Liturgy by M. Cecilia Gaposchkin. Then our assignment for the week was to read the introduction to The Sacred Fury by Charles Selengut and concisely summarize the key points in that particular work in 300-350 words. Here is my submission for that assignment:
Charles Selengut explains that religion is meant to promote compassion, forgiveness, peace, love, and especially non-violence. Many scriptural passages condemn violence, yet the same texts also contain accounts of violent confrontations, divine commands for holy war, and other troubling acts. These contradictions create tension for believers navigating faith and morality.Selengut references Emile Durkheim, noting that religious commitment is often rooted in sacred truths believed to be divinely ordained. Followers may feel obligated to obey—even when commands seem irrational—because they trust in the source. Religion also promises rewards in the afterlife for obedience and discourages questioning.
Religious institutions aim to provide social order, structure, and meaning, offering explanations for suffering and hope for redemption. However, leaders can exploit this structure to justify violence. Defining religious violence is complex; it includes not only physical harm but also psychological and symbolic injury. Selengut broadens the definition to include actions—verbal, written, or physical—that cause or threaten harm.
The book explores five perspectives on religious violence. First, it examines how scriptures justify violence through divine command, as seen in the Crusades, Jihad, and the story of Joshua. Second, it looks at how violence can fulfill emotional or social needs, creating unity or moral justification. Third, it considers violence as a strategic response by groups who feel threatened or erased, using it to defend identity and mobilize support.
The fourth perspective addresses apocalyptic violence, where perpetrators believe they are participating in a final battle between good and evil, seeking purification or salvation. The fifth explores sexual violence, focusing on the power religious institutions hold over members.
Selengut concludes by urging readers not to stereotype religions as inherently violent or peaceful. He warns against simplistic generalizations, such as Islam being a warrior religion or Christianity being peaceful. All religions contain elements of both peace and violence. To understand religious violence, we must remain open-minded, informed, and neutral.
References:
Gaposchkin, M. C. (2023). Christian crusading, ritual, and liturgy. In M. Kitts (Ed.), The Cambridge Companion to Religion and War (pp. 385–401). Cambridge University Press.
Jenkins, P. (2011). Laying down the sword: Why we can't ignore the Bible's violent verses. HarperOne.
Selengut, C. (2008). Sacred fury: Understanding religious violence (2nd ed.). Rowman & Littlefield.
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