Books Blood spilled in name of God
WHEN RELIGION BECOMES
EVIL by Charles Kimball HarperCollins, 240 pages,
$21.95 |
Reviewed by STEPHEN J.
DUFFY
Some time ago, Hans Küng sagely observed, There can be
no world peace without religious peace. Flash points of violence across
the globe in the last decade certainly confirm his observation. There have been
bloody encounters between Christians and Muslims, Muslims and Hindus,
Protestants and Catholics, Hindus and Buddhists, Sikhs and Hindus. And the
Israeli-Palestinian conflict is by no stretch purely political. History reveals
a pitch-dark underside to religious traditions and movements that spawn
violence. Until recently, this underside has been little attended to by
religious leaders and theologians.
Indeed they have often enough self-deceptively cloaked the carnage
of religion in a haze of sacralized ideologies and social structures of
violence. Too many wars have been fought and too many humans slaughtered under
the banners of religions. War is a holy cause and God a
blood soaked word.
At another level, there is the religiously sanctioned violence of
figures like Ashsara Shoko and the Aum Shinrikyo movement, David Koresh and the
Branch Davidians and Marshall Applewhite and the Heavens Gate movement.
Consider, too, the religious sanctioning of slavery and apartheid, of violence
and discrimination against women and of the episcopal cover-up of the sexual
abuse of minors by clergy in the American Catholic church. Violence in the name
of religion is done not only to outsiders but also to community insiders and to
the community itself.
Charles Kimball, professor of religion at Wake Forest University,
offers a timely analysis of this long, tragic history of bloodshed laced with
religious rhetoric and imagery. Ours is a world of religious diversity combined
with global interdependence. It is also a world of political and economic
instability, shifting cultural values and expanding secularization, ethnic
conflict, nuclear proliferation, grinding poverty and ecological
devastation.
Combine these ingredients with narrow, exclusivist religious
worldviews, political self-interest and the human proclivity to aggression and
you have an incendiary mix. It is crucial, therefore, that we recognize the
centrality of religion and its interaction with a new world marked by both
globalism and tribalism.
Kimballs study focuses on Christianity and Islam, whose
adherents number almost half the planets population. Both, along with
Judaism, engage with political structures more readily than do the other major
religions and both have a strong missionary impulse.
Kimball ranges widely through all the major traditions to
evanescent sects and cults of little or no historic import. But the central aim
of his analysis is to examine five interpenetrating warning signs that signal
the human corruption of religion, from which no tradition is exempt. The five
alarm bells that should alert us to religiously sanctioned evil are absolute,
totalistic truth claims, blind obedience to charismatic leaders, belief that
ones community is ushering in the ideal age, ends that justify any and
all means, and declarations of holy war.
Kimballs elaboration of these five signals is nicely
anecdotal rather than abstractly analytical as he weaves together illustrative
narrations of events past and present drawn from historical sources, media
accounts and his own extensive experiences throughout the Middle East. One may
wonder whether, and if so, to what extent, Kimball agrees with Samuel
Huntingtons debatable clash of civilizations thesis.
Kimball is correct in locating the root of the problem in the
efforts of religious communities to find their fit in society, in the everyday
world of politics, economics, education and social life. Theocracy is out of
the question in a pluralistic world increasingly wired for cyberspace.
Moreover, the historical record hardly recommends it. Also, living as we do in
secularized societies where religion is largely privatized, it is hard for us
to understand anyone who sees religion as a way of life permeating every nook
and cranny of existence.
Kimball is also correct in finding in the texts and foundational
figures of the major traditions another side, which provides the resources
enabling a turn from distortion to authenticity. If there are the warrior God
and the military messiah, there are also the suffering servant and the
crucified Christ; if there are summons to holy war and crusades, there are also
the love commands.
Kimballs final chapter points up the need for a new way of
understanding and living out ones particularity in a religiously diverse
world, a paradigm that enables interfaith engagement at all levels. In quest of
this new paradigm, he turns to the shopworn exclusivism-inclusivism-pluralism
typology. Of late, theologians have shown that there is sand at the foundations
of this typology.
Kimballs brief presentation of it lacks nuance and
precision. In the end, it is less than clear exactly how he wants us to think
about religious diversity while maintaining our own faith commitments and not
facilely melting down the diverse religions to a one-size-fits-all homogeneity.
More is required than open and respectful attitudes. What Kimball needs here is
a much better thought-out theology of the religions that will ground
interreligious dialogue and interaction.
While Kimballs claim that there has been more blood spilled
and evil done in the name of religion than by any other institutional force in
history is without warrant, the data he presents do confirm the awful fact that
religion as a human phenomenon is not immune to the ambiguity that dogs all
things human. Religion continues to inspire the noblest of our aspirations and
achievements; yet it can turn demonic and betray our humanity when our capacity
for self-transcendence yields to tribalism or scapegoating violence. Religious
myth and ritual may then be invoked to energize and rationalize destructive
choices and actions. Genetic selfishness and aggressions surely live behind the
evils of religious people. Divided selves and divided communities live in
symbiosis.
Religious ideologies masked in religious symbolism stoke the fires
within and without, enflaming hatred of the out-group and dividing the world
into armies of God and dark satanic empires and sending each camp into
holy wars against the enemy its ideology creates. Religion has
been, and sadly still remains, as tragically ambivalent as any of our highest
human achievements. We do well to ponder this in our flag-waving republic
poised on the brink of another war.
Stephen J. Duffy is professor of theology at Loyola University,
New Orleans.
National Catholic Reporter, January 10,
2003
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