How are justifications for religious violence developed and do they differ from secular justifications for violence? Can liberal societies tolerate potentially violent religious groups? Can those who accept religious justifications for violence be dissuaded from acting violently? Including six in-depth contemporary case studies, The Justification of Religious Violence is the first book to examine the logical structure of justifications of religious violence. The first book specifically devoted to examining the logical structure of justifications of religious violence Seeks to understand how justifications for religious violence are developed and how or if they differ from ordinary secular justifications of violence Examines 3 widely employed premises used in religious justifications of violence – ‘cosmic war’, the importance of the afterlife, and ‘sacred values’ Considers to what extent liberal democratic societies should tolerate who hold that their religion justifies violent acts Reflects on the possibility of effective policy measures to persuade those who believe that violent action is justified by religion, to refrain from acting violently Informed by recent work in psychology, cognitive science, neuroscience and evolutionary biology Part of the Blackwell Public Philosophy Series

Is religion inherently violent? If not, what provokes violence in the name of religion? Do we mischaracterize religion by focusing too much on its violent side?In this intriguing, original study of religious violence, Prof. Hector Avalos offers a new theory for the role of religion in violent conflicts. Starting with the premise that most violence is the result of real or perceived scare resources, Avalos persuasively argues that religion creates new scarcities on the basis of unverifiable or illusory criteria. Through a careful analysis of the fundamental texts of Judaism, Christianity, Islam, and Hinduism, Dr. Avalos explains how four scarce resources have figured repeatedly in creating religious violence: sacred space (e.g., the perception by three world religions that Jerusalem is sacred); the creation of holy scriptures (believed to be privileged revelations of God's will); group privilege (stemming from such beliefs as a chosen people or predestination, which also creates a group of outsiders); and salvation (by which concept some are accepted and others rejected). Thus, Avalos shows, religious violence is often the most unnecessary violence of all since the scarce resources over which religious conflicts ensue are not actually scare or need not be scarce.Comparing violence in religious and nonreligious contexts, Avalos makes the compelling argument that if we condemn violence caused by scarce resources as morally objectionable, then we must consider even more objectionable violence provoked by alleged scarcities that cannot be proven to exist. He also examines the Nazi Holocaust and the Stalinist Terror, which have been attributed to the pernicious effects of atheism or secular humanism. By contrast, Avalos pinpoints underlying religious factors as the cause of these horrific instances of genocidal violence.This serious philosophical examination of the roots of religious violence adds much to our understanding of a perennial source of widespread human suffering.Hector Avalos (Ames, IA) is associate professor of Religious Studies at Iowa State University, the author of five books on biblical studies and religion, the former editor of the Journal for the Critical Study of Religion, and executive director of the Committee for the Scientific Examination of Religion.

An anthology that examines the historical and contemporary relationship between religion and violence This groundbreaking anthology provides the most comprehensive overview for understanding the fascinating relationship between religion and violence—historically, culturally, and in the contemporary world. Bringing together writings from scholarly and religious traditions, it is the first volume to unite primary sources—justifications for violence from religious texts, theologians, and activists—with invaluable essays by authoritative scholars. The first half of the collection includes original source materials justifying violence from various religious perspectives: Hindu, Chinese, Christian, Muslim, Jewish, and Buddhist. Showing that religious violence is found in every tradition, these sources include ancient texts and scriptures along with thoughtful essays from theologians wrestling with such issues as military protection and pacifism. The collection also includes the writings of modern-day activists involved in suicide bombings, attacks on abortion clinics, and nerve gas assaults. The book's second half features well-known thinkers reflecting on why religion and violence are so intimately related and includes excerpts from early social theorists such as Durkheim, Marx, and Freud, as well as contemporary thinkers who view the issue of religious violence from literary, anthropological, postcolonial, and feminist perspectives. The editors' brief introductions to each essay provide important historical and conceptual contexts and relate the readings to one another. The diversity of selections and their accessible length make this volume ideal for both students and general readers.

Christian fundamentalists. Hindu nationalists. Islamic jihadists. Buddhist militants. Jewish extremists. Members of these and other religious groups have committed horrific acts of terrorist violence in recent decades. How is this possible? How do individuals use their religious beliefs to justify such actions? How do they manipulate the language and symbols of their faith to motivate others to commit violence in the name of the divine? Phil Gurski addresses these essential questions as he explores violent extremism across a broad range of the world's major religions.

How Christian people have framed the meaning of violence within their faith tradition has been a complex process subject to all manner of historical, cultural, political, ethnic and theological contingencies. As a tradition encompassing widely divergent beliefs and perspectives, Christianity has, over two millennia, adapted to changing cultural and historical circumstances. To grasp the complexity of this tradition and its involvement with violence requires attention to specific elements explored in this Element: the scriptural and institutional sources for violence; the faith commitments and practices that join communities and sanction both resistance to and authorization for violence; and select historical developments that altered the power wielded by Christianity in society, culture and politics. Relevant issues in social psychology and the moral action guides addressing violence affirmed in Christian communities provide a deeper explanation for the motivations that have led to the diverse interpretations of violence avowed in the Christian tradition.

Completely revised and updated, this new edition of Terror in the Mind of God incorporates the events of September 11, 2001 into Mark Juergensmeyer's landmark study of religious terrorism. Juergensmeyer explores the 1993 World Trade Center explosion, Hamas suicide bombings, the Tokyo subway nerve gas attack, and the killing of abortion clinic doctors in the United States. His personal interviews with 1993 World Trade Center bomber Mahmud Abouhalima, Christian Right activist Mike Bray, Hamas leaders Sheik Yassin and Abdul Azis Rantisi, and Sikh political leader Simranjit Singh Mann, among others, take us into the mindset of those who perpetrate and support violence in the name of religion.

Holy War, Just War explores the "dark side" in Christianity, Islam, and Judaism by examining how the concept of ultimate value contributes to religious violence. The book states that religion has within its own conceptual tools the resources to understand its own dark side and that religious people must subject their religion to a moral vision of goodness and constrain those parts that make for violence and hatred.