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Religious violence
(Redirected from Religion and violence)
The Crusades were a series of a military campaigns fought mainly between Christian Europe and Muslims. Shown here is a battle scene from the First Crusade.
Religious violence is a term that covers phenomena where religion is either the subject or object of violent behavior.[1] Religious violence is, specifically, violence that is motivated by or in reaction to religious precepts, texts, or doctrines. This includes violence against religious institutions, people, objects, or when the violence is motivated to some degree by some religious aspect of the target or precept of the attacker. Religious violence does not refer exclusively to acts committed by religious groups, but also includes acts committed by secular groups against religious groups.
Religious violence, like all violence, is an cultural process that is context-dependent and very complex.[2] Oversimplifications of religion and violence often lead to misguided understandings and exaggerations of causes for why some people commit violence and why most do not commit violence.[2] Religious violence is primarily the domain of the violent "actor", which may be distinguished between individual and collective forms of violence. Overall, religious violence is perpetrated for a wide variety of ideological reasons and is generally only one of the contributing social and political factors that leads to unrest.
1 Definition of violence
2 Relationships between religion and violence
3 Criticism of religions as being violent
4 Secularism as a response
5 Challenges to the views that religions are violent
5.1 Interpretation of Holy Texts
5.2 Arguments against mutual exclusivity of "religious" and "secular" violence
6 Secular violence
6.1 Religious-secular congruency and overlap
7 Abrahamic religions
7.1.1 Mormonism
7.2.1 Terrorism and Islam
8 Other religions
8.1 Buddhism
8.2 Hinduism
8.3 Sikhism
9 Conflicts and Wars
10 Ritual violence
Definition of violence
Ralph Tanner cites the definition of violence in the Oxford English Dictionary as going "far beyond (the infliction of) pain and the shedding of blood". He argues that, although violence clearly encompasses injury to persons or property, it also includes "the forcible interference with personal freedom, violent or passionate conduct or language (and) finally passion or fury".[3] Similarly, Abhijit Nayak writes:
The word "violence" can be defined to extend far beyond pain and shedding blood. It carries the meaning of physical force, violent language, fury and, more importantly, forcible interference.[4]
Terence Fretheim writes:
For many people, ... only physical violence truly qualifies as violence. But, certainly, violence is more than killing people, unless one includes all those words and actions that kill people slowly. The effect of limitation to a "killing fields" perspective is the widespread neglect of many other forms of violence. We must insist that violence also refers to that which is psychologically destructive, that which demeans, damages, or depersonalizes others. In view of these considerations, violence may be defined as follows: any action, verbal or nonverbal, oral or written, physical or psychical, active or passive, public or private, individual or institutional/societal, human or divine, in whatever degree of intensity, that abuses, violates, injures, or kills. Some of the most pervasive and most dangerous forms of violence are those that are often hidden from view (against women and children, especially); just beneath the surface in many of our homes, churches, and communities is abuse enough to freeze the blood. Moreover, many forms of systemic violence often slip past our attention because they are so much a part of the infrastructure of life (e.g., racism, sexism, ageism).[5]
Relationships between religion and violence
Charles Selengut characterizes the phrase "religion and violence" as "jarring", asserting that "religion is thought to be opposed to violence and a force for peace and reconciliation. He acknowledges, however, that "the history and scriptures of the world's religions tell stories of violence and war even as they speak of peace and love."[6]
According to Matthew Rowley, three hundred contributing causes of religious violence have been discussed by some scholars, however he notes that "violence in the name of God is a complex phenomenon and oversimplification further jeopardizes peace because it obscures many of the causal factors".[7] In another piece, Matthew Rowley notes 15 ways to address the complexity of violence, both secular and religious, and notes that secular narratives of religious violence tend to be erroneous or exaggerated due to over simplification of religious people, their beliefs, thinking in false dichotomies, and ignoring complex secular causes of supposed "religious violence". He also notes that when discussing religious violence, one should also note that the overwhelming majority of religious people do not get inspired to engage in violence.[2]
Ralph Tanner similarly describes the combination of religion and violence as "uncomfortable", asserting that religious thinkers generally avoid the conjunction of the two and argue that religious violence is "only valid in certain circumstances which are invariably one-sided".[8]
While religion can be used as a means of rallying support for violence, religious leaders regularly denounce such manipulations as contrary to the teachings of their belief.[9][10]
Criticism of religions as being violent
Hector Avalos argues that, because religions claim divine favor for themselves, over and against other groups, this sense of righteousness leads to violence because conflicting claims to superiority, based on unverifiable appeals to God, cannot be adjudicated objectively.[11]
Critics of religion Christopher Hitchens and Richard Dawkins go further and argue that religions do tremendous harm to society by using violence to promote their goals, in ways that are endorsed and exploited by their leaders.[12][page needed][13][page needed]
Regina Schwartz argues that all monotheistic religions are inherently violent because of an exclusivism that inevitably fosters violence against those that are considered outsiders.[14] Lawrence Wechsler asserts that Schwartz isn't just arguing that Abrahamic religions have a violent legacy, but that the legacy is actually genocidal in nature.[15]
Nonetheless, others like Dinesh D'Souza have responded that totalitarian regimes under Stalin and Mao have used widespread imprisonment and mass murder in the twentieth century:[16][17][18]
And who can deny that Stalin and Mao, not to mention Pol Pot and a host of others, all committed atrocities in the name of a Communist ideology that was explicitly atheistic? Who can dispute that they did their bloody deeds by claiming to be establishing a 'new man' and a religion-free utopia? These were mass murders performed with atheism as a central part of their ideological inspiration, they were not mass murders done by people who simply happened to be atheist.
— Dinesh D'Souza[18]
In response to such a line of argument, however, author Sam Harris writes:
The problem with fascism and communism, however, is not that they are too critical of religion; the problem is that they are too much like religions. Such regimes are dogmatic to the core and generally give rise to personality cults that are indistinguishable from cults of religious hero worship. Auschwitz, the gulag and the killing fields were not examples of what happens when human beings reject religious dogma; they are examples of political, racial and nationalistic dogma run amok. There is no society in human history that ever suffered because its people became too reasonable.
— Sam Harris[19]
Richard Dawkins has stated that Stalin's atrocities were influenced not by atheism but by dogmatic Marxism,[20] and concludes that while Stalin and Mao happened to be atheists, they did not do their deeds in the name of atheism.[21] On other occasions, Dawkins has replied to the argument that Adolf Hitler and Josef Stalin were antireligious with the response that Hitler and Stalin also grew moustaches, in an effort to show the argument as fallacious.[22] Instead, Dawkins argues in The God Delusion that "What matters is not whether Hitler and Stalin were atheists, but whether atheism systematically influences people to do bad things. There is not the smallest evidence that it does." Dawkins adds that Hitler in fact, repeatedly affirmed a strong belief in Christianity,[23] but that his atrocities were no more attributable to his theism than Stalin's or Mao's were to their atheism. In all three cases, he argues, the perpetrators' level of religiosity was incidental.[24] D'Souza responds that an individual need not explicitly invoke atheism in committing atrocities if it is already implied in his worldview, as is the case in Marxism.[25]
Secularism as a response
Byron Bland asserts that one of the most prominent reasons for the "rise of the secular in Western thought" was the reaction against the religious violence of the 16th and 17th centuries. He asserts that "(t)he secular was a way of living with the religious differences that had produced so much horror. Under secularity, political entities have a warrant to make decisions independent from the need to enforce particular versions of religious orthodoxy. Indeed, they may run counter to certain strongly held beliefs if made in the interest of common welfare. Thus, one of the important goals of the secular is to limit violence."[26]
Challenges to the views that religions are violent
Interpretation of Holy Texts
One idea that many fail to consider when reading holy texts is the concept of translation. The Bible itself has been translated from Hebrew and Greek and retranslated into hundreds of languages. Certain words have changed meaning and others do not directly translate, so there is a large amount of estimation. The original text may have been clear and easy to understand, but that original language will never be able to be actually heard. Plus, the Bible was written down after going through years of oral tradition, so there could be a substantial amount of story lost or gained along the way. The Quran is a newer text and is generally read in Arabic. Those stories too were belayed through Mohammad to scribes, so it is possible that there were mix-ups and different additions. Even with the translation discrepancies, it seems that all religions boil down to analysis. Interpretation of holy texts is highly important to consider when reading about religious violence. Depending on one's point of view, aspects of any religion can appear to be violent or peaceful. For both the Bible and the Quran, there are accounts of peace and conflict. It is up to the person reading the passages to judge what they see. The world is a changing entity. To keep these texts relevant and away from the extremities, interpretation must flow along with society.[citation needed]
Arguments against mutual exclusivity of "religious" and "secular" violence
Others such as William Cavanaugh have argued that it is unreasonable to attempt to differentiate "religious violence" and "secular violence" as separate categories. Cavanaugh asserts that "the idea that religion has a tendency to promote violence is part of the conventional wisdom of Western societies and it underlies many of our institutions and policies, from limits on the public role of churches to efforts to promote liberal democracy in the Middle East." Cavanaugh challenges this conventional wisdom, arguing that there is a "myth of religious violence", basing his argument on the assertion that "attempts to separate religious and secular violence are incoherent".[27] Cavanaugh asserts:
Religion is not a universal and transhistorical phenomenon. What counts as "religious" or "secular" in any context is a function of configurations of power both in the West and lands colonized by the West. The distinctions of "Religious/Secular" and "Religious/Political" are modern Western inventions.
The invention of the concept of "religious violence" helps the West reinforce superiority of Western social orders to "nonsecular" social orders, namely Muslims at the time of publication.
The concept of "religious violence" can be and is used to legitimate violence against non-Western "Others".
Peace depends on a balanced view of violence and recognition that so-called secular ideologies and institutions can be just as prone to absolutism, divisiveness, and irrationality.
Anthropologist Jack David Eller asserts that religion is not inherently violent, arguing "religion and violence are clearly compatible, but they are not identical." He asserts that "violence is neither essential to nor exclusive to religion" and that " virtually every form of religious violence has its nonreligious corollary."[28][29] Moreover, he argues that religion "may be more a marker of the [conflicting] groups than an actual point of contention between them".[30] John Teehan takes a position that integrates the two opposing sides of this debate. He describes the traditional response in defense of religion as "draw(ing) a distinction between the religion and what is done in the name of that religion or its faithful." Teehan argues, "this approach to religious violence may be understandable but it is ultimately untenable and prevents us from gaining any useful insight into either religion or religious violence." He takes the position that "violence done in the name of religion is not a perversion of religious belief... but flows naturally from the moral logic inherent in many religious systems, particularly monotheistic religions...." However, Teehan acknowledges that "religions are also powerful sources of morality." He asserts, "religious morality and religious violence both spring from the same source, and this is the evolutionary psychology underlying religious ethics."[31]
Secular violence
Religious-secular congruency and overlap
Tanner notes that secular regimes and leaders have used violence to promote their own agendas.[32] Violence committed by secular governments and people, including the anti-religious, have been documented including violence or persecutions focused on religious believers and those who believe in the supernatural.[33][34][35][36][37][38][39][40][41] For example, in the 20th century, over 25 million believers perished from the antireligious violence which occurred in many atheist states.[42] Non-religious ideological fervour is commonly and regularly exploited to support war and other aggressive acts. People who wish to wage war and terror will find diverse ways to gather support. Secular ideologies have and will likely continue to use violence, oppression, and manipulation to further their own objectives, with or without the availability of religion as a tool. Wars that are secular in nature need no specifically religious endorsement and regularly operate with and without the support of non-religious ideologies. In addition, there exist few examples of wars waged for specifically religious reasons.[39][43] Examples of violence and conflict that have been secular include World War I, World War II, many civil wars (American, El Salvador, Russia, Sri Lanka, China etc.), revolutionary wars (American, French, Russian, etc.), Vietnam War, Korean War, War on Terrorism, and common conflicts such as gang and drug wars (e.g. Mexican Drug War). In the 'Encyclopedia of Wars' by Charles Phillips and Alan Axelrod, there were 1763 wars listed overall,[43] of which some have identified only 123 (7%) as having been primarily religiously motivated.[39][44][45] Talal Asad, an anthropologist, notes that equating institutional religion with violence and fanaticism is incorrect and that devastating cruelties and atrocities done by non-religious institutions in the 20th century should not be overlooked. He also notes that nationalism has been argued as being a secularized religion.[46]
Historians such as Jonathan Kirsch have made links between the European inquisitions, for example, and Stalin's persecutions in the Soviet Union, Nazi Germany, McCarthy blacklists, and other secular events as being the same type of phenomenon as the inquisitions.[47]
Others, such as Robert Pape, a political scientist who specializes in suicide terrorism, have made a case for secular motivations and reasons as being foundations of most suicide attacks that are oftentimes labeled as "religious".[48] Pape compiled the first complete database of every documented suicide bombing during 1980–2003. He argues that the news reports about suicide attacks are profoundly misleading — "There is little connection between suicide terrorism and Islamic fundamentalism, or any one of the world's religions". After studying 315 suicide attacks carried out over the last two decades, he concludes that suicide bombers' actions stem fundamentally from political conflict, not religion.[49]
The St. Bartholomew's Day massacre of French Protestants in 1572
Some critics of religion such as Jack Nelson-Pallmeyer argue that all monotheistic religions are inherently violent. For example, Nelson-Pallmeyer writes that "Judaism, Christianity and Islam will continue to contribute to the destruction of the world until and unless each challenges violence in "sacred texts" and until each affirms nonviolent power of God."[50]
Similarly, Eric Hickey writes, "(t)he history of religious violence in the West is as long as the historical record of its three major religions, Judaism, Christianity, and Islam, with their involved mutual antagonisms and struggles to adapt and survive the secular forces that threaten their continued existence."[52]
Regina Schwartz argues that all monotheistic religions, including Christianity, are inherently violent because of an exclusivism that inevitably fosters violence against those that are considered outsiders.[14] Lawrence Wechsler asserts that Schwartz isn't just arguing that Abrahamic religions have a violent legacy, but that the legacy is actually genocidal in nature.[53]
Bruce Feiler writes that "Jews and Christians who smugly console themselves that Islam is the only violent religion are willfully ignoring their past. Nowhere is the struggle between faith and violence described more vividly, and with more stomach-turning details of ruthlessness, than in the Hebrew Bible".[54]
However Tom O'Golo declares that religious fundamentalists that use violence to further their cause contravene the root truth of all faiths:
A genuine fundamentalist is also a radical, someone who tries to get the root of the matter. A major weakness with many or perhaps most radicals is not that they don't dig, but that they don't dig deep enough. Consequently many fundamentalists end up defending or acting upon beliefs which are not really at the heart of their doctrine. For example any religious fundamentalist who harms others in the pursuit of his or her radicalism is strictly out of order as no true religion ever encounters anything but love, tolerance and understanding. 'Thou shalt not kill' is at the heart of all genuine faiths, certainly the three based upon Abraham and God. That trio comprehensively condemns intentional harm to others (and to the self as well) for what ever reason. Dying to protect one's faith is acceptable; killing to promote it isn't. Arguably, it is blasphemous to say that God needs an earthly army to fight Its battles, or perform Its revenge. God is quite capable of fighting Its own battles.[55]
Main article: Christianity and violence
See also: Sectarian violence among Christians, Crusade and Christian terrorism
I Believe in the Sword and Almighty God (1914) by Boardman Robinson.
The relationship between Christianity and violence is the subject of controversy because one view is that Christianity advocates peace, love and compassion while it is also viewed as a violent religion.[14][51][56] Peace, compassion and forgiveness of wrongs done by others are key elements of Christian teaching. However, Christians have struggled since the days of the Church fathers with the question of when the use of force is justified (e.g. the Just war theory of Saint Augustine). Such debates have led to concepts such as just war theory. Throughout history, certain teachings from the Old Testament, the New Testament and Christian theology have been used to justify the use of force against heretics, sinners and external enemies. Heitman and Hagan identify the Inquisitions, Crusades, wars of religion, and antisemitism as being "among the most notorious examples of Christian violence".[57] To this list J. Denny Weaver adds "warrior popes, support for capital punishment, corporal punishment under the guise of 'spare the rod and spoil the child,' justifications of slavery, world-wide colonialism in the name of conversion to Christianity, the systemic violence of women subjected to men".[improper synthesis?] Weaver employs a broader definition of violence that extends the meaning of the word to cover "harm or damage", not just physical violence per se. Thus, under his definition, Christian violence includes "forms of systemic violence such as poverty, racism, and sexism".[58]
Another Christian thought is of opposition to the use of force and violence. Sects that have emphasized pacificism as a central tenet of faith have resulted from the latter thought. However, Christians have also engaged in violence against those that they classify as heretics and non-believers specifically to enforce orthodoxy of their faith.
Christian theologians point to a strong doctrinal and historical imperative within Christianity against violence, particularly Jesus' Sermon on the Mount, which taught nonviolence and "love of enemies". For example, Weaver asserts that Jesus' pacifism was "preserved in the justifiable war doctrine that declares all war as sin even when declaring it occasionally a necessary evil, and in the prohibition of fighting by monastics and clergy as well as in a persistent tradition of Christian pacifism".[59]
Many authors highlight the ironical contradiction between Christianity's claims to be centered on "love and peace" while, at the same time, harboring a "violent side". For example, Mark Juergensmeyer argues: "that despite its central tenets of love and peace, Christianity—like most traditions—has always had a violent side. The bloody history of the tradition has provided images as disturbing as those provided by Islam or Sikhism, and violent conflict is vividly portrayed in the Bible. This history and these biblical images have provided the raw material for theologically justifying the violence of contemporary Christian groups. For example, attacks on abortion clinics have been viewed not only as assaults on a practice that Christians regard as immoral, but also as skirmishes in a grand confrontation between forces of evil and good that has social and political implications.",[60]:19–20 sometimes referred to as Spiritual warfare. The statement attributed to Jesus "I come not to bring peace, but to bring a sword" has been interpreted by some as a call to arms to Christians.[60]
Maurice Bloch also argues that Christian faith fosters violence because Christian faith is a religion, and religions are by their very nature violent; moreover, he argues that religion and politics are two sides of the same coin—power.[61] Others have argued that religion and the exercise of force are deeply intertwined, but that religion may pacify, as well as channel and heighten violent impulses [62]
Forward with God! (1915) by Boardman Robinson.
In response to criticism that Christianity and violence are intertwined, Christian apologists such as Miroslav Volf and J. Denny Weaver reject charges that Christianity is a violent religion, arguing that certain aspects of Christianity might be misused to support violence but that a genuine interpretation of its core elements would not sanction human violence but would instead resist it. Among the examples that are commonly used to argue that Christianity is a violent religion, J. Denny Weaver lists "(the) crusades, the multiple blessings of wars, warrior popes, support for capital punishment, corporal punishment under the guise of 'spare the rod and spoil the child,' justifications of slavery, world-wide colonialism in the name of conversion to Christianity, the systemic violence of women subjected to men". Weaver characterizes the counter-argument as focusing on "Jesus, the beginning point of Christian faith,... whose Sermon on the Mount taught nonviolence and love of enemies,; who faced his accusers nonviolent death;whose nonviolent teaching inspired the first centuries of pacifist Christian history and was subsequently preserved in the justifiable war doctrine that declares all war as sin even when declaring it occasionally a necessary evil, and in the prohibition of fighting by monastics and clergy as well as in a persistent tradition of Christian pacifism."[58]
Miroslav Volf acknowledges that "many contemporaries see religion as a pernicious social ill that needs aggressive treatment rather than a medicine from which cure is expected." However, Volf contests this claim that "(the) Christian faith, as one of the major world religions, predominantly fosters violence." Instead of this negative assessment, Volf argues that Christianity "should be seen as a contributor to more peaceful social environments".[63] Volf examines the question of whether Christianity fosters violence, and has identified four main arguments that it does: that religion by its nature is violent, which occurs when people try to act as "soldiers of God"; that monotheism entails violence, because a claim of universal truth divides people into "us versus them"; that creation, as in the Book of Genesis, is an act of violence; and that the intervention of a "new creation", as in the Second Coming, generates violence.[56] Writing about the latter, Volf says: "Beginning at least with Constantine's conversion, the followers of the Crucified have perpetrated gruesome acts of violence under the sign of the cross. Over the centuries, the seasons of Lent and Holy Week were, for the Jews, times of fear and trepidation; Christians have perpetrated some of the worst pogroms as they remembered the crucifixion of Christ, for which they blamed the Jews. Muslims also associate the cross with violence; crusaders' rampages were undertaken under the sign of the cross."[64] In each case, Volf concluded that the Christian faith was misused in justifying violence. Volf argues that "thin" readings of Christianity might be used mischievously to support the use of violence. He counters, however, by asserting that "thick" readings of Christianity's core elements will not sanction human violence and would, in fact, resist it.[65]
Volf asserts that Christian churches suffer from a "confusion of loyalties". He asserts that "rather than the character of the Christian faith itself, a better explanation of why Christian churches are either impotent in the face of violent conflicts or actively participate in them derives from the proclivities of its adherents which are at odds with the character of the Christian faith." Volf observes that "(although) explicitly giving ultimate allegiance to the Gospel of Jesus Christ, many Christians in fact seem to have an overriding commitment to their respective cultures and ethnic groups."[66]
Main article: Mormonism and violence
Mormonism had an early history of violence. This began with religious persecution on the Mormons by well respected citizens, law enforcement, and government officials. Ultimately such persecution lead to several historically well-known acts of violence. These range from attacks on early Mormons, such as the Haun's Mill massacre following the Mormon Extermination Order to one of the most controversial and well-known cases of retaliation violence, the Mountain Meadows massacre. This was the result of an unprovoked response to religious persecution whereby an innocent party traveling through Mormon occupied territory was attacked on September 11, 1857.
Main article: Islam and violence
See also: Islamic terrorism, Islamism, Jihad and Mujahideen
Sketch by an eye-witness of the massacre of Armenians in Sasun in 1894
Islam has been associated with violence in a variety of contexts, including Jihads (holy wars), violent acts by Muslims against perceived enemies of Islam, violence against women ostensibly supported by Islam's tenets, references to violence in the Qur'an, and acts of terrorism motivated and/or justified by Islam. Muslims, including clerics and leaders have used Islamic ideas, concepts, texts, and themes to justify violence, especially against non-Muslims.
Jihad is a religious duty of Muslims. In Arabic, the word jihād translates into English as "struggle". Jihad appears in the Qur'an and frequently in the idiomatic expression "striving in the way of Allah (al-jihad fi sabil Allah)".[67][68] A person engaged in jihad is called a mujahid; the plural is mujahideen. Jihad is an important religious duty for Muslims. A minority among the Sunni scholars sometimes refer to this duty as the sixth pillar of Islam, though it occupies no such official status.[69] In Twelver Shi'a Islam, however, Jihad is one of the ten Practices of the Religion. Islamic extremists have used jihad to condone acts of terror, claiming the support of their religion's followers and Allah himself. Jihad has also been used by non-Muslims to explain the so-called "insanity" of the Islamic faith.[citation needed] For some the Quran seem to endorse unequivocally to violence.[70] (see Quran and violence) On the other hand, some scholars argue that such verses of the Quran are interpreted out of context,[71][72]
Muslims use the word in a religious context to refer to three types of struggles: an internal struggle to maintain faith, the struggle to improve the Muslim society, or the struggle in a holy war.[73] The prominent British orientalist Bernard Lewis argues that in the Qur'an and the ahadith jihad implies warfare in the large majority of cases.[74] In a commentary of the hadith Sahih Muslim, entitled al-Minhaj, the medieval Islamic scholar Yahya ibn Sharaf al-Nawawi stated that "one of the collective duties of the community as a whole (fard kifaya) is to lodge a valid protest, to solve problems of religion, to have knowledge of Divine Law, to command what is right and forbid wrong conduct".[75]
Indonesian military forces evacuate refugees from Ambon during the Maluku sectarian conflict in 1999
Terrorism and Islam
See also: Islamic terrorism
In western societies the term jihad is often translated as "holy war".[76][77] Scholars of Islamic studies often stress that these words are not synonymous.[78] Muslim authors, in particular, tend to reject such an approach, stressing non-militant connotations of the word.[79][80]
Terrorism refers to terrorism by Muslim[citation needed] or individuals and motivated by either politics, religion or both. Terrorist acts have included airline hijacking, kidnapping, assassination, suicide bombing, and mass murder.[81][82][83] As an ideology in the 20th century, only Communism, with its murder and mass killings, is responsible for more deaths and violence than is Islam. In terms of Islamic violence, both ancient and modern history are replete with Islamic intolerance and ensuing violence against every other ideology, such as modern violence against Western institutions, as well as historical violence against Hindus, and perpetual violence against Christians.[84][85][86] are a few examples.
The tension reached a climax on September 11th, 2001 when Islamic terrorists flew hijacked commercial airplanes into the World Trade Center in New York City. The "War on Terror" has caused anti-Muslim sentiments throughout Christianity and the rest of the world. Al-Qaeda is one of the most well known Islamic extremist groups, created by Osama bin Mohammed bin Awad bin Laden. The goal of al-Qaeda was to spread the "purest" form of Islam and Islamic law. For bin Laden, in order to do "good" by the Quran, he had to inflict terror upon millions. Following the terror attacks on September 11, bin Laden praised the suicide bombers in his statement: "the great action you did which was first and foremost by the grace of Allah. This is the guidance of Allah and the blessed fruit of jihad". In contrast, reflecting the overwhelming majority interpretation of these events, President Bush said on September 11, "Freedom itself was attacked this morning by a faceless coward... And freedom will be defended. Make no mistake, the United States will hunt down and punish those responsible for these cowardly acts."[87] Despite the few severe sects, Islam is not a fundamentally violent religion.[dubious – discuss] Certain groups hold that the Quran should be interpreted literally, while others believe that with the changing course of history, interpretation should change too.[original research?][citation needed]
There are controversies surrounding the subject include whether the terrorist act is self-defense or aggression, national self-determination or Islamic supremacy; whether Islam can ever condone the targeting of non-combatants; whether some attacks described as Islamic terrorism are merely terrorist acts committed by Muslims or motivated by nationalism; whether Zionism and the Arab-Israeli Conflict is the root of Islamic terrorism, or simply one cause; how much support there is in the Muslim world for Islamic terrorism[88] and whether support for terror is a temporary phenomenon, a "bubble", now fading away.[89]
Main article: Judaism and violence
Burggraeve and Vervenne describe the Old Testament as full of violence and as evidence of both a violent society and a violent god. They write that, "(i)n numerous Old Testament texts the power and glory of Israel's God is described in the language of violence." They assert that more than one thousand passages refer to YHWH as acting violently or supporting the violence of humans and that more than one hundred passages involve divine commands to kill humans.[90]
On the basis of these passages in the Old Testament, some Christian churches and theologians argue that Judaism is a violent religion and that the god of Israel is a violent god. Reuven Firestone asserts that these assertions are usually made in the context of claims that Christianity is a religion of peace and that the god of Christianity is one that expresses only love.[91]
Some scholars such as Deborah Weissman readily acknowledge that "normative Judaism is not pacifist" and that "violence is condoned in the service of self-defense."[92] J. Patout Burns asserts that, although Judaism condones the use of violence in certain cases, Jewish tradition clearly posits the principle of minimization of violence. This principle can be stated as "(wherever) Jewish law allows violence to keep an evil from occurring, it mandates that the minimal amount of violence be used to accomplish one's goal."[93]
The love of peace and the pursuit of peace, as well as laws requiring the eradication of evil, sometimes using violent means, co-exist in the Jewish tradition.[94][95]
The Hebrew Bible contains instances of religiously mandated wars[96] which often contain explicit instructions from God to the Israelites to exterminate other tribes, as in Deut 7:1–2 orDeut 20:16-18. Examples include the story of Amalekites (Deut 25:17–19, 1 Sam 15:1-6),[97] the story of the Midianites (Numbers 31:1–18),[98] and the battle of Jericho (Joshua 6:1–27).[99]
These wars of extermination have been characterized as "genocide" by several authorities,[100] because the Torah states that the Israelites annihilated entire ethnic groups or tribes: the Israelites killed all Amalekites, including men, women, and children (1 Samuel 15:1–20 ); the Israelites killed all men, women, and children in the battle of Jericho(Joshua 6:15–21), and the Israelites killed all men, women and children of several Canaanite tribes (Joshua 10:28–42).[101] However, some scholars[who?] believe that these accounts in the Torah are exaggerated or metaphorical.[citation needed]
Zionist leaders sometimes used religious references as justification for the violent treatment of Arabs in Palestine.[102] Palestinians have been several times associated with a Biblical antagonists, Amalekites. For example, rabbi Israel Hess has recommended to kill Palestinians, basing on biblical verses such as 1 Samuel 15.[103] Shulamit Aloni, a member of the Israeli Knesset indicated in 2003 that Jewish children in Israel were being taught in religious schools that Palestinians were Amalek, and therefore an act of total genocide was a religious obligation.[104]
Thuggee was a secret cult of assassins who were both Hindus and Muslims.
This section requires expansion. (May 2015)
Main articles: Sohei, 969 Movement and Buddhism and violence
Main article: Hindu extremism
Main article: Sikh extremism
Conflicts and Wars
Entry of the Crusaders into Constantinople by Gustave Doré (1832–1883)
Main article: Religious war
It has been noted that "religious" conflicts are not based on religious beliefs exclusively and instead should be seen as clashes of communities, identities, and interests that are secular-religious or at least very much secular.[30][39][48]
Some have asserted that attacks are carried out by those with very strong religious convictions such as terrorists in the context of global religious war.[105] Robert Pape, a political scientist who specializes in suicide terroism argues that much of the modern Muslim suicide terrorism is secular based.[48] Although the causes of terrorism are complex, it may be that terrorists are partially reassured by their religious views that God is on their side and will reward them in heaven for punishing unbelievers.[106][107]
These conflicts are among the most difficult to resolve, particularly where both sides believe that God is on their side and has endorsed the moral righteousness of their claims.[106] One of the most infamous quotes associated with religious fanaticism was made in 1209 during the siege of Béziers, a Crusader asked the Papal Legate Arnaud Amalric how to tell Catholics from Cathars when the city was taken, to which Amalric replied: "Caedite eos. Novit enim Dominus qui sunt eius," or "Kill them all; God will recognize his."[108]
Ritual violence
Further information: ritual slaughter, human sacrifice and animal sacrifice
Ritual violence may be directed against victims (human sacrifice) or self-inflicted (religious self-flagellation).
According to the hunting hypothesis, created by Walter Burkert in Homo Necans, carnivorous behavior is considered a form of violence. Burkett suggests that the anthropological phenomenon of religion itself grew out of rituals connected with hunting and the feelings of guilt associated with the violence involved.[109]
List of countries by discrimination and violence against minorities
Witch-hunt
Religion and peacebuilding
Religious fanaticism
Pacifism and religion
Peace in Islamic philosophy
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↑ 2.0 2.1 2.2 Rowley, Matthew (2015). "How Should We Respond to Religious Violence? Fifteen Ways To Critique Our Own Thoughts" (PDF). Ethics in Brief. 21 (2). <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Ralph E.S. Tanner (2007). Violence and religion: cross-cultural opinions and consequences. Concept Publishing Company. pp. 5–6. ISBN 9788180693762. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Freitheim, Terence (Winter 2004). "God and Violence in the Old Testament" (PDF). Word & World. 24 (1). Retrieved 2010-11-21. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Selengut, Charles (2008-04-28). Sacred fury: understanding religious violence. p. 1. ISBN 978-0-7425-6084-0. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Tanner, Ralph E. S. (2007). Violence and religion: cross-cultural opinions and consequences. Concept Publishing Company. p. 1. ISBN 9788180693762. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Ralph E.S. Tanner (2011-10-28). "Pope Benedict apologises for Christian violence through the ages after condemning terrorism in the name of religion". London: Daily Mail. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Ralph E.S. Tanner (2011). "Vatican: Pope speaks out against 'violence in God's name". Adn Kronos International. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Avalos, Hector (2005). Fighting Words: The Origins of Religious Violence. Amherst, New York: Prometheus Books. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Hitchens, Christopher (2007). God is not Great. Twelve. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Dawkins, Richard (2006). The God Delusion. Bantam Books. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 14.0 14.1 14.2 The Curse of Cain: The Violent Legacy of Monotheism By Regina M. Schwartz. University of Chicago Press. 1998. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Wechsler, Lawrence. "Mayhem and Monotheism" (PDF). <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ John S. Feinberg; Paul D. Feinberg (2010). Ethics for a Brave New World. Crossway Books. ISBN 9781433526466. Retrieved 2007-10-18. Over a half century ago, while I was still a child, I recall hearing a number of old people offer the following explanation for the great disasters that had befallen Russia: 'Men have forgotten God; that's why all this has happened.' Since then I have spent well-nigh 50 years working on the history of our revolution; in the process I have read hundreds of books, collected hundreds of personal testimonies, and have already contributed eight volumes of my own toward the effort of clearing away the rubble left by that upheaval. But if I were asked today to formulate as concisely as possible the main cause of the ruinous revolution that swallowed up some 60 million of our people, I could not put it more accurately than to repeat: 'Men have forgotten God; that's why all this has happened.' <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Gregory Koukl. "The Real Murderers: Atheism or Christianity?". Stand To Reason. Retrieved 2007-10-18. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 18.0 18.1 Dinesh D'Souza. "Answering Atheist's Arguments". Catholic Education Resource Center. Retrieved 2007-10-18. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 10 myths and 10 truths about Atheism Sam Harris
↑ Dawkins, Richard (2006-09-18). The God Delusion. Ch. 7: Houghton Mifflin. ISBN 978-0-618-68000-9. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Interview with Richard Dawkins conducted by Stephen Sackur for BBC News 24's HardTalk programme, July 24th 2007. [1] Archived February 29, 2008 at the Wayback Machine
↑ The Video: Bill O'Reilly Interviews Richard Dawkins Archived September 25, 2015 at the Wayback Machine
↑ Baynes, Norman H., ed. (1969). The Speeches of Adolf Hitler: April 1922-August 1939. New York: Howard Fertig. pp. 19-20, 37, 240, 370, 371, 375, 378, 382, 383, 385-388, 390-392, 398-399, 402, 405-407, 410, 1018, 1544, 1594.
↑ Dawkins 2006, p. 309
↑ Answering Atheist's Arguments Dinesh D'Souza
↑ Bland, Byron (May 2003). "Evil Enemies: The Convergence of Religion and Politics" (PDF). p. 4. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Cavanaugh, William (2009). The Myth of Religious Violence. Oxford University Press US,. p. 4. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Eller, Jack David (2010). Cruel Creeds, Virtuous Violence: Religious Violence Across Culture and History. Prometheus Books. ISBN 978-1-61614-218-6. As we have insisted previously, religion is not inherently and irredeemably violent; it certainly is not the essence and source of all violence. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Eller, Jack David (2010). Cruel Creeds, Virtuous Violence: Religious Violence Across Culture and History. Prometheus Books. ISBN 978-1-61614-218-6. Religion and violence are clearly compatible, but they are not identical. Violence is one phenomenon in human (and natural existence), religion is another, and it is inevitable that the two would become intertwined. Religion is complex and modular, and violence is one of the modules—not universal, but recurring. As a conceptual and behavioral module, violence is by no means exclusive to religion. There are plenty of other groups, institutions, interests, and ideologies to promote violence. Violence is, therefore, neither essential to nor exclusive to religion. Nor is religious violence all alike... And virtually every form of religious violence has its nonreligious corollary. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 30.0 30.1 Eller, Jack David (2007). Introducing Anthropology of Religion. Routledge. ISBN 978-0-415-40896-7. When a pure or hybrid religious group and/or its interests are threatened, or merely blocked from achieving its interests by another group, conflict and violence may ensue. In such cases, although religion is part of the issue and religious groups form the competitors, or combatants, it would be simplistic or wrong to assume the religion is the "cause" of the trouble or that the parties are "fighting about religion". Religion in the circumstances may be more a marker of the groups than an actual point of contention between them. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Teehan, John (2010). In the Name of God: The Evolutionary Origins of Religious Ethics and Violence. John Wiley and Sons. pp. 145–147. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Ralph E.S. Tanner (2011). "The Harmful Secular Ideologies". Ames Tribune. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Rummel, Rudolph J. (1994). Death By Government. Transaction Publishers. ISBN 978-1-56000-927-6. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Rummel, Rudolph J. (1997). Statistics of Democide: Genocide and Mass Murder since 1900. Lit Verlag. ISBN 978-3-8258-4010-5. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Froese, Paul (2008). The Plot to Kill God: Findings from the Soviet Experiment in Secularization. University of California Press. ISBN 978-0-520-25529-6. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Gabel, Paul (2005). And God Created Lenin: Marxism Vs. Religion in Russia, 1917–1929. Prometheus Books. ISBN 978-1-59102-306-7. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Kiernan, Ben (2008). The Pol Pot Regime: Race, Power, and Genocide in Cambodia under the Khmer Rouge, 1975-79. Yale University Press. ISBN 978-0-300-14434-5. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Peris, Daniel (1998). Storming the Heavens: The Soviet League of the Militant Godless. Cornell University Press. ISBN 978-0-8014-3485-3. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 39.0 39.1 39.2 39.3 Day, Vox (2008). The Irrational Atheist: Dissecting the Unholy Trinity of Dawkins, Harris, And Hitchens. BenBella Books. ISBN 978-1-933771-36-6. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Bantjes, Adrian (1997). "Idolatry and Iconoclasm in Revolutionary Mexico: The De-Christianization. Campaigns, 1929–1940". Mexican Studies/Estudios Mexicanos. 13 (1): 87–121. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Meisner, Maurice (1999). Mao's China and After: A History of the People's Republic. Free Press. ISBN 978-0-684-85635-3. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Nelson, James M. (2009-02-27). Psychology, Religion, and Spirituality. Springer. p. 427. ISBN 9780387875729. Retrieved 2012-12-19. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 43.0 43.1 Charles Phillips, Alan Axelrod (2005). The Encyclopaedia of War. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Sheiman, Bruce (2009). An Atheist Defends Religion : Why Humanity is Better Off with Religion than Without It. Alpha Books. pp. 117–118. ISBN 1592578543. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Lurie, Alan. "Is Religion the Cause of Most Wars?". Huffington Post. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Asad, Talal (2003). Formations of the Secular : Christianity, Islam, Modernity (10. printing. ed.). Stanford University Press. pp. 100, 187–190. ISBN 0804747687. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Kirsch, Jonathan (2009). The Grand Inquisitor's Manual: A History of Terror in the Name of God. HarperOne. ISBN 978-0-06-173276-8. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 48.0 48.1 48.2 Pape, Robert (2005). Dying to Win: The Strategic Logic of Suicide Terrorism. Random House. ISBN 978-0-8129-7338-9. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Pape 2005.
↑ Nelson-Pallmeyer, Jack (2005). Is religion killing us?: violence in the Bible and the Quran. Continuum International Publishing Group. p. 136. ISBN 9780826417794. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 51.0 51.1 Avalos, Hector (2005). Fighting Words: The Origins of Religious Violence. Amherst, New York: Prometheus Books. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Hickey, Eric W. (2003). Encyclopedia of murder and violent crime. SAGE. p. 217. ISBN 978-0-7619-2437-1. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Feiler, Bruce S. (2005). Where God was born: a journey by land to the roots of religion. HarperCollins. p. 4. ISBN 9780060574871. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Tom O'Golo (2011). Christ? No! Jesus? Yes!: A radical reappraisal of a very important life. p. 105. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 56.0 56.1 Volf, Miroslav (2008). "Christianity and Violence". In Hess, Richard S.; Martens, E.A. War in the Bible and terrorism in the twenty-first century. Eisenbrauns. pp. 1&ndash, 17. ISBN 978-1-57506-803-9. Retrieved June 1, 2010. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ International encyclopedia of violence research, Volume 2. Springer. 2003. ISBN 9781402014666. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 58.0 58.1 J. Denny Weaver (2001). "Violence in Christian Theology". Cross Currents. Retrieved 2010-10-27. I am using broad definitions of the terms "violence" and "nonviolence". "Violence" means harm or damage, which obviously includes the direct violence of killing -- in war, capital punishment, murder --but also covers the range of forms of systemic violence such as poverty, racism, and sexism. "Nonviolence" also covers a spectrum of attitudes and actions, from the classic Mennonite idea of passive nonresistance through active nonviolence and nonviolent resistance that would include various kinds of social action, confrontations and posing of alternatives that do not do bodily harm or injury. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ J. Denny Weaver (2001). "Violence in Christian Theology". Cross Currents. Retrieved 2010-10-27. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ 60.0 60.1 Mark Juergensmeyer (2004). Terror in the Mind of God: The Global Rise of Religious Violence. University of California Press. ISBN 0-520-24011-1. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Bloch, Maurice (1992). Prey into Hunter. The Politics of Religious Experience. Cambridge: Cambridge University Press. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Andrew McKinnon. 'Religion and the Civilizing Process: The Pax Dei Movement and the Christianization of Violence in the Process of Feudalization'. in A McKinnon & M Trzebiatowska (eds), Sociological Theory and the Question of Religion. Ashgate, 2014 [2].
↑ Volf, Miroslav (2002). "Christianity and Violence". Retrieved 2010-10-27. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Volf 2008, p. 13
↑ Volf, Miroslav (2002-03-12). "Christianity and violence". Retrieved 2010-11-13. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Volf, Miroslav. "The Social Meaning of Reconciliation" (PDF). Retrieved 2010-11-17. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Wendy Doniger, ed. (1999). Merriam-Webster's Encyclopedia of World Religions. Merriam-Webster. ISBN 0-87779-044-2. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>,Jihad, p. 571
↑ Josef W. Meri, ed. (2005). Medieval Islamic Civilization: An Encyclopedia. Routledge. ISBN 0-415-96690-6. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>, Jihad, p. 419
↑ John Esposito(2005), Islam: The Straight Path, p. 93
↑ Sam Harris Who Are the Moderate Muslims?
↑ Sohail H. Hashmi, David Miller, Boundaries and Justice: diverse ethical perspectives, Princeton University Press, p.197
↑ Khaleel Muhammad, professor of religious studies at San Diego State University, states, regarding his discussion with the critic Robert Spencer, that "when I am told ... that Jihad only means war, or that I have to accept interpretations of the Quran that non-Muslims (with no good intentions or knowledge of Islam) seek to force upon me, I see a certain agendum developing: one that is based on hate, and I refuse to be part of such an intellectual crime."[3]
↑ "Jihad". BBC. 2009-08-03. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Lewis, Bernard (1988). The Political Language of Islam. University of Chicago Press. p. 72. ISBN 0226476928. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles> Cf. Watt, William M. (1976). "Islamic Conceptions of the Holy War". In Murphy, Thomas P. The Holy War. Ohio State University Press. p. 143. ISBN 978-0814202456. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Shaykh Hisham Kabbani; Shaykh Seraj Hendricks; Shaykh Ahmad Hendricks. "Jihad—A Misunderstood Concept from Islam". The Muslim Magazine. Retrieved 16 August 2006. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ cf. e.g. BBC news article "Libya's Gaddafi urges 'holy war' against Switzerland". BBC News. 26 February 2010. Retrieved 30 September 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Peters, Rudolph (1977). Jihad in Medieval and Modern Islam. Brill Academic Pub. p. 3. ISBN 978-9004048546. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Crone, Patricia (2005). Medieval Islamic Political Thought. Edinburgh University. p. 363. ISBN 978-0748621941. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Jihad and the Islamic Law of War. Jordan: The Royal Aal al-Bayt Institute for Islamic Thought. 2009. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Peters, Rudolph (1979). Islam and colonialism: the doctrine of Jihad in modern history. Mouton Publishers. p. 118. ISBN 9027933472. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "Captured Iraqi Terrorist Ramzi Hashem Abed: Zarqawi Participated in the Plot to Assassinate Baqer Al-Hakim. We Bombed Jalal Talabani's Headquarters, the Turkish Embassy, and the Red Cross, Took Drugs, Raped University Students Who "Collaborated with the Americans"". The Middle East Media Research Institute (MEMRI). (Subscription required (help)). <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "Abductions of and Assaults on Women". The Massacre in Mazar-I Sharif. Human Rights Watch. Retrieved September 30, 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Youssef M. Ibrahim (14 April 1988). "Algeria to Permit Abortions for Rape Victims". The New York Times. Retrieved 30 September 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "Time to Air Muslim Violence Against Christians", Real Clear Politics, March 23, 2012 http://www.realclearpolitics.com/articles/2012/03/23/time_to_air_muslim_violence_against_christians_113595.html
↑ "37 Muslim nations persecuting Christians", WND Faith, Published: 01/11/2014, http://www.wnd.com/2014/01/37-muslim-nations-persecuting-christians/
↑ "The Existential Elephant in the 'Christian Persecution' Room", By Raymond Ibrahim on January 17, 2014 in Muslim Persecution of Christians, http://www.raymondibrahim.com/muslim-persecution-of-christians/the-existential-elephant-in-the-christian-persecution-room/
↑ Michael E. Eidenmuller (January 14, 2015). "George W. Bush - 9/11 Remarks at Barksdale Air Force Base delivered 11 September, 2001, Barksdale, Louisiana". American Rhetoric. Retrieved November 19, 2015. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Tony Blair, "Speech to the Los Angeles World Affairs Council", http://www.number10.gov.uk/output/Page9948.asp
↑ Thomas L. Friedman (April 20, 2003). "The Third Bubble". The New York Times. Retrieved 30 September 2012. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Burggraeve, Roger; Vervenne, Marc (1991). Swords into plowshares: theological reflections on peace. Peeters Publishers. pp. 82, 109. ISBN 9789068313727. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Heft, James, ed. (2004). Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam. Fordham University Press. ISBN 9780823223350. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ "The Co-existence of Violence and Non-Violence in Judaism". Retrieved 2010-12-09. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Burns, J. Patout (1996). War and its discontents: pacifism and quietism in the Abrahamic traditions. Georgetown University Press. p. 18. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Fighting the War and the Peace: Battlefield Ethics, Peace Talks, Treaties, and Pacifism in the Jewish Tradition. Michael J. Broyde, 1998, p. 1
↑ *Reuven Firestone (2004), "Judaism on Violence and Reconciliation: An examination of key sources" in Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam, Fordham University Press, 2004, pp. 77, 81.
Goldsmith (Ed.), Emanuel S. (1991). Dynamic Judaism: the essential writings of Mordecai M. Kaplan. Fordham University Press. p. 181. ISBN 0-8232-1310-2. CS1 maint: Extra text: authors list (link) <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Spero, Shubert (1983). Morality, Halakha, and the Jewish Tradition. Ktav Publishing House, Inc. pp. 137–318. ISBN 0-87068-727-1. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Salaita, Steven George (2006). The Holy Land in transit: colonialism and the quest for Canaan. Syracuse University Press. p. 54. ISBN 0-8156-3109-X. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Lustick, Ian (1988). For the Land and the Lord: Jewish fundamentalism in Israel. Council on Foreign Relations. pp. 131–132. ISBN 0-87609-036-6. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Armstrong, Karen (2007). The Bible: a biography. Atlantic Monthly Press. pp. 211–216. ISBN 0-87113-969-3. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ A. G. Hunter "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination", in Sanctified aggression: legacies of biblical and post biblical vocabularies of violence, Jonneke Bekkenkamp, Yvonne Sherwood (Eds.). 2003, Continuum Internatio Publishing Group, pp. 92–108
↑ Dawkins, Richard (2006). The God Delusion. Houghton Mifflin Harcourt. p. 245. ISBN 0-618-68000-4. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p. 117–124.
Dawkins, Richard, The God Delusion', pp. 289–296
Hitchens, Christopher, God is Not Great p. 117
Selengut, Charles, Sacred fury: understanding religious violence, p. 20
Cowles, C. S., Show them no mercy: 4 views on God and Canaanite genocide, p. 79
Kravitz, Leonard, "What is Crime?", in Crime and punishment in Jewish law: essays and responsa, Editors Walter Jacob, Moshe Zemer Berghahn Books, 1999, p. 31
Cohn, Robert L, "Before Israel: The Canaanites as Other in Biblical Tradition", in The Other in Jewish thought and history: constructions of Jewish culture and identity, Laurence Jay Silberstein, (Ed.), NYU Press, 1994, pp. 76-77
Violence, Scripture, and Textual Practice in Early Judaism and Christianity By Ra'anan S. Boustan, pp. 3-5
↑ The Oxford Handbook of Genocide Studies, Donald Bloxham, A. Dirk Moses, p. 242
Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78:
".. the Zionist movement, which claims to be secular, found it necessary to embrace the idea of 'the promised land' of Old Testament prophecy, to justify the confiscation of land and the expulsion of the Palestinians. For example, the speeches and letter of Chaim Weizman, the secular Zionist leader, are filled with references to the biblical origins of the Jewish claim to Palestine, which he often mixes liberally with more pragmatic and nationalistic claims. By the use of this premise, embraced in 1937, Zionists alleged that the Palestinians were usurpers in the Promised Land, and therefore their expulsion and death was justified. The Jewish-American writer Dan Kurzman, in his book Genesis 1948 ... describes the view of one of the Deir Yassin's killers: 'The Sternists followed the instructions of the Bible more rigidly than others. They honored the passage (Exodus 22:2): 'If a thief be found ...' This meant, of course, that killing a thief was not really murder. And were not the enemies of Zionism thieves, who wanted to steal from the Jews what God had granted them?'
Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. pp. 117–124.
Masalha, Nur, Imperial Israel and the Palestinians: the politics of expansion, Pluto Press, 2000, pp. 129–131.
"Frequently Jewish fundamentalists refer to the Palestinians as the 'Amalekites' ... of today.... According to the Old Testament, the Amalek ... were regarded as the Israelites' inveterate foe, whose 'annihilation' became a sacred duty and against whom war should be waged until their 'memory be blotted out' forever (Ex 17:16; Deut 25:17–19).... Some of the [modern] political messianics insist on giving the biblical commandment to 'blot out the memory of the Amalek' an actual contemporary relevance in the conflict between the Israelis and Palestinians. In February 1980, Rabbi Israel Hess ... published an article [titled] 'The Genocide Commandment in the Torah' ... which ends with the following: 'The day is not far when we shall all be called to this holy war, this commandment of the annihilation of the Amalek'. Hess quotes the biblical commandment ... 'Do not spare him, but kill man and woman, baby and suckling, ox and sheep, camel, and donkey'.... In his book On the Lord's Side Danny Rubinstein has shown that this notion permeates the Gush Emunim movement's bulletins [one of which] carried an article ... which reads 'In every generation there is an Amalek.... The Amalekism of our generation finds expression in the deep Arab hatred towards our national revival ...'... Professor Uriel Tal ... conducted his study in the early 1980s ... and pointed out that the totalitarian political messianic stream refers to the Palestinian Arabs in three stages or degrees: ... [stage] (3) the implementation of the commandment of Amalek, as expressed in Rabbi Hess's article 'The Commandment of Genocide in the Torah', in other words 'annihilating' the Palestinian Arabs'".
See also Hunter, p. 103
Also describing Palestinians as targets of violence due to association with Amalek is: Geaves, Ron, Islam and the West post 9/11, Ashgate Publishing, Ltd., 2004, p. 30
↑ Murder Under the Cover of Righteousness - CounterPunch
↑ Full text: bin Laden's 'letter to America' accessed may 24, 2007
↑ 106.0 106.1 Juergensmeyer, Mark (2001-09-21). Terror in the Mind of God: The Global Rise of Religious Violence. Updated edition. University of California Press. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Christian Jihad: The Crusades and Killing in the Name of Christ
↑ "Kill Them All; For The Lord Knoweth Them That Are His Steve Locks (Reply) (9-00)". Retrieved 2007-08-18. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
↑ Burkert, Walter. 1983. Homo Necans: the Anthropology of Ancient Greek Sacrificial Ritual and Myth. Berkeley: University of California Press.
Appleby, R. Scott (2000) The Ambivalence of the Sacred: Religion, Violence, and Reconciliation. Lanham, MD: Rowman & Littlefield Publishers.
Avalos, Hector (2005) Fighting Words: the Origins of Religious Violence. New York: Prometheus.
Burkert, Walter. (1983). Homo Necans: The Anthropology of Ancient Greek Sacrificial Ritual and Myth. Berkeley: University of California Press
Crocket, Clayton (ed.) (2006) Religion and Violence in a Secular World: Toward a New Political Theology. Charlottesville: University of Virginia Press.
Flood, Derek (2012) The way of peace and grace. Sojourners Magazine. Jan 2012.
Girard, René. (1977) Violence et le Sacré (eng. Violence and the Sacred). Baltimore: Johns Hopkins University Press.
Hamerton-Kelly, Robert G. (ed.) (1987) Violent Origins: Walter Burkert, René Girard and Jonathan Z. Smith on Ritual Killing and Cultural Formation. Stanford: Stanford University Press.
Juergensmeyer, Mark. (2000) Terror in the Mind of God: The Global Rise of Religious Violence. Berkeley: University of California Press.
McKinnon, A. (2014). 'Religion and the Civilizing Process: The Pax Dei Movement and the Christianization of Violence in the Process of Feudalization'; in A. McKinnon & M, Trzebiatowska (eds), Sociological Theory and the Question of Religion. Ashgate [4].
Pedahzur, Ami and Weinberg, Leonard (eds.) (2004) Religious Fundamentalism and Political Extremism. New York: Routledge.
Pape, Robert (2005) Dying to Win: The Strategic Logic of Suicide Terrorism Random House LLC
Regina M. Schwartz (1998). The Curse of Cain: The Violent Legacy of Monotheism. University of Chicago Press. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
Rowley, Matthew (2014) 'What Causes Religious Violence? Three Hundred Claimed Contributing Causes' Journal of Religion and Violence 2: 361–402.
Rowley, Matthew (2015) 'How Should We Respond to Religious Violence? Fifteen Ways to Critique our own Thoughts' Ethics in Brief 21.2: 1–8.
Selengut, C. (2003) Sacred Fury: Understanding Religious Violence. Walnut Creek, CA: Altamira
Steffen, Lloyd. (2007) Holy War, Just War: Exploring the Moral Meaning of Religious Violence. Lanham, MD: Rowman & Littlefield Publishers.
Takim, Liyakat (2011) Peace and war in the Qur'an and juridical literature: A comparative perspective. Journal of Sociology & Social Welfare 38 (2) (06): 137-57.
Venkatraman, Amritha( 2007) Religious basis for islamic terrorism: The quran and its interpretations. Studies in Conflict & Terrorism 30 (3) (03): 229-48.
Ali, Abdullah Yusuf. The Holy Qur'an: Text, Translation and Commentary. Elmhurst, NY: Published by Tahrike Tarsile Qur'an, 2001. Print.
Coogan, Michael David, Marc Zvi Brettler, Carol A. Newsom, and Pheme Perkins. The New Oxford Annotated Bible: With the Apocryphal/Deuterocanonical Books. New York: Oxford UP, 2001. Print.
Nelson-Pallmeyer, Jack (2003) Is Religion Killing Us? Harrisburg: Trinity Press International ISBN 1-56338-408-6
Stern, Jessica. (2004) Terror in the Name of God: Why Religious Militants Kill. New York: Harper Perennial.
Perry, Simon (2011). All Who Came Before. Eugene, Oregon: Wipf and Stock. ISBN 978-1-60899-659-9. <templatestyles src="Module:Citation/CS1/styles.css"></templatestyles>
William T. Cavanaugh Resources from Jesus Radicals
Myth of Religious conflict in Africa
Interview with William Cavanaugh
Karaite
Reconstructionist
Haymanot
Independent Catholicism
Old Catholicism
Church of the East
Oriental Orthodoxy
Ethiopian Orthodox
Methodism
Pentecostalism
Jesuism
Twelver
Ahmadi
Quranist
Bábism
Azáli Bábism
Bahá'í Faith
Druzism
Mandaeism
Samaritanism
Vaishnavism
Shaktism
Ayyavazhi
Smartism
Mahayana
Vajrayana
Digambara
Śvētāmbara
Manichaeism
Yazdânism
Yazidism
Ishikism
Ali-Illahism
Yarsanism
Dievturība
Druwi
Romuva
Hellenism
Italo-Roman
Mordvin
Central and
Northern Asian
Burkhanism
Tengrism
Faism
Luoism
Neo-Confucianism
Shenism
Wuism
Ryukyuan religion
Cheondoism
Muism
Jeungsanism
Benzhuism
Bimoism
Dongbaism
Hmongism
Meishanism
Mileism
Shigongism
Caodaism
Satsana Phi
Gawai Dayak
Hoahaoism
Javanism
Đạo Mẫu
Akamba
Baluba
Bushongo
Cushitic
Fon and Ewe
Guanche
Isoko
Lotuko
Mbuti
Serer
Waaq
Diasporic
Kumina
Quimbanda
Winti
Bathouism
Bongthingism
Donyi-Polo
Kiratism
Sanamahism
Sarnaism
Aboriginal Australian
Mesoamerican
Discordianism
Eckankar
Raëlism
Historical religions
Proto-Indo-Iranian
Zurvanism
Neoplatonism
Apostasy / Disaffiliation
Ethnic religion
Orthopraxy
Transtheism
Evolutionary origin
Neurotheology
Religion and
proselytism
syncretism
Fundamentalism
National church
National religiosity levels
Religiocentrism
Secularism and
irreligion
Antireligion
LaVeyan Satanism
Irreligion by country
Secular theology
Secularization
and lists
Abrahamic prophets
Mass gatherings
Religions and spiritual traditions
Criticism of religion
Twelver Shi'ism
New religious movement
Mormon sacred texts
Religious figures
Mirza Ghulam Ahmad
Religion and violence
By Christians
In Islam
In Judaism
Sectarian violence
Anti-Christian violence
In Odisha
Atheist Manifesto
Christianity Unveiled
God in the Age of Science?
God Is Not Great
The End of Faith
The Rage Against God
Why I Am Not a Muslim
Antitheism
Criticism of atheism
Cārvāka
Church of the SubGenius
Invisible Pink Unicorn
Nontheistic religions
Abraham Kovoor
Ali Sina
André Servier
Annie Laurie Gaylor
B.R. Ambedkar
Baron d'Holbach
Bat Ye'or
Dan Barker
Debiprasad Chattopadhyaya
Greydon Square
Herman Philipse
Ibn Warraq
Jamila Bey
Joxe Azurmendi
Ludwig Feuerbach
Madalyn Murray O'Hair
Magdi Allam
Mandisa Thomas
Periyar E. V. Ramasamy
Sikivu Hutchinson
Victor J. Stenger
Walter Kaufman
Genocide of Christians by ISIL
Retrieved from "https://infogalactic.com/w/index.php?title=Religious_violence&oldid=4402545"
Wikipedia articles needing page number citations from September 2010
Articles that may contain original research from May 2011
Articles to be expanded from May 2015
All articles that may contain original research


You can pay by cash, cheque at our session or bank transfer in advance.
Bank details are available on request and payment must be received 24 hours before our session.
Please prepare a simple list of major emotional, physical, accidents and negative events you have experienced (known as a Peace List) and email this across to me in advance of our appointment.
Please return my my intake form, also, which I will email out to you.
Tapping involves me physically tapping on your body at various acupressure meridian points (with your permission). This should not cause any discomfort or pain.
I'm not a licensed counsellor, psychologist, therapist, medical doctor, nutritionist or any other medical professional. My sessions are not a replacement for a doctor.
Please continue to take all medications prescribed and remain under the care of your physician.
Do not use these techniques to try to solve a problem where your common sense would tell you that it is not appropriate.
My mission is to teach you skills that will enable you to release stress and control your emotions, and create a positive effect in the quality of your life.
I am unable to give any guarantees that we will be successful but I will do my best to help you achieve the changes you want.
Many clients report feeling immediately lighter.
Some changes will take longer to manifest, as the new postive reworkings may take time to percolate into your subconcious, possibly up to a few weeks.
You can read more about some of the results achieved here.
If you have any questions following your appointment, you are welcome to email anytime.


The SuperMount 80 Pro system is used in institutions, such as schools and recreation centers. It allows you to install a high-quality wall-mounted basketball structure very easily. When you chose the SuperMount 80 Pro for your needs, exact measurements are not necessary when you place your order. The SuperMount 80 Pro will give you a variable wall to backboard extension of between 96" - 120". Set the extension to the level that best fits your needs.
Align the SuperMount 80 Pro system with the existing court markings on the gymnasium floor. This way, you avoid the cost of reworking them if you made an error in your calculations. With the SuperMount 80 Pro, you can buy with confidence, knowing that the package will work with your basketball court.
The SuperMount 80 Pro package comes with a 36" x 60" glass backboard and a heavy duty flex goal. Dense Southern Yellow Pine is used to securely fasten the backboard to the wall, and sturdy safety chains are used to connect the backboard to the pine. Solid square tubing with a black powder coat finish and a silver support structure are used to provide additional support. For safety reasons, add bolt-on backboard padding to the package. An optional backboard height adjuster is offered, and is a good choice for facilities that will be hosting little league games or youth camps.


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Harry Styles's New Video Is a Welcome Dose of New Year Cheer
It's the first day of the new year, and whether you're reflecting on your resolutions or nursing a hangover, we could all do with a dose of something cheerful to start 2021 off right. And on that, Harry Styles has you covered.
The pop star is capping off a year of chart-topping success and Grammy nominations for his sophomore album Fine Line (and, lest we forget, a headline-grabbing Vogue cover) with a surprise video, released earlier today, for his song "Treat People With Kindness." The black-and-white visual sees Styles as a cabaret star performing in an Art Deco nightclub, decked out in a head-to-toe Gucci look featuring a glittering cropped tuxedo jacket, high-waisted Jazz Age trousers, and a Fred Astaire-worthy sequinned bow tie.
It wasn't just the timing of the video's release that came as a surprise, however, but also Styles's co-star: none other than Phoebe Waller-Bridge. The Fleabag and Killing Eve creator appears as a punter at the club in a white 1930s-style suit of her own and sipping a martini, before being led on stage by Styles to reveal matching sequined golfing sweaters. The pair bust out a routine together, before the rapturous audience erupts into dance for a Busby Berkeley-inspired finale. The final shot? Waller-Bridge holding Styles, while looking cheekily to the camera in classic Fleabag style. If that doesn't get you feeling a little bit brighter about the year ahead, then who knows what will.
Posted in Nuevo Fashionista

redpajama_set_name: RedPajamaCommonCrawl


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Dr. Jennifer W. Davidson Named GTU Dean and Vice President for Academic Affairs
Friday, February 11th 2022, 11:52am
BERKELEY, CA – February 11, 2022 – The Graduate Theological Union is pleased to announce that Dr. Jennifer W. Davidson has been named the new Dean and Vice President for Academic Affairs. Dr. Davidson will formally begin her tenure as Dean on July 1, 2022.
Dr. Davidson is intimately familiar with the GTU's mission and vision as both a former student and a current faculty member, bringing a wealth of experience and passion to the role of Dean. As Professor of Theology & Worship at Berkeley School of Theology (BST), where she has taught for the past 15 years, and a member of the Core Doctoral Faculty at the GTU, Dr. Davidson employs a liberative and contemplative pedagogy to foster dynamic learning environments. In her innovative scholarship, Dr. Davidson has focused on a method of constructive liturgical theology that places the voices, work, and words of diverse peoples from an array of worshipping communities at the center of study.
"Following a comprehensive internal search process, we are delighted to welcome Dr. Davidson as the GTU's new Dean and Vice President for Academic Affairs," said Dr. Uriah Kim, GTU President. "Our educational landscape is shifting in profound ways. Dr. Davidson's sensibilities in the classroom, her proven commitment to interreligious and interdisciplinary scholarship and dialogue, and her first-hand experience as a GTU student and faculty all uniquely prepare her to lead our academic interests as we live into GTU 2.0."
Dr. Davidson's selection arrived through the unanimous agreement of a diverse panel of representatives of various constituencies across the GTU, including faculty, students, staff, and members of the Board of Trustees. Dr. Elizabeth S. Peña, Interim Dean and Vice President for Academic Affairs, chaired the Search Committee.
"The Search Committee firmly believes that Dr. Davidson has the preparation, the temperament, and the vision to be the academic leader that the GTU needs at this critical juncture in its history," said Dr. Peña. "Her understanding of theological education is deep, and her vision is creative. She doesn't shy away from the administrative details that anchor the work of the Dean. Dr. Davidson demonstrates a thoughtful and true commitment to DEI, modeling genuine allyship. She embodies the emotional intelligence to excel as Dean with the ability to inspire others, work collaboratively, and listen with intent."
Dr. Davidson's experience at the GTU extends across the consortium. Serving on the GTU's Strategic Planning Committee in 2020, Dr. Davidson has been intimately involved in the planning and creation of GTU 2.0. She previously chaired the Women's Studies in Religion (WSR) academic certificate program at the GTU, mentoring women and creating programming in a diverse, ecumenical, and interreligious setting. Most recently, Dr. Davidson served as chair of the Religion and Practice Department, embracing opportunities to mentor students, support faculty, and reconnect with GTU alums. As Co-Editor of the peer-reviewed journal Teaching Theology and Religion, Dr. Davidson has amplified the voices of emerging scholars in the field of pedagogy.
Dr. Davidson earned her PhD from the GTU in 2011 in Liturgical Studies with an expertise in Systematic and Philosophical Theology, an MDiv from the Lutheran Theological Seminary at Philadelphia (now United Lutheran Seminary), and a BA in English and Secondary Education from Eastern University. She is the author of River of Life, Feast of Grace: Baptism, Communion, and Discipleship (Valley Forge, PA: Judson Press, 2019). Her most recent work focuses on trauma-informed pedagogy and has been published in multiple academic journals.
As Dean, Dr. Davidson said that she is looking forward to collaborating with the GTU community to build on its historic and present strengths to meet the future with alacrity, reaching new audiences, and co-creating a sustainable culture that supports the wellbeing of the GTU community and the planet.
"Rooted in a history of radical collaboration and bold innovation, the GTU is uniquely poised to face current challenges and continue as a leader in shaping the future of graduate education in theology, religious studies, spirituality, and wisdom traditions," Dr. Davidson said. "Accelerated changes in higher education over the last two years have compelled staff, faculty, and students to lean into our agility, inventiveness, creativity, and resiliency. I am devoted to the people, work, and mission of the GTU, where we dedicate ourselves to interdisciplinary and interreligious scholarship that is holistic, sustainable, and committed to equity and belonging."
A virtual town hall meet-and-greet event will be held via Zoom at 5:00 pm (PT) on Tuesday, February 15. GTU community members are invited to join this event to meet Dr. Davidson, to welcome her as Dean, and to bring their questions about her plans for this role. All are invited to register to attend.
About the Graduate Theological Union
The Graduate Theological Union (GTU) is one of the world's most comprehensive centers for religious education, and one of the largest and most diverse partnerships of seminaries and graduate schools in the United States.
More than a consortium and academy, the GTU is a dynamic laboratory that provides scholar-innovators with a staging ground to reimagine the future of interreligious life. An education with the GTU equips leaders to translate learning into action that will have tangible impact in the world.
Since its founding in 1962, the GTU has been at the forefront of interreligious education and dialogue. The work of our eminent alumni, students, and faculty across cultures, traditions, and technologies continues to create new pathways to a truly pluralistic future.
Discover more about our programs and the work of our alumni and community at gtu.edu.
Read the GTU Voices Interview with Dean Davidson
Facebook - Main GTU


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69 Solution - There's No Place Like Home lyrics
There's No Place Like Home by 69 Solution
She's just lying there trembling in her sleep, no encouragement, only rape, violence and greed. Pressure, Pressure, Pressure, Pressure Pressure from the medias, beauty standards she must meet they'll shut you out before you even realise it, silence will have you buried alive. They'll shut you down because there's no place like home to realise how violence has poisoned your life. He's just sitting there too fucked up to find sleep, he doesn't feel the ground and he doesn't feel his feet. Failure, Failure, Failure, Failure. His failure to conform has thrown him right out on the street. What does your role models have to say? When your best friend slips away. When a kid you know learns his lesson the hard way. What do they really have to say? There's no place like home.
There's No Place Like Home Lyrics
‹ White Power Can Suck On ThisThe Day I Gave Up On Punk Rock ›


Actually, saving one that already exists throws the same error. Warning "strtolower() expects exactly 1 parameter, 2 given". is what I get.
I'm only running it on my laptop (Ubuntu 18.04 variant with stock PHP 7.2 and Apache 2.4.29), so it's nothing live and pressing. Apache logs don't tell me anything. Anyone know what's up? Something I have to turn on in PHP? I have no control over PHP when it goes live — I'm at the mercy of my web host.
Anyone know what's up? Something I have to turn on in PHP? I have no control over PHP when it goes live — I'm at the mercy of my web host.
The usual suspect, sorry. Enabling mbstrings PHP extension should solve it. On live servers it is generally enabled, so the error has not been detected until now, but we need a quick fix.
That was it. Was I numb, or was that answer just sitting out somewhere that I couldn't quite get two search engines to find?
Not at all, that's entirely my fault. mbstrings extension is should not be mandatory to run txp. Already fixed in the next version, you can download txp_section.php file if needed.


It can be hard to know how to react if a friend makes sexist comments. According to a 2006 survey in the UK, 20% of kids ages 10–13 experienced bullying that was sexist, sexual, or transphobic in nature. If a friend makes a sexist remark, make a point this week of approaching them later to explain how what they said wasn't cool. You can try phrases like, "Hey man, what you said back there, I don't think you meant it, but it was pretty offensive to women," or "Why are we calling him girly? Is that supposed to be an insult? Girls are cool." It might cause them to look at things in a new way, and help them avoid making the same mistake in the future.


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Some creeps in the FBI sat around and decided that the serial killer in Long Island is a white guy in his 20s to 40s with mommy issues and maybe a girlfriend. Way to go, professionals. Sounds exactly like every serial killer ever. Also, all of my friends.
p.s. I'm looking at you, Brett.


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The Gap steps into the men's athleisure game
The Gap st...
NEW YORK (AP) - The Gap is stepping in to the men's athleisure wear game, which has exploded in recent years.
The clothes are intended to be formal enough to wear to the office, at least on casual Friday, and suitable for the gym or yoga studio directly afterward.
Gap's Hill City brand will roll out in mid-October at hillcity.com and will be on display at 50 of the clothing chain's Athleta stores, which sell technical, athletic clothing for women.
The Gap Inc. is struggling with weak sales and follows others in recognizing a sustained demand for work-to-yoga studio clothing.
Last month VF Corp., which makes Wrangler and Lee jeans, said it would break off its denim division to focus on its faster-growing brands like The North Face, Timberland, Altra, Icebreaker and Williamson-Dickie.
Therapists' Advice for Surviving Thanksgiving With a Dysfunctional Family
55 Things You Can Do to Fight Hunger in America Gallery
The Best and Worst Health News of 2018 List
Nurses Weigh In: When Is It OK (and Not OK) to Send a Sick Kid to School
The Best Bottomless Brunch Deal in Every State (Where It's Legal) Gallery
We Run Down the 50 Most Dangerous Animals in the World From Bad to Worst


text:
Dog Who Grew Up With Crooked Face Needs Forever Home, Will Surely Capture Your Heart
Woody's crooked, funny-shaped face made Courtney Bellew's heart melt.
"It's just that you look at him, and you can't help but love him because of that face," Bellew, director of Special Needs Animal Rescue & Rehabilitation (SNARR) Northeast, said.
Woody's crooked face is the result of an injury. He wasn't born with his distinctive face.
"We found out that when he was 5 weeks old, he was attacked by another dog and [his owners] never got vet care for him," Bellew said. "So his face is crooked because of this attack. But he seems fine otherwise. He's happy. He doesn't seem to have any medical issues from the attack."
Not taking Woody to the vet wasn't the worst thing his owners did. A few months later, they abandoned him when they moved out of their house in Tennessee.
"He was just left chained up," Bellew said. "I guess people in the neighborhood were feeding him."
The dog was alone in the house for six weeks before someone got in touch with Bellew to ask if she'd rescue him. When she heard Woody's sad story, Bellew couldn't say "yes" fast enough. What really moved Bellew was how resilient Woody was despite everything he'd been through, he was the happiest dog.
"I first met him when he came off of transport last weekend in New York City, and he's absolutely hilarious," Bellew said. "His personality matches his kind of goofy face. He's a little bit of a spaz. He's a big puppy."
"We think he's about 8 months old, but he acts like he's about 8 weeks old," she added. "He's very playful and very affectionate. He's a typical goofy pittie puppy. Because his face is kind of cute and silly looking, the personality and face together just make him extra adorable."
Woody certainly isn't perfect, he chases cats and doesn't know "manners," according to Bellew.
"He jumps, and he doesn't really know basic commands like 'sit' and 'stay,'" she said. "I don't think he was ever a loved house pet. I think that he was sort of a dog who was left to his own devices, even when the people still lived there."
With training, Bellew is certain that Woody will mellow out.
"With just five days in foster care, he's calmed down so much, and he's doing really well because he's getting everything that he needs," Bellew said. "He's a sweet boy, and he's very happy to be able to run around and be in a house and everything else."
Woody is doing a good job looking after his new foster mom, Jamie Bond.
"The first day we had Woody I was sick with a fever," Bond said. "He knew something wasn't right and never left my side. He snuggled with me on the couch all afternoon. Now he's my shadow, always following wherever I go, making sure I'm safe and sound. Woody loves to curl up on the bed and put his head on my chest."
"Woody is a total love bug," Bond added. "He is a total sweetheart and we are so lucky to have him as part of our foster family. While his face might look funny, he doesn't think he's any different than the other pups in the house."
Finnish Photographer Documents Unusual Friendship Between Wolf And Bear
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Glycon


Sir George Downing first served under the Protectorate of Oliver Cromwell as diplomat in the Dutch Republic. Following the Restoration of Charles II in 1660 he transferred his allegiance to the new regime and was re-appointed to the post in The Hague. This period was characterized by fierce trade rivalry, which formed the background to the mid-century Anglo-Dutch wars. His defence of English commercial interests against the Dutch was crucial to his development as one of England's leading mercantilists. A fearful gentleman shows that both extremes of Downing's reputation stem from his experience and activities in the Republic: the odium resulting from his rounding up and delivery to their deaths of the new King's former enemies, and acknowledgement of Downing's role as administrator and reformer of English public finance, based on his observation of the more sophisticated Dutch system.
An e-book version of this book is available, ISBN 9789087043315.
''It is a well-researched narrative, which addresses both Downing's own activities and the wider context of the fractious Anglo-Duch relationship, against the background of the three Anglo-Dutch Wars. It is nicely written, with an easy-to-follow chronology and handles the source material well.' Esther Mijers in: De Zeventiende Eeuw 29 (2013) 1, p. 124; 'De grondige kennis van de auteurs en de beheersing van de materie zorgt ervoor dat het boek een mooie rondleiding geeft door de Nederlands-Engelse relaties, en laat zien hoe een vroegmoderne diplomaat functioneerde in het complexe krachtenspel van binnenlandse verhoudingen en internationale ontwikkelingen. Toch blijft uiteindelijk onduidelijk wat de conclusie van het boek is. [...] daar is een politieke biografie wellicht ook niet de plaats voor, maar Rommelse is inmiddels bij uitstek de aangewezen persoon om deze discussie verder te brengen [...].' David Onnekink in: Tijdschrift voor Geschiedenis 125 (2012) 4, p. 596-597. Verder gesignaleerd in: BMGN 127 (2012) 4, p. 83-99; Historisch Nieuwsblad 22 (2013) 9, p. 38.


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[ HIGH SCHOOL SPORTS ]
GEORGE F. LEE / GLEE@STARBULLETIN.COM
McKinley quarterback Abel Warner leads the Tigers against the Mililani Trojans tomorrow in an OIA Red playoff quarterfinal.
OIA Red teams
open playoffs
By Nick Abramo
nabramo@starbulletin.com
All games 7:30 unless otherwise noted
ILH
Iolani vs. Saint Louis, at Aloha Stadium, 4:45 p.m.
Punahou vs Kamehameha, at Aloha Stadium, 7:30 p.m.
OIA Red Quarterfinals
Waianae at Kahuku
Nanakuli at Kailua
Farrington at Pearl City
McKinley at Mililani
BIIF
Kohala at Keaau, 7 p.m.
Konawaena at Ka'u, 7 p.m.
KIF
Kapaa vs. Waimea at Hanapepe Stadium
Lahainaluna vs. Maui, at War Memorial Stadium
Pac-Five vs. Damien, at Kamehameha's Kunuiakea Stadium, 2 p.m.
Hilo at Kealakehe
Waiakea at Hawaii Prep, 2 p.m.
King Kekaulike vs. Pac-Three, at War Memorial Stadium
The words "black and blue" are sometimes used to describe hard-hitting football games, but the Oahu Interscholastic Association is getting a darker hue this week.
Tomorrow night, it's "black and brown" -- McKinley (5-3) at Mililani (8-0) -- for an intriguing quarterfinal playoff game.
It's one of four OIA Red playoff games. The winners qualify for the Division I state tournament.
"We're expecting an exciting game," Trojans coach James Millwood said. "McKinley is playing its best football now and we're going up against one of the best quarterbacks we'll see all year in Abel Werner."
Millwood is asking his players to continue playing like they have all year.
"We need our offense to establish things, to stay on the field and keep them off," he said. "Defensively, we want to keep them off-balance and try and get a few turnovers."
Millwood is wary of McKinley's two capable backs -- Michael Vasconcellos and Quinton Sayers -- in addition to the crafty Werner and his favorite target, Iakopo Taumua.
The Mililani defense, keyed by middle linebacker Mikhail Mabry and ends Jake Ingram and Michael Suan, will try to make things difficult for the Tigers.
"We expect them to try and control the ball," first-year McKinley coach William Moeava said. "But we want to go up and down the field and make it a shootout."
The Tigers are planning on trying to stop Mililani's many weapons, including running backs Peter and Carlo Raneses and receiver Darren Smith.
"We've got to deal with this tough Mililani team before we can think about what comes after it," Moeava said. "But I know the kids will be thrilled if they make the states."
Chargers host Govs: Pearl City's Onosai Tanuvasa has a bit of a dilemma. He's coaching against Farrington, his alma mater, tomorrow night in another OIA quarterfinal.
"The way I look at it, how can I lose?' " Tanuvasa said. "But I wouldn't switch places from where I am now. I like our kids. They never give up."
The Chargers (6-2) are dreaming about playing at Aloha Stadium, but they can only do it with a victory.
Tanuvasa believes Pearl City quarterback Jensen Cabanero, who has a host of capable receivers to throw to, may make a difference in the outcome.
"He's really coming into his own," the coach said. "He's been seeing the light and that light is shining brighter and brighter for him every week."
Farrington coach Randall Okimoto is planning for the Governors (4-3-1) to guard against Pearl City's effective passing game. Taeao Fagalale is the team's leader in the defensive backfield.
Offensively, Farrington is balanced, with the running of Matt Bell and the passing of Eti Atonio.
"The boys know what's at stake," Okimoto said. "We'll find out Friday where we stand and see if we're ready to go on a roll like we did last year at about this time.
"We expect a good game. Pearl City is the second-best team in the West for a reason."
Tanuvasa believes desire is the key.
"If you don't want it bad enough, you're not going to go home happy at the end of the game," he said. "I told our kids that whoever stands in our way, we have to eliminate them. It just happens to be Farrington."
Red Raiders, Seariders in rematch: Kahuku (8-0) hosts Waianae (3-5) in a rematch of a regular-season opener.
The Red Raiders won that one 36-0, and they're a heavy favorite tomorrow night. They're led by running back Dustin Huddy and receiver Spencer Hafoka on offense and by end Shosei Yamauchi on defense.
The Seariders have been known to get up for the big ones, though, and will try to survive with a ball-control attack led by running back Chris Lave.
Surfriders, Golden Hawks tangle: Nanakuli (5-3) is a decided underdog against Kailua (6-1-1) and a monster offensive line that produces hefty holes for running back Damien Torres. But the Golden Hawks, led by quarterback Albert Distajo, are scrappy and upset-minded.
Buffanblu try to make noise: Punahou (4-4) takes on Kamehameha (7-0) in the Interscholastic League of Honolulu's marquee game tomorrow night.
"We think we can stick with them and we're looking forward to the challenge," Punahou coach Kale Ane said.
Quarterback Jon Morris and running back Micah Strickland have been effective for the Buffanblu. The Punahou defense is faced with the task of stopping tough Warrior running back Sy Cullen and a dangerous passing game led by Pono Kam.
Oahu Interscholastic Association
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Accident slows traffic on 680 in Walnut Creek
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Units first responded to a reported collision on southbound Highway 680 at about 4 a.m. near a junction with state Highway 24, CHP Officer Ralph Caggiano said.
All lanes heading south are were blocked by a collision involving at least four vehicles. Minor injuries have been reported, Caggiano said.
A Sig-alert was issued at around 4:15 a.m., and canceled at about 5:30 a.m.