‘Religious’ Violence – A Polemic

Is Religion to Blame for Global Violence?

In the aftermath of September 11, 2001, and subsequent terrorist attacks in cities like Mumbai, Bali, and across Europe, many began to discredit religion, blaming it as the primary source of global violence. “Religious violence” became the dominant narrative, painting faith as inherently destructive.

However, in Subverting Global Myths, author Vinoth Ramachandra challenges this view. Citing Professor Jessica Stern, who interviewed numerous violent activists, he notes her observation that religious terrorists often believe—with absolute certainty—that they are doing good. They appear more confident and less self-doubting than others.

But Ramachandra raises an important question:

“Why is such absolute certainty confined to religious militants?”

The Myth of Redemptive Violence

Ramachandra draws on Walter Wink’s concept of the Myth of Redemptive Violence—the belief that violence saves, war brings peace, and might makes right. This myth, he argues, is deeply ingrained in many societies and is not exclusive to religious worldviews.

Some of the most horrific violence of the 20th century was perpetrated by officially atheistic regimes—the Soviet Union, Mao’s China, and North Korea. Today, most dictatorial regimes are not religious in the traditional sense. In places like North Korea, Myanmar (Burma), or Zimbabwe, Buddhist and Christian dissidents have been persecuted, imprisoned, or killed.

Ironically, it is not devout Muslims but “enlightened” secular states that have developed and amassed weapons of mass destruction.

Re-examining Violence in Secular Societies

In Religion and Violence in South Asia, Hinnells and King challenge the assumption that religion is particularly prone to violence. They highlight sobering statistics:

• 62–65% of the world’s military budget is spent by five secular nations: the USA, UK, France, Japan, and China.

• Over 20,000 people die daily from preventable causes linked to extreme poverty—largely due to the economic policies of these same global powers.

   

This systemic and structural violence is rarely questioned. Why, then, is mass violence so often seen as a religious issue?

Stereotyping and the Real Sources of Conflict

King argues that focusing solely on religion as the source of violence distracts us from the structural injustices embedded in secular life. It also absolves institutions and ideologies that perpetuate everyday violence from critical scrutiny.

Do differences in faith inevitably lead to violent conflict?

Education, Secularism, and the Clash Within

Martha Nussbaum, in The Clash Within, argues that post-independence India’s marginalization of religious education allowed extremists to monopolize the domain of religion. She quotes Gurucharan Das:

“Our secularism has failed to stem the tide of intolerance because most secularists do not value the religious life... They behave as though all religious people are superstitious and stupid.”

By ignoring religious education, secularism inadvertently enabled the very extremism it sought to contain.

Who Fights Whom? Not Always ‘The Other’

Historian Ian Talbot, reflecting on intra-religious violence like the Sunni-Shia conflict, questions the assumption that religious differences inevitably lead to war:

“If rival concepts of God or salvation were always to blame, why have the most bitter wars been fought within religious communities rather than between them?”

Often, violence is provoked by stereotyping and caricaturing others:

• Muslims: “polygamous,” “terrorists,” “no birth control”

• Dalits and Adivasis: “illiterate,” “non-meritorious,” “government’s children”

Such language dehumanizes and divides. Ironically, liberal politicians who downplay deep-seated differences in the name of “tolerance” often add to the problem.

Engaging Differences Honestly

At a 1997 Hindu-Christian Consultation in Varanasi, Anantanand Rambachan noted:

“Communities that minimize or downplay differences are more likely to suffer violence in times of tension.”

In contrast, communities that acknowledge and engage differences honestly are more resilient.

Nussbaum suggests two internal “clashes” at work in society:

1. A clash between democratic citizens—those who welcome diversity vs. those who fear it.

2. A clash within the individual—between fear and domination vs. compassion and mutual respect.

So, How Do We Respond?

Passive, reactive responses are not enough. We must collectively strengthen democratic institutions, religious communities, and civil society to counter the growing fear of domination and oppression.

True religious tolerance means not ignoring or denying others’ traditions, but engaging them openly and respectfully.

The Role of Education in Peacebuilding

We must promote religious education in homes, schools, and communities—not to convert, but to create understanding and bridges. Education should not just train for employment; it must also foster coexistence, compassion, and critical thought.

If the Myth of Redemptive Violence continues unchallenged under the guise of “greater good,” we must ask deeper questions—and take courageous action.

Walter Wink’s “Third Way”: Non-Violent Confrontation

Let us confront injustice not with apathy or violence, but with militant non-violence. Wink outlines the moral and strategic steps in what he calls Jesus’ Third Way:

Seize the moral initiative
Find a creative alternative to violence
Assert your own humanity and dignity as a person
Meet force with ridicule or humor
Break the cycle of humiliation
Refuse to submit or to accept the inferior position
Expose the injustice of the system
Take control of the power dynamic
Shame the oppressor into repentance
Stand your ground
Make the Powers make decisions for which they are not prepared
Recognize your own power
Be willing to suffer rather than retaliate
Force the oppressor to see you in a new light
Deprive the oppressor of a situation where a show of force is effective
Be willing to undergo the penalty of breaking unjust laws
Die to fear of the old order and its rules
Seek the oppressor’s transformation

About the Authors

Chitra & Rabbi Jayakaran are social workers and co-founders of Peacemakers, an NGO working to find radical, nonviolent solutions to conflict and to sustain justice and peace. They also serve as family life educators and counselors.