Holy war ideas appear among Muslims during the earliest manifestations of the religion. This book locates the origin of Jihad and traces its evolution as an idea with the intellectual history of the concept of Jihad in Islam as well as how it has been misapplied by modern Islamic terrorists and suicide bombers. The book provides a unique and balanced coverage of the historical evolution of the concept of Jihad, and mainstream moderate Islamic views of the concept from the Qu'ran to the Twenty-first century.

Nearly a century had passed since Languedoc had been put to the sword in the Albigensian Crusade, but the stain of Catharism still lay on the land. Any accusation of Catharism invited peril. But repression bred resentment and it was in Carcassonne that resistance began to stir. In 1300 a great orator emerged who brought together the currents of resistance. Three years later the terrible prisons were stormed and the inmates set free. The orator was a Franciscan friar, Bernard Delicieux. The forces ranged against Delicieux included the ruthless Pope Boniface VII, the Machiavellian French King Philip IV and the grand inquisitor of Toulouse Bernard Gui (the villain of The Name of the Rose). This magnificent book, which forms a kind of sequel to Stephen O'Shea's bestselling The Perfect Heresy, tells his inspiring life and tragic story.

The Intifada of 2000-2001 has demonstrated the end of an era of diplomacy in the Arab-Israeli conflict. The style of peacemaking of the Olso Accords has been called into question by the facts on the ground. Elite forms of peacemaking that do not embrace the basic needs of average people on all sides are bound to fail.
The complete neglect of deeper cultural and religious systems in the peace process is now apparent, as is the role that this neglect has played in the failure of the process. Building on his earlier book, Between Eden and Armageddon, Gopin provides a detailed blueprint of how the religious traditions in question can become a principal asset in the search for peace and justice. He demonstrates how religious people can be the critical missing link in peacemaking, and how the incorporation of their values and symbols can unleash a new dynamic that directly addresses basic issues of ethics, justice, and peace.
Gopin's analysis of the theoretical, theological, and political planes shows us what has been achieved thus far, as well as what must be done next in order to ensure effective final settlement negotiations and secure, sovereign, democratic countries for both peoples.

This book provides a sophisticated investigation into the experience of being exterminated, as felt by victims of the Holocaust, and compares and contrasts this analysis with the experiences of people who have been colonized or enslaved. Using numerous victim accounts and a wide range of primary sources, the book moves away from the 'continuity thesis', with its insistence on colonial intent as the reason for victimization in relation to other historical examples of mass political violence, to look at the victim experience on its own terms. By affording each constituent case study its own distinctive aspects, The Victims of Slavery, Colonization and the Holocaust allows for a more enriching comparison of victim experience to be made that respects each group of victims in their uniqueness. It is an important, innovative volume for all students of the Holocaust, genocide and the history of mass political violence.

Between 1554 and 1570, the Genevan printer Jean Crespin compiled seven French-language editions of his martyrology. In The Construction of Reformed Identity in Jean Crespin's Livre des Martyrs, Jameson Tucker explores how this martyrology helped to shape a distinct Reformed identity for its Protestant readership, with a particular interest in the stranger groups that Crespin included within his Livre des Martyrs. By comparing each edition of the Livre des Martyrs, this book examines Crespin's editorial processes and considers the impact that he intended his work to have on his readers. Through this, it provides a window into the Reformed Church and its members during the outbreak of the French Wars of Religion. This is the first volume to comparatively study all seven French-language editions of Crespin's Livre des Martyrs and will be essential reading for all scholars of the Reformation and early modern France.

The recent rise of antisemitism in the United States has been well documented and linked to groups and ideologies associated with the far right. In From Occupation to Occupy, Sina Arnold argues that antisemitism can also be found as an "invisible prejudice" on the left. Based on participation in left-wing events and demonstrations, interviews with activists, and analysis of left-wing social movement literature, Arnold argues that a pattern for enabling antisemitism exists. Although open antisemitism on the left is very rare, there are recurring instances of "antisemitic trivialization," in which antisemitism is not perceived as a relevant issue in its own right, leading to a lack of empathy for Jewish concerns and grievances. Arnold's research also reveals a pervasive defensiveness against accusations of antisemitism in left-wing politics, with activists fiercely dismissing the possibility of prejudice against Jews within their movements and invariably shifting discussions to critiques of Israel or other forms of racism. From Occupation to Occupy offers potential remedies for this situation and suggests that a progressive political movement that takes antisemitism seriously can be a powerful force for change in the United States.

Religious warfare has been a recurrent feature of European history. Norman Housley's readable and intelligent new study examines the spectrum of conflicts waged in God's name in the period from the Later Crusades to the early Reformation, making an important contribution to both areas of research. Professor Housley explores the interaction between Crusade and religious war in the broader sense, and argues that the religious violence of the sixteenth and seventeenth centuries sprang from deeply rooted proclivities within European society.

War has been made holy by the families of Abraham, and the monotheistic religions of those families, for many centuries. But, argues Marc Gopin, peacemaking was made holy too, through a variety of cultural and religious practices that have been virtually overlooked by scholars and activists alike. Marc Gopin here argues passionately for a far greater integration of Middle East peace processes with the religious communities of the region. The religious peoples, Jewish, Christian and Muslim, must become a part of new paradigms for coexistence between Israelies and Palestinians that must include the unique ways in which monotheistic peoples develop social relations, heal old wounds, and transform enemies into allies. Drawing on his own personal experience with religious-based peace initiatives in Israel and Palestine, Gopin writes movingly of the individuals and groups that are already attempting such reconciliations.

Carole H. Dagher, a journalist for Lebanese media as well as a scholar, presents an insightful account of how Christian and Muslim communities emerged from the 16 year-old Lebanese war, what their points of friction and their common grounds were, and the prospects of Lebanon's communal representation system and pluralistic society. She describes the central role played by John Paul II in bridging the gap between Christians and Muslims in Lebanon. Dagher also analyzes the impact Syria, Iran, and Saudi Arabia have had on the power game and the impact of Christian-Muslim interaction on the future of the Arab-Israeli peace process.

In 1991 the mosque at Ayodhya in India was demolished by Hindu fundamentalists who claim that it stood on the birthplace of a legendary Hindu hero. During recent conflicts in former Yugoslavia, ethnic groups destroyed mosques and churches to eliminate evidence of long-term settlement by other communities. Over successive centuries, however, a single building in Cordoba functioned as a mosque, a church and a synagogue. The Roman Emperor Diocletian's Palace in Split is occupied today by shops and residential apartments. What circumstances have lead to the survival and reinterpretation of some monuments, but the destruction of others?
This work asks whether the idea of world heritage is an essential mechanism for the protection of the world's cultural and natural heritage, or whether it subjugates a diversity of cultural traditions to specifically Western ideas. How far is it acceptable for one group of people to comment upon, or intercede in, the way in which another community treats the remains which it claims as its own? What are the responsibilities of multinational corporations and non-governmental organisations operating in the Developing World? Who actually owns the past: the landowner, indigenous people, the State or humankind?


eBook available with sample pages: 0203165098

Nineteen American and Balkan scholars examine the role of religion in the war in Bosnia and Herzgovina. Representing Muslim, Orthodox, Catholic, Protestant, Jewish, and secular traditions, some authors regard religion as marginal to the conflicts while others assign it a pivotal role in the social and political divisions and confrontations in the region. Collectively, they offer a bold exploration of the religious dimensions of genocide and contemporary ethnic warfare.

In a thought-provoking and challenging enterprise to rethink inter-human relationships, this book brings together a range of international scholars and peace practitioners who share their expertise and knowledge about the relationship between religion, conflict, and violence. Focusing on images of enmity, they show fascinating possibilities of how these images might be transformed into perspectives of hope and peace. (Series: ContactZone. Explorations in Intercultural Theology - Vol. 15)

Maluku in eastern Indonesia is the home to Muslims, Protestants, and Catholics who had for the most part been living peaceably since the sixteenth century. In 1999, brutal conflicts broke out between local Christians and Muslims, and escalated into large-scale communal violence once the Laskar Jihad, a Java-based armed jihadist Islamic paramilitary group, sent several thousand fighters to Maluku. As a result of this escalated violence, the previously stable Maluku became the site of devastating interreligious wars. This book focuses on the interreligious violence and conciliation in this region. It examines factors underlying the interreligious violence as well as those shaping post-conflict peace and citizenship in Maluku. The author shows that religion-both Islam and Christianity-was indeed central and played an ambiguous role in the conflict settings of Maluku, whether in preserving and aggravating the Christian-Muslim conflict or supporting or improving peace and reconciliation. Based on extensive ethnographic fieldwork and interviews as well as historical and comparative research on religious identities, this book is of interest to Indonesia specialists, as well as academics with an interest in anthropology, religious conflict, peace and conflict studies.

We may think we know what defines religious fanaticism: violent action undertaken with dogmatic certainty. But the term fanatic, from the European Reformation to today, has never been a stable one. Then and now it has been reductively defined to justify state violence and to delegitimize alternative sources of authority. Unknowing Fanaticism rejects the simplified binary of fanatical religion and rational politics, turning to Renaissance literature to demonstrate that fanaticism was integral to how both modern politics and poetics developed, from the German Peasants' Revolt to the English Civil War. The book traces two entangled approaches to fanaticism in this long Reformation moment: the targeting of it as an extreme political threat and the engagement with it as a deep epistemological and poetic problem. In the first, thinkers of modernity from Martin Luther to Thomas Hobbes and John Locke positioned themselves against fanaticism to pathologize rebellion and abet theological and political control. In the second, which arose alongside and often in response to the first, the poets of fanaticism investigated the link between fanatical self-annihilation-the process by which one could become a vessel for divine violence-and the practices of writing poetry. Edmund Spenser, John Donne, and John Milton recognized in the fanatic's claim to be a passive instrument of God their own incapacity to know and depict the origins of fanaticism. Yet this crisis of unknowing was a productive one. It led these writers to experiment with poetic techniques that would allow them to address fanaticism's tendency to unsettle the boundaries between human and divine agency and between individual and collective bodies. These poets demand a new critical method, which this book attempts to model: a historically-minded and politicized formalism that can attend to the complexity of the poetic encounter with fanaticism.

In the capital city of Nairobi, Kenya, African Catholic and Sunni Muslim leaders addressing HIV and AIDS are faced with a unique challenge. On the one hand, they are called to attend to the spiritual wellbeing of the infected individual; on the other hand, they are increasingly charged with serving as the stewards of the physical bodies of those negatively affected by such a physiologically debilitating and social stigmatized disease through certain identifiable interreligious traditions common to both faiths. This book explores this development firsthand. While conducting fieldwork in Nairobi, Carey interviewed Muslim and Catholic leaders working in three areas-HIV and AIDS prevention, education, and destigmatization. These recorded observations and accounts help to illustrate that religious officials from within African Catholicism and Sunni Islam are attempting to provide the common inter-religious traditions of mercy, hospitality, and justice in a holistic manner for those living with the virus in the city. The research that produced this book involved six weeks of fieldwork during the summer of 2014 to help fill in the interstices between anthropological, sociological, and ethnographic accounts provided by other leading academics in their respective fields. It presumed that religious traditions in Kenya exhibit a susceptibility to culture and context and a practical openness to its social environment which then affords this particular work a unique theological perspective in its attempt to identify and analyze patterns of social behavior and religious organization.

This book explores the ways Christian women in college make sense of bisexual, transgender, polyamorous, and atheist others. Specifically, it explores the ways they express tolerance for some sexual groups, such as lesbian and gay people, while maintaining condemnation of other sexual, gendered, or religious groups. In so doing, this book highlights the limits of Christian tolerance for the advancement of minority rights.

The recent rise of antisemitism in the United States has been well documented and linked to groups and ideologies associated with the far right. In From Occupation to Occupy, Sina Arnold argues that antisemitism can also be found as an "invisible prejudice" on the left. Based on participation in left-wing events and demonstrations, interviews with activists, and analysis of left-wing social movement literature, Arnold argues that a pattern for enabling antisemitism exists. Although open antisemitism on the left is very rare, there are recurring instances of "antisemitic trivialization," in which antisemitism is not perceived as a relevant issue in its own right, leading to a lack of empathy for Jewish concerns and grievances. Arnold's research also reveals a pervasive defensiveness against accusations of antisemitism in left-wing politics, with activists fiercely dismissing the possibility of prejudice against Jews within their movements and invariably shifting discussions to critiques of Israel or other forms of racism. From Occupation to Occupy offers potential remedies for this situation and suggests that a progressive political movement that takes antisemitism seriously can be a powerful force for change in the United States.

Um uber Wechselwirkungen zwischen Religion und Politik aufzuklaren, thematisieren die Autoren religios impragnierte Kriegsauffassungen Israels und Roms, der Christen und Muslime. Sie unterrichten uber Gewalttheoreme und Gewaltgeschichten der monotheistischen Weltreligionen, deren Glaubens- und Politikbegriffe bewirkten, dass auf der Weltbuhne von heute Religionen widerspruchliche Funktionen erfullen. Religionen versohnen, um ihrer friedenstiftenden Heilsbotschaft gerecht zu werden; ihre Instrumentalisierung fur politische und militarische Zwecke macht sie zu einem Nahrboden fur Terror und Gewalt. Der zeitliche Rahmen der behandelten Themen reicht von den "Heiligen Kriegen" des antiken Judentums bis zum Weltanschauungskrieg Hitlers, den dieser im Namen der "Vorsehung" und des "Allmachtigen" fuhren wollte. Bemerkenswert bleibt, dass auch der moderne, um das Seelenheil seiner Untertanen entlastete Staat, wenn es um Krieg und Frieden ging, auf die sinn- und legitimationsstiftende Macht religioser Deutungen nicht verzichten wollte."

In 1095 Pope Urban II granted absolution to anyone who would fight to reclaim the Holy Land. With God at their backs, the first Christian crusaders embarked on an unprecedented religious war. While addressing the contribution of flamboyant characters like Saladin and Richard the Lionheart, Malcolm Billings also looks at the experiences of the peasants, knights and fighting monks who took the cross for Christendom and the Holy Warriors of Islam who, after battle on battle, emerged victorious. He analyses the ebb and flow of crusade and counter-crusade and details the shifting structures of government in the Levant, which became the perennial battleground of East and West.

If you truly love Allah, you will die for him.

Your death will mean much reward for you and your family in heaven.

Only death will prove your love.

It was the final test. A chance to win not only the love of Allah, but the love of her father--something she had never been able to earn. Esther took a deep breath and raised her hand in the air. At the age of eighteen, she had just volunteered to become a suicide bomber.

Defying Jihad is the true story of a girl growing up under radical Islamic rule, trained to believe her ultimate purpose was to serve Allah by dying as a jihadist. But two nights before she was to leave forever, she had a dream . . . one that would change the course of her destiny.

Against all odds, Esther became a follower of Jesus--even though leaving Islam meant her death sentence. But rather than kill her immediately, Esther's furious father challenged her to a series of public debates with Muslim scholars: the Bible versus the Quran. If Esther won, she might yet survive. But if the Muslim clerics won, Esther must renounce her Christian faith. For an entire month--if she lived that long--Esther would be brought before the mob daily to defend her newfound faith. Would God give her the words to argue against Muslim leaders, former friends, and even her own family?

Defying Jihad is an amazing story of a woman prepared to surrender all for Jesus--and whose life transformed from terror to overwhelming love.

Manichaeism is a world religion that was widespread between Europe and China in various periods between the 3rd and 12th/13th centuries. Sources in Central Asia led scholars to realize that under the influence of other religions, special syncretic forms of the religion had arisen. This volume contains the papers of an international workshop on the history of the genres and works of the literature of Central Asian Manichaeism.

Much like our world today, Late Antiquity (fourth-seventh centuries CE) is often seen as a period rife with religious violence, not least because the literary sources are full of stories of Christians attacking temples, statues and 'pagans'. However, using insights from Religious Studies, recent studies have demonstrated that the Late Antique sources disguise a much more intricate reality. The present volume builds on this recent cutting-edge scholarship on religious violence in Late Antiquity in order to come to more nuanced judgments about the nature of the violence. At the same time, the focus on Late Antiquity has taken away from the fact that the phenomenon was no less prevalent in the earlier Graeco-Roman world. This book is therefore the first to bring together scholars with expertise ranging from classical Athens to Late Antiquity to examine the phenomenon in all its complexity and diversity throughout Antiquity.