by Karen Armstrong (Get the Book)
The relationship of religion and violence arose, Armstrong relates, as nomadic hunter-gatherers settled into agrarian communities that developed a system in which protectors kept peons at work, especially to produce more than the community needed—wealth that the protectors controlled with the same violence exerted against alien thieves. The religion of nomads was adapted to apologize for this master-and-subject structure of agrarian society, thereby inextricably entwining religion and politics. Eventually, though, in each major religion, a reaction set in, reaffirming the egalitarianism of hunter-gatherer society through mutual pacific love. The first part of this—characteristically for Armstrong—sweeping history traces that development and that reaction in Mesopotamia, India, China, and among the Hebrews. Reaction continues as the theme of the second part, examining the challenges of Jesus and Muhammad to the systemic violence of empires and the ethical crippling of Christianity and Islam as they were incorporated into empires. The third part, covering modernity, reports the conceptual separation of religion from the state, the emergence of secularism, and the battles seemingly between religion and secularity in our own time, in which secular movements have proved as violent as religious ones, and religion is often only opportunistically claimed to inspire a violent political movement, for instance, al-Qaeda. Armstrong again impresses with the breadth of her knowledge and the skill with which she conveys it to us.
The relationship of religion and violence arose, Armstrong relates, as nomadic hunter-gatherers settled into agrarian communities that developed a system in which protectors kept peons at work, especially to produce more than the community needed—wealth that the protectors controlled with the same violence exerted against alien thieves. The religion of nomads was adapted to apologize for this master-and-subject structure of agrarian society, thereby inextricably entwining religion and politics. Eventually, though, in each major religion, a reaction set in, reaffirming the egalitarianism of hunter-gatherer society through mutual pacific love. The first part of this—characteristically for Armstrong—sweeping history traces that development and that reaction in Mesopotamia, India, China, and among the Hebrews. Reaction continues as the theme of the second part, examining the challenges of Jesus and Muhammad to the systemic violence of empires and the ethical crippling of Christianity and Islam as they were incorporated into empires. The third part, covering modernity, reports the conceptual separation of religion from the state, the emergence of secularism, and the battles seemingly between religion and secularity in our own time, in which secular movements have proved as violent as religious ones, and religion is often only opportunistically claimed to inspire a violent political movement, for instance, al-Qaeda. Armstrong again impresses with the breadth of her knowledge and the skill with which she conveys it to us.