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Religion and Violence

by Rodgir Cohen

A comparative framework for religion, violence, and peace

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AlbakiReads Editorial

A comparative framework for religion, violence, and peace

Religion and Violence examines how religious traditions can be implicated in violence while also offering resources for resistance, peacemaking, and healing. Rodgir Cohen frames the question through the ambivalence of the sacred, avoiding both the claim that religion is inherently violent and the claim that violence belongs only to a distortion of “real” religion. The first eight of the book’s sixteen chapters establish a comparative toolkit, covering major theorists, the interpretation of sacred texts, examples from the Hebrew Bible, Quran, and New Testament, and traditions of pacifism. The description presents the book as a graduate-level textbook, with its analysis arranged across three movements; details of the later chapters are not provided here.

Good fit for readers who enjoy

  • Graduate students studying religion, peace, or social issues
  • Readers seeking comparative frameworks for examining religion and violence
  • Those interested in religious approaches to pacifism and peacemaking

Themes

Religion and violenceAmbivalence of the sacredScriptural interpretationPacifism and peacemaking

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Book overview

Why do the same religious traditions produce both Gandhi and the Crusades? Both Desmond Tutu and apartheid theology? Both the Open Letter against ISIS and ISIS itself? Religion and Violence is a graduate-level textbook that refuses the two easy answers - that religion is uniquely violent, or that "real" religion is always peaceful - and asks the harder question instead: through what specific mechanisms do religious beliefs, institutions, and hermeneutical practices contribute to particular forms of violence, and what equally specific resources do those same traditions provide for resistance, peacemaking, and healing?

Drawing on Scott Appleby's thesis of the ambivalence of the sacred, Dr. Rodgir Cohen develops a rigorous comparative framework across sixteen chapters organized in three analytical movements. The first movement (Chapters 1-8) builds the theoretical toolkit: foundational definitions of religion and violence; the classical frameworks of Durkheim, Weber, Girard, Freud, Otto, Eliade, Juergensmeyer, and Appleby; a hermeneutical analysis of how communities weaponize sacred texts; the warrior-God traditions of the Hebrew Bible and Quran in juxtaposition with the peace passages of the New Testament; a full typology of pacifism with extended treatments of Gandhi, King, Day, Nhat Hanh, Tutu, J

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