Journal articles: 'Religious Warfare'

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Zeitlin, Samuel Garrett. "Francis Bacon on religious warfare." Global Intellectual History 6, no. 2 (March 4, 2021): 158–89. http://dx.doi.org/10.1080/23801883.2021.1883457.

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Goodman, M. D., and A. J. Holladay. "Religious Scruples in Ancient Warfare." Classical Quarterly 36, no. 1 (May 1986): 151–71. http://dx.doi.org/10.1017/s0009838800010612.

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M. I. Finley in his Politics in the Ancient World (Cambridge, 1983), 92–6 has recently cast doubt on the extent to which religious phenomena were taken seriously in ancient times. We believe that in stressing the reasons for scepticism he has overlooked much positive evidence for the impact of religious scruples on political behaviour and that in generalising he has undervalued the differences in this respect between ancient societies. The significance of some of this positive evidence is admittedly uncertain since in civilian life scruples might be easy to observe without great suffering. The acid test is in time of war, so that is the concern of our present enquiry. That attitudes varied can be shown only by comparing societies. We have here limited our discussion to three for which the evidence is well preserved: the world of the Greek city before Alexander the Great, Rome before Constantine, and the Jews in the Hellenistic and Roman period. Elucidation of the reasons for their distinct attitudes would reveal much about each of these societies and its religious practices and conceptions, but there will be space here only to show that considerable variety did indeed exist.Most ancient peoples assumed that their gods approved of war; the pacifism of some pre-Constantinian Christians was exceptional. Nor did such rules in combat as were observed necessarily have a religious foundation. Ancient like modern scruples were often based on moral and humanitarian grounds, as in the treatment of corpses and civilians; the gods, as the guardians of general morality, might be involved in such matters, but only at a remove.

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Rummel, Erika. "Religious Warfare in Europe, 1400–1536." History: Reviews of New Books 31, no. 2 (January 2003): 77. http://dx.doi.org/10.1080/03612759.2003.10527936.

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Partner, P. "Religious Warfare in Europe, 1400-1536." English Historical Review 119, no. 480 (February 1, 2004): 189–90. http://dx.doi.org/10.1093/ehr/119.480.189.

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Robinson, Rowena. "Virtual Warfare: The Internet as the New Site for Global Religious Conflict." Asian Journal of Social Science 32, no. 2 (2004): 198–215. http://dx.doi.org/10.1163/1568531041705121.

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AbstractThis paper explores the ways in which a resurgent Hindu fundamentalism (Hindutva) is redefining Hinduism and Hindu identities in a transnational, global context. The global project of Hindutva makes use of new global communication channels, including the Internet, and is apparently espoused by influential sections of the transnational Hindu middle class, especially in the United States. This paper examines a selected sample of Internet sites devoted to the spread of religious and fundamentalist beliefs and ideas particularly relevant to India and transnational Hinduism, and explores the ways in which the Internet is changing the shape of communities and the ways in which they represent one another. The paper puts forth the argument that in the context of globalization, the Net has become an important space for the creation of transnational religious identities. The Net is shaping religion, specifically Hinduism, in distinct ways and is the newest expression of religion's changing face. The battle for souls is being fought on Internet sites. The questions of this paper relate to the modes of representation of "other religions" as revealed particularly by Hindu sites, the ways in which Internet sites garner audiences, and the strategies they adopt to link themselves with both global audiences and local groups. A sociological analysis will reveal the shape of these discourses and link their popularity with the social and political context of globalization, a liberalized economy, and the organization of religious practice in post1990s India.

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Muldoon, James. "Religious Warfare in Europe, 1400-1536 (review)." Catholic Historical Review 89, no. 3 (2003): 552–53. http://dx.doi.org/10.1353/cat.2003.0165.

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Fithriyyah, Mustiqowati Ummul, Muhammad Saiful Umam, Atika Windi Astuti, and Muammar Alkadafi. "Redefinition of Religious Nation-state; Tracing Textual Doctrine and its Impact on Religious Violence in Indonesia." ADDIN 15, no. 1 (June 18, 2021): 23. http://dx.doi.org/10.21043/addin.v15i1.9719.

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This paper elaborates on the roots of textual indoctrination in religious violence. This study is important to redefine the concept of religious nation-state in order to avoid the distortion of religious texts’ understanding that can lead to religious violence. This research uses a literature approach. The results of this study state that 1) religious violence is divided into three, namely: internal violence of religious communities, violence between religions and forces outside of religion such as power regimes, and violence between religious communities, 2) Interpretation of religious texts are often obscured by people who want to use it as a tool to legalize violent acts. The deconstruction of the verses of the Quran against the justification of radicalism is often associated with verses describing warfare, identified with the meaning of jihad in the Way of Allah, which is contained in At-Taubat verse: 24, Al-Hajj verse: 78, Al-Mumtahanah verse: 1, Al-Ankabut verse: 6. Whereas in term of warfare stated in the Al-Baqarah verse: 190, it is clear that the only war that is permitted is only for the purpose of defense, not for offense so let alone to take innocent victims, 3) Interpretation of the meaning of truth often triggers the justification of religious violence. This is because every religion has its own scriptural doctrines which lead their believers into the belief that their religion is the most correct one. However, we must not force other believers into believing what we believe as the truth.

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Ruiz, Teofilo F. "Religious Warfare in Europe, 1400-1536. Norman Housley." Speculum 79, no. 4 (October 2004): 1096–98. http://dx.doi.org/10.1017/s0038713400087042.

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Marshall, Kimberly, and Andreana Prichard. "Spiritual Warfare in Circulation." Religions 11, no. 7 (July 2, 2020): 327. http://dx.doi.org/10.3390/rel11070327.

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Without a doubt, an overenthusiastic focus on rupture, as a way of coping with neoliberal trauma, has shaped the conversation about recent religious change in Africa. Yet, rupture remains at the heart of what African charismatics understand themselves to be doing. In this paper, we attempt to nuance this conversation about rupture in religious change in Africa by discussing that various ontologies of spiritual warfare are encountered, made legible, reframed, and redeployed, through direct interactions between Africans and Americans in the context of missionization. We illustrate the patterns of these reciprocal flows through two case studies drawn from our larger research projects. One study illustrates the case of Matthew Durham, a young American missionary who, when accused of sexually assaulting children at an orphanage in Kenya, adopted the spiritual counsel of a Kenyan missionary that the reason he had no memory of the attacks was because of his possession by a demon. Another study discusses the example of a Navajo pastor who applied charismatic techniques of spiritual warfare when under metaphysical threat during a mission trip to Benin, but simultaneously focused on building ontologically protective social networks with Africans. Americans and Africans involved in the flows of global Pentecostalism are equally sympathetic to charismatic renewal. However, the reality of threats presented by malicious spiritual forces are echoed and amplified through concrete missionary networks that belie traditional North–South flows.

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Cook, Martin L., and James Turner Johnson. "Morality and Contemporary Warfare." Journal of Law and Religion 16, no. 2 (2001): 1019. http://dx.doi.org/10.2307/1051767.

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Cole, Darrell. "Thomas Aquinas on Virtuous Warfare." Journal of Religious Ethics 27, no. 1 (January 1999): 57–80. http://dx.doi.org/10.1111/0384-9694.00005.

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Robeck, Cecil M. "Signs, Wonders, Warfare, and Witness." Pneuma 13, no. 1 (1991): 1–5. http://dx.doi.org/10.1163/157007491x00015.

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Agustin, Aulia Aulia. "Perdamaian Sebagai Perwujudan Dalam Dialog Antar Agama." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 13, 2019): 17–34. http://dx.doi.org/10.31538/almada.v1i2.206.

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Indonesia is a pluralistic country with a variety of ethnicities, races, cultures, languages and religions. Apart from being known as a pluralistic country, Indonesian people are also known to be very religious, and have made various efforts to create harmonious relations between religious communities. However, seeing the complex problems involving religious people in the current era is increasingly prevalent in this business as if in vain. Problems with a higher religion than religion that are no longer related to sadistic bandages, cruel, intolerant, even non-dialogical. Sam Harris, who is a new figure of atheism from the United States, also links this phenomenon and states that created religion creates conflict, division and social involvement. According to Sam, religion can support war, even religion is the core of the problem in the war. The war that was moved was justified because of religion, a religion that was often taken as a source of warfare. To realize the ideals of peace between religious communities, it is a significant effort to restore the nature of religion and the essential purpose of human life, dialogue is a form of effort. Dialogue with an inclusive dialogue model is a form of effort carried out in the present era. The strategy of implementing this dialogue model is one of the messages of religious peace in life, for the sake of religious and human safety. Interfaith dialogue is a form of support for each religious community and the support of the human race in racial struggle and struggle, conflict and inter-religious warfare. Dialogue The notion of interfaith is important as the goal of realizing a culture of peace and awareness will be responsible for virtue. Religious dialogue as a movement to call on all religious people to meet, make a strategy to build relationships between people on the basis of, compile, and coexist peacefully in different communities.

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Naz, Imtiaz Hussain. "FOREIGN POLICY IN HYBRID WARFARE ENVIRONMENT – WAY FORWARD FOR PAKISTAN." Margalla Papers 25, no. 1 (June 30, 2021): 1–11. http://dx.doi.org/10.54690/margallapapers.25.1.46.

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Hybrid warfare is neither a novel idea nor a new phenomenon. It has been evolving for ages, yet its manifestation in the contemporary era has intensified. Taking advantage of politico-ethnic fault lines, socio-religious vulnerabilities, and identity conflicts, hybrid warfare advocates using all means available including regular or irregular and conventional or unconventional ways of warfare to subdue the will of an adversary. An externally motivated and supported threat requires essential measures in the foreign policy domain to thwart and foil it outside the borders. Therefore, this paper deals with the conceptual aspects of hybrid warfare and highlights the contours of the hybrid threat currently confronting Pakistan. It navigates through the challenges for foreign policy formulation and implementation in a hybrid warfare environment and identifies loopholes and grey areas while recommending tangible measures. Bibliography Entry Naz, Imtiaz Hussain. 2021. "Foreign Policy in Hybrid Warfare Environment – Way Forward for Pakistan." Margalla Papers 25 (1): 1-11.

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Naz, Imtiaz Hussain. "FOREIGN POLICY IN HYBRID WARFARE ENVIRONMENT – WAY FORWARD FOR PAKISTAN." Margalla Papers 25, no. 1 (June 30, 2021): 1–11. http://dx.doi.org/10.54690/margallapapers.25.1.46.

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Hybrid warfare is neither a novel idea nor a new phenomenon. It has been evolving for ages, yet its manifestation in the contemporary era has intensified. Taking advantage of politico-ethnic fault lines, socio-religious vulnerabilities, and identity conflicts, hybrid warfare advocates using all means available including regular or irregular and conventional or unconventional ways of warfare to subdue the will of an adversary. An externally motivated and supported threat requires essential measures in the foreign policy domain to thwart and foil it outside the borders. Therefore, this paper deals with the conceptual aspects of hybrid warfare and highlights the contours of the hybrid threat currently confronting Pakistan. It navigates through the challenges for foreign policy formulation and implementation in a hybrid warfare environment and identifies loopholes and grey areas while recommending tangible measures. Bibliography Entry Naz, Imtiaz Hussain. 2021. "Foreign Policy in Hybrid Warfare Environment – Way Forward for Pakistan." Margalla Papers 25 (1): 1-11.

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Swenson, Edward. "Warfare, Gender, and Sacrifice in Jequetepeque, Peru." Latin American Antiquity 23, no. 2 (June 2012): 167–93. http://dx.doi.org/10.7183/1045-6635.23.2.167.

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AbstractArchaeological data from the Jequetepeque Valley suggest that Late Moche warfare and religious sacrifice were embedded in a particular cosmological and gendered construction of the world. As a consequence, the pragmatic motives implicated in violent conflict were mediated by structures of practice specific to the Moche. An analysis of the archaeological record points to the existence of this cultural schema, the identification of which better explains the ascendancy of the famed priestess cult based at San José de Moro and the general decentralization of power in the Jequetepeque region. The evidence indicates that political relations in the valley were informed by a religious ideology that structured feasting, warfare, and sacrifice as specifically gendered but complementary domains. The spatial delimitation and sequential unfolding of ritual events were likely deemed essential for both socio-cosmic renewal and legitimate political advancement. This gendering of political and religious practices is reflected archaeologically in the division of centered and rural space and in the differential distribution of architectural forms, parochial feasting arenas, and iconographically charged artifacts. Ultimately, the archaeological record demonstrates that the political machinations of rural communities amplified this gendered sacrificial system within the context of the environmental upheavals of the Late Moche Period.

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Jones, Gregory D. "Video Gaming Faith: Playing Out Theologies of Religions." Religions 13, no. 10 (October 10, 2022): 944. http://dx.doi.org/10.3390/rel13100944.

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Modern religious plurality invites religious and non-religious people to navigate four interreligious dialogical problems: (1) the inability to fully articulate faith, (2) the lack of persuasive religious language, (3) the reality of violence among the religions, and (4) the liquescent “truth” of modern times. How can plurality be framed for people whose sense of relationality is shaped by their participation in virtual worlds? One answer emerges in this autoethnographic consideration of how video gaming “plays out” fresh understandings of the interreligious encounter and relationality. Adopting a Christian perspective, the first section summarizes the major theologies of religions. These theologies correspond with video-game experiences of interreligious cooperation and contest found in playing out the enrichment and diminishment of (1) Christian spirit in Spiritual Warfare (NES), (2) human connection in Final Fantasy VI (Super NES), (3) sense of salvation in Final Fantasy X (PS2), and (4) symbiotic sacredness in Journey (iOS). These play experiences clarify a concept of expansive relationality among religions that is termed shared contest. The conclusion advances a contestant theology of religions; God removes every obstacle to including all in the company of God’s people, and God provides a playground of cooperation and contest for each religious tradition.

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Furst, Lyndon G. "Spiritual Warfare in American Education." Journal of Research on Christian Education 9, no. 1 (March 2000): 3–5. http://dx.doi.org/10.1080/10656210009484894.

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Keas, Michael N. "Evaluating Warfare Myths about Science and Christianity and How These Myths Promote Scientism." Religions 12, no. 2 (February 20, 2021): 132. http://dx.doi.org/10.3390/rel12020132.

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Many people assume that there has been ceaseless conflict between science and Christianity. I argue that the real conflict has been between scientism and religion. Scientism is the view that only the sciences generate knowledge or rational belief. Scientism, as typically articulated, entails the opinion that reliable belief about divinity (theological realism) is impossible. I debunk four historic science–Christianity conflict myths and show how they have promoted scientism. These four science–religion myths function as part of a larger warfare narrative about science and Christianity. This misleading warfare thesis often comes packaged with an alternative anti-theistic “myth” in the anthropological sense—in this case, a worldview-shaping narrative that awakens the imagination to interpret the world in scientistic and non-theistic ways. I call this the scientistic warfare myth and explore its major flaws.

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Guelich, Robert A. "Spiritual Warfare: Jesus, Paul and Peretti." Pneuma 13, no. 1 (1991): 33–64. http://dx.doi.org/10.1163/157007491x00033.

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Pabst, Adrian. "UNHOLY WAR AND JUST PEACE: RELIGIOUS ALTERNATIVES TO SECULAR WARFARE." SECULARISM VERSUS RELIGION 3, no. 2 (December 1, 2009): 209–32. http://dx.doi.org/10.54561/prj0302209p.

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This essay argues that contemporary warfare seems to be religious but is in fact secular in nature and as such calls forth religious alternatives. The violence unleashed by Islamic terrorism and the ‘global war on terror’ is secular in this sense that it is unmediated and removes any universal ethical limits from conflicts: unrestrained violence is either a divine injunction which is blindly and fideistically believed, or it is waged in the name of the supremely sovereign state which deploys war to uphold the constitutional order guaranteeing an exclusive state monopoly on the use of arbitrary physical force. The first part compares and contrasts two false universalisms, that of global market democracy and a revivified pan-Islamic Ummah. The second part explores the classical and modern origins of Islamic terrorism. The third part examines the perverted theology at the heart of the neo-conservative ‘global war on terror’. The fourth part analyses the permanent ‘state of exception’ which underpins the modern state and licenses unrestricted violence by the sovereign who stands outside and above the constitutional order of legality and legitimacy. The fifth and final part outlines religious alternatives to secular warfare, with specific reference to Islam and Christianity.

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Anderson, Christian J. "Cleansing Instead of Combat?" Journal of Pentecostal Theology 28, no. 2 (September 14, 2019): 228–42. http://dx.doi.org/10.1163/17455251-02802006.

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As the Church participates in God’s Mission, how is it called to oppose evil forces in the world? In the last fifty years, spiritual warfare approaches have come to the attention of evangelicals through missionary encounters with spirit cosmologies of the global South and the rise of Pentecostalism within World Christianity. But Janet Warren’s book, Cleansing the Cosmos (Wipf and Stock, 2012), offers a theological and practical alternative to spiritual warfare, one that emphasizes God’s cleansing of space in his creation, with evil not so much a strategic enemy but chaos that seeks to intrude over God-given boundaries and contaminate what God has made holy. This article analyzes Warren’s proposal and explores how it may help in some areas of mission where spiritual warfare approaches have been problematic – namely in relation to exaggerated God–Satan dualism, discontinuity of local religious forms, and controversies over space.

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Howell, Don N. "Book Review: Essentials of Spiritual Warfare: Equipped to Win the Battle, Three Crucial Questions about Spiritual Warfare." International Bulletin of Missionary Research 23, no. 4 (October 1999): 180–82. http://dx.doi.org/10.1177/239693939902300415.

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Chishti, Siddiq Ali. "Re-thinking Jihād: A Semantic Analysis of the Qurʾanic Vocabulary." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 13, no. 1 (July 27, 2015): 1–24. http://dx.doi.org/10.1163/22321969-12340015.

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This article questions the popular equation between “jihad” and “warfare,” and concludes that the term jihad in the Qurʾan does not exclusively relate to warfare or physical fighting, but instead provides a wider and more inclusive sense of meaning. This broader sense is not only based on its literal roots and lexical meaning(s), but is also supported within Qurʾanic passages mentioning jihad and its related terms. An important methodological impetus in this endeavor is the semantic analyses of Qurʾanic vocabulary developed by Toshihiko Izutsu in the 1960s.

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Mitchell, Gordon. "War, Folklore and the Mystery of a Disappearing Book." Journal for the Study of the Old Testament 20, no. 68 (December 1995): 113–19. http://dx.doi.org/10.1177/030908929502006807.

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During the First World War Hermann Gunkel wrote a study of ancient Israelite attitudes to warfare. The reader is introduced to a wild, warlike people, fighting for survival. Instead of folktale as the interpretative key he draws on real experiences of war. In the years that followed, German scholarship came to see war sagas as having their origins in the cult. Gunkel's book would have been out of place in this intellectual atmosphere. Another reason for the subsequent neglect of this study is that its occasional reference to contemporary experience of warfare could have been an embarrassment to his scholarly successors.

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Hermkens, Anna-Karina. "Marian Movements and Secessionist Warfare in Bougainville, Papua New Guinea." Nova Religio 18, no. 4 (2014): 35–54. http://dx.doi.org/10.1525/nr.2015.18.4.35.

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This article focuses on the enigma of Catholic Marian revolutionary movements during the decade-long conflict on the island of Bougainville, Papua New Guinea at the end of the twentieth century. These religious movements embody the legacy of a colonial history as well as people’s responses to poorly monitored resource extraction, social and economic displacement, regional factionalism, and years of fighting by Bougainvilleans against the Papua New Guinea Defence Force. At the same time, the movements’ popularity throve on leaders’ reputations for their religious knowledge and their mobilization of people based on religious faith. During the conflict Bougainville came to be seen by many residents as holy land (Me’ekamui). According to Francis Ona’s Marian Mercy Mission and Peter Kira’s Our Lady of Mercy movements, the covenant land of Bougainville had to be safeguarded from Satan, represented by Papua New Guinea and an Australian copper mining company, in the freedom struggle conceived as a Marian holy war.

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Maier, Christl M. "»Schwert, Hunger, Seuche« als Kurzformel für den Untergang Jerusalems." Evangelische Theologie 81, no. 5 (October 1, 2021): 338–49. http://dx.doi.org/10.14315/evth-2021-810505.

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Abstract Within the Hebrew Bible, terms for »pestilence« or »plague« mainly appear in connection to covenant, curses, and warfare. The essay locates the phenomenon within its ancient Near Eastern context and focuses on how the Hebrew texts describe and interpret this catastrophe. The peculiar triadic phrase »sword, hunger, pestilence«, frequent in the books of Jeremiah and Ezekiel, recalls the horrors of siege warfare, and especially the defeat of Jerusalem in 587 BCE. For the survivors of this catastrophe who seek to explain how this traumatic event could happen, the phrase serves as a literary topos for Yhwh’s reaction to Israel’s wrong-doings and as a shorthand for their cultural trauma.

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Boaz, Danielle N. "“Spiritual Warfare” or “Crimes against Humanity”? Evangelized Drug Traffickers and Violence against Afro-Brazilian Religions in Rio de Janeiro." Religions 11, no. 12 (November 30, 2020): 640. http://dx.doi.org/10.3390/rel11120640.

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Since at least 2005, drug traffickers in the cities and favelas of the state of Rio de Janeiro have been carrying out systematic and violent assaults on Afro-Brazilian religious communities. Motivated by their conversion to sects of Evangelical Christianity that regard Afro-Brazilian religions as devil worship, the traffickers have forcibly expelled devotees of these faiths from their homes and temples, destroyed shrines and places of worship, and threatened to kill priests if they continue to practice their religion. Scholars have often described this religious landscape as a “conflict” and a “spiritual war.” However, I argue that Evangelized drug traffickers and Afro-Brazilian religions are not engaged in a two-sided struggle; rather, the former is unilaterally committing gross violations of the latter’s human rights, which contravene international norms prohibiting crimes against humanity and genocide.

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Washington, Harold C. "Violence and the Construction of Gender in the Hebrew Bible: a New Historicist Approach 1." Biblical Interpretation 5, no. 4 (1997): 324–63. http://dx.doi.org/10.1163/156851597x00120.

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AbstractThis programmatic essay examines the discursive connections between violence and gender in the Hebrew Bible, as well as the methodological problem of the perpetuation of these biblical gender constructions in scholarly interpretation. Adopting a New Historicist perspective on the mutually productive relation of text and culture, the essay asserts that the institutions of warfare and rape are fundamental to the discursive production of the gendered subject in biblical texts: violence against a feminine object is central to consolidation of masculine identity. The article examines Hebrew sacral war motifs, the Deuteronomic laws of warfare and rape, biblical narratives of sexual assault, the prophetic metaphor of divine judgment as rape, and the motif of women who kill in the book of Judges.

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Gombis, Timothy G. "Ephesians 2 as a Narrative of Divine Warfare." Journal for the Study of the New Testament 26, no. 4 (June 2004): 403–18. http://dx.doi.org/10.1177/0142064x0402600402.

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Hobbs, T. R. "Aspects of Warfare in the First Testament World." Biblical Theology Bulletin: Journal of Bible and Culture 25, no. 2 (May 1995): 79–90. http://dx.doi.org/10.1177/014610799502500205.

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Johnson, Paul Christopher. "An Atlantic Genealogy of “Spirit Possession”." Comparative Studies in Society and History 53, no. 2 (March 29, 2011): 393–425. http://dx.doi.org/10.1017/s0010417511000107.

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Not all spirits have retreated to metaphor, even in the very public sphere of U.S. electoral politics. As we learned during the last presidential campaign, Governor Sarah Palin enlisted the help of Kenyan pastor Thomas Muthee during his 2005 visit to Alaska to cast out the spirits that hindered her career. TheNew York Timeselaborated, “Ms. Palin has long associations with religious leaders who practice a … brand of Pentecostalism known as ‘spiritual warfare.’ Its adherents believe that demonic forces can colonize specific geographic areas and individuals.… Critics say the goal of the spiritual warfare movement is to create atheocracy” (Goodstein 2008, my emphasis).

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Quick, Laura. "Averting Curses in the Law of War (Deuteronomy 20)." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 2 (May 26, 2020): 209–23. http://dx.doi.org/10.1515/zaw-2020-2001.

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AbstractThis essay explores the military exemption of Deut 20:5–7 in light of the futility curse in Deut 28:30. By uncovering the social and ritual contexts of the futility curse, I argue that Deut 20:5–7 can be productively understood as a warfare ritual against the curse. I explore the ritual dimensions of Deut 20:5–7 in light of rituals for avoiding curses and maledictions from the ancient Near East, arguing that the original Sitz im Leben of these verses can be found in a pre-war ritual responding to the hegemonic aims of enemies as this crystallized in the inscriptional and ritual contexts of ancient warfare.

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Steinberg, Naomi. "Social Death as Gendered Genocide: The Fate of Women and Children." Biblical Interpretation 26, no. 1 (February 5, 2018): 23–42. http://dx.doi.org/10.1163/15685152-00261p02.

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This paper uses two contemporary ethnic genocides to underscore the impacts of war on women described in biblical texts, particularly Num. 31:17-18, Judges 21, and Deuteronomy 21. The analysis uncovers gendered patterns of warfare aimed at group annihilation. Rape and other forms of gender-targeted violence are intentional means of diluting the purity of the victims’ group that result in the social death of women, an erasure of their past identities. The identities of children born from intermarriages of victims and conquerors are contested in light of connections among patrilineal descent, virginity, and purity. The concept of contested identity is important also for interpreting the stories of Hagar, Ruth, and Esther. Comparative study of these texts makes apparent how women in the biblical world suffer particular consequences during warfare that otherwise would seem to be only ethnic or tribal in nature.

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Caluori, Nava, Joshua Conrad Jackson, Kurt Gray, and Michele Gelfand. "Conflict Changes How People View God." Psychological Science 31, no. 3 (January 28, 2020): 280–92. http://dx.doi.org/10.1177/0956797619895286.

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Religion shapes the nature of intergroup conflict, but conflict may also shape religion. Here, we report four multimethod studies that reveal the impact of conflict on religious belief: The threat of warfare and intergroup tensions increase the psychological need for order and obedience to rules, which leads people to view God as more punitive. Studies 1 ( N = 372) and 2 ( N = 911) showed that people’s concern about conflict correlates with belief in a punitive God. Study 3 ( N = 1,065) found that experimentally increasing the salience of conflict increases people’s perceptions of the importance of a punitive God, and this effect is mediated by people’s support for a tightly regulated society. Study 4 showed that the severity of warfare predicted and preceded worldwide fluctuations in punitive-God belief between 1800 CE and 2000 CE. Our findings illustrate how conflict can change the nature of religious belief and add to a growing literature showing how cultural ecologies shape psychology.

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Bowens, Lisa M. "Divine Desire: Paul’s Apocalyptic God of Rescue." Theology Today 75, no. 1 (April 2018): 9–21. http://dx.doi.org/10.1177/0040573618763579.

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In his apocalyptic understanding of the gospel, Paul weaves together the presence of hostile powers, warfare imagery, and a powerful description of a God who seeks to deliver humanity and creation from evil by means of divine rescue.

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Rezamand, Ardalan. "Use of Religious Doctrine and Symbolism in the Iran-Iraq War." Illumine: Journal of the Centre for Studies in Religion and Society Graduate Students Association 9, no. 1 (July 23, 2011): 83–107. http://dx.doi.org/10.18357/illumine9120107782.

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The political and economic isolation of the Islamic Republic, brought on by its ideological rejection of Western and Soviet influences, gave greater weight to the use of religion in a pragmatic, compensatory fashion. In particular, political leaders of Iran used Islamic doctrines, symbolism, and language to legitimize their wartime policy. I argue that Iran’s political leaders specifically reconstructed certain Islamic tenets, both via the ahadith and juristic precedence, in order to justify military actions such as retaliation against non-combatants, human wave attacks, and economic warfare.

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Winters, Francis X. "Book Review: Unholy Warfare: The Church and the Bomb." Theological Studies 46, no. 3 (September 1985): 575–76. http://dx.doi.org/10.1177/004056398504600328.

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Chao, Huang. "James R. Lewis: Falun Gong: Spiritual Warfare and Martyrdom." Temenos - Nordic Journal of Comparative Religion 54, no. 2 (December 19, 2018): 213–5. http://dx.doi.org/10.33356/temenos.77352.

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Paziuk, Andrii. "World Cyber Warfare, Humanism, and International Law." Ukrainian Journal of International Law 3 (September 30, 2022): 43–51. http://dx.doi.org/10.36952/uail.2022.3.43-51.

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41

Hagen, Kurtis. "A Chinese critique on Western ways of warfare." Asian Philosophy 6, no. 3 (November 1996): 207–17. http://dx.doi.org/10.1080/09552369608575444.

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Credland, Arthur G. "The Crossbow and the Bow in Modern Warfare." Arms & Armour 7, no. 1 (April 2010): 53–103. http://dx.doi.org/10.1179/174161210x12652009773492.

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FIOROTTI, Silas. "Intolerância religiosa dos evangélicos na educação básica: breve análise de alguns casos." INTERRITÓRIOS 5, no. 9 (December 9, 2019): 213. http://dx.doi.org/10.33052/inter.v5i9.243589.

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O artigo apresenta uma breve análise de dezoito casos de intolerância religiosa ocorridos, entre 2004 e 2018, no âmbito da educação básica; e também uma reflexão sobre duas atividades. Estes casos foram classificados em cinco tipos de intolerância religiosa na educação básica. Seguindo a perspectiva antropológica que identifica a presença do religioso nas proibições, identificouse diversas proibições em relação às religiões e aos símbolos afro-brasileiros. Apontou-se que o religioso presente nas escolas está associado a um Deus belicoso do pentecostalismo que propaga a guerra espiritual. Os casos analisados indicam que quem mais sofre com a intolerância religiosa nas escolas são pessoas adeptas das religiões afro-brasileiras e negras, e quem mais comete os atos de intolerância religiosa são pessoas evangélicas. E, por fim, como medida de combate à intolerância religiosa, há um apelo para que estudantes, professores e demais profissionais da educação estejam efetivamente em contato e em diálogo com os religiosos afro-brasileiros. Intolerância Religiosa. Educação Básica. Religião. Evangélicos e Afro-Brasileiros. Religious intolerance of evangelicals in basic education: brief analysis of some casesABSTRACT The article presents a brief analysis of eighteen cases of religious intolerance that occurred between 2004 and 2018 in the area of basic education; and also a reflection on two activities. These cases were classified into five types of religious intolerance in basic education. Following the anthropological perspective that identifies the presence of the religious in the prohibitions, several prohibitions were identified regarding the religions and the Afro-Brazilian symbols. It was pointed out that the religious present in schools is associated with a bellicose God of Pentecostalism who propagates spiritual warfare. According to the cases analyzed, it was found that those who suffer most from religious intolerance in schools are people who are adherents of Afro-Brazilian religions and black people, and those who commit acts of religious intolerance are evangelical believers. And finally, as a measure to combat religious intolerance, there is an appeal for students, teachers and other professionals in education to be effectively in contact and in dialogue with Afro-Brazilian religious. Religious Intolerance. Basic Education. Religion. Evangelicals and Afro-BrazilianIntolleranza religiosa degli evangelici nell'istruzione di base: una breve analisi di ocorrenzeRIASSUNTOl'articolo presenta una breve analisi di diciotto casi di intolleranza religiosa verificati tra il 2004 e il 2018, nell'ambito dell'istruzione di base; e anche una riflessione su due attività. Questi casi sono stati classificati in cinque tipi di intolleranza religiosa nell'istruzione di base. Seguendo la prospettiva antropologica che identifica la presenza dei religiosi nei divieti, abbiamo identificato diversi divieti in relazione alle religioni e ai simboli afro-brasiliani. È stato sottolineato che il presente religioso nelle scuole è associato a un dio bellicoso del pentecostalismo che propaga la guerra spirituale. I casi analizzati indicano che coloro che soffrono maggiormente dell'intolleranza religiosa nelle scuole sono persone che aderiscono alle religioni afro-brasiliane e nere, e coloro che commettono più atti di intolleranza religiosa sono persone evangeliche. E infine, come misura per combattere l'intolleranza religiosa, c'è un appello per studenti, insegnanti e altri professionisti dell'educazione a essere effettivamente in contatto e nel dialogo con i religiosi afro-brasiliani. Intolleranza religiosa. Istruzione di base. Religione. Evangelici e Afro-brasiliani.

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Lieberman, Victor. "SOME COMPARATIVE THOUGHTS ON PREMODERN SOUTHEAST ASIAN WARFARE." Journal of the Economic and Social History of the Orient 46, no. 2 (2003): 215–25. http://dx.doi.org/10.1163/156852003321675754.

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AbstractBetween c. 1550 and 1650 discrepant political and economic contexts in the central Philippines, northeast Indonesia, and Burma produced distinctive military logics. In the pre-literate, localized societies of the Philippines and the interior of Indonesian islands, raiders sought heads for spiritual power and captives for ransom or labor, but along the coasts of northeast Indonesia wider religious and trade contacts and European-style guns bred a novel interplay between state formation and warfare. In Burma yet larger populations and more complex administrations supported sustained, massive military expeditions. Chronicle accounts of Burmese armies are exaggerated, but it is difficult to quantify those exaggerations or to isolate the cultural imperatives governing chronicle composition.Entre c. 1550 et 1650, les divers contextes politiques et économiques aux Philippines centrales, dans le nord-est de l'Indonésie et en Birmanie ont produit des logiques militaires distinctes. Dans les sociétés illettrées et limitées des Philippines et de l'intérieur des îles indonésiennes, des pillards chassaient des têtes pour gagner le pouvoir spirituel et des captifs pour en tirer rançon ou pour les faire travailler. Mais le long des côtes du nord-est de l'Indonésie, les contacts religieux et commerciaux plus diversifiés, et l'utilisation d'armes à feu de style européen ont engendré un effet réciproque nouveau entre la formation de l'état et la guerre. En Birmanie, les populations plus importantes et les administrations plus complexes ont soutenu des expéditions militaires prolongées et massives. Les rapports dans les chroniques sur les armées birmanes sont exagérés, mais il est difficile de mesurer ces exagérations ou d'isoler les impératifs culturels qui régissaient la composition de ces chroniques.

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Hanani, Silfia, and Nofrianti Putri Utami. "STUDI DAN ANALISIS PENYELESAIAN ISU-ISU INTOLERANSI KEAGAMAAN DI SUMATERA BARAT TAHUN 2014-2015." Islam Transformatif : Journal of Islamic Studies 3, no. 2 (December 18, 2019): 180. http://dx.doi.org/10.30983/it.v3i2.2371.

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Religious intolerance in West Sumatra in 2014-2015 experienced an increase which was affected by the rejection of facilities that would be built by investors of different religions with the majority of religious communities. Religious intolerance is an indicator of the low attitude of religious tolerance in society. The phenomenon of racism and theological nuances in Indonesia seems to strengthen the suspicion that religion is the cause of conflict, triggers of violence, and a variety of behaviors that sometimes generate not only hatred, but also hostility, and fierce warfare among humans. However, the case does not cause conflict diversity in this region because of the solutions made for each of these issues. At this time, religious themes have been developed by the community, where people are not easy to accept the religion of Islam that has just been developed by the stranded Arabian sword. After Islam became the official religion of the Minangkabau people in West Sumatra, in general, in West Sumatra, the issue of faith became the part that received attention; the effect of religion meant how to respond to the arrival or emergence of movements outside of the majority religion. This paper describes the solutions made to reduce these issues so as not to cause religious conflict.

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Fisher, Linford D. "“I Believe They Are Papists!”: Natives, Moravians, and the Politics of Conversion in Eighteenth-Century Connecticut." New England Quarterly 81, no. 3 (September 2008): 410–37. http://dx.doi.org/10.1162/tneq.2008.81.3.410.

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In 1743, four Moravians evangelizing Natives in western Connecticut were arrested and tried before colonial officials and ministers. Placing this fascinating episode in the context of imperial warfare and religious revivalism of the early 1740s, the essay illustrates how Indians on the borderlands became key players in times of conflict.

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Stambach, Amy. "Spiritual Warfare 101: Preparing the Student for Christian Battle." Journal of Religion in Africa 39, no. 2 (2009): 137–57. http://dx.doi.org/10.1163/157006609x433358.

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AbstractTaking its subtitle from a theological college course description, this paper examines the intersections of theological and anthropological ideas of culture, as seen through the eyes of Kenyan evangelists and American missionaries. One of the key concepts developed in the course, and in the broader program of this U.S.-funded nondenominational church in East Africa, is that understanding culture is key to learning and unlocking the spiritual 'personalities' (both godly and satanic) involved in spiritual warfare. Both Kenyans and Americans conceive of warfare as the struggle between secular and Christian worldviews and consider education to be one of the strongest weapons needed to win the battle. However, where U.S. teachers focus on animism and world-religious conflict as evidence of lingering immorality and ungodliness, Kenyans focus on American ethnocentrism and xenophobia as evidence of ongoing cultural misunderstandings and injustice. Analysis is based on examination of mission records and on field research conducted in Nairobi and western Kenya.

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Váárhelyi, Zsuzsanna. "The Specters of Roman Imperialism: The Live Burials of Gauls and Greeks at Rome." Classical Antiquity 26, no. 2 (October 1, 2007): 277–304. http://dx.doi.org/10.1525/ca.2007.26.2.277.

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Abstract Scholarly discussions of the live burials of Gauls and Greeks in the Forum Boarium in the mid- and late Republic (attested for the years 228, 216, and 114/113 B.C.E.) replay the debate on Roman imperialism; those supporting the theory of ““defensive”” imperialism connect religious fears with military ones, while other scholars separate this ritual and the ““enemy nations”” involved in it from the actual enemies of current warfare in order to corroborate a more aggressive sense of Roman imperialism. After reviewing earlier interpretations and the problems of ancient evidence for these Roman instances of ““human sacrifice,”” I propose a new reading based on a ritual parallel, a slightly earlier Greek oracle related to purification from avenging spirits. As burials of symbolic former enemies haunting Rome, the ritual suggests an insight into the experience of constant warfare and close-contact killing by citizen-soldiers in an aggressively imperialistic state. Especially with the disappearance of captive killings in the symbolic context of aristocratic burials and the emergence of Hellenistic epic to address elite glory, the live burials could have been critical in providing psychological closure to the once-soldiers back in Rome. Remarkably, the ritual offered an outlet in the religious realm for sentiments unwelcome in the Roman army: in the larger dynamic of the military and religious spheres, the strict world of military discipline was complemented by a religious (and cultural) realm that was much more open to external influence and innovation.

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Konigsburg, Joyce Ann. "Modern Warfare, Spiritual Health, and the Role of Artificial Intelligence." Religions 13, no. 4 (April 11, 2022): 343. http://dx.doi.org/10.3390/rel13040343.

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Modern warfare utilizes artificial intelligence (AI) combined with remotely piloted aircraft (RPA) to enhance battlefield strategy and create advantages against adversaries. Military drones extend the range of combat, which limits risks, thereby minimizing casualties and loss of human life. With onboard AI systems, drones provide more data and facilitate rapid decision-making for greater situational awareness during conflicts. Military leaders also theorize that remote missions would be physically, emotionally, and psychologically easier for drone pilots, thus reducing mental health issues that plague fighter pilots. However, the intersection of AI with military drones creates unique situations of stress and trauma. RPA personnel manifest symptoms of post-traumatic stress disorder (PTSD) that adversely affect their spiritual health and well-being.

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Nicolle, David. "The reality of Mamluk warfare: Weapons, armour and tactics." Al-Masāq 7, no. 1 (January 1994): 77–110. http://dx.doi.org/10.1080/09503119408577007.

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Journal articles on the topic 'Religious Warfare'

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