Religious Fanaticism

Scripture:

- Numbers 25:1-13
- Matthew 19:12
- 2 Timothy 3:16
- Isaiah 2:2-4
- Romans 11:11-15

Articles:

- Excerpt from Karen Armstrong's book The Battle For God: A History of Fundamentalism
- Kansas Abortion Doctor Killed
- Zion's Christian Soldiers (60 Minutes)
- Israeli Settlers Wary
- The Evolution of Islamic Terrorism, An Overview

Our discussion this week focused on trends in religious fanaticism in the Abrahamic faiths of Judaism, Christianity, and Islam. We examined Karen Armstrong's claim that this current mode of fanaticism could only have arisen in modern society. While the tenets of fundamentalism (a return back to the basics/an earlier time; rejection of modernity) have been prevalent for centuries, this new form of fundamentalism is a modern invention. New advances in technology and changes in society are perceived as an attack on deeply held religious convictions. This is a movement motivated by fear, a defensive stance fueled by the belief that, if such a stance is not taken up, religion will be pushed to the side in favor of secularization.

The question of "holy sin" was then raised. Armstrong uses this term to describe those morally reprehensible acts that are deemed justified because they are done to advance the kingdom of God. Using the example of Phinehas in Numbers, his murder of the Israeli man and Midianite woman was justified (and just) because it was in line with God's will and consequently saved many Israelites. However, this term is a contradiction. A sin cannot by definition be holy. Therefore, the conclusion was reached that there is no such thing as a holy sin.

This then raised the question of sin. How do we determine sin? It is something that is contrary to the will of God. However, how can we know the will of God? Many fundamentalists would point to their holy book and declare that, through these texts, they know the will of God. However, this does not leave room for revelation. Those who point to the story of Phinehas to justify their actions are missing the qualification of time. Nevertheless, though they are committing actions we would view as contrary to God's will, fundamentalists of each religion truly believe they are just being good Jews/Christians/Muslims. Once again, the question of relativity comes into play.

We then turned to the Israeli-Palestinian conflict. At its heart, this is a religious issue. Jewish Zionists claim this land because they believe scripture tells them God gave it to them. Christian Zionists want Jews to have this land because they believe scripture tells them this will bring the Second Coming. Consequently, settlers are viewed as justified in their actions because they are merely fulfilling God's promise. Nevertheless, this is also a political issue, involving many powerful leaders. What does it say that the default American Christian position is support of Israel? What does it say that many people are unaware that there are Palestinian Christians? While it was agreed that the only way this conflict can be resolved is if religion is taken out of it, it was also agreed that it is impossible to separate religion from politics in this situation.

I played a song by Angie Aparo entitled "Killing for Jesus." Though he is by no means a religious artist, he has another song on that album entitled "Birds of Palestine." Here are the mp3s for both of those songs:

- "Killing for Jesus"
- "Birds of Palestine"

Questions for further reflection:

- Can we ever know the will of God? If not, how are we to define our morality?
- How can we claim to have the correct understanding of what it means to be a "good Christian"?
- Is a sinful act ever justifiable if it is done for the common good?