A Response to Battle for God

KAREN ARMSTRONG TAKES us on an interesting and fact-filled journey through the fundamentalist movements in Christian Protestantism, Islam and Judaism. The term fundamentalism, first coined by some American Protestants to distinguish themselves from the more liberal Protestants, is today used in a broader context to include the religious movements against established churches and governments. All the movements "bear a strong family resemblance." The common battle, as Armstrong explains, is between the old and the new societies, between the mythos of old religions and cultures and the logos of the new societies.

The development of the western cultures began with events as far back as the 15th century when city-states began to consolidate into more centralized states and science began to flourish. Armstrong selects the starting point as the year 1492. That was when the religiously based persecution of Jews and Muslims in Spain happened and it was an early manifestation of the conflict between the old and new. There begins the story of fundamentalist movements that Armstrong follows to the present day. As society changed, some religious factions felt threatened to the extent that they feared annihilation and destruction, sometimes with good reason. The struggles of the Jews over many centuries, their persecution and expulsions, and the more recent imprisonment and killings of religious activists in Egypt and Iran are examples of the conflicts between some religious people and the suppression and rejection they endure by government moves toward modernization and secularization. In the United States, the fundamentalist activities began with the "great awakening" in the early years of the country, a resurgence of religious activity. The establishment of a secular government, with full separation of church and state, was offensive to some religious groups.

The fight goes on today. The fundamentalist movements may have begun with a call to revert back to scripture and ancient laws but each found that it did not work. None were successful in their efforts to restore the original faiths, with their considerable mythos content and strict interpretations of scripture, sometimes distorted. Rather, the fundamentalists had to adapt to the modernity of the times. New ideas and philosophies had to be developed that focus on the needs of the times. Modern methods had to be used to promote the fundamentalism of Christian Protestantism, Islam and Judaism.

What is most alarming is the hatred that developed in all three of the fundamentalist movements. Each one has fed on the fear and hatred of specific governments and religions, both within and external to the countries involved. The Christian Protestants have been particularly vicious in their attacks on the government, liberalism and other groups they consider threats to salvation. In the West, we don't fully understand the hatred espoused by some Muslims toward us. We are puzzled by the infighting of the Jews in Israel. And while we are amused at the problems of the American fundamentalists, we are aware of the danger that still lurks within the groups. The author points out that the efforts of the fundamentalists to re-sacralize society have resulted in distortions of religion and a high degree of aggressiveness. The fundamentalists have practiced exclusion, anger and hatred.

On the other hand, the secularist societies have not paid much attention to the needs of the religious and have themselves been guilty of ignorance and aggressive tactics. Both sides of this struggle need to learn the compassion, benevolence and tolerance their religions contain. As always, Karen Armstrong presents us with outstanding history and deep insight. In this book she presents a detailed chronology of the many fundamentalist movements. She leaves it to the readers to learn and understand but helps immensely with her presentation of all aspects of the battle for God.