Terror in the Mind of God: The Global Rise of Religious Violence (Comparative Studies in Religion and Society)

Terror in the Mind of God: The Global Rise of Religious Violence (Comparative Studies in Religion and Society)

Mark Juergensmeyer

Language: English

Pages: 319

ISBN: 0520240111

Format: PDF / Kindle (mobi) / ePub


Completely revised and updated, this new edition of Terror in the Mind of God incorporates the events of September 11, 2001 into Mark Juergensmeyer's landmark study of religious terrorism. Juergensmeyer explores the 1993 World Trade Center explosion, Hamas suicide bombings, the Tokyo subway nerve gas attack, and the killing of abortion clinic doctors in the United States. His personal interviews with 1993 World Trade Center bomber Mahmud Abouhalima, Christian Right activist Mike Bray, Hamas leaders Sheik Yassin and Abdul Azis Rantisi, and Sikh political leader Simranjit Singh Mann, among others, take us into the mindset of those who perpetrate and support violence in the name of religion.

 

 

 

 

 

 

 

 

 

 

 

 

 

acts of violence. At one time, Paisley's DUP was closely linked with the paramilitary Ulster Resistance movement. But in 1989 Paisley publicly renounced the movement's terrorism and announced that these ties Page 41 would be severed. Ever since, Stuart Dignan told me, the party has stated adamantly that it does not support violence. Even so, Dignan admitted that in 1998 groups such as the ultramilitant Ulster Volunteer Force publicly proclaimed their support for Paisley's position. Dignan

centers, but also at other centers of secular life: residence halls, office buildings, buses, shopping malls, cruise boats, and coffeehouses. In Algeria the inhabitants of whole villages were slaughtered, allegedly by supporters of the Islamic Salvation Front. All of these incidents were assaults on society as a whole. This series of terrifying events raises a complicated question: why have these three things—religious conviction, hatred of secular society, and the demonstration of power through

primary enemy but also belittling the very notion of cosmic war. One of these secondary enemies' greatest failures, from a radical's point of view, is their inability to take seriously the notion of an absolute, sacred struggle. Instead they treat disputes as if they were rational differences over which reasonable people can come to some sort of accommodation or even agreement. This view is anathema to those who see the world at war. Page 177 Some of Rev. Ian Paisley's harshest rhetoric has

listed at the end of the previous chapter that make sacred warfare possible also make possible a satanic opponent. When the opponent rejects one's moral or spiritual position; when the enemy appears to hold the power to completely annihilate one's community, one's Page 183 culture, and oneself; when the opponent's victory would be unthinkable; and when there seems no way to defeat the enemy in human terms—all of these conditions increase the likelihood that one will envision one's opponent as

rediscovery of religion's power has appeared in recent years in such a bloody way—and what, if anything, can be done about it. I have applied what I have learned about religious terrorism to five scenarios in which violence comes to an end. Page 15 In order to respond to religious terrorism in a way that is effective and does not produce more terrorism in response, I believe it is necessary to understand why such acts occur. Behind this practical purpose in writing this book, however, is an

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