The Peace Pledge Union being a non-sectarian organisation comprising of atheists, agnostics and adherents of a variety of religions, has no collective view on religion.

Violence is impractical, because the old eye-for-an-eye philosophy ends up leaving everybody blind...’
Martin Luther King.

Many wars have been fought with religion as their stated cause, and with peace as their hoped-for end.

What follows is a very brief summary of what the world’s major religions say about war - and peace. Of course, religious beliefs are often complicated; individuals and groups within each religion often have different views; and religious affiliation is often closely associatedwith partisan emotions.

A summary can only give a very limited picture. But it can open a door to understanding the links between religion and war.

War: wrong, just or holy?
Put simply, there are three possible views of war that a religion might adopt.

- The pacifist view: all violence and killing is wrong.
- Belief in 'a Just War': some wars, at least, are right because they are perceived to be in the interests of justice - and should therefore be fought according to just rules.
- Belief in 'Holy War': the God of a religion is perceived to ask, or command, its followers to make war on those who do not believe in that religion and who pose a threat to those who do.

Supporting non-violence
Three major world religons have their roots in India: Hinduism, Buddhism and Sikhism. Buddhism and Sikhism both grew from Hinduism. All three share the idea of non-violence (ahimsa).

The term 'non-violence' was actually coined in English (about 1920) by Mohandas Karamchand Gandhi (1869-1948) as a direct translation of ‘ahimsa’, 'avoiding harm to others'. The idea of non-violence was very important to Mahatma Gandhi’s thinking and actions as a Hindu leader during India's approach to independence in 1947. He wrote:
‘I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent.’

Hinduism is perhaps the oldest world religion; in some of its writings ahimsa has been considered the highest duty from the beginning of time. Jainism also grew out of Hinduism; Jainists believe that people should strive to become detached from the distractions of worldly existence; and that the practice of ahimsa is an essential step on the way to personal salvation.

In Hinduism, however, there is another tradition. The Hindu scripture called the 'Bhagavad Gita' tells the story of Arjuna, who learns it is his duty to fight as a member of the soldier caste. Arjuna is told by his chariot driver Krishna, who is really the god Vishnu in human form, that:

‘Even without you, all the soldiers standing armed for battle will not stay alive. Their death is foreordained.’ Bhagavad Gita 11:32-3

In the story Arjuna overcomes his doubts and fights, even though he knows it means killing some of his own family. Strict rules, however, are laid down for war: cavalry may only go into action against cavalry, infantry against infantry and so on. The wounded, runaways, and all civilians are to be respected. The idea of a Just War is represented here.

How did Gandhi deal with this story in a scripture he loved? He thought of it as an allegory, and interpreted it as meaning that one should certainly engage in struggle, but only by means of non-violence. Certainly one should not kill anyone. However, not all Hindus interpret the story in Gandhi’s way.

‘Hatred is never appeased by hatred in this world; it is appeased by love.’ (Dhammapada I 5)

Buddhism developed from the teaching of Siddhartha Gautama, called the Buddha (c.563 - 483 BC), who believed that human suffering could be overcome by following a particular way of life. The first precept of Buddhism is 'non-harming' (ahimsa): Buddhists reject violence. Buddhism is clearly pacifist in its teaching, and many Buddhists say quite bluntly that it is ‘better to be killed than to kill’. Some Buddhists have been very active in promoting peace, particularly during the Vietnam War (1961- 1975), when they offered a 'Third Way' of reconciliation between the American and Communist armies. Some Buddhist monks burned themselves to death in self-sacrificing protest against the war.

Buddhism perhaps has the best record of all religions for non-violence. However, Buddhists in Sri Lanka have been criticised for oppressing the Tamil minority there (Tamils are a mostly Hindu people whose origins are in southern India)

Buddhism, like all religions, seeks to be ethical. Confucianism and Taoism, which both developed in China, also share similar principles with Buddhism. For example, they seek to adjust human life to the inner harmony of nature (Confucianism) and emphasise mediation and non-violence as means to the higher life (Taoism). The founders of these religions, Confucius and Lao-Tsze, lived in the same period as Buddha, the 6th century BC.

Guru Nanak (1469-1534), the first Sikh Guru (a guru is a spiritual teacher, a revered instructor) wrote this hymn:

‘No one is my enemy
No one is a foreigner
With all I am at peace
God within us renders us
Incapable of hate and prejudice.’

He too emphasised the importance of non-violence and the equality of all humans whatever their religion (he was particularly concerned to reconcile Hinduism and Islam). But this pacifist emphasis changed as persecution against the Sikhs developed. The sixth Guru said:
In the Guru’s house, religion and worldly enjoyment should be combined - the cooking pot to feed the poor and needy and the sword to hit oppressors.

The tenth and last Guru, Guru Gobind Singh (1666-1708) was a general as well as a Guru. In order to strengthen the courage and military discipline of the Sikhs at a time of great persecution, he organised the Khalsa - the Sikh brotherhood. Guru Gobind Singh expressed the idea of 'Just War' as follows:

‘When all efforts to restore peace prove
useless and no words avail,
Lawful is the flash of steel,
It is right to draw the sword.’

But the idea of 'Holy War' is not found in Sikhism. A central teaching of Sikhism is respect for people of all faiths.

Holy Warriors
Three world religions with their roots in the Middle East adopted, at some stages of their history, the idea of a 'Holy War', as well as that of a 'Just War'.

They shall beat their swords into ploughshares and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall theylearn war any more’. (The Old Testament: Isaiah 2:4)

Peace is the central teaching of rabbinical Judaism (teachings based on the writings of early Jewish scholars). However, Judaism is not a pacifist religion. The idea of Holy War occurs in the Hebrew Bible, but it was not about making others Jewish, but about survival.

The idea of 'Just War' is clearly expressed both in the Old Testament (see Deuteronomy 20:10-15,19-20) and in the later rabbinical tradition. So while revenge and unprovoked aggression are condemned, self defence is justified. Jews have been victims of dreadful persecution, usually at the hands of Christians, for nearly two thousand years, culminating in the Holocaust during the Second World War (1939-1945). On the other hand, defending modern Israel and dealing justly with the Palestinians places thoughtful Jews in difficult dilemmas.

Christianity, during its 2,000 year history, has taken up all three positions on war: Pacifism, Just War and Crusade or Holy War. Jesus’ teachings in the Sermon on the Mount (The New Testament: Matthew 5 - 7) are very clearly non-violent: for example, ‘blessed are the peacemakers, for they shall be called the children of God’ (Matthew 5:9) and ‘love your enemies’ (Matthew 5:44).

Pacifism was the teaching and practice of the Christian Church until the Roman Emperor Constantine (274-337) made Christianity the official religion of the Empire. Pacifism then largely gave way to the development of the 'Just War' doctrine. Politics and religion were able to endorse each other in going to war.

In the Middle Ages the Crusades were fought mainly to recover the Holy Land (the area between the Mediterranean and the river Jordan) from Muslim rule. Today most Christians would be ashamed of the terrible cruelty and injustice to which the Crusades gave rise. Most Christians would also be ashamed of the later persecution of heretics (people who did not accept the official teachings of the Christian church) and non-Christians (such as Jews).

The majority of present-day Christians support the idea that war is regrettable but unavoidable and should be fought according to 'Just War' rules. Pacifism is a minority position held by some Christians in the larger denominations (Roman Catholic, Church of England, Methodist, etc.). The Quakers, Mennonites, Amish and Hutterites together make up the historical 'peace churches', with a long tradition of pacifist belief and action.

The question remains: which position on war is the most faithful to the teaching of Jesus, who advised his followers to ‘turn the other cheek’ and who, when arrested, forbade a disciple to use a sword?

'Islam' means 'submission' or 'surrender' to the will of God (Allah). Its founder was the prophet Mohammed (c.570-632), who recorded his understanding of the word of Allah in the Islamic sacred book, the Qur'an.

Islamic teaching is often misunderstood in the West, particularly on the matter ofJihad. What does Jihad mean? One scholar wrote: 'Jihad means to ‘strive’ or ‘struggle’ in the way of God.' Jihad has two further meanings:

- the duty of all Muslims, as individuals and as a community, to exert themselves to realise God’s will, to lead good lives, and to extend the Islamic community through such things as preaching and education, and :

- 'Holy War' for, or in defence of, Islam.

In the West Jihad has retained only the meaning of 'Holy War'.

However, it is more correct to say that there are four different kinds of Jihad::
- personal spiritual and moral struggle in order to overcome self-centredness and follow the teachings of the Qur’an;
- calm preaching and
- righteous behaviour that witness to the unbeliever about the
way of Islam; and
- war against those who oppress or persecute believers.

All faithful Muslims are thus involved in a continuous 'greater jihad' which is largely non-violent. 'The lesser jihad', war, is commanded by Allah but must be carried out acording to strict rules.

There is a sense in which the lesser jihad is both 'Holy War' and 'Just War'. But it is not about making others Muslim, although some Muslims believe it is. The Qur’an says: ‘There shall be no compulsion in religion’.

One Muslim became widely known for his practice of non-violence. Abdul Gaffar Khan, a member of the often warlike Pathans on the north-west frontier of India, adopted Gandhi’s ideas in leading his people to independence with the establishment of Pakistan. He became known as ‘the Frontier Gandhi’. Like Gandhi, he was often imprisoned.

The Humanist View
In recent times religion has played a decreasing role in many societies, particularly in the West. Many people have consciously rejected the notion of a spiritual and sacred religion or god. This does not necessarily mean the rejection of ethical principles. Some people have developed a philosophy of ‘humanism’. This is based on humanitarian ideals, such as individual responsibility for one’s actions, respect for others, co-operating for the common good, and sharing resources.

Some humanists would accept the ‘Golden Rule’, a term first used by Confucius: 'Do as you would be done by', or 'Treat others as you would wish them to treat you’. Some see the natural or logical conclusion of such a principle to be the rejection of all war and violence. Others, who have reservations about pacifism, argue for 'Just War' rules similar to those based on religious law.

The Peace Pledge Union campaigns against war and promotes peace.We challenge the values and attitudes which are a serious obstacle to action for peace. As a non-sectarian organisation we welcome co-operation with a variety of other groups, religious or non-religious, who share our aims.

‘I object to violence because when it appears to do good, the good is only temporary; the evil it does is permanent.’

Further Reading
6th form and teachers' books:
Ferguson, J. (1977) War and Peace in the World’s Religions.
Morgan, P & Lawton, C. (1996) Ethical Issues in Six Religious Traditions
Years 10 and 11
Cole, W. O. (ed) (1991) Moral Issues in Six Religions.
Jenkins, J. (1992) Contemporary Moral Issues.

Was Gandhi right?

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