When Religion Becomes Evil [Paperback]

This is a magnificent book. There are some typos and minor errors, such as the repeated misspelling of Hal Lindsey's name, but that is understandable for a first edition. There is quite a lot to ponder and savor within its relatively brief length (213 mid-sized pages) and it makes its points and justifies them while remaining easy-to-read. It explains the core tendencies that corrupt religion and provides a clarion call for more inclusive, honest, and dynamic religion in this new century.

A valid criticism that was raised by another reader is Dr. Kimball's use of the term "authentic" (which means genuine, real, true, undoubted, unquestionable, factual, verifiable) for his sort of religion. That assumes that all religious expression that he disagrees with is "inauthentic." One may argue that one type of religion is better than another in certain specific ways, as the author has, but that does not mean that bad religion is inauthentic. Bad religion is as real as good religion, just as bad politics are as real as good politics. Using the term authentic provides a temptation to use it as a copout. When someone criticizes the bad use of religion, an apologist could reply, "Well, that is not 'authentic' religion. Only good religion is true religion," thus making criticism of religion impossible, because any ills will be brushed aside as "inauthentic" and not due to religion at all. I prefer Dr. Kimball's other adjectives for good religion: healthy, dynamic, honest, etc.

A second valid criticism that was raised is, that while it is true that Jews, Christians, and Muslims all stem from the same root, Kimball goes overboard when he says on page 50 that "There is simply no ambiguity here. Jews, Christians, and Muslims are talking about the same deity." That is an oversimplification. While clerics in these religions are fond of saying they worship the same Abrahamic God, their conceptions of that God are different.

A third criticism that has been raised is that Kimball does not address the issue of the possibility that a religion's "authentic sources" themselves may contain moral and theological errors that encourage evils. I think this ommission is understandable given the focus of the book. Kimball's book is not a comprehensive discussion of religion, but rather a discussion of the corruptions of mainline religion.

My only other wish is that Kimball had accompanied his five warning signs of "evil" religion with their counterparts that indicate more positive religion, which I attempt below...

Charles Kimball's five warning signs of corruption in religion:
1. Absolute truth claims
2. Blind obedience
3. Establishing the "ideal" time
4. The end justifies any means
5. Declaring holy war

My five signs of integrity and dynamism in religion:
1. Dynamic and relational truth and ongoing learning
2. Critical thinking and honest inquiry
3. Making the best of every time and leaving the determination of the end time to heaven
4. Both means and end are important and linked
5. Declaring holy peace

When the first airliner slammed into the World Trade Tower on that fateful September day in 2001 and I heard the news over the radio as I drove to work my first thought was not Saddam Hussein (as was the apparent first thought of at least one major world leader), but Osama bin Laden. Why did I think this? Because there had been an earlier attack on the towers by Islamic extremists and religious fanaticism is more likely to produce self-sacrificing violent deeds than simple greed and power hunger. Religious extremism allows a person to destroy themselves on the promise that they will wake up in paradise. None of the people around Saddam Hussein were that devoted to the admittedly evil dictator to sacrifice themselves in such a violent act.

Charles Kimball's book, "When Religion Becomes Evil" addresses the problem of corrupted religion and how to recognize it. He uses five warning signs to define such corruption- claims of absolute truth, demands of blind obedience, establishment of the "ideal" time, justification of means by the end, and declaration of holy war. We certainly have enough examples, from the Branch Davidians of David Koresh, to Heaven's Gate and Jim Jones, on through to Osama bin Ladin. All of these were or are demonstrably pathological. They all led to death and destruction for their followers and often innocent bystanders. Others, while not so extreme, are dangerous enough to warrant observation. These include several organizations of the so-called religious right in this country who often advocate violence indirectly by condemning certain groups that are deemed unworthy or under the control of Satan. As Kimball (who is a Baptist academic) notes exclusionary literal religions can indeed be a danger to democracy and to the general welfare of the society.

Is religion the problem? Kimball correctly, I think, answers yes and no. Religion is always going to be with us and there will always probably be those who take it to extremes or use it cynically for their own gain, often at the expense of the lives of others. However, religion may be a human need. This is not necessarily a seeking for God as some would have it, but a need for meaning in life. An atheist can be just as ethically good as the best believer and a devote believer can easily be as evil in their actions as the most evil non-believer. We have Schindlers and Gandhis, Communist dictators and inquisitors. People who saved Jews in Nazi- overrun Europe came from all sorts of belief systems, including atheists, but all had some sort of faith in a moral system. On the other hand, some people who considered themselves truly religious turned in Jews to their destroyers. It is belief in a basic morality, not in a specific doctrine, which makes life bearable.

As Kimball points out religion at its best can be very good, while at its worst it reaches depths of depravity seldom seen in simple non-religious disputes. The current hatred between Palestinians and Israelis is a case in point. Both sides have lost moral authority and I find it difficult at present to have as much sympathy for either side as I would like.

While I cannot exactly share Kimball's Christian faith I am impressed with his honest attempt to examine the evils of religious literalism and bigotry. I might add that I do not embrace atheism, but prefer a more ecumenical approach that includes all major religions and non-believers as well. However, whatever your beliefs, if you want to learn more about the problems of religious exclusivity and literalism associated with hatred and violence, you cannot go wrong by reading "When Religion Becomes Evil." Whether you agree with Kimball or not, it will expand your understanding of the difficulties involved in too literal a belief system.

According to Charles Kimball, religion is the most powerful and pervasive force on earth. Religion inspires humans to transcend their self-interests, while at the same time, more evil has been committed in the name of religion than any other human institution. Using a comparative religious approach, Kimball uncovers five warning signs that increase the likelihood of a religion becoming unhealthy or evil.

Kimball argues the word `religion' is amorphous and difficult to define. As a result, the author believes a comparative religious methodology is necessary, one that sees the similarities and interconnectedness of all religions. Kimball, next, asks if religion is the cause of evil, and he answers both yes and no. A religion that is arrogant, condescending, and requires adherents to "disconnect their brain" is problematic. On the other hand, religion opens up humanity to a universe of purpose and beauty and teaches how to live meaningful and moral lives as individuals and in community. Kimball seeks to discover the signs that increase the likelihood of religion becoming evil.

The first warning sign that religion is displaying tendencies towards evil is the belief and adherence to absolute truth claims. When conceptualizations of God are held with certainty and rigid doctrine, the propensity towards evil increases dramatically. Sacred texts, sources of wisdom and guidance, become abused when selective readings of the text are used to reinforce these absolute truth claims. Christianity and Islam have missionary mandates, but these become imperialistic when conversion is forced because of absolute truth claims. Kimball argues for a "human view of truth", one that is dynamic and relational, allowing adherents to affirm truth without solidifying truth claims into absolute propositions.

Another pivotal point when religion becomes evil is blind obedience: when adherents abdicate personal responsibility to religious authorities. When a charismatic leader demands total obedience, has unrestricted power, and has total control, religion is unhealthy. Uncritical acceptance of doctrine is also unhealthy, as authentic religion encourages questions and reflection. Strict segregation from the larger society, combined with a leader with unlimited power is dangerous. Kimball asserts that religious inquiry and freedom of thought are necessary for responsible religious adherence.

Every religious tradition believes that something is awry on earth, while some believe that an ideal time will arrive in the future. When adherents believe they can speak for God and wish to usher in this time, the likelihood for disaster increases. Many Muslims embrace the hope for an all Islamic society, zealous Jewish settlers dream of a time when Israel will be returned to its divinely promised status, and the Christian Religious Right believe that America should be politically structured with Christian principles in mind. Kimball opines those who narrowly define temporal structures of the state and those who believe they are God's agents to usher in a theocracy are dangerous.

Religion also becomes a force for evil when the ends justify any means: when one theological component gets elevated, thus becoming an end, and adherents become consumed with achieving or protecting this end. All religions have notions of sacred space, but an unhealthy religion becomes obsessed with protecting this space. Reinforcing or protecting group identity against an `other', or protecting group identity from within the group, are also potentially dangerous signs. Institutional structures develop in all religious traditions, but corruption occurs when the protection of the institution becomes the end. Kimball asserts that a healthy religion preserves the connection between means and ends.

The last warning sign occurs when religious leaders believe their struggle is a "holy" war. Kimball outlines the history of pacifism to the just war theory and crusader ideals within Christianity, and he shows how each of these views were represented in the Gulf War of 1990-91. Islam is a peaceful religion, which asks adherents to build a just and peaceful social order. The word jihad means "struggling in the way of God," but in a narrower sense jihad is understood as a struggle in a military sense - with rules similar to the Christian just war theory. Because of socio-economic disparities, some Muslims openly advocate violent means to achieve revolutionary ends, and some leaders declare this revolution as a holy war in order to legitimize their cause. Kimball believes both that Christian and Muslim adherents should not speak of war but of peace and that the call for holy war is not holy.

With the knowledge of when religion becomes evil, religions have a clear understanding of healthy praxis. Faith, hope, and love should be the guiding spiritual compass for all religious adherents, so that in times of conflict unhealthy religious mechanisms can be averted. Against secularism, Kimball finds validity in religious traditions because of the time-tested wisdom and ethical standards, and he believes that religions should embrace religious diversity. With religious diversity Christians have three options, exclusivism, inclusivism, and pluralism, but Kimball believes each position has value if adherents from different faiths work together for the common good of humanity. Finally, the Middle East represents a microcosm for the world community: if peaceable solutions are not found in the Arab-Israeli-Palestinian conflict, then the future for the world community and world religions are bleak.