Religion and the Church have undoubtedly caused considerable harm, though they have seldom acted in isolation. It is equally important to examine the role played by the state.
As discussed in the first part of this article, some monotheistic religions appear more inclined towards violence than others. It is therefore inaccurate to claim that monotheism, in and of itself, gives rise to violence. Polytheistic traditions, after all, have also demonstrated a propensity for it. It is well established that violence features prominently in the history of Islam. Yet how did it come about that Christians, too, turned to violence?
The union of Church and state – the greatest source of evil in the world of religion
The key to this mystery lies in what is often referred to as the unity of Church and state, or theocracy.¹ In both Judaism and Islam, the fusion of religion and politics occurs quite naturally; in Christianity, however, this is not necessarily the case. When questioned by the Pharisees about whether taxes should be paid to Caesar, Jesus Christ responded: ‘Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s’.² On another occasion, He declared to Pilate: ‘My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here’.³ Through these words, Christ made it clear that He did not conflate the concerns of His Kingdom with those of earthly powers.
In the fourth century CE, when Emperor Constantine the Great reportedly converted to Christianity,⁴ the Christian faith became united with state power. Later, Emperor Theodosius the Great declared Catholicism the official religion of the Roman Empire. From that point, the Church began enforcing Christian principles through the authority of the state. After the fall of the Western Roman Empire, most European kingdoms, led by the Papal States, which were under the Pope’s control, adopted a similar arrangement. The alliance between throne and altar resulted in the Crusades and the formation of the Inquisition. In the East, the Roman Empire embraced caesaropapism. Protestant churches also remained tied to political power for some time, which led to doctrines such as cuius regio, eius religio (‘whose realm, his religion’) and to witch trials, including those in Salem, Massachusetts, between 1692 and 1693.
The solution: the separation of Church and State
These distortions led some Christians to reconsider what Jesus Christ taught about His Kingdom and the kingdoms of this world. In the seventeenth century, Roger Williams was the first to introduce the principle of the separation of Church and state in the colony of Rhode Island, which he founded. This was not a general form of religious tolerance, known in various parts of history and practised in Poland through the Warsaw Confederation of 1573. It was a system based specifically on separating religious and civil matters, in accordance with Christ’s teaching.
In 1791, the United States formally adopted this system through the First Amendment to its Constitution, becoming the first country in the world to establish the principle as legally binding. On the one hand, it prohibits the establishment of a state religion; on the other, it protects the free exercise of religion, subject only to limitations related to criminal conduct. As a result, the state and religious institutions function independently, without interfering in each other’s affairs, though they may occasionally cooperate on matters of shared concern. Similar principles were later implemented in many other countries, including Poland.
State atheism – a distortion of the doctrine of separation
This is especially important to remember in the context of another form of Church and state separation that took a hostile turn, introduced in France during the Revolution. Atheists often fail to acknowledge that state atheism, which stands in direct opposition to theocracy, along with other forms of anti-religious legislation, has also been responsible for countless deaths. The first instances of such violence occurred during the French Revolution. The Reign of Terror and the Vendée wars, carried out in the name of the atheist Cult of Reason and the deistic Cult of the Supreme Being, are among the most prominent examples. Around 200,000 people were killed. Despite this history, modern France continues to enforce a strict separation of Church and state.
The greatest loss of life among the population, however, was brought about by the Bolshevik and communist regimes in the USSR, particularly under Joseph Stalin. The communists opposed both the tsarist system and capitalism, and were equally hostile to religion, which they viewed as an extension of tsarist authority. In place of traditional faith, they imposed state atheism in the USSR, China, and other territories under their control. Numerous churches and other places of worship were destroyed, and countless clergy and laypeople were killed solely for their religious beliefs. The League of Militant Atheists, an organisation established by the communists in the USSR, also played a significant role in these actions. In total, the policies of these militant atheist regimes claimed the lives of tens of millions of people.
Religion as a motivator
The key lies in moderation, in what is often called the golden mean. Although the separation of Church and state is not a perfect arrangement and is sometimes criticised, it performs its function well in the present context. It allows Churches and denominations to carry out their mission without forcing it upon all citizens through the power of the state. This arrangement benefits society, as religion remains one of the main sources of social stability. It often gives people a sense of meaning and purpose, acts as a form of social control, supports mental and physical well-being, and encourages efforts to bring about positive change in society.⁶ It addresses the spiritual side of human nature and offers a sense of fulfilment.
While it is necessary to acknowledge the distortions of religion, such as its involvement with state power, religious fanaticism, or harmful sects, its benefits should not be overlooked. Religion encourages many people to carry out charitable work, support others, or simply treat one another with kindness. This is especially true in the case of Christianity, where love stands at the heart of its message. According to Christian belief, this extraordinary love was shown by God when He sent His Son, Jesus Christ, to die on the cross and take upon Himself the guilt and punishment for human sin.⁷ If God loved us to such an extent, should we not show that same love to Him and to others?
The third part of this article will address other negative aspects of religion, including intolerance, fanaticism, terrorism, and sects.
By the way, we recommend reading the articles:
- Earth’s Axial Precession in Ancient Thought
- Exploring the Origins of Religion
- The Mythology and Origins of Dragons Across Cultures – Part 1
- Legends of Dragons from Around the World and Their Origins – Part 2
- Göbekli Tepe – A Great Mystery for Historians
Footnotes
- Indeed, Scripture refers to the union of Church and state as the ‘mystery of lawlessness’.
- The Bible, New King James Version, 1982, Matthew 22:21.
- The Bible, New King James Version, 1982, John 18:36.
- Of course, the issue was not the ruler’s conversion to Christianity itself but the imposition of the principles and rituals of this religion on his subjects.
- Considered by some historians to be the first genocide of modern times.
- University of Minnesota, n.d. ‘Sociological Perspectives on Religion’. Available at: https://open.lib.umn.edu/sociology/chapter/17-3-sociological-perspectives-on-religion/
- The Bible, New King James Version, 1982, John 3:16.
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