Book Report on Christian Jihad

The introduction to the book reads like a popular novel. The descriptive tale was an extremely effective manner of introducing the subject that these authors undertook. To grab the attention of the reader by such an appalling concept established a solid point. What many of us would consider outright atrocities, the authors described as acts of worship and piety toward the one true God. Their point was that this type of thing has actually occurred and can still occur. To kill in the name of God is a dangerous thing.
The Caners begin to chronicle the Christian response to war from the beginning of Christianity. In the early stages, several of the church fathers were pacifists for all practical purposes. They taught that to be a Christian meant that one would not serve in the armies of pagan kings because to do so would often mean the Christian soldiers would have to accomplish ungodly tasks. Tasks the early church fathers believed a Christian simply could not do such as taking up arms against other Christians, fighting on the Sabbath, swearing an oath to another master, or guarding pagan temples to name a few (Caner). As chapter one implies in its title, they also believed that the only blood a Christian should be responsible for shedding was his own blood (not in suicide, but in martyrdom).
In chapter two, the Caners discuss some of the early steps towards Christians being involved in warfare. Little by little, more Christians began to join the ranks of the military forces. After Constantine, especially, the Christians became the preferred and protected ones in the military. Steps were made which allowed the Christian to perform certain military duties without question of conscience (e.g. no bloodshed). Policing roles were common to these early Christian soldiers. Sure enough, the groundwork was being laid for further participation in the Roman army.
Chapter three described the proceedings that brought about what the authors described to be an unholy marriage. Thomas Aquinas wrote about justification for war. He outlined some specific reasons for having war. Even these rules can become easily twisted to suit someone’s agenda. Coinciding with the growing inclusion of Christians in the army was a power struggle between church and state. The authors stated in a thought provoking way that “the question of whether the Church should be invested in temporal authority was never raised. Sadly, the Church had become addicted to its power, politics, and intrigue.” (Caner 79) Whenever any religious organization becomes more focused on its ability to exercise its might over other people rather than its ability to make a positive difference in the world then it has lost sight of what is needed.
Truly from the time of Constantine, the groundwork was being laid for what Pope Urban II called a holy war. Chapter four records the beginning of the first Crusade. Claiming the war to be the will of God, he swayed the hearts of the people to follow him. More devastating, he announced that anyone who would follow would receive the reward of heaven. In other words, one could obtain salvation fighting this holy war to take back Jerusalem. Much emphasis was placed on the cross as well. Its image was placed on some part of every soldier’s uniform or armor. Interestingly, the First Crusade was “successful.” The Christian soldiers did in fact take back Jerusalem, but at what cost?
There were several motivations by which Urban justified or was driven to accomplish this holy war. One was protection for the Western Roman Empire from the Muslims. If the Christians could keep them busy in the Middle East, then they would not be attacking western parts of the empire. Many of the poor, down-and-outers, and illiterate were deceived into following this pope believing that they would receive eternal life from their faithfulness to this mission. Perhaps this was the most significant loss of the First Crusade despite the alleged victory.
Chapter six discusses the concept of the Pyrrhic victory in which a win becomes a loss. Much more harm came from the “victory” of the First Crusade than good. The Christian community could no longer be sought or trusted as a source for seeking peace and the Church became more ‘inebriated’ with power (Caner 121). Such power too easily corrupts what used to be good intentions. The Church was more interested in making more money and having more influence than actually being a church that worships the one true God. It is important to note that the Muslims were not the only victims of the holy wars called by these Christian popes. Jews were often the target of such “holy vendettas.”
Chapter seven reveals that as time progressed, the holy wars evolved into holy inquisitions that attempted to eradicate heresies from the Church. Certain lines of monks became instruments for tracking such heretical individuals. After finding the heretics, the various religious leaders became the judge, jury, and executioner. The major problem lies in the fact that there is no religious freedom in this type of system. Jesus never forced anyone to love or obey him, yet He had devoted followers. The Church, drunken with power, felt the need to destroy anyone who might threaten its authority. The Caners revealed that even dead bodies were exhumed and re-burnt as an expression that no one can get away with defying the Church. Recently, the Church accepted a position of allowing others a right to religious freedom.
Chapter eight describes some of the early sects considered heretical by the Church. Among those were the roots of the Anabaptist movement who believed that both institutions (church and state) corrupted each other. They believed that both were ordained by God and have their role within life. As the authors state, “worship must be voluntary if it is to be true worship.” (Caner 169) Thus, if worship is controlled by either the state or the church, then it cannot be true worship. One does not have to forsake the teaching that Jesus is the only way to the Father. One must accept the fact that all individuals have a right to accept or reject that fact (Caner 171).
Ultimately, when the powers of the church are used to attain political gain, a dangerous combination is being employed. The teachings of Christ and the Bible are the foundation for Christian thinking. If one seeks forgiveness for self at the injury of another, then that forgiveness is self-seeking and not centered around God. Christians must be cautious not to become the very people they seek to reach. Salvation by force is no salvation at all.