Thinking about Religion and Violence

Course No. 4105
Professor Jason C. Bivins, Ph.D.
North Carolina State University
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Course No. 4105
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What Will You Learn?

  • what we can do at the individual and international level to combat religious violence
  • what some of the world's sacred texts say (and don't say) about religious violence
  • get at the heart of violent beliefs and behaviors including anti-Semitism, anti-Catholicism, and terrorism
  • how different world faiths approach the issue of when to wage holy war-and when to find peace

Course Overview

We live in a world where religious violence seems more prevalent than ever. But while news stories make this seem like a relatively modern phenomenon, the truth is that religion and violence have been intertwined since the dawn of the world’s great faiths. Religious violence isn’t a contemporary phenomenon—it’s an enduring aspect of the human experience.

What is it that causes some people to commit violent acts in the name of religion, either against themselves or others? Why does violence even play a role in religion to begin with? How can theology, as well as history, sociology, and other frameworks, help us grasp the nature of religious violence? All religions, including the world’s great faiths—Judaism, Christianity, Islam, Buddhism, and Hinduism—have their inner battles with violent beliefs and practices. And, in a world where violence in the name of religion can impact so many other people’s lives, it’s critical to understand the intersection between the two.

Perhaps the biggest obstacles to this understanding lie in fear, sensationalism, and dismissal, all of which can prevent you from truly grasping the nature of religious violence. What’s required is not to see religion as inherently violent, but to recognize that the violence associated with religious groups and communities is worth exploring and interrogating. It’s about examining whether religious violence is an indelible part of the human experience or a problem we can truly solve.

“If we want to know why ‘bad stuff’ happens in the name of religion, we need to understand how those who commit religious violence perceive what they’re doing,” says Dr. Jason C. Bivins, award-winning professor of Religious Studies at North Carolina State University. “That’s the best way to understand why our world is producing so much of it, and what we can do about it.”

In his 24-lecture course, Thinking about Religion and Violence, Professor Bivins takes you on a global, historical, and multidisciplinary investigation of religious violence. Delivered with honesty and sensitivity to the diversity of spiritual beliefs, he examines the roots of this phenomenon and guides you toward more informed ways of thinking about it. You’ll consider how faiths like Christianity, Islam, and Buddhism view concepts like human sacrifice, martyrdom, penitence, and means of violence; the ways religious violence can be directed toward specific races, genders, and cultural groups; the connections between violence and other religions, including Mormonism and Native American faiths; concepts like heresy, demonology, and witch-hunting; and more. Blending history, theology, psychology, sociology, and other fields, Professor Bivins helps you get to the heart of a complex problem that’s broader and deeper (and more optimistic) than you might have thought.

Learn How to Talk about Religious Violence

At the heart of Thinking about Religion and Violence is this central question: What sources shape and feed violent habits of mind and, in turn, the violence that sometimes follows from them?

To start, Professor Bivins grounds his lectures in the central concepts and ideas you’ll need for understanding the subject, mastering the flexibility with which we need to talk about religious violence responsibly, and fashioning your own interpretations. These topics include:

  • Religion: It’s critical to remember that religion doesn’t exist in a vacuum. However you choose to define it, religion is always mixed up with factors ranging from biology to culture to geography to class. One can’t simply say: “Religion made them do it.” One must look to the role played by culture, society, and the media—whether we’d like to or not.
  • Violence: Like religion, violence doesn’t exist in a vacuum but is related to politics, human bodies, economics, sex, and law. Violence is also about a kind of forcibly changed relationship between persons and communities (usually in public) and, therefore, quite often impacts the most deeply held beliefs of the people involved.
  • Other-ing: This term refers to the cultural construction of an enemy figure rooted in older cultural convictions, social hierarchies, and caricatures of different classes of people, all of which draw support from religions (even as religions critique them). The viewpoint of “other-ing” is at the root of concepts related to religious violence like scapegoats, demons, and anti-Semitism.
  • Cult: Many of the groups regarded as cults emerge from, or end up in, the religious mainstream. An objective definition of a cult involves the presence of several key characteristics, among them a desire for purity and authenticity, the importance of a new kind of authority figure or text, and a new pattern for living that often breaks with mainstream culture.
  • Holy War: While religious traditions often advocate holy war, they also contain resources for thinking through the moral complexity of “just” warfare. While there’s no clear roadmap or set of conclusions, each tradition has within it an obligation to wrestle morally, conceptually, and strategically about when to wage war.

You’ll also explore sacred texts to see what they have to say about the spiritual purposes of violence, and how their meanings may have been misconstrued and manipulated over time. Some of the fascinating books you’ll explore include not just the major religious books—the Old and New Testaments, the Qu’ran, the Bhagavad Gita—but also lesser-known texts including the Malleus Maleficarum, the infamous and widely used witch-hunting manual of the 15th century.

From Racial Violence to “Cult” Panics to Terrorism

Throughout Thinking about Religion and Violence, you’ll explore multiple examples from all over the world and throughout history as a way to probe the nexus of these two powerful forces. These examples range from racial violence and holy war (and peace) to “cult” panics and terrorism.

Given the immediacy of the issue, Professor Bivins takes care to burrow deep into both current issues as well as their historical and conceptual sources. The goal is to illustrate the concept of religious violence as not particular to one faith but as a part of human spirituality around the world.

  • Witch Hunting: As deep as many societies’ fear of demons is, witches are more of a target for religious and political violence. Whether its folk witches, European witch-hunting, or America’s political witch trials, a witch hunt expresses a sovereign’s power to torture, banish, and kill. It provides emotional catharsis and juridical power at once.
  • Religious Violence in India and Israel: Interreligious violence in India and Israel combines two different articulations of violence. The first is nationalistic, in which social conditions make violence possible. The second is spatial, and reflects how religious exclusivism with regard to land can lead people to create and maintain boundaries as sharp as a knife edge.
  • Religious Suicides: The interplay of people’s adherence to sacred texts, their aspirations for purity, and their placement of religious authority over temporal authority allows them to willingly destroy their bodies as a sign of commitment to their faith. Examples include Muslim soldier-martyrs, the Heaven’s Gate suicides, and Buddhist immolation.
  • Violent Gods and Wars: The ancient roots of war gods and sacred violence aren’t quite as distant as we’d like to think. What we learn by looking to those gods and seeing their authorization of violence as a religious vehicle is that holy wars of various stripes reveal our abiding fascination with conflict. This veneration is sometimes explicitly religious (the Crusades) and sometimes buried (the Cold War).

An Open-Minded, Optimistic Perspective

Despite the troubling nature of the subject, Professor Bivins doesn’t take a pessimistic or clinical approach to the material. Rather, he’s a charming and engaging on-screen presence with a fierce curiosity and open-mindedness to the varieties of religious experience.

He’s also fiercely optimistic about what we can learn from a comprehensive study of religious violence, and devotes his concluding lecture to ideas of what can be done to mitigate the impact of religious violence—at the international level, the local level, and the individual level. And at the individual level, it starts with approaching the topic in the company of a master professor with a lecture series that’s immersive, insightful, thorough, and important for our times.

“I’ve constructed this course out of the conviction that we can and must understand things that are horrific,” Professor Bivins says. “If you can raise questions, think through competing considerations, assess the range of principles and practices at stake in what goes into making religious violence, you’re already in a different conceptual world. And if that world is one in which it’s harder to discriminate or mistreat others, then I think you’ll be on the right path.”

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24 lectures
 |  Average 31 minutes each
  • 1
    Religion and Violence: A Strange Nexus
    What is the essence of religious violence? What are the historical trends that explain the relationship between religious beliefs and violence? What are some problematic ways we often frame the issue of religious violence? Begin your exploration of these and other perplexing questions about this complex subject. x
  • 2
    Defining Religion and Violence
    Get a solid introduction to different ways of recognizing and studying religion as a way to start making sense of religious violence. Central to this lecture is the idea that religion and violence exist in a fluid relationship, which can make the boundary between religious and non-religious identities fuzzy as well. x
  • 3
    Violence in Sacred Texts
    Explore the special power and authority that sacred texts have for religious practitioners, and how some people invoke these stories and images to legitimize violence. Consider several prevalent themes found in sacred texts like the Bible, the Bhagavad-Gita, and the Qur'an: vengeful deities, holy wars, and holy suffering. x
  • 4
    Martyrdom, Sacrifice, and Self-Harm
    Sacrifice is one of the most fundamental building blocks of religion. Here, examine how and why people commit self-harm and sacrifice for religious purposes. Topics include animal sacrifice during India's Vedic period, self-denial and asceticism (such as vows of celibacy), and religious suicides from ancient Rome to the modern era. x
  • 5
    Scapegoating and Demonology
    Discover how religious violence is almost always justified by portraying its targets as something other than human, or as malevolent. Professor Bivins explains how the social process of Other-ing has led religions to process and create fear through scapegoats, demons and monsters, false gods, and Antichrist figures. x
  • 6
    Understanding Witch Trials
    One of the most effective ways of demonstrating religious power is through trial and punishment. Examine the use of law and the meanings of public displays of violence as seen in historical cases of witch hunting and witch trials. Witches, it turns out, are in many ways more reviled than demons. x
  • 7
    The Apocalyptic Outlook
    For humans, the world is always about to end. Using examples like the People's Temple, the Branch Davidians, and Aum Shinrikyo, as well as 19th-century America, explore the meanings of apocalypticism as a form of human meaning-making, as well as its role in the phenomenon of religious violence. x
  • 8
    Racial Violence and Religion
    Focus here on a very specific aspect of Other-ing: the idea of different races as the objects of religious violence. First, examine how religions generate racial ideas. Then, take a closer look at two very different expressions of racial religion: white supremacist Christianity and the Nation of Islam. x
  • 9
    Religion and Violence against Women
    In this lecture, investigate the gendering of religious language and the treatment of women's bodies in religious practices like menstrual seclusion and self-sacrifice. Also, study the anxiety around women that occurred during the Salem witch trials, as well as competing interpretations of women's freedom and constraint in Islam. x
  • 10
    Sexuality, Morality, and Punishment
    How have religious traditions responded to sexuality with demonization, social constraint, and physical assault? What are some of the oldest, most outlandish forms of religious self-discipline? How has religious and political persecution worked to target specific issues related to sexuality and morality (specifically abortion and homosexuality)? x
  • 11
    Heresies and Their Suppression
    Generally speaking, heresies exist in every religious tradition. Professor Bivins explains how religious violence can consist not only of physical harm against people or groups but of legal constraints, denials of basic liberties, and misrepresentation. Examples you'll consider include Pope Gregory IX's heresy courts and the trial of Galileo. x
  • 12
    Religion and Just War Theory
    When is it permissible to go to war? Learn how Hindus, Buddhists, Jews, Christians, and Muslims have all wrestled—morally, conceptually, strategically—with questions about how to balance religious ideals with real-world conflicts, and how religions define violence in the context of war as a necessary, limited evil. x
  • 13
    Peace as a Religious Ideal
    While sacred texts contain passages on warfare and violence, they also contain maxims, stories, and images exhorting believers to peace. What are the challenges of pacifism? Examine the issue through three historical cases: Mahatma Gandhi, 20th-century American Catholic pacifism, and the Muslim scholar Sheikh al-Hajj Salim Suwari. x
  • 14
    War Gods and Holy War
    Focus on the role of war gods in human cultures and sacred texts. Then, take an extended look at the medieval Crusades, as well as Cold War religious imagery. It turns out the roots of war gods aren't as removed from our present day as we'd like to think. x
  • 15
    Religious Violence in Israel
    A big challenge in understanding interreligious conflict is figuring out the role national identity plays. See why this is the case in modern-day Israel, where conflicts between Judaism, Christianity, and Islam demonstrate the fractious experience of overlapping histories and the limits of secular power in a complex religious world. x
  • 16
    Religious Violence in India
    First, look at the historical relationship of religious ethics to public life in India. Then, consider the legacy of colonialism in contributing to the rise of interreligious violence (especially surrounding Sikhism). Last, examine the Hindu hyper-nationalism known as Hindutva and the widely-discussed phenomenon called Saffron Terror. x
  • 17
    Religion's Relationship with Slavery
    How have religions wrestled with—but also condoned—the brutal institution of slavery (especially in the United States of America)? What you’ll learn in this eye-opening lecture is that, while some of slavery’s most powerful critics have been full-throated religious practitioners, the same can be said of slavery’s defenders. x
  • 18
    Native Americans and Religious Violence
    Trace the role of violence in and around Native American traditions. How common is land displacement or outright theft? What's the relationship between competing gods and vengeful ghosts? Is the story of indigenous peoples inseparable from colonialism and imperialism, which are often motivated to eradicate indigenous faiths? x
  • 19
    Violence and "Cults"
    Study the key characteristics that make a group a “cult,” including a desire for authenticity and a new pattern of life that breaks with mainstream culture. Then, use Mormonism, China’s Falun Gong, and the Solar Temple as ways to explore why some new religions provoke violence and others practice it. x
  • 20
    Anti-Catholicism in Europe and America
    In the first of two lectures on the power of stereotypes and misrepresentation to justify religious violence, look at how church reformers in Europe and the United States of America produced a series of enduring, negative images and stereotypes of Catholics: as degenerate, orgiastic, drunken, and power-mad. x
  • 21
    The Persistence of Anti-Semitism
    Turn now to one of the more glaring and persistent traditions of anti-religious violence: anti-Semitism. Why has this form of historical suffering become an intimate component of Jewish identity? How is it portrayed in scriptural stories like Exodus, as well as modern-day moments of persecution and social marginalization? x
  • 22
    Islam, Violence, and Islamophobia
    Here, look at Islam and violence from different perspectives. Shed light on the negative stereotypes and representations common to discrimination against Muslims. Explore how Islamophobia depends on generalization and exaggeration, then consider Muslim theological sources of violence in the modern world, as well as significant examples of Islamic revolution. x
  • 23
    Religion and Terrorism
    In this lecture, do more than just focus on how to define terrorism. Instead, try and understand how and why terrorists see the world as they do—a task worth undertaking if we’re serious about understanding contemporary problems with religious violence. Your case studies here: Gush Emunim, Hezbollah, and al-Qaeda. x
  • 24
    What We Can Do About Religious Violence
    How can we change a world that produces so much religious violence? Professor Bivins starts with tools for individuals and proceeding from there through communities, nations, and international institutions. The important thing: to think concretely about religious violence rather than be numbed into fear or inaction. x

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Your professor

Jason C. Bivins

About Your Professor

Jason C. Bivins, Ph.D.
North Carolina State University
Jason C. Bivins is a Professor of Religious Studies in the Department of Philosophy and Religious Studies at North Carolina State University. He received his B.A. in Religion from Oberlin College and his Ph.D. in Religious Studies from Indiana University. Professor Bivins has taught at North Carolina State University since 2000 and has received several teaching awards there. Professor Bivins specializes in religion and...
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Thinking about Religion and Violence is rated 4.3 out of 5 by 39.
Rated 4 out of 5 by from Very helpful. With all the violence both on the surface and under the surface currently on the planet, my husband and I wanted to understand causes better and how others might think such things. We're about 1/2 way thru. Prof. Bivens knows his material and presents it clearly. I am grateful for the course.
Date published: 2019-01-15
Rated 5 out of 5 by from Thinking About Religion and Violence This is so informative and interesting that I listened to it a second time.
Date published: 2019-01-08
Rated 1 out of 5 by from bias Professor uses flowery language and big words to try and cover up the fact that he never actually takes the bull by the horns. Confiscate and confuse. Enough smoke and no one will actually think about religion and violence.
Date published: 2018-12-09
Rated 2 out of 5 by from Incoherent and biased I was disappointed with this course. I expected an analysis of the nexus between religious or magical thinking and violence. Instead, we are treated to brief narratives of particular incidents and cults. Some of these are interesting, but many are off subject or entirely familiar. The lectures are colored by the lecturer’s evident PC bias. I recommend that anyone who buys this course first play the last lecture, in which the lecturer makes explicit his view that terorrism is a product of the terrorized peoples’ refusal to accommodate the terrorists. Duh! His recommendation is that Western Culture, particularly America, “empathize” with the radicals and be prepared to yield some of their principles to accommodate the radical wishes of “the other.” The lecturer has a pleasing voice and demeanor. O
Date published: 2018-12-09
Rated 4 out of 5 by from Great overview This was a very comprehensive overview of the role of violence and exclusion has served across all religions. The final lecture was an excellent wrap up of the preceding lectures that reviewed the history of religious violence. The lecture also offered constructive, practical ways of changing the direction of this unfortunate tendency.
Date published: 2018-11-30
Rated 4 out of 5 by from Enjoyable and Informative The material if thorough. The lecturer is obviously very knowledgeable. Each chapter is loaded with historical example. Any listener will likely find much to learn. If there are any flaws, I would have preferred that the lecturer speak more casually and sound less like he is reading.
Date published: 2018-11-08
Rated 5 out of 5 by from Excellent Course! We know there is a history of religion begetting violence, one that continues today. However, the causes are difficult to navigate and understand. This course cuts through much of the morass. The instructor systematically leads you through the underlying causations and interrelationships between cultural and political underpinnings and religious beliefs. He is excellent as a teacher and guide. He mixes insights with occasional humor. I highly recommend this course.
Date published: 2018-11-08
Rated 5 out of 5 by from My thinking about religious violence I believe that religious violence is inherent in religions because they need an identity. But this identity produces a sense of "other" to attribute to other people. This moves thought towards violence.
Date published: 2018-11-05
Rated 5 out of 5 by from Pretty long but quite explanatory! Very, very good, plus thorough but too much info for one session.
Date published: 2018-11-01
Rated 5 out of 5 by from This course will teach you and make you think. I have enjoyed this course a lot. I was interested in violence in general and this course has taught me a lot, changed my mind about a few things, and made me think.
Date published: 2018-10-01
Rated 4 out of 5 by from Something Different Well worth the time getting acquainted with a topic outside my area of interest. I got this course because I wanted exposure to themes and topics I normally wouldn’t have considered. Honestly, I never would have considered perspectives Professor Bivins brings up. Historical and cultural lenses are used to see the context of religious violence in society. Thanks, TGC. I learned more than I expected. It was an instructive intellectual journey with a well-spoken lecturer.
Date published: 2018-09-30
Rated 5 out of 5 by from One of the best courses and professors I have ever had. My brain was drinking up this educational experience. Be prepared to learn!
Date published: 2018-09-08
Rated 5 out of 5 by from Holy Wow! The most eye opening, enlightening course I’ve purchased so far! I would HIGHLY recommend this course for the religiously intrigued.
Date published: 2018-09-05
Rated 5 out of 5 by from We all needed this course 15 years ago ! Perhaps the most timely course TGC has produced ! There is a Chinese proverb that goes something like: There are three steps to understanding, 1) knowing another point of view exists (usually easy), 2) knowing what that point of view is (sometimes easy sometimes not, 3) knowing why that point of view exists. When you complete step 3 you finally have "understanding". This course is the best I have seen (including numerous world religion classes at LMU and a couple of Catholic Bible Institute classes) that address the motivation for "religious violence". For 24 lectures this course is the best at covering the wide range of concepts concerning religion and violence. We needed this course 15 years ago when the so called "Radical Islam" came into our vocabulary. A few years back the Economist magazine quoted a young female Muslim (paraphrased here): 'The terrorists have stolen the word Islam from the world's Muslims.'. Too often the news headlines about the violent minority cause people to make sweeping assumptions about the pious majority. This course clearly points out the most important things to keep in mind: Motivation for violence has occurred in all religions (some more than others) and most religious practitioners do not support violence in the name of their religion. In American politics today (2018) this class is extremely timely for everybody.
Date published: 2018-07-24
Rated 5 out of 5 by from Good lessons for today's situation This course promotes understanding of why religious faith can turn into violent actions. Such understanding is the first step toward reducing such violence.
Date published: 2018-07-05
Rated 4 out of 5 by from An important course for everyone I've written about the topic, but learned quite a bit--especially the lectures on persecution of heretics, histories of India and Israel, slavery, anti-Semitism, and Islamaphobia.
Date published: 2018-06-21
Rated 5 out of 5 by from Religious Studies Very interesting courses. Getting constantly bombarded with ads after buying a course is INCREDIBLY aggravating.
Date published: 2018-06-18
Rated 4 out of 5 by from Good, but not excellent Overall, Professor Bivins does an admirable job exploring the nexus of religion and violence; however, sometimes his presentation is unnecessarily neutral (e.g. Islamist terrorism). By neutral, I simply mean that sometimes Professor Bivins hedges the causal explanation for religiously motivated violence in several different factors. Usually, this would be the correct course of action since both religion and violence are complex multifaceted topics. Unfortunately, sometimes the reasons that religious people provide for committing violence are perfectly clear/parsimonious; in fact, religious adherents sometimes state their reasons unequivocally. For instance, Professor Bivins adopts the approach typical of the modern American left to jihadist terrorism in the 20th and 21st centuries. Basically, Islamist violence (e.g. the suicide bombing of infidels) is couched in political, personal, economic, and religious terms. Colonialism is typically provided as a explanation (even at times, a justification) for modern violence. However, this isn't the Islamist explanation for their own suicide bombings and terrorist acts. The 9/11 hijackers, Al-Qaeda more broadly, and ISIS/ISIL are all perfectly clear on why they commit violent acts. They do these things for purely theological reasons. Their actions are much easier to understand if you take them at their word. They interpret the Hadith and the Qur'an in a fairly straightforward (if highly problematic) way and they believe that they can reach paradise by killing infidels. If you TRULY BELIEVE in infinite reward structure after death, this earthly life and the pain you inflict on others is of little consequence. You don't martyr yourself (and in the process, often kill entire families of your own religion) because another country invaded your homeland, you do it because you believe that eternity awaits you. Sometimes Professor Bivins ignores the obvious explanation for a group's actions. Sometimes your subject provides you with the answer, if only you would listen.
Date published: 2018-06-14
Rated 5 out of 5 by from A sobering look This topic is constantly in the news and in our collective consciousness. The course offers a sobering look at what turns out to have been a constant presence throughout much of human history. Often sad, but very relevant.
Date published: 2018-06-12
Rated 5 out of 5 by from Thinking About Religion and Violence I'm approaching the half-way point listening to this 24-lecture audio series. The lectures have been absolutely excellent so far, but reveal a dark side of humanity that persists even today.
Date published: 2018-05-26
Rated 5 out of 5 by from Insightful, well-researched, compelling, must-read I did not appreciate the subtleties of religion’s intimate connection with so many aspects of violence.
Date published: 2018-05-26
Rated 5 out of 5 by from Explores the entire subject exceptionally well From self-harm to religious war, major religions to fringe cults, across history, this course does an excellent job of highlighting the complex and often convoluted relationship between faith and violence. Lecturer speaks with authority and offers a reasoned and balanced assessment of the subject's many dimensions. Well worth the listen.
Date published: 2018-05-24
Rated 5 out of 5 by from Outstanding overview! Incorporates textual criticism, history, and current implications.
Date published: 2018-05-23
Rated 5 out of 5 by from Disturbing but necessary for the educated This overview of religion and violence is extremely disturbing, especially when you realize the interplay between the ability to persecute and political power and the rise of religious interference in American politics in our time. As upsetting as all this may be, it is critical that citizens be educated in the history of religious violence since it is not just in the past but is happening right now. This course provides excellent snapshots of various eras up to modern times giving insight into the subject.
Date published: 2018-05-21
Rated 5 out of 5 by from Well done I thoroughly enjoyed the scope and content of this lecture series. There was much food for though included and perspectives I had not considered. One down side is you virtually need to have a dictionary at your side as the lecturer uses a great deal of "big words". I suspect the average person will get lost with his vocabulary use.
Date published: 2018-05-18
Rated 1 out of 5 by from Poor Presentationand Worse content This is the only truly “bad” course that I have encountered from the Great Courses. The others have been of high quality because (A) they sounded like actual lectures and (B) the content presented was not part of an “agenda”. This course fails on both counts. With respect style of presentation, the teacher uses ponderous, obscurantist rhetoric. It certainly appears that he is reading from a manuscript. If not, it is a pretty good imitation. This is very different from the conversational style heard in many of the excellent courses offered through this website. However, the content problem is far worse. There is a rather transparent attempt to neglect the causes of 90% of the religious violence of the 20th and 21st Centuries. Instead, there is focus on violence either in the ancient world or episodes of religious violence in the modern world that are relatively minor. Even the material regarding the ancient world is highly biased, as exemplified in his over-simplistic explanation of the Crusades (listen to the other courses on the Crusades offered by The Great Courses to get the true picture). He blames the mistreatment of women in times past on religion. He does not appear to realize that religion in the ancient world interpreted gender as did the secular culture from Greek and Roman times onward. The material on antisemitism is astounding. It is essentially all about Christian and “right-wing” antisemitism. While this variant is horrendous, Christianity is most certainly not the cause of most anti-Semitic events in the world today. France? Mumbai? Etc. This lecturer appears never to have heard about these and many more. The lecture on terrorism is another case in point. There is almost as much time devoted to a minor Jewish group that you have probably never heard of as there is to Hezbollah and Al-Qaida combined! The lecturer appears to have a problem with Christianity, with the volume of anti-Christian material giving the appearance that Christianity is the main source of religious violence in the world today. He frets over the outlandish books of Hal Lindsey as examples of religious violence. However, he cannot name a single person who was clearly murdered as a result of these books. The great courses should have delved a bit more into the lecturer’s writings before releasing this course. His only book listed on Amazon is “Religion of Fear: The Politics of Horror in Conservative Evangelicalism”. There are chapters such as “___ Houses and the Conservative Evangelical Theater of Horror”. This reviewer does not in anyway endorse or approve of the stuff described in this book, but the authors problem with Christianity is obvious and makes an objective discussion of religious violence in the modern world very difficult. The lecturer also has a problem with the US. This extends from the Barbary Pirates to the McCarthy era. These are used as examples of religious violence by secular governments. Most of the “religious violence” in human history has been perpetrated by the secular religions of the 20th Century. These utopian constructs, such as Communism, have been described by many as religions without ethics. These are not even on the map for this lecturer. His prescription to end religious violence is essentially what has been described as “Kumbaya” and being sensitive to others. Unfortunately, these notions miss the point. The problem with the Kumbaya solution is that the lecturer fails to realize that it does not work when you are dealing with psychopaths who have hijacked a religion. Instruction on how to recognize this phenomenon would be worth more than all of the 24 lectures in this course. I cannot recommend this course and will be asking for my money back.
Date published: 2018-05-17
Rated 5 out of 5 by from Religion and Violence This course addresses an issue that I have thought about for some time. Glad to know others have also also considered the issue. Good to set other perspectives.
Date published: 2018-05-14
Rated 5 out of 5 by from Title is descriptive of course content. I have just listened to 3 lessons so far and it is a very interesting and informative course.
Date published: 2018-05-13
Rated 5 out of 5 by from Excellent Prof. Bivins eloquently walks us through the complicated and fascinating connections of religion and violence in history and today. This is an immensely important course and I highly recommend it to all.
Date published: 2018-05-01
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