A blog dedicated to philosophy, history, politics, literature
Tuesday, 31 May 2022
Conquering National Culture by Transforming the Places of Worship
Monday, 30 May 2022
The Achievements of the Gupta Age
Sunday, 29 May 2022
The Battlefield of History
Saturday, 28 May 2022
The Discussion of Religions in Mahatma Gandhi’s Autobiography
Friday, 27 May 2022
The Founders of the Philosophy of Kashmiri Shaivism
Wednesday, 25 May 2022
The French Revolution’s Impact on Marriage and Divorce
Tuesday, 24 May 2022
Napoleon’s World Historical Blunder
Monday, 23 May 2022
The Sun Temple of Multan
Kashmir: In the Ancient and the Medieval Periods
Saturday, 21 May 2022
The Utilitarian and Evangelical Alliance Against Hinduism
Friday, 20 May 2022
The Rise of Islam: The Contest Between the Orthodox and the Roman Catholic Churches
Polytheism Versus Monotheism
Thursday, 19 May 2022
Rise of Islam: The 700 Years of Separation Between India and Europe
The Grand Western Plan to Dismember Russia
Tuesday, 17 May 2022
British Missionaries And Their Sati Propaganda
Monday, 16 May 2022
Marx: The Philosopher King
Sunday, 15 May 2022
Voltaire’s Prayer and My Prayer
The Original Ancient Texts Versus The Interpretations
Saturday, 14 May 2022
The Reforms of Lenin and Deng Xiaoping
Friday, 13 May 2022
Polytheism Versus Monotheism
Thursday, 12 May 2022
On Afghanistan’s Buddhist Past
One Nation’s Funeral, Another Nation’s Festival
Wednesday, 11 May 2022
On History and Culture
Tuesday, 10 May 2022
Hinduism and Gnosticism
One Thing That An Empire Cannot Do
Monday, 9 May 2022
From cross to crusade: The birth of holy wars & religious imperialism
The European Christians were the first to conceive a doctrine that sought nothing less than the conquest of the human soul. They proclaimed that all of mankind must believe in one God—their God—and that every other deity was false, unworthy of worship, and destined for destruction. It was they who first systematized the use of missionaries—Jesuit priests sent to every corner of the world to preach, persuade, and convert. And it was they who first fused theology with empire, wielding political and military power to make whole peoples abandon their ancestral faiths and bow before the Christian cross.
Before the rise of Christianity in Europe in the fourth century, during the reign of Constantine the Great, wars had been waged for countless reasons: to seize territory, to capture slaves, to control resources and trade routes, to plunder treasuries. But wars were not waged in the name of God, nor were conquered peoples forced to renounce their religion. Alexander the Great, after toppling the Persian Empire, did not impose Greek gods on the Persians. Instead, he adopted Persian customs, even presenting himself as a devotee of their deities. When he entered Egypt, he proclaimed reverence for the Egyptian gods and allowed himself to be crowned as Pharaoh, earning the admiration of Egyptian nobility.
Rome, too, in its pagan age, never compelled religious uniformity. Across its sprawling empire, from Gaul to North Africa, the gods of the conquered peoples were tolerated, often integrated into the Roman pantheon. India’s Hindu kings likewise practiced a culture of extraordinary tolerance. Hinduism gave birth to Buddhism, which spread peacefully across Asia—flourishing in China, Japan, Mongolia, Sri Lanka, Burma, and beyond—through monks, travelers, and teachers, not armies. Even Genghis Khan, remembered for his ruthlessness in battle, never sought to impose his personal faith on the multitude of peoples under Mongol rule.
Even Islam, whose armies carved out empires across Asia, Africa, and Europe, did not always demand mass conversion. In Spain, under the rule of Muslim monarchs from 711 to 1492, the population of Al-Andalus remained overwhelmingly Christian. Jews, who formed nearly ten percent of the population, dominated finance and international trade. As Maria Rosa Menocal notes in The Ornament of the World, Al-Andalus was remarkable for its cultural pluralism, even under Islamic sovereignty.
It was Christianity that broke with this civilizational pattern. In 1095, Pope Urban II launched the Crusades, summoning Christendom to reclaim the Holy Land. Ironically, at that time Christians were the majority in the Middle East and North Africa; the Byzantine Empire was over 90 percent Christian and remained the region’s most powerful state. Yet the violent zeal of the crusaders alienated local populations, driving them into the embrace of Islam. By the end of the thirteenth century, the crusaders had been expelled from the Levant, and by the fifteenth century, Constantinople—the jewel of Christendom—had fallen to the Ottoman Turks.
By the nineteenth century, Christianity had achieved the conversion of one-third of humanity. Yet this imperial triumph concealed the seeds of its decline. Rationalist thinkers of the European Enlightenment subjected Christianity to a withering critique. By the twentieth century, as Ram Swarup observed, “Christianity had had its teeth knocked out in the modern West.” Its dogmas, stripped of their intellectual prestige, no longer captivated Europe’s own children. Swarup believed that once the rational critique reached India in full force, Christianity’s appeal to the Indian masses would likewise wither. He saw Islam and communism as the true proselytizing powers of the twentieth century—aggressive, ideological, and relentless, carrying forward the monotheistic impulse to subdue and homogenize the plural world.
The story, then, is not simply of Christianity versus other faiths, but of Christianity as the inaugurator of a new kind of imperialism: the imperialism of religious exclusivity. It turned conquest into conversion, and politics into theology. And in doing so, it transformed the history of the world.