essay on peace religion

• Bio: Overview
• Encountering a Mentor
• Attending "Toda University"
• Learning Leadership
• Political Involvement and Persecution
• Assuming the Presidency
• Trip to the USA
• The 1960s—Bold Beginnings
• Founding the Komei Party
• Further New Ventures
• The 1970s—Dialogue, Breaking New Ground
• Resignation
• The 1980s—Peace through Dialogue
• Excommunication
• Developing Educational Exchange
• A Question of Motivation
• Photo Album
• Curriculum Vitae
• Profile Downloads
• Encountering Josei Toda
• A Mother's Love
• A Conversation with My Wife
• Buddhism in Action: Overview
• Buddhism and the Lotus Sutra
• A Universal Humanity
• Buddhist Humanism
• Human Revolution
• The Role of Religion
• The Living Buddha
• The Flower of Chinese Buddhism
• The Wisdom of the Lotus Sutra
• What Is Human Revolution?
• Death Gives Greater Meaning to Life
• The Buddhist View of Life and Death
• Institute of Oriental Philosophy
• Advancing Peace: Overview
• Opposition to War
• Developing a Culture of Peace
• Dialogue as the Path to Peace
• A Portrait of Citizen Diplomacy
• Sino-Japanese Relations
• Cultural Exchanges for Peace: Cuba
• Facing Up to Asia
• Peace Through Culture
• A Grassroots Movement
• Peace Proposals
• Strongholds for Peace
• The Courage of Nonviolence

Religion Exists to Realize Peace

• Stop the Killing
• Memories of My Eldest Brother
• Aleksey N. Kosygin
• Chingiz Aitmatov
• Jose Abueva
• Maria Teresa Escoda Roxas
• Mikhail Gorbachev
• Nelson Mandela
• Wangari Maathai
• Ikeda Center for Peace, Learning, and Dialogue
• Toda Peace Institute
• Creative Education: Overview
• Why Education?
• What is Value-Creating Education?
• Soka Education in Practice
• Wisdom and Knowledge
• Ikeda's Own Educational Influences
• An Educational Legacy
• A Global Network of Humanistic Education
• Educational Proposal
• Global Citizens and the Imperative of Peace
• For a Sustainable Global Society: Learning for Empowerment and Leadership (2012)
• Education for Sustainable Development Proposal (2002)
• Reviving Education: The Brilliance of the Inner Spirit (2001)
• Building a Society That Serves the Essential Needs of Education (2000)
• The Dawn of a Century of Humanistic Education
• The Tradition of Soka University
• Teachers of My Childhood
• Makiguchi's Philosophy of Education
• Treasuring Every Child
• Be Creative Individuals
• Makiguchi Foundation for Education
• Soka Schools
• Soka University, Japan
• Soka University of America
• Cultivating the Human Spirit: Overview
• A Revitalizing Power
• Infusing Culture into the Soka Gakkai
• Cultural Institutes and Cultural Exchange
• A Culture of Dialogue
• Restoring Our Connections with the World
• The Flowering of Creative Life Force
• Fang Zhaoling
• Brian Wildsmith
• On Writing Children's Stories
• Min-On Concert Association
• Tokyo Fuji Art Museum
• Full List of Published Dialogues
• Book Catalog
• History of Buddhism (3)
• Buddhist Philosophy (3)
• Diaries / Novels (3)
• Dialogues (39)
• Addresses (3)
• Education (1)
• Youth / Children (7)
• Recent Events
• 2024 Events
• 2023 Events
• 2022 Events
• 2021 Events
• 2020 Events
• 2019 Events
• 2018 Events
• 2017 Events
• 2016 Events
• 2015 Events
• 2014 Events
• 2013 Events
• 2012 Events
• 2011 Events
• 2010 Events
• 2009 Events
• 2008 Events
• Dialogue with Nature
• Featured Photos
• Quotations—Overview
• Quotations by Theme
• Academic Honors Conferred
• Conferral Citations
• Literary Awards
• Lectures Delivered
• Institutes Founded
• Statements | Messages | Lectures
• Recollections
• Portraits of Global Citizens
• Opinion Editorials
• IDN , Apr. 19, 2019
• ­­­ IDN-IPS, Jun. 21, 2010
• ­­­ IDN-IPS, Sep. 29, 2009
• ­­­ Tricycle, Winter 2008
• ­­­ IPS, Aug.1, 2008
• ­­­ IPS, Mar. 28, 2008
• ­­­ Emzin, Nov. 2003
• Seikyo Shimbun, Dec. 25, 2001
• Sankei Shimbun, Sep. 17, 2001
• Tribute to Daisaku Ikeda
• The Potter's Hand
• Religion in Action
• Dr. Denis Brière
• Dr. Harvey Cox
• Reader's Response
• Dr. Jin Yong
• Kenneth M. Price
• Dr. Larry A. Hickman
• Dr. M. S. Swaminathan
• Dr. Lou Marinoff
• Dr. Mary Catherine Bateson
• Dr. Mikhail E. Sokolov
• Dr. N. Radhakrishnan
• Dr. Nadezda Shaydenko
• Dr. Nur Yalman
• Dr. Sarah Wider
• Climate Action
• Education for All
• Nuclear Weapons Abolition
• Make It You: Make It Now!

• Daisaku Ikeda: A Tribute
• Archive (2008-2018)

Daisaku Ikeda social media accounts:

[From The World Is Yours to Change by Daisaku Ikeda, Asahi Press, Tokyo, 2002] ­

The utter inability to ignore a person in pain--this fiery compassion encapsulates the spirit of Shakyamuni. I also believe that it was the spirit of Jesus Christ, and of the Prophet Muhammad. For they themselves hurried to the side of people in pain, extending to them the hand of hope; they shared in others' suffering, in their sorrows and tears.

We must return to this love of humanity exemplified by the founders of the great faiths. And we must cause great rivers of love to wash over this Earth devastated by the burning winds of hatred. These were the sentiments which Dr. Shin Anzai and I discussed on many, many occasions.

The late Dr. Anzai was a prominent religious scholar here in Japan. He was also renowned as a devout Catholic. Our religious beliefs may have been different, but our goal--peace--was the same.

A child lies stricken on the ground. Someone calls for a stretcher. The religion of the person who helps us carry that stretcher is of no consequence, as long as we can save the child. The kind of intolerance that would cause people to refuse to carry the stretcher with someone of a different faith is completely removed from the spirit of the founders of the great religions.

"If There Is Anything I Can Do"

Dr. Anzai was a truly good-hearted person. He possessed a degree of humanity that is indeed rare. An honorary professor at Sophia University, he was a member of the Pontifical Council for the Laity of the Vatican, the only member in Asia. And yet he had a simplicity and purity about him that belied his eminent standing and achievements.

All his life he retained a youthful spirit, an unwavering commitment to his beliefs. He had scant regard for the vagaries of public opinion, and was completely indifferent to honors, to questions of rank or financial reward.

He was unable to ignore someone in pain, in some kind of trouble. He always wanted to help, to give courage. "If there is anything I can do, I'll be only too glad." These words seemed to come very easily, very naturally to him.

If one of his students at Sophia University was feeling down, he would joke, "Yes, that's right, I encourage (Jpn. hagemasu ) my students. And look where it's got me--I'm just losing more and more hair (Jpn. hage-masu )!" While his students might laugh at this humor, they were more likely to be moved to tears by the warmth behind it.

Dr. Anzai loved the music of the Vienna Philharmonic with a passion. When traveling overseas he would take with him his shamisen, his own musical specialty, and perform to the great delight of the delegates at international conferences. Or at functions after meetings, he might wrap a cloth around his head in the typical style of a Japanese woman and perform comical versions of Japanese dances. In the fertile richness of a life tilled by faith, he brought both Japanese and Western culture to an exuberant flowering.

"We Must Take Some Responsibility"

A scene comes to mind of which Dr. Anzai wrote. It was July in Manila, the Philippines. The streets were bathed in scorching sunlight.

"Goodness me . . . " said Dr. Anzai, as he stopped dead in his tracks. A group of naked children had come running up to him. They were very young, bare-footed, apparently unable to afford even shoes. A row of little hands like miniature maple leaves stretched out to him, begging.

For a moment this great scholar, always cheerful and voluble, was at a loss for words. "We bear some responsibility for these children" was his thought. The prosperity of Japan is built on the poverty of Asia. And, more than anything, here are people like us, people with whom we share this moment of life on Earth.

Its horn beeping, a modified jeep covered with bright ornamentation drove by, stirring up clouds of dust as it passed. Known as jeepneys, these are the main mode of transport for the citizens of Manila. In 1988 the fare was one peso, around five cents.

Dr. Anzai was in Manila to attend an international conference. But even as he hailed the Filipino people for the bloodless "people power" revolution that gave birth to the Aquino government, and even though he was deeply moved by the efforts through which the country had rebuilt itself from the destruction wrought by the Japanese army in World War II, he found himself unable to forget the image of those children.

"We've got to do something!" he thought. "This is not someone else's problem, it's ours!" Most Japanese, however, seem to be concerned with little beyond buying a home, stock prices, their children's school and university entrance exams.

Dr. Anzai was deeply frustrated by the Japanese people's insularity, their indifference to the world. I share his frustration.

Open your eyes! Attune your ears! Our world is overflowing with human suffering. Mothers and children stumble through the dark night, fleeing the fires of war, searching for safe haven. Children are dying of malnutrition, cradled in their mother's embrace. Ten-year-old boys carry guns and learn how to shoot people. In the developed countries, there are children surrounded by everything they could possibly desire, but with a vacant look in their eyes.

As for adults, they argue selfishly about some point or another, cursing each other, hating each other, creating more suffering. What do any of their argument mean to children who have lost their fathers and mothers?

In the midst of war, in a city somewhere, a child cries. Those tears are the tears of the heavens as they look down on humanity and its conflicts. That is the anguished wail of the twenty-first century crying out: "Enough! No more! "

A Poor Childhood in Sendai

Dr. Anzai was an unusually cheerful person. Yet the title of his autobiographical novel is Namida o koraete (Holding Back the Tears). The novel opens with the scene in which his mother, unable to bear the poverty any longer, leaves home, taking Anzai's younger brother and sister with her.

His mother soon returned, but it seems the family was trapped in such extreme poverty that it is little wonder she tried to leave. At one point the family even lived in a converted horse stable. It was a dilapidated hovel, down a dirty lane, standing next to a foul-smelling drainage ditch. The roof sloped, the tatami mats were worn and torn, and on top of it all, right in front of the abode was a collection point for rubbish.

This was in Sendai before the war, where Dr. Anzai was born in 1923. His father was a lithographer for a printing firm. He was good at his job and a person of fine character, but not very good at getting on in the world. With the Great Depression of the 1930s the family's income plummeted.

His mother had been brought up "with a nanny and a parasol," as we say, wanting for nothing, so this slide into poverty was particularly hard on her. She worried about what the neighbors were saying, and her relatives. Just getting by from day to day left her haggard and worn, and she had hardly any clothes to wear. She felt that old friends from her girls' school days must be laughing at her.

The young Anzai often accompanied his mother to the pawnshop. This was because on the way home, she would buy him a koganeyaki cake with bean paste. But for the rest of his life, he would never forget the cold expression of the woman at the pawnshop as she looked at his mother and appraised the items she had brought to pawn.

Poverty is no crime. It is far superior to living and making money in crafty, unscrupulous ways. Perhaps it was the influence of his parents, but the young Anzai grew into a kind, cheerful boy, not stunted in any way by his impoverished upbringing.

When he was at elementary school, Anzai somehow obtained a coupon for some amazake (sweetened rice drink). Unable to keep this great treat all to himself, he took his four younger brothers and sisters to the local canteen, and "there the five of us shared a single cup of amazake ."

On graduating from elementary school, Anzai traveled to Tokyo as an apprentice. A year later he returned to Sendai. There he attended higher elementary school while working as a delivery boy for the Kahoku Shimpo newspaper.

During this period the young Anzai had an encounter he would never forget. It was with the husband and wife who ran the factory where his mother worked part-time, "attaching screws."

His mother, her hair always loose and untidy, had grown accustomed to being ignored. This couple, however, despite their status as her employers, did not look down on her at all but treated her as an equal. And so the two families grew to know each other. The couple were Catholics.

This was Anzai's first contact with Christianity. He later learned that his father had been christened as a child. There was something about church, which the boy began to attend, that moved him deeply. What was it?

"It was the way the priest, Father Bissonnette, a man of learning with doctorates in theology and philosophy, accepted--as an individual in his own right--this poor paperboy who had not even made it to middle school. He never grew tired of explaining to me all these noble and exalted doctrines in a way I could understand." It was, in other words, the priest's love of humanity. Among the believers also, a down-to-earth, family atmosphere prevailed.

The world is a cold place. But here it is warm!

The world discriminates against people. But here everyone is equal!

The world takes pleasure from the misfortunes of others. But not here!

For the first time, the boy felt liberated and that he, too, could have a real future. The same youth would go on to become a scholar of the sociology of religion, but running through his work there was always a powerful solidarity with ordinary people, which may well have had its origins in such childhood experiences as this.

People doing their utmost to survive the struggles of daily life need to pray to something; they need something to hang on to. Anzai embraced this desperate intensity of living as something precious and noble. For in that spirit is found the door to the eternal.

Dr. Anzai knew that if scholars analyze religion based on their limited perspective, failing to grasp the sentiments of ordinary people who seek salvation through faith, they will remain far removed from the truth of religion.

Politics Exploiting Religion

Religion exists to enable people to live in peace. Why is it, then, that throughout history religion seems to have ignited conflict? This is and has always been a fundamental question for humanity. It was also a cause for deep concern to Dr. Anzai. He told of a peace conference attended by people of faith from all over the world.

At the time, world opinion was critical of religion as it seemed that religious differences were the cause of the conflict in the former Yugoslavia. According to Dr. Anzai, strong objections to this view were raised at the conference. Ms. L. Matkovic-Vlasic, a poet from Croatia, said the following: "We are victims of politics. Our political leaders are using religion and culture as a cover for their own hunger for power."

Yasushi Akashi, Special Representative of the UN Secretary-General for the former Yugoslavia, was also critical of this view that religious differences were the chief culprit in the war, commenting: "The name of religion is being invoked in this conflict, with political leaders stressing and driving home the differences between the groups involved in order to justify acts of horrendous brutality."

As these commentators point out, this was not a case so much of different religions warring with each other as of armed conflict among political groups. Religion was being used to incite hatred and justify the fighting.

While the issues involved are complex and we must be careful not to oversimplify them, "religious conflicts" are in fact often expressions of political or economic discontent, or they have been contrived to reinforce the authority of the group in power. Religion is exploited in such cases to provide a "great cause" that justifies the conflict, to fan the flames of hostility or to unify one's own side. Conflicts of this type undeniably have this aspect.

It is not my intention to defend religion, for we must recognize the reality that religion has often failed to help extinguish the flames of conflict. It is clear, however, that religion must never be exploited for political ends.

There is a saying that "even the Devil can quote the Bible." People who want to use religion for their own ends simply select those parts of the sacred texts that suit their purpose. And even when the teachings of the founder of the faith are perfectly clear, people will "interpret" those teachings to suit their needs.

No matter how we may distort their words, can we imagine the founders of the world's great religions desired that people should slaughter each other? That cannot possibly be the case.

Then let us stop our squabbling and rescue the child crying in anguish. Surely this is where justice is to be found. Is it justice to consider the killing of children--if they are enemy children--unavoidable?

Each religion can be made a force for good or evil by the people who practice it. As Dr. Anzai very emphatically told me: "It all comes down to the humanity of those who lead and guide. That is what will determine whether a religion survives or perishes."

One year before he passed away, Professor Anzai published a book, Nijuisseiki e no yuigon (My Will and Testament for the Twenty−first Century). One passage from this book reads, "Rather than risking our lives in violent struggle, we should dedicate ourselves, body and soul, to peace."

Religion, according to Dr. Anzai, must be the friend and ally of the most vulnerable among us. His entire life was dedicated to this ideal.

Share this page on

• Buddhist Philosopher
• Peacebuilder
• Proponent of Culture
• Terms of Use
• Cookies Policy

Created by the Daisaku Ikeda Website Committee

© Soka Gakkai. All Rights Reserved.

Religious Values During War and Peace

Introduction, values during war and peace, works cited.

Despite the existence of different religions and their development, the majority of scripture and religious texts proclaim that human life is the ultimate value that has to be respected. Hence, war and other types of violence are not parts of religious values because these religions support peace, however, many wars were committed for a religion. This paper aims to discuss religious values during conflict and peace and review different examples of how religion was used to justify violence.

Religion and war are often linked because historically, many wars were initiated to protect or disseminate a religion among communities of non-believers. Although not all great wars started for religious purposes, the examples of the Middle East conflicts today are led because of religion. According to Koch, the battles between Israel and Palestine are prominent examples of how religion becomes the basis for war action. More recently, the conflict between Saudi Arabia and Iran gained attention, with both states’ leaders proclaiming that their version of Islam is the only correct one. Hence, when reviewing the religion and its values, with these examples, the merit of a war conflict is protecting what a community believes in, which can justify violence. With Islam in particular, there are a set of strict rules regarding people’s behavior, women’s clothes, and the roles of people within families and communities (Koch). These are the core values that society should live following, however, different Islam branches proclaim varied rules. Hence, with this example, the values during war or conflict are in protecting what is perceived as correct from a religious standpoint.

Some of the worst crimes and wars were initiated in the name of religion. One prominent example is the attacks such as 9/11 were committed as religious acts and a declaration of war to the American people. A seemingly horrible act was committed, as claimed by the terrorists, in the name of their religion. Hence, one should be cautious of the values that faith proclaims and supports and their interpretation, used by people to justify their actions. With such events, separating people’s actions and their religion is essential since, within the faith, peace, and respect for others, may be the central value. In contrast, people may use it as a justification for their violence.

Followers of Islam are not the only people who have used the scriptures to justify war. Historically, Christians have used their religion as the basis of war action. In particular, the Crusades were a series of wars between the Christian and Muslim populations, each protecting their religion. From this viewpoint, an individual’s religious values allow them to defend their beliefs, even if it means going against the other values and engaging in a war.

Despite the use of religion as a justification of war, most religious texts condemn killing or violence against other people. The Christian values declared as 10 Commandments state, “Thou shalt not kill” ( The Bible 24). Moreover, if one commits such an act, they will be subjected to judgment. Hence, Christianity values a person’s life and requires others to respect and protect it by all means. Only in some instances is the killing of another can be permitted, mainly when one has to defend themselves and others. The values of Hinduism are described in Bhagavad Gita 16. 1-3, where the god-like creature talks about self-control, fearlessness, compassion, and the importance of being free of anger ( Faith: Beliefs ). Under this context, war appears to be impossible since its nature goes against what is valued in Hinduism.

Despite the examples used previously in this paper, Islam as a religion does not value violence and killings. The common misjudgment of this religion comes from the terrorist attacks and violence that was committed, proclaiming that they are done in the name of religion (Lipka). According to Lipka’s report, “about half of Americans (49%) think at least “some” U.S. Muslims are anti-American, greater than the share who say “just a few” or “none” are anti-American” (Lipka). This shows that there are still many misconceptions about the religious values of Muslims. However, the Quran 17:33 condemns violence against others. Again, this is an example of how a religion views war and peace and how people use religion to justify their actions. Next, the Janice religion also requires its followers to avoid violence and be engaged in violence. Thus, a common feature of all religions reviewed in this paragraph is their respect for human life and a proclamation that a religious person should not harm others. This ultimately means that a war is an act that goes the religious values.

From the perspective of religious texts, peace should be the ultimate value of the religion’s followers. However, in many cases, this is not true, and wars or killings are committed as a way of cherishing one’s faith. For example, the extremist Islam followers believe that their version of Islam should be followed by others, and if they refuse, it provides the basis for the murder of these non-religious individuals (Koch). In the Five Pillars of Isalm , there is no direct reference to war or peace. Mainly, they outline what a truly religious person should do. For example, praying five times a day and traveling to Mecca are what every Muslim should do ( Faith: Beliefs ). Although this does not refer to war or peace directly, it suggests that righteous Muslims should cherish their religion. Indirectly, this implies that being in peace with others is essential since a definition of “peace” is freedom from being disturbed by others. This freedom allows Islamic follower to practice their religion as outlined in the Quran .

Peace appears to be a central implication of most religions reviewed in this paper. However, since people do turn to force and violence against others, religious leaders attempt to justify these actions. Jainism is perhaps the only religion where the core value is not killing others, and this value is implicitly stated in the religion’s core texts ( Jainism Peace ). Ahimsa is the core doctrine of this religion, which can be interpreted as valuing non-violent behavior. Thus, some religions condemn violence, and therefore war, of any kind, without regard for justifications.

Other religions allow for killing and, therefore, the disturbance of peace. For example, in Buddhism, it is justified if it protects the Dharma ( Faith: Beliefs ). Other cases include self-protection or the need to protect others. In Hinduism, men must fight, which allows them to use force against others. Moreover, killing and wars started to conquer others are prohibited by this religion ( Faith: Beliefs ). The Hindu scriptures even allow killing assassins who murder others for no justifiable reason. Here, religious values can be compared to those displayed in modern laws and policies, where the lives of other people should not be threatened by others. The only case when this is justified is protection, and people who murder have to be punished.

In the religious text, peace is implied directly as a way of practicing non-violence. Although most religions value human life and warn against using force or starting a war, there are cases when violence is justifiable. Self-protection or protection of one’s religion is typically the value that allows a religious person to engage in a war. A similarity between different faiths is the values they proclaim and their views on wars and peace. As was mentioned, the Ten Commandments for Christians or the Five Pillars of Islam all share a common feature, and they forbid violence against others ( Faith: Beliefs ). Hence, most religions value peace and proclaim the importance of human life, therefore forbidding them to cause harm to others.

To summarize, all major religions support the values of peace and require others to avoid killings and violence. However, in many cases, the fanatics of religion or people who use it to pursue their political agenda use religion as a justification for war. Some faiths use justifications for wars and murders, such as self-protection or protection of others. From the viewpoint of peace, human life is central and should not be threatened by others. The use of violence is justified in some cases. However, most religions value a peaceful life where one can practice their religion.

The Bible . Oxford UP, 1998.

“Faith: Beliefs.” British Library, 2020. Web.

“Jainism Peace.” Victoria and Albert Museum, 2020 . Web.

Koch, Bettina. “ Unmasking ‘Religious’ Conflicts and Religious Radicalisation in the Middle East .” E-International Relations .

Lipka, Michael. “Muslims and Islam: Key Findings in the U.S. and Around the World.” Pew Research Center. 2020. Web.

The Qur’an. Oxford UP, 2005.

Cite this paper

• Chicago (N-B)
• Chicago (A-D)

StudyCorgi. (2022, March 10). Religious Values During War and Peace. https://studycorgi.com/religious-values-during-war-and-peace/

"Religious Values During War and Peace." StudyCorgi , 10 Mar. 2022, studycorgi.com/religious-values-during-war-and-peace/.

StudyCorgi . (2022) 'Religious Values During War and Peace'. 10 March.

1. StudyCorgi . "Religious Values During War and Peace." March 10, 2022. https://studycorgi.com/religious-values-during-war-and-peace/.

Bibliography

StudyCorgi . "Religious Values During War and Peace." March 10, 2022. https://studycorgi.com/religious-values-during-war-and-peace/.

StudyCorgi . 2022. "Religious Values During War and Peace." March 10, 2022. https://studycorgi.com/religious-values-during-war-and-peace/.

This paper, “Religious Values During War and Peace”, was written and voluntary submitted to our free essay database by a straight-A student. Please ensure you properly reference the paper if you're using it to write your assignment.

Before publication, the StudyCorgi editorial team proofread and checked the paper to make sure it meets the highest standards in terms of grammar, punctuation, style, fact accuracy, copyright issues, and inclusive language. Last updated: November 7, 2022 .

If you are the author of this paper and no longer wish to have it published on StudyCorgi, request the removal . Please use the “ Donate your paper ” form to submit an essay.