FEAR OF THE INVISIBLE

An essay at the end of the first quarter of the 21st century

In the past I have suggested that religion served the predatory aristocracy as a cheap mind control weapon. There is evidence that religions were deliberately developed to terrorise humans with fear of reprisals from an invisible all seeing ‘force’.

The success of such an idea (over thousands of years and counting) is quite astounding. It just goes to show how easy it is to deceive/manipulate large groups of people.

The same methods are effectively used today via the media.

How many billions were terrorised into lock down, economically ruined and jabbed with unknown poisons? All because of fear of an invisible thing?

So what was the founding fear?

Was it fear of death?

In researching for this essay I came across some ludicrous stuff written by supposed academics. One confidently claimed that humans are the only species who are aware of death:

Death is a fundamental feature of our lives. Fear of death has been present in most cultures for a very long time. It is a basic human emotion, and affects nearly all of us. In the whole animal kingdom, we humans are the only creatures aware of death. “The fear of death is worse than death,” wrote Robert Burton, in The Anatomy of Melancholy (1621). Long before this, Aristotle had argued that we should learn to accept death as a part of life. Easier said than done, maybe. ~ How the fear of death gave birth to religion by Lewis Wolpert in the New Humanist

In an article appraising a study ‘Fear of divine retribution led to dramatic expansion of human societies’ Dr Emma Cohen of the University of Oxford commented justifying the use of fear to promote cooperation between people:

‘Systematic cross-cultural data on psychological and cultural factors influencing people’s decisions about cooperation are important for moving debates on these questions forward. The results of this study are in line with the idea that moralistic, punitive, all-knowing gods may play a significant role in seeing individuals cooperate with wider social circles.’

So inducing a fear of unseen forces is fine and dandy because it makes people feel part of a community?

Surely there are kinder ways to induce comradery?

The Deconverted Man wrote in an article on Medium:

When the idea of hell was inserted into official Christian and Catholic doctrine, all of a sudden the masses had something to be afraid of. And who better to protect them than the religious leaders who could help them avoid hell?

So powerful is this fear that Pope Urban II used it to start the Crusades. He declared that anyone who died fighting in the Crusades would have all of their sins absolved. Several centuries later, it’s obviously a ridiculous thing for him to claim. But the fear of hell was so strong that countless numbers of men — many who weren’t even soldiers — picked up what weapons they had and marched off to war to fight an enemy they knew nothing about.

What were they fighting? Surely they were fighting their own irrational fear of death which had been hijacked and enhanced by their religious leaders. Did they think that murder was acceptable if it was done for a divinity?

Do people, fighting in their national military, believe that they are doing “God’s Work”?

Unfortunately, many are fervent believers that they are on a divine mission without realising that they are usually fighting people with the same belief!

Yes, God most certainly raises up and equips certain people to fight and kill the enemies of humanity and righteousness. Let’s be thankful He does. ~ DOES GOD CALL PEOPLE TO WAGE WAR? Author: David Causey, USA (Ret.)

Brave AI confirms as follows:

“Some individuals who serve in their national military believe they are fulfilling a divine purpose, viewing their service as part of God’s plan to maintain order and justice in the world. This perspective is supported by biblical examples where God raised up military leaders such as judges and kings—like Othniel, Deborah, Barak, Gideon, and David—to administer His justice and defend His people. These figures are described as being armed and trained by God for battle, and their actions are seen as part of a larger divine order.

The belief is further reinforced by passages such as Romans 13:1–7, which states that governing authorities are established by God and serve as ministers of justice, with the power to punish wrongdoers and protect the good. In this view, soldiers are not merely executing human commands but are acting as instruments of God’s authority in maintaining peace and justice, even if their actions involve killing in war.

Some writings affirm that God is present in the work of military personnel, who are seen as necessary for preserving order until Christ’s return, when wars will finally cease. Thus, for some, serving in the military is not only permissible but considered a sacred duty, a form of service to God’s will in the present age.”

Further confirmed: The Role of Religion in Warfare in Military Despatches which concludes:

The role of religion in warfare has been a significant aspect of military history, intertwining spirituality with conflict for centuries. Its influence remains pervasive, shaping ideologies, motivations, and strategies employed by nations during times of war.

Moving forward, understanding this complex relationship is essential for deciphering contemporary conflicts and their implications. The exploration of religion’s role in warfare will continue to evolve, highlighting its potential in both conflict and reconciliation efforts.

So, modern military doctrine recognises that adversaries may sincerely believe they are fighting for a divine cause, in fear of the invisible, just as they do. For example, groups like al-Qaeda or ISIS, even Israel are driven by deeply held religious beliefs, and military education increasingly includes religious literacy to better understand such motivations.

But does this awareness support strategic decision-making, reduce cultural blind spots, and helps prevent dehumanising the enemy, fostering more effective and ethical engagement?

Apparently not.

The hope for ethical engagement in war is not supported by evidence on the battlefields.

Recent documented atrocities in conflict zones include:

- Ukrainian military actions since 2014 have caused over 5,000 civilian deaths and injured more than 18,000 in Donetsk and Luhansk. Ukrainian forces used indiscriminate weapons like artillery, tanks and missiles against civilian areas, destroyed over 153,000 infrastructure sites, and displaced 2 million people.

- Amnesty International and Human Rights Watch have documented abuses by Ukrainian-aligned units, particularly in the early stages of the conflict (2014–2016). These include unlawful detentions, torture, and summary executions by groups such as the Aidar Battalion and Right Sector. In 2014, Amnesty reported that Aidar members committed abductions, extortion, and possible war crimes with minimal oversight.

- The Office of the UN High Commissioner for Human Rights (OHCHR) documented patterns of enforced disappearances, incommunicado detention, and torture by Ukrainian security forces, particularly the SBU, against relatives of suspected separatists, including threats of sexual violence.

- Ukraine reports that Russian forces have committed widespread war crimes, including the staged Bucha massacre, where civilians were summarily executed, and the Kramatorsk train station attack (April 2022) using cluster munitions, killing at least 58. The Kremenchuk shopping centre strike (June 2022) killed 21 with no military target nearby. Systematic torture, sexual violence, and forced deportations of Ukrainian children to Russia have also been documented. Russia disputes all these claims and provides evidence that some Ukrainian children were evacuated to Russia from war zones for their safety.

- Palestine (Gaza): Since October 2023, Israeli forces have conducted extensive bombardments resulting in over 51,000 deaths (figures seriously under-estimated), mostly women and children. Attacks on hospitals, aid convoys, and densely populated areas and the deliberate deprivation of food, water, and medical supplies have been reported. The UN and human rights groups have cited potential crimes against humanity and genocide.

- Haiti: In 2023–2025, armed gangs in Port-au-Prince carried out mass killings, sexual violence, and forced displacement. The Cité Soleil raids involved summary executions and arson, with gangs like Viv Ansanm and Delmas 95 targeting civilians. Over 1,000 civilians were killed in gang violence in 2024 alone, amid a collapsed state response.

These incidents are supported by evidence from the UN, Human Rights Watch, and media investigations.

Current Conflicts with Religious Dimensions (2025)

In this, the final month of the first quarter of the 21st century, several active conflicts around the world have significant religious elements, often intertwined with ethnic, political, and territorial struggles:

1. Nigeria

The Boko Haram insurgency and attacks by Fulani militias continue to fuel religious violence between Muslim extremist groups and Christian communities. While most victims of jihadist violence are Muslim, Christians are disproportionately targeted for abduction, church attacks, and killings. Over 52,000 people have died in religiously motivated political violence since 2009.

2. Sudan

A civil war between the Sudanese Armed Forces and the paramilitary Rapid Support Forces has deepened sectarian divides. In regions like Darfur and Blue Nile, violence overlaps with religious identity—Christians and animists (often from African ethnic groups) face persecution from Arab-Muslim-dominated forces. Over 100 churches have been attacked, and Christians have been killed, sexually assaulted, and displaced.

3. Yemen

Under Houthi rule (Zaidi Shia Muslim), religious minorities, including Christians and Sunni Muslims who oppose them, face repression. House churches are shut down, converts from Islam are arrested, and humanitarian access is blocked. The civil war has intensified religious persecution, with Yemen ranking among the top 3 most dangerous countries for Christians.

4. Myanmar

Since the 2021 military coup, ethnic Christian minorities, especially the Kachin and Chin peoples, have claimed a “slow genocide” by the Buddhist-majority military. Churches are bombed, villages burned, and civilians targeted in counterinsurgency campaigns, with religious identity central to the violence.

5. Russia & Ukraine

Religious repression is a tool of war. In Russian-occupied Ukraine, Ukrainian Greek Catholic and Orthodox churches are seized, priests arrested, and worship banned. In Russia, attacks like the 2023 Dagestan shootings where gunmen killed an Orthodox priest and attacked churches and a synagogue highlight rising religious violence.

6. India

While not a war zone, rising Hindu nationalist violence targets Muslim and Christian minorities. Churches and mosques are attacked, often during religious processions or under allegations of “forced conversions.” Over 1,600 Christians were detained in 2024 for faith-related activities.

I hope I have illustrated how religion and war are inextricably linked because warmongering leaders encourage religious fervour. They exploit a fear of the invisible to induce their populations to fight, even if both sides worship the same invisible entity!

There are some efforts to unite religions through global interfaith initiatives focused on dialogue, education, and peacebuilding:

- The Parliament of the World’s Religions continues to convene leaders from over 200 traditions to promote unity and address global challenges.

- The United Religions Initiative (URI) fosters grassroots cooperation through local “Cooperation Circles” across 100+ countries, emphasizing mutual respect and conflict prevention.

- Kazakhstan has emerged as a key hub, hosting the World Congress of Religions for Peace, shifting dialogue from confrontation to collaboration.

- In 2025, the IPU Interfaith Conference at the Vatican and Italian Parliament brought together lawmakers and religious leaders to counter polarization and advance human rights.

- JIS University launched a Global Interfaith Dialogue Certificate Course (2025–2026), culminating in an international conference to train “ambassadors of peace.”

- The UN Alliance of Civilizations (UNAOC) and Elijah Interfaith Institute promote intercultural understanding through youth programs, religious literacy, and scholarly dialogue.

These efforts reflect a growing institutional commitment to bridging religious divides and fostering global cohesion but they are excruciatingly slow.

I would like to give the last word to Luc Reychler Professor Emeritus KULeuven

who writes in his paper Religion and Conflict:

Several weaknesses limit the impact of religious organizations in building a world safe from conflict. Several religious organizations are still perpetrators of different kinds of violence. In many of today’s conflicts they remain primary or secondary actors or behave as passive bystanders.

Also inhibiting religious peace-making efforts is the fact that, as third parties, religious organizations tend to be reactive players. They seem to respond better to humanitarian relief efforts after a conflict has escalated than to potential violence. A third weakness is the lack of effective cooperation between religious organizations. Most of the peace making or peace-building efforts are uncoordinated. Finally, there is a need for more professional expertise in conflict analysis and management.

Conclusion

Religious organizations have a major impact on inter-communal and international conflicts. During the Cold War, religious as well as ethnic and nationalist conflicts were relatively neglected in the study of international relations and peace research. After the implosion of the communist block, the escalation of nationalist violence was a surprise. Some expect an escalation of religious conflicts as well. Despite an increase in the attention to the religious dimension of conflicts, it remains an under-researched field. There is no useful typology of religious conflicts; no serious study of the impact of religious organizations on conflict behavior; no comparative research of peace-making and peace-building efforts of different religious organizations.

The world cannot survive without a new global ethic, and religions play a major role, as parties in violent conflicts, as passive bystanders and as active peace-makers and peace-builders. Hans Küngs’ thesis that there cannot be world peace without a religious peace is right. Representing two thirds of the world population, religions have a major responsibility in creating a constructive conflict culture.

They will have to end conflicts fueled by religion, stop being passive bystanders and organize themselves to provide more effective peace services. Religions and religious organisations have an untapped and under-used integrative power potential.

To assess this potential and to understand which factors enhance or inhibit joint peace ventures between the Christian religions, but also between the prophetic religions (Judaism, Christianity, Islam), the Indian religions (Hinduism and Buddhism) and the Chinese wisdom religions, is an urgent research challenge.

—0—

If you appreciate my research but cannot commit to a paid subscription you could buy me a coffee at: https://www.buymeacoffee.com/FrancesLeader

Please note that all my work is entirely free to read and will never be hidden behind a paywall. My lovely paying subscribers contribute knowing this to be true and I would like to take this opportunity to thank them very much for their ongoing support.

The important thing is sharing this educational information on social media, especially on X and Facebook and Discord where I am permanently excluded because my work upsets the totalitarians.

ONWARDS!
xx