The Potential Constructive Role of Religion in Societies Torn by Violence

At first glance, the theme of this conference appears clear and straightforward. Yet once we begin to probe more deeply, its complexity quickly becomes apparent. In this short reflection, I would like to highlight five key aspects – briefly and in a somewhat telegraphic manner – that may help us think more clearly about the role of religion in contexts marked by violence.

1. Religion itself has no automatic role

Religion, in and of itself, is not a subject or an actor; it is essentially neutral. Religious traditions contain a wide range of foundational texts and interpretations. They can be used for good or for harm. Ultimately, it is the people of faith who “make or break” religion. They are the real actors.

The same applies to religious texts. Most sacred traditions offer a broad spectrum of meanings and possibilities. What people choose to emphasize from these texts often says more about them than about the texts themselves. For this reason, it is crucial to ask: which texts are being cited, by whom, in what context, and with what intention?

2. Leadership matters – now more than ever

In most cases, religious leadership plays a decisive role. Leaders give religion a face, a voice, and a direction. Today, we are witnessing a global crisis of leadership – not only in religion, but also in politics. Figures such as Mahatma Gandhi or Martin Luther King Jr. are sorely missed.

One essential quality of leadership is the ability to use the moral and symbolic power of religion proactively, rather than reactively – setting the agenda instead of allowing others to instrumentalize religion for their own purposes.

3. Religion cannot be isolated from its context

Religion never exists in a vacuum. It must always be understood within a broader social, economic, and political context. People of faith do not possess a single, one-dimensional identity. Rather, they live at the intersection of multiple identities – religious, cultural, national, economic – that shape their actions and perceptions.

Often, what appears to be a purely religious phenomenon is actually the expression of deeper socio-economic or political realities in which religion is entangled. A careful contextual analysis is therefore essential, so that religion is neither overstated nor misunderstood.

4. Violence must be analyzed through power and structure

When discussing violence, we too often focus narrowly on individuals or specific religious groups, while neglecting structural and systemic violence. Colonial and imperial forms of violence – still very much present in today’s world – frequently trigger violent reactions at both individual and collective levels.

Here, the critical question is whether religion functions as part of an oppressive system or as a force for liberation. The relationship between religious and political leadership is especially sensitive. When religion is instrumentalized for political ends, it can easily become a tool of domination. Much depends on whether religious communities are aligned with power or located at the margins of society.

5. Kairos moments and symbols can be transformative

Finally, symbolic action at the right moment can be more powerful than lengthy sermons or sophisticated theological arguments. A striking example is former New Zealand Prime Minister Jacinda Ardern’s response to the 2019 Christchurch mosque shootings.

By standing with the Muslim community, wearing a hijab in mourning, visiting the mosque, and publicly expressing solidarity and compassion, she embodied a powerful message. In that kairos moment, the right symbol spoke louder than any theological discourse could have.

In societies torn by violence, the question is not whether religion matters, but how it is lived, led, and located within structures of power. Religion can either deepen division or open pathways toward justice and reconciliation. Its impact depends on the choices of believers, the courage of leaders, the honesty of contextual analysis, and the willingness to confront structural violence rather than merely its symptoms. In times of violence, religion cannot afford neutrality or ambiguity. It either sanctifies injustice or stands in the breach for life, dignity, and truth. Faith that aligns itself with power without accountability becomes complicit in violence; faith that dares to speak from the margins can become a force of liberation. The urgent task before religious communities today is not to defend religion, but to reclaim its prophetic vocation – to unmask oppression, resist the misuse of sacred texts, and embody justice, compassion, and courage in decisive kairos moments. Only then can religion help break cycles of violence rather than bless them.