Under the Banner of Heaven: A Story of Violent Faith

by Jon Krakauer

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane—as a means of inciting evil, to borrow the vocabulary of the devout—there may be no more potent force than religion.

When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism;

Plenty of these religious extremists have been homegrown, corn-fed Americans.

Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God—as the actions of Dan Lafferty vividly attest.

If one person may speak for God, why may not another? By claiming an ongoing dialogue with divinity, Joseph Smith opened the door to a social force he could barely control.

I thought then that he was just finding out the difference between giving and executing orders for wholesale killing.”

Civil libertarians have consistently insisted on America’s sacred duty to make the country a place of unprecedented religious tolerance. Faced however, with the realities of religious pluralism—multiplying sects and excessive fervor for seemingly bizarre religious tenets—they have reacted with something short of enthusiasm.

Religious faith is an answer to the problem of life. . . . The majority of mankind want or need some all-embracing belief system which purports to provide an answer to life’s mysteries, and are not necessarily dismayed by the discovery that their belief system, which they proclaim as “the truth,” is incompatible with the beliefs of other people. One man’s faith is another man’s delusion. . . . Whether a belief is considered to be a delusion or not depends partly upon the intensity with which it is defended, and partly upon the numbers of people subscribing to it.*

What distinguishes gurus from more orthodox teachers is not their manic-depressive mood swings, not their thought disorders, not their delusional beliefs, not their hallucinatory visions, not their mystical states of ecstasy: it is their narcissism.

“But some things in life are more important than being happy. Like being free to think for yourself.”