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Across television studios, online sermons, and political commentary, some American preachers and commentators have begun describing the conflict not merely as geopolitics or national security, but as a “holy war.”

Reporting in outlets such as The Guardian, along with coverage in other international media, has noted the growing number of Christian nationalist and Evangelical voices framing the Middle Eastern conflict in explicitly theological terms.

Certain Evangelical preachers in the United States have long interpreted tensions involving Israel through apocalyptic or biblical narratives. In these interpretations, the confrontation with Iran is sometimes presented as part of a divinely ordained struggle between good and evil.

In sermons broadcast online and amplified through social media, the war is described as a moment in which believers must stand with Israel in a battle perceived as spiritually consequential – even leading to ‘the rapture’.

The rhetoric is not limited to pulpits. Some former military figures and commentators have echoed similar themes, invoking civilizational language that portrays the confrontation with Iran as part of a broader clash between Judeo-Christian civilization and an Islamic adversary.

When such language enters strategic discourse, it transforms political conflict into something far more dangerous: a war imbued with sacred meaning.

History shows that once wars are framed as sacred struggles, compromise becomes nearly impossible. Political conflicts can, at least in theory, be negotiated. Holy wars, by contrast, are perceived as battles for divine truth. In that framing, negotiation is betrayal.

This phenomenon is not unique to the current Middle Eastern crisis. Religious legitimization of war has surfaced repeatedly in contemporary conflicts. At the outbreak of Russia’s full-scale invasion of Ukraine in 2022, for example, the head of the Russian Orthodox Church, Patriarch Kirill, framed the war in spiritual terms.

In sermons and public statements, he suggested the conflict represented a metaphysical struggle over the moral future of the Russian world. The language of spiritual warfare, cultural purification, and civilizational defence became intertwined with political justification for military action.

Such rhetoric matters. When religious authority sanctifies violence, it grants moral legitimacy to warfare and discourages dissent among believers. Faith communities that might otherwise advocate peace can become mobilized behind nationalistic or militaristic agendas.

We are therefore witnessing something deeply unsettling: the return of explicitly religious language to modern warfare. For decades after the Second World War, global diplomacy attempted—imperfectly but deliberately—to frame conflicts primarily in political and legal terms.

International institutions, treaties, and multilateral frameworks were designed to prevent precisely the kind of civilizational framing that once fueled centuries of bloodshed.

Yet the present moment suggests that these restraints are weakening. Wars are again being narrated as existential struggles between belief systems. Political leaders, clergy, and media personalities increasingly draw upon religious symbolism to rally support.

The danger is not simply rhetorical. When wars are sacralized, they risk becoming limitless conflicts, unconstrained by borders or diplomacy.

The Collapse of Multilateralism and the Silence of Faith Institutions

For years, I have written and spoken about the uneasy relationship between religion, global governance, and peacebuilding. In articles as well as in interviews and public lectures, I have repeatedly warned that governments and intergovernmental entities have failed to develop a coherent framework for engaging religions constructively in international affairs.

Faith-based organizations today are everywhere. They participate in humanitarian work, development programs, diplomacy initiatives, and interfaith dialogues. International institutions increasingly acknowledge the importance of religious actors in peacebuilding and development. Conferences, seminars, department programmes, global initiatives on “religion and …” or “faith and …” are not only commonplace, but proliferating.

Yet despite this apparent proliferation of engagement, the deeper structural problem remains unresolved: religious actors themselves remain profoundly fragmented, as are the political protagonists dealing with them.

Rather than forming robust alliances capable of confronting violence carried out in the name of religion, many faith organizations continue to operate within narrow institutional or theological boundaries. Interfaith initiatives exist, but they often remain symbolic—highly visible yet limited in their capacity to challenge political power or mobilize believers at scale.

I have argued that religious organizations too often underestimate their responsibility in shaping public narratives around conflict, and doing so together. When religion is invoked to legitimize violence, silence from religious leaders becomes complicity.

At the same time, the broader international system that might once have moderated such dynamics is itself under strain. The erosion of multilateralism has been one of the defining features of the past decade. International institutions that once served as mediators of global crises increasingly appear weakened or sidelined.

The United Nations Security Council remains gridlocked. International law is invoked selectively – if at all. Great-power competition has returned with renewed intensity. In such an environment, appeals to universal norms carry less weight.

Alongside this institutional weakening has come a worrying rise in authoritarianism worldwide. Governments across regions have adopted increasingly illiberal practices—restricting civil liberties, marginalizing minorities, and suppressing dissent. In many cases, religion is instrumentalized to reinforce nationalist narratives or legitimize political authority.

This combination—the decline of multilateral governance and the rise of politicized religion—creates a volatile global environment. Without strong international frameworks to mediate disputes, imperialist narratives and actions gain traction – as in Trump’s and Netanyahu’s war against Iran. Religion, ethnicity, and culture become tools through which political conflicts are interpreted and mobilized.

Faith-based organizations, despite their potential influence, have struggled to counter this trend effectively. Some remain focused on humanitarian services rather than confronting the ideological narratives that legitimize violence. Most hesitate to challenge political authorities with whom they maintain close relationships, and seek financial and/or political backing.

As a result, the global religious landscape today is marked by a paradox: religion is increasingly present in global discourse, yet its potential as a force for peace remains under-realized.

Islamophobia and the Seeds of a Wider Religious Conflict

Perhaps the most troubling dimension of the present moment is the resurgence of Islamophobia as a powerful political force in international discourse.

For more than two decades following the attacks of September 11, 2001, narratives portraying Islam as inherently linked to extremism became deeply embedded in political rhetoric and media representation across many Western societies.

Despite sustained efforts by scholars, religious leaders, and civil society actors to challenge these narratives, they continue to shape public perceptions.

In the context of the current confrontation with Iran, such narratives risk reinforcing the perception that the conflict is not merely geopolitical but civilizational. When Iran is framed not simply as a state actor but as a representative of a threatening Islamic force, the conflict becomes symbolically larger than any single nation.

The danger is clear: political wars are becoming interpreted as religious wars.

If such framing takes hold, the implications extend far beyond the Middle East. Conflicts that are perceived as religious struggles can mobilize believers across borders. They can radicalize communities, fuel sectarian polarization, and undermine the fragile coexistence of diverse religious populations.

History provides sobering examples. The European wars of religion in the sixteenth and seventeenth centuries devastated entire regions, entangling political power struggles with theological disputes. Once religious identity became intertwined with warfare, violence spread across kingdoms and empires.

Today’s globalized world is even more interconnected. Diaspora communities, digital media, and transnational networks allow narratives of conflict to circulate instantly across continents. A war perceived as targeting Islam could ignite tensions in communities thousands of miles away from the battlefield.

Similarly, religious nationalism in multiple regions—whether Christian, Jewish, Hindu, Buddhist, or Muslim—has been gaining strength in recent years. When one religiously framed conflict emerges, it can reinforce others. Narratives of civilizational struggle feed upon each other.

As the confrontation between the United States, Israel, and Iran becomes widely interpreted through a religious lens, the consequences may be profound. Christian–Muslim tensions, already strained in many contexts, could escalate dramatically. Such conflicts would not respect national borders. They would unfold within societies, across communities, and through global networks of believers.

Ironically, this escalation occurs at a time when religious leaders frequently emphasize the peace-promoting teachings of their traditions. Interfaith initiatives celebrate dialogue, coexistence, and shared values. Religious texts across traditions contain powerful injunctions toward compassion, justice, and reconciliation.

Yet these ideals remain fragile when confronted with political realities.

If religious institutions fail to challenge narratives that sanctify violence, they risk becoming spectators to a new era of religious conflict. Worse still, they may be drawn into it.

Are “Religions” Truly for Peace?

We may therefore be standing at the threshold of a profoundly dangerous historical moment.

Religious language is once again being used to justify war. Political conflicts are increasingly framed as civilizational struggles. Multilateral institutions that once mediated global disputes appear weakened. And faith communities—despite their moral authority—have yet to mount a unified challenge to the narratives that sacralize violence.

None of this means that religion inevitably leads to war. On the contrary, religious traditions contain some of humanity’s most powerful ethical teachings about peace, justice, and compassion. Faith communities have played vital roles in reconciliation processes, humanitarian action, and social movements for justice.

But these possibilities are not automatic. They depend on conscious choices by religious leaders, institutions, and believers.

If religious actors allow their traditions to be mobilized in support of political violence, then religion will become part of the problem rather than the solution.

The question confronting us today is therefore both urgent and uncomfortable.

At a moment when wars are increasingly described as sacred struggles, when geopolitical conflicts are interpreted through religious narratives, and when Islamophobia and other forms of religious prejudice continue to spread, we must ask ourselves: How are religions truly forces for peace?

Prof. Azza Karam, PhD. is President, Lead Integrity

IPS UN Bureau

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