"I believe that in every respect the spirit of Islam is contrary to that of the revelation of God in Jesus Christ. It is so in the basic fact that the God of Islam cannot be incarnate. This God can be only the sovereign judge who ordains all things as he wills. Another point of antithesis lies in the absolute integration of religious and political law. The expression of God's will inevitably translates itself into law. No law is not religious, inspired by God. Reciprocally, all God's will must translate itself into legal terms. Islam pushed to an extreme a tendency that is virtual in the Hebrew Bible, but there it is symbolic of the spiritual and is then transcended by Jesus Christ; with Islam we come back to legal formulation as such." [Jacques Ellul, The Subversion of Christianity, "The Influence of Islam," trans. Geoffrey W. Bromiley, Grand Rapids: William B. Eerdmans Publishing Co, 1986, p. 98]
"In tandem with this great importance of the political power there is, of course, the importance and glorification of war as a means of spreading the faith. Such war is a duty for all Muslims. Islam has to become universal. The true faith, not the power, has to be taken to every people by every means, including by military force. This makes the political power important, for it is warlike by nature. The two things are closely related. The political head wages war on behalf of the faith. He is thus the religious head, and as the sole representative of God he must fight to extend Islam. This enormous importance of war has been totally obliterated today in intellectual circles that admire Islam and want to take it afresh as a model. War is inherent in Islam. It is inscribed in its teaching. It is a fact of its civilization and also a religious fact; the two cannot be separated. It is coherent with its conception of the Dhar al ahrb, that the whole world is destined to become Muslim by Arab conquests. The proof of all this is not just theological; it is historical: hardly has the Islamic faith been preached when an immediate military conquest begins. From 632 to 651, in the twenty years after the death of the prophet, we have a lightning war of conquest with the invasion of Egypt and Cyrenaica to the west, Arabia in the center, Armenia, Syria, and Persia to the east. In the following century all North Africa and Spain are taken over, along with India and Turkey to the east. The conquests are not achieved by sanctity, but by war.
"For three centuries Christianity spread by preaching, kindliness, example, morality, and encouragement of the poor. When the empire became Christian, war was hardly tolerated by the Christians. Even when waged by a Christian emperor it was a dubious business and was assessed unfavorably. It was often condemned. Christians were accused of undermining the political force and military might of the empire from within. In practice Christians would remain critical of war until the flamboyant image of the holy war came on the scene. In other words, no matter what atrocities have been committed in wars waged by so-called Christian nations, war has always been in essential contradiction to the gospel. Christians have always been more or less aware of this. They have judged war and questioned it." [Ibid., pp. 100, 101]
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