Linking Extremism to Broader Spiritual Conflict

Distinguishing faith from extremism: Academic separates mainstream Islam from violent radicalism using “Abel and Cain” Framework

Published on 8^th May on the website of the international headquarters of the Family Federation, the second installment of Dr. David Carlson’s 2026 opinion series, Are We Truly Prepared in Our Current World Situation?, looks at the relationship between religion, ideology, and spiritual conflict in the modern world. In sections four and five of the essay, he focuses specifically on Islam and radical Islamic extremism, presenting a theological interpretation rooted in Unificationism and in the broader religious worldview shaped by the teachings of Sun Myung Moon and Hak Ja Han.

See also When Good Intentions Serve Harmful Causes

See also Modern Society: Deep Moral and Spiritual Crisis

See also The Rebirth of Communism in New Forms Today

See also Why Unification Thought Matters in 2026

Carlson’s argument proceeds from the assumption that religious traditions contain both constructive and destructive tendencies. Using the biblical symbolism of “Abel” and “Cain”, he proposes that Islam, like other world religions, possesses a noble and spiritually sincere dimension while also containing movements that, in his view, have become corrupted by violence, extremism, and hatred. His analysis is not intended as a rejection of Islam as a whole; rather, he distinguishes between ordinary believers who seek God and live moral family-centered lives, and radicalized factions that embrace terrorism, brutality, and ideological fanaticism.

According to Carlson, the “Abel side” of Islam consists of devout Muslims who sincerely worship God, raise families, and contribute positively to society. He notes that within Unificationism there has long been recognition of Islam as one of the world’s significant religious traditions. He references statements attributed to Rev. Moon that regard Muhammad, Jesus, Buddha, and Confucius as major spiritual figures who each transmitted teachings intended to guide humanity toward God. Carlson also refers to his own academic background teaching comparative religion and “Paths of Faith” courses, emphasizing that his study of Islam led him to regard it as a serious and meaningful religious tradition.

At the same time, Carlson argues that extremist movements operating in the name of Islam represent what he calls the “Cain side” of the religion. He describes radical jihadist violence as morally corrupt and spiritually destructive, citing acts such as terrorism, honor killings, sexual abuse, and mistreatment of women as evidence of what he sees as a profound distortion of religion. His discussion repeatedly frames such violence not merely as political or social behavior, but as the manifestation of deeper spiritual evil.

A central element of Carlson’s interpretation is his belief that destructive ideologies throughout history have been animated by a common spiritual force. Drawing on Unificationism concepts concerning spiritual influence, he argues that communism, totalitarianism, and violent extremism are not isolated phenomena but expressions of a broader anti-divine power operating throughout human history. He insists that the ultimate source of evil is not individual political leaders such as Marx, Lenin, Mao, or contemporary extremists themselves, but rather what he calls “Satan” – understood not necessarily as a single being, but as a category of destructive spiritual influence.

Carlson therefore situates radical Islamic extremism within a larger theological framework in which unseen spiritual forces shape human institutions, ideologies, and historical movements. In his interpretation, violent jihadism is one modern expression of the same anti-God impulse that earlier manifested itself through communism and authoritarian political systems. He warns that these destructive forces continue to influence contemporary societies through various ideological and cultural forms.

Dr. Carlson writes that Islam has been discussed extensively in modern political and religious debate, especially in connection with terrorism and radical jihadist movements. However, based on his own study of religion, he believes Islam must be understood in a more nuanced way. In his view, Islam contains both positive and negative dimensions, which he symbolically describes as its “Abel” and “Cain” sides.

The “Abel side” of Islam, according to Carlson, represents sincere faith and genuine spiritual devotion. He regards many Muslims as honest believers who seek God, value family life, and attempt to live morally responsible lives. He notes that leaders and scholars within the Unification tradition have often spoken respectfully about Islam as one of the world’s important religious traditions.

Carlson points out that figures such as Jesus, Muhammad, Buddha, and Confucius have all been regarded within Unificationism as major spiritual teachers who guided humanity toward divine truth. Dr. Carlson further explains that his own academic experience teaching comparative religion gave him direct exposure to Islamic belief and practice. Through educational programs and visits to mosques and other religious communities, he came to appreciate Islam as a serious and meaningful faith tradition.

Nevertheless, Carlson strongly distinguishes mainstream Islam from extremist forms of radical jihadism. He argues that violent extremist movements represent a deeply corrupted version of religion. In his view, terrorism, murder, cruelty toward women, forced marriage, and acts of ideological violence are not merely social problems but manifestations of moral and spiritual evil.

Carlson emphasizes that he does not believe the problem is confined to Islam alone. Rather, he argues that a destructive spiritual force has operated throughout history through many different ideologies and systems. Drawing from the teachings of Rev. Moon, he associates this influence with what he calls the “communist spirit”, though he clarifies that the true source is not communism itself or any particular political leader.

Instead, Carlson identifies the ultimate cause as a demonic or satanic influence that acts through human beings and institutions. He describes “Satan” not simply as an individual entity, but as a broader category referring to evil spiritual forces that oppose God and corrupt human society. According to his interpretation, this same force inspired destructive political systems in the twentieth century and now operates through violent extremist movements in the modern world.

To illustrate his concerns, Carlson references reports of honor killings, terrorism, suicide bombings, and sexual abuse associated with extremist interpretations of Islamic law and culture. He argues that such acts should never be treated as honorable or religiously justified. For him, violence against innocent people, abuse within families, and the exploitation of women are fundamentally evil regardless of cultural or ideological justification.

Carlson also discusses controversial interpretations of passages from the Quran that he believes have historically been used to justify child marriage and patriarchal practices. He interprets such examples as evidence that extremist and literalist forms of religion can become dangerous when detached from moral conscience and spiritual responsibility.

Despite these criticisms, Carlson reiterates that he does not reject Islam as a whole. He maintains that an honorable and spiritually sincere form of Islam does exist and deserves recognition and respect. However, he warns that radicalized forms of religion, when combined with ideological extremism and spiritual corruption, can become destructive forces within global society.

Ultimately, Carlson’s argument is theological rather than merely political. He views world history as a continuing struggle between forces aligned with God and forces opposed to God. In this framework, violent extremism is interpreted not only as a social or geopolitical problem but also as part of a larger spiritual conflict shaping the modern age.

Disclaimer: The views expressed are those of the author.

See also When Good Intentions Serve Harmful Causes

See also Modern Society: Deep Moral and Spiritual Crisis

See also The Rebirth of Communism in New Forms Today

See also Why Unification Thought Matters in 2026

Dr. David Carlson is an educator and author with over 30 years of experience teaching world religions, philosophy, and family values. He holds a Ph.D. from Claremont Graduate University and spent more than a decade in South Korea as a professor of Korean history and culture. Until his retirement in 2014, Dr. Carlson served on the faculty of the Cheongshim Graduate School of Theology. His published works include Sunrise on Christology and The Dawning of a New Culture, as well as serving as co-editor of Explorations in Unificationism. Having held both academic and pastoral positions throughout his career, he currently resides in Indianapolis, Indiana.

Text: Knut Holdhus, editor

Featured image above: Dr. David Carlson on extremism. Illustration: ChatGPT, 23^rd May 2026.

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