WHAT CAN WE DO TO HELP?
In this chapter we will consider firstly what our brothers and sisters in Palestine are asking the global church - and especially the church in the West - to do in order to support them and to help bring about a just resolution to the conflict. We will then consider what part we as individuals and as local churches might play in this.
What Should The Global Church Be Doing?
Christians in Palestine are asking the global church to help them in at least four ways. They are asking us firstly to consider how we might become part of the solution rather than part of the problem. Secondly, they are asking us to centre our response to the conflict on the values and ethics of Jesus. Thirdly, they are asking us to support them in their stand against injustice. And fourthly, they are asking us to join with them in working for peace. In this section, we will consider what it might mean for us to take up each of these challenges.
Becoming Part Of The Solution
In his book, The Other Side Of The Wall, Munther writes:
'When it comes to the Palestinian-Israeli conflict, the international community, and to a large extent the global church, are part of the conflict. They are not innocent, neutral bystanders. In fact, I wish they were. From the point of view of Palestinian Christians, the global church has been part of the problem and have over the years made things worse for Palestinian Christians. The political and financial support Israel receives from Christian Zionists has been a source of embarrassment for Palestinian Christians and has heavily influenced the way our Muslim neighbours perceive us and the Christian faith in general. Church leaders in Palestine and the Arab world have been forced over the years to issue one statement after another denouncing Christian Zionism.
'My challenge to you, my readers today, and to the entire church of Christ, is to begin listening to the Christians of the Middle East and Palestine. In particular, my challenge has to do with the concept of a shared land as I have articulated previously.1 And I have three simple questions:
Does your theology promote a shared land?
Do you pray for peace for all in the land?
Are you working toward the implementation of justice in the land?
We need to rethink our theology
'The church’s theology is a big part of the problem. Theology matters. If our theology trumps the ethical-biblical teachings of Jesus on love, equality and justice, then we must rethink our theology. Whatever our theology, if it produces a sense of privilege and superiority, and if it ignores an entire community and is satisfied with them being pushed behind walls, whether physical or invisible, then there is a problem with such a theology. Biblical theologies should serve the cause of justice, peace and reconciliation.
'It is time for the church to revisit its theology and take theology from this side of the wall, a theology birthed in oppression and displacement, more seriously.
We need to refocus our prayers
'The way we pray also matters. How many days, weeks and entire conferences are dedicated to pray for Israel? My request here is simple: Can we Palestinians get some portion of those prayers? When you bless Israel - can Palestine be included in that blessing?
We need to reconsider our involvement
'And finally, my challenge to the church is to reconsider its involvement here and to be actively involved in advocating for peace and justice. It is time to be seriously and actively involved in bringing an end to the Israeli military occupation of our people and land. This is indeed, as Kairos Palestine put it, a sin against God and humanity. And it has lasted for way too long.
'It is time for the church to be part of the solution... Empowered by the Spirit and by radical obedience to the teachings of Jesus, we can make a difference. Be radical in your love and peacemaking. Be prophetic in speaking truth to power. The world is in desperate need of crazy and radical people like us, who hope and work for a better reality and who preach peace and good news.'2
Recovering The Way Of Jesus
Elsewhere, Munther says:
'For too many years, many Christians, and many evangelicals in particular, have looked at our land and conflict through the lens of prophecy. In fact, one could argue that too many evangelicals today are obsessed with prophecy and the end times... A new paradigm is needed, one that is rooted in our mandate to be peacemakers and agents of God’s kingdom on earth.'2
And he suggests that, rather than looking at the land through the lens of prophecy, with Israel at the centre, we need to look at it through the lens of the gospel, with Jesus at the centre. In particular, we need to consider the values of the Kingdom which Jesus came to inaugurate. How do these values inform the way we as Christians should respond to the conflict?
'It is time Christians began taking the words of Jesus in the Sermon on the Mount more seriously, especially in relation to places with conflict and tension, such as our land. Over the years, I have grown in my understanding of Jesus and His Kingdom and have come to believe that the eternal truths contained in this sermon are what our world needs today. It is the most foundational teaching of Jesus, the constitution of the kingdom of God. These words teach us what it means to follow King Jesus as we seek the kingdom of God on earth.
'As Christians, we need to reclaim the ethics and lifestyle of Jesus. If we claim that he is Lord, then we must live out and embody the values of His Kingdom as articulated in the Sermon on the Mount and in the Beatitudes in particular.
'When we embody these qualities in our lives and witness, God’s kingdom comes 'on earth as it is in heaven.' It is our task to engage as churches in the question: What does it mean to live out these qualities and characteristics of the people of the kingdom in our environment and context?'2
At least three of the Beatitudes seem particularly relevant to the way we respond in situations of conflict.
Blessed Are The Peacemakers
'When Jesus said, 'Blessed are the peacemakers' do we have any reason to believe that He did not intend this call to be turned into action? We ought to take this commandment just as seriously as we do any other. Remember that Jesus made this statement in a very politically charged environment. This was not simply about making peace with your noisy neighbour by inviting him or her over for a cup of tea! This declaration had profound and deeply political implications, even then, next to the Sea of Galilee.
'So why are so few Christians today talking about and engaged in peacemaking? Most prefer an easier path to becoming a child of God, a path that I myself took when I was ten years old. This is the path of John 1: 12: 'But to all who received him, who believed in his name, he gave power to become children of God.' This commitment appears unthreatening and unchallenging, especially if we are able to divorce accepting and believing in Jesus from actually following him. This separation of action from belief is an easy one to make today, freeing us Christians from our responsibility to work for peace and justice in our world.
'Peacemaking involves taking risks and listening to both sides of a conflict. It involves stepping into places that we might not feel comfortable in and meeting people who have been stigmatised by others... It also involves standing on the side of justice and speaking truth to power. Those who want to follow this path have to leave their comfort zones. It is a path that Jesus warned would bring persecution and trouble. But this is our testimony of faith.'2
Blessed Are Those Who Thirst For Justice
'Justice matters to God. It mattered in biblical times, and it matters today. Justice, in fact, is a central theme in the Bible. Yet sadly and in a strange way, it is a missing component from the mission, teaching, theology and ministry of most churches and mission agencies. It is time to pause and ask deep and serious questions about how we understand the relationship between the Bible and our mission as Christians and why we have ignored this call for justice.
'In Jeremiah 9: 23-24 we read: 'Thus says the LORD: Do not let the wise boast in their wisdom, do not let the mighty boast in their might, do not let the wealthy boast in their wealth; but let those who boast boast in this, that they understand and know me, that I am the LORD; I act with steadfast love, justice, and righteousness in the earth, for in these things I delight, says the LORD.'
'Knowing God and pursuing justice cannot be separated! As followers of Jesus and believers in God, we should thirst for justice. Sometimes people ask me, 'Pastor, don’t you think you are a bit too political?' My answer is simple: Can I see injustice around me and stay silent? Would Jesus stay silent in the face of injustice and oppression merely because he 'does not talk politics'?
'We cannot claim that an injustice has nothing to do with us, or that we are too far removed to really understand or be involved. I fear that many Christians today simply do not care! Too often, we are indifferent, caring only for our own prosperity and reputation. As Christians, we are called to challenge structures of injustice, even if we are not directly affected by the injustices themselves.'2
Blessed Are The Merciful
'Jesus cared! He was compassionate. And he spent a lot of time, maybe most of his time, with the most marginalised and despised in society. He himself declared that the target of his ministry was the poor, the captives, the blind and those who are oppressed (Luke 4: 18-19). We should not spiritualise these words, as I was taught when I was growing up. No, we must take these words at face value! Jesus cared about the poor, the captives and the oppressed.
'Jesus’s life was marked by justice. He included the excluded and the outcasts of society. He empowered women. He rejected racism by embracing Samaritans and people from other nations. When needed, he confronted tax collectors and religious leaders. He fed the poor. In other words, Jesus spoke (and acted) on much more than how to get to heaven! We cannot ignore the fact that Jesus taught in the most clear sense that on judgment day we will be judged based on how we treated the most vulnerable of our communities.
'You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me' (Matthew 25: 41-43).
'This is not simply about charity! This is about solidarity with the oppressed and marginalised. This is about visiting those who are in prison (and not just sending them a postcard). This is about welcoming the refugees and displaced. This is about taking a stand with Jesus himself: 'Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me' (Matthew 25: 45).
'There is a dangerous spirituality that is creeping among many Christians today, especially in the evangelical tradition. It will not do for the church to focus only on the salvation of souls or on the sins of individuals. Let us avoid false spirituality that detaches us from the world. Can we continue to ignore the Beatitudes? Or Matthew 25? Let me quote Martin Luther King Junior:
'Any religion that professes to be concerned about the souls of men and is not concerned about the slums that damn them, the economic conditions that strangle them and the social conditions that cripple them is a spiritually moribund religion awaiting burial.'3
'Amos spoke thousands of years ago about the false religiosity or spirituality of indifference and apathy:
'I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like an ever-flowing stream' (Amos 5: 21-24).
'We are not used to this language. 'God' and 'hate' do not often go hand in hand, so when they do, we must pay attention. We must take this warning seriously. When the church is devoid of justice and compassion, it becomes a church full of empty noise. Our long praise and worship sessions become noisy hypocrisy in God’s ears if the church does not care about justice. It’s that simple. 'Let justice roll down like waters, and righteousness like an ever-flowing stream.''2
Standing Against Injustice
Our brothers and sisters in Palestine are asking us to join with them and to support them as they take a stand against injustice through nonviolent resistance.
Kairos Palestine is a Christian Palestinian movement, born out of the Kairos Document, which advocates for ending the Israeli occupation and achieving a just solution to the conflict. This is what their website says:
'The 2009 Kairos Document is the word of Christian Palestinians to the world about what is happening in Palestine.
'Our word is a cry of hope, with love, prayer and faith in God. We address it first of all to ourselves and then to all the churches and Christians in the world, asking them to stand against injustice and apartheid, urging them to work for a just peace.
'We declare that the military occupation of Palestinian land constitutes a sin against God and humanity. Any theology that legitimizes the occupation and justifies crimes perpetrated against the Palestinian people lies far from Christian teachings.
'We urge the international community to stand with the Palestinian people in their struggle against oppression, displacement, and apartheid.
'We demand that all people, political leaders and decision-makers put pressure on Israel and take legal measures in order to oblige its government to end its oppression and disregard for international law.
'We hold a clear position that non-violent resistance to this injustice is a right and duty for all Palestinians, including Christians.
'We support Palestinian civil society organisations, international NGOs and religious institutions that call on individuals, companies and states to engage in boycotts, divestment and sanctions against the Israeli occupation.'4
The concept of non-violent resistance comes from the words of Jesus in Matthew 5: 38 in which Jesus says: 'Do not resist an evil person'. However, it is important to note that the word for 'resist' here is antistenai which means to 'stand against' and is a technical term used to describe what happens when one army is confronted by another in battle and takes a stand against them. What Jesus is saying, therefore, is that we are not to take a violent stand against an evil person. A better translation might be: 'Do not violently resist an evil person'. Evil is to be resisted - but not by violent means. We are to overcome evil without doing evil.
We should also note that this nonviolent approach is not the same as pacifism. Jesus is not saying that instead of fighting back, we are simply to roll over and accept any evil that is done to us. He is not advocating that we do nothing. He is telling us that when confronted with evil we are neither to fight nor to flee; we are neither to retaliate nor to surrender. There is a third way. Shane Claiborne says:
'Rejection of violence does not mean acceptance of evil. Evil must always be resisted. Jesus resisted evil at every step of his life. The means of resistance is the issue. The model that Jesus provides us is nonviolent resistance.'5
It is the way of nonviolent resistance that Jesus articulates and urges His disciples to follow here and that the Christians in Palestine are seeking to follow today. In Matthew 5: 39b-41 Jesus gives three examples of what nonviolent resistance might look like for His disciples in the first century - turning the other cheek, giving one's cloak as well as one's tunic, walking the extra mile. They are concrete examples of what it might have meant in practice for them to 'overcome evil with good'.
One of the best-known sayings of Jesus is: ‘If someone strikes you on the right cheek, turn to him the other also’ (Matthew 5: 39). In the time of Jesus a slap on the right cheek was a demeaning, back-handed slap intended not so much as an assault but as an insult. Such a slap was often delivered by a Roman soldier to a citizen of an occupied territory to put him in his place and to remind him of who was boss. To turn the left cheek was first of all to refuse to treated as an inferior. Furthermore, a slap on the left cheek would be more forceful, since it involved the palm of the hand rather than the back of the hand. To turn the left cheek was therefore to force the assailant either to escalate his attack, thus exposing the injustice of his actions, or to back down, thus defusing the situation and opening up the possibility of dialogue aimed at resolving the matter peacefully.
To give one's oppressor one's cloak as well as one's tunic (verse 40) and to 'go the extra mile' with him (verse 41) was to respond to his unreasonable demands with generosity - to treat him as one would a friend or a family member, rather than as an enemy. Again, the point was to defuse the tension, to prompt a change of heart in the aggressor and to open the way to a more harmonious relationship.
By confronting evil without retaliation, and by responding to it with good, as Jesus did, one could expose it for what it was and hopefully bring about real change in the nature of one's relationship with the aggressor. We do not simply have to lie down and take whatever abuse is thrown at us - but our reactions when we are ill-treated by others will either make matters worse - or help to bring about change. Actions that will not add fuel to the flames but might later open up the way to peace and reconciliation is what Jesus is commending to His disciples here.
For more on the Biblical basis for non-violence see this article by Preston Sprinkle on A Case For Christocentric Nonviolence.
In his book, The Other Side Of The Wall, Munther Isaac says:
'The church, to truly be the church, must take the side of the oppressed and the marginalised. There are times when the church cannot be neutral. There are times when neutrality serves to empower the oppressors. When Christians hide behind slogans of peace and reconciliation to avoid taking sides, they serve the purposes of the aggressor. Taking sides can be costly. Solidarity is by definition costly. Jesus never sought comfort or conformity. His ways were controversial and sacrificial, and I am surprised by how much Christians and church leaders try to avoid precisely these two things: controversy and sacrifice.'2
Similarly, Archbishop Desmond Tutu once said:
'If you are neutral in situations of injustice, you have chosen the side of the oppressor. If an elephant has its foot on the tail of a mouse and you say that you are neutral, the mouse will not appreciate your neutrality.'8
As for ways in which the global church can stand stand against the injustice of the occupation, in solidarity with their brothers and sisters in Palestine, Munther says:
‘The church must stand with creative nonviolent resistance rooted in love. The use of BDS (boycott, divestment and sanctions) should no longer be debated. It is a moral imperative. We cannot normalise genocide and apartheid. BDS is an ethical choice rooted in the same logic that says when faced with evil, do good.
‘The church should be the first to call for sanctions against Israel and full-scale boycott that includes weapons embargo until Israel follows international law. And I say full scale - not just against some radical settlers and not just against settlement goods. It's the whole system that must be boycotted and sanctioned. And let's remember that BDS is not an end in itself. It is a tool to enforce international law and preserve human rights. Without it, the logic of empire wins. Might is right becomes the final word. This is why we as grassroots movements and people of faith must take a stand. We must also call for holding war criminals accountable. Name them. boycott them, speak up when they are honoured by politicians and church leaders.
'And as you engage in creative acts of resistance, remember not to do it alone. We need to create alliances, partner, network, strategise, mobilise and make interfaith connections and alliances because we must work together. It will be costly. We will all be attacked for it. But this cost is nothing compared to the cost the people of Gaza are paying with their lives. You may feel overwhelmed, but remember that silence and inaction do not protect the church. They make it irrelevant. And when you speak, even with fear and trembling and take bold steps, you give your people permission to follow Jesus more faithfully.
‘We must help to sustain the resilience of the Palestinian people. Zionism's ultimate aim is to erase us, to make the land free of its native people. So the world must help us survive against this plan. We must speak and lobby against it. We cannot allow Zionist terrorists to succeed in their plan to annex Gaza or even the West Bank as they are telling us they intend to do.
‘And we must do more to protect the Christian presence in the Holy Land. We are literally at the brink of losing that presence. The witness of the gospel must continue not just to exist but also to thrive in the land where it all started.
‘We are not calling the church to admire our resilience from afar or to theologise our suffering. We are calling you to act because the cross is not just a symbol of pain endured. It is injustice confronted. So help us stay, help us rebuild, help our churches and our communities endure. Stand with us. Support our local churches, local schools, local hospitals and grassroots initiatives.
‘Let us speak truth. Let us resist evil with good. Let us all bear the cost and let us stand together. Together let us seek justice and defend the oppressed. Together let us speak for those who cannot speak for themselves, for the rights of all who are destitute. Together let us defend the rights of the poor and needy. Together let us act justly and love mercy and walk humbly with our God. Together let us persist in action and prayer. Like the persistent widow who kept pleading and working until God granted justice, let us persist until justice rolls down like waters and righteousness like an ever-flowing stream.’9
Working For A Just Peace
As well as standing against injustice, our brothers and sisters in Palestine are also calling us to join them in working for a just peace.
A Call To Action
In his book, Christ In The Rubble, Munther writes:
'Christians are called to be peacemakers. Peacemaking is important. It is different, however, from calling for peace. The church can be really good when it comes to calling for peace. Many church statements and positions in this war have called for peace. I cannot and do not intend to cast any doubt that these calls were genuine and carried good intentions. I wonder, however, what these statements mean or achieve for people enduring a genocide, especially when the statements are not coupled with actions.
'Prayer is important. It is truly needed, and it can and does make a difference. But it makes all the more difference when coupled with action. Prayer should set our agenda, that is, the list of actions that we know we must take. Prayer should mobilise people to act and make a difference.
'In his Sermon on the Mount, Jesus didn’t say, 'Blessed are the peace prayers.' He said, 'Blessed are the peacemakers' (Matthew 5: 9). Peacemakers do indeed pray - and in their prayer they discern what’s really happening, an awareness that then urges them to act in ways that will help promote true peace.'10
The Things That Make For Peace
Peace is more than an absence of conflict. True peace requires more than a ceasefire. It requires dealing with the root causes of the conflict so that harmonious relationships between the two warring factions can be restored. So what are 'the things that make for peace' (Luke 19: 41-42) and how can we pursue these in the context of Israel-Palestine?
Truth
Munther writes:
'Facts matter. Truth matters. The war on Gaza is a perfect illustration as to how reality can be distorted and altered. One analysis after another, one statement after another - all seemed to ignore, intentionally or not, the context that led to October 7. Gaza has elucidated the power of empire in creating 'myths' and introducing them into public discourse as facts. Israeli historian Ilan Pappe has recognised this, as the title of his book Ten Myths about Israel suggests. His book shows the power of myths in shaping not only narratives but opinions.
'In our attempts to understand any contemporary realities in Gaza, we must be comprehensive in our research, and we must tell the truth, the whole truth. We must engage in critical analysis of history, aiming to move beyond simplistic answers and understand the motives behind actions. We must get to the roots.'10
Colin Chapman says:
'All who are concerned about the conflict over the land should demonstrate their concern by doing all they can to find out the truth about what has actually happened in the past and what is happening at the present. If Christians know little or nothing about the history of the conflict, or if they have been fed a very one-sided version of what happened, there is a real danger in turning first to the Bible to find clear interpretations of what has been happening. We need ‘the most complete truth’ that we can understand.
'Facing the truth, however, involves more than recognising all the facts of what has happened. It involves also a willingness to recognise the truth about ourselves and our communities. Denys Baly suggests what a prophetic passion for truth might do to the whole Christian church:
''Repentance is not merely an act; it is an attitude of mind. It is a passion for the truth, an urgent desire to know the worst as well as the best, a readiness to begin again in a new way, a constantly proceeding examination of one’s way of life, and with it all an ever remade decision to put right what is wrong… What is needed there [in the Middle East] almost more than anything else is a ruthless intellectual honesty which will break every barrier of emotionalism, sentiment, tradition and nationality, so that at the last people will be found able to question their own motives and behaviour. Hardly anywhere does it exist, and neither Islam nor the type of Judaism which is found in Israel encourage it… Only if the Christian Church can regain this passion for truth, whatever it may cost, will they begin to see it as a way of life.'11
'If, therefore, the Bible does not provide an easy way of understanding the conflict, at least it underlines the need for all concerned to know the truth about what has actually happened. One basic precondition in attempting to put right the wrongs that have been done in the past is that all the parties in the conflict should be willing to face the truth about the present and the past for all the parties involved – however uncomfortable or damning it may be.'12
Justice
Once the truth has been acknowledged, we can start to think about what justice might look like and how it might be achieved. Without truth there can be no justice and without justice there can be no peace. The underlying causes at the root of the conflict must be addressed if there is to be lasting peace and security for all the inhabitants of the land. Munther Isaac writes:
'There can be no peace and security without justice and equality. Siege, violence, and war cannot bring lasting peace and security. A comprehensive and just peace is the only hope for Palestinians and Israelis alike.'10
He then argues that a just peace must be based on international law and respect for the human rights of all.
'The international law is not perfect. But it is what we have. Human rights conventions are not perfect, but they exist for a reason, and they serve as a reference point that we all agree on...
'The moment we now live in represents a true test for the international community: Should international law be upheld? Do human rights matter? If they do, we are obligated to comply with them. If not, then decision makers should be clear that there are those like Israel and its allies who will see themselves as above the law. And in this case, the church must speak out. The appeal of Archbishop of Canterbury Justin Welby in the wake of the ICJ ruling about the illegality of the occupation is commendable:
'At a time when the world is marked by increasing violations of international law - and commitment to a rules-based system is in question - it is imperative that governments around the world reaffirm their unwavering commitment to all decisions by the International Court of Justice, irrespective of the situation. International law protects our shared humanity and safeguards human dignity and flourishing. To resist a world where actions such as torture, hostage-taking and indiscriminate violence become the norm, we must apply the law without fear or favour in all circumstances. But for too long it has been applied and upheld in a selective manner that threatens our common peace and security. Now is the time to reverse that deeply damaging trend…. It is clear that ending the occupation is a legal and moral necessity. I pray that all member states respond positively to this Advisory Opinion by ensuring their individual and common actions are consistent with it - and pave the way for the realisation of the Palestinian people’s right to self-determination.'13
With this in mind, Palestinian Christians are calling for:
'...an unconditional end to the genocide in Gaza, to ethnic cleansing in the West Bank and to Israeli occupation. We are calling for a solution that recognises the right of Palestinians to self-determination. We are also calling for those who committed war crimes to be held accountable. Otherwise, what kind of a world are we leaving for our children, if we surrender to the idea that the powerful can kill and displace just because they can and then get away with it?'10
Reconciliation
Once a pathway to justice has been agreed, reconciliation becomes possible between the two parties and this of course is the ultimate goal of all those involved in any genuine peace process. Munther Isaac writes:
'Even as I am committed today to the urgency of ending the Israeli occupation, I need to remind myself that the goal in itself is not ending the occupation but rather reconciliation. My dream is that one day my children and Israeli children will play together as neighbours in a context of justice and equality.'2
Colin Chapman writes:
'The present state of conflict between Jews and Arabs in the land makes it hard even to think in terms of coexistence between the two peoples – let alone of reconciliation. Given all that has happened in recent years, the idea that the Jews and Palestinians might actually make peace and be reconciled with each other may seem so unrealistic that it is not worth considering as a possibility. But there are examples of reconciliation - even if only on a small scale. And if the alternative is mutual destruction, it is never too late to go back to basics and to ask what would be required if everyone - both participants and spectators - were determined to go on seeking peace and reconciliation.
'While every society has its own approach to reconciliation, what is distinctive in the Christian approach arises out of the example of Christ. If ‘God was in Christ reconciling the world to himself’ (2 Corinthians 5: 19), the way of Jesus points to the possibility of real and lasting reconciliation between people.'12
Biblically speaking, reconciliation requires that the offending party must be willing to acknowledge their wrongdoing and to make restitution. They must also be willing to stop offending and agree to live at peace with the offended party. The offended party must also be willing to forgive and let go of the offence and then resume harmonious relations with the offender. Of course, in most conflict situations, both parties will be required to a greater or lesser extent both to acknowledge the wrongs they have done and to forgive the wrongs that have been done to them.
In the Sermon On The Mount, Jesus had lots to say about the importance of making peace and of being reconciled to others when relationships have broken down.
Jesus taught us to love our enemies: 'I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you'. (Luke 6: 27-28). The logic of this radical command is that we are to take such actions as will communicate our desire to live in peace with our enemies and might help to make reconciliation possible at some point in the future, rather than react in ways that will only exacerbate the situation and make reconciliation less likely or harder to achieve. We are to seek reconciliation rather than revenge and praying for our enemies will often be the first step in a process that will eventually lead to reconciliation taking place.
He taught that if we are aware that something is wrong in any relationship, we need to take the initiative to attempt to put things right: ‘If you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift’ (Matthew 5: 23–24).
He also taught that as His disciples we should always be willing to forgive those who have offended us and even linked our receiving forgiveness from God with our willingness to forgive others. He taught us to pray 'Forgive us our debts as we also have forgiven our debtors' (Matthew 6: 12). And the parable of the unforgiving servant (Matthew 18: 21-35) teaches that we cannot expect God to forgive us if we are unwilling to forgive others.
Conclusion
True peace requires that truth is acknowledged, that justice is done and that reconciliation takes place between the two parties involved in the conflict. This can be difficult enough to achieve at a personal level. How much more difficult it must be when two nations, rather than two individuals, have been at war with each other.
Even so, in the context of Israel-Palestine, each of us can play our part as peacemakers by seeking out the truth and speaking to others, including those in power, about it as we have opportunity; by advocating for justice on the basis of international law and respect for the human rights of all; and by supporting those who are actively working for peace and seeking to bring about reconciliation between the various groups involved in the conflict either locally or nationally.
How Can My Church And I Help?
The following are some suggestions as to specific actions that you or your church might take to support your Christian brothers and sisters in Israel-Palestine and help bring about an end to the conflict. The lists are by no means exhaustive!
What Can I Do?
Here are some things you might consider doing yourself.
Pray
TEAR Fund have produced a helpful guide on How To Pray For Gaza And Israel which you can find on their website here.
Pray for the work of organisations like TEAR Fund, Open Doors and SAT-7 in Israel-Palestine. All three of these organisations publish regular news and prayer requests from the region on their websites.
Find out about and pray for the Bethlehem Institute For Peace And Justice, which is an initiative of Bethlehem Bible College, as they seek to promote peace and to resource peacemakers in the region and throughout the world.
Give
Consider giving a regular or one-off gift to support one or more of the ministries above, or any other ministries you are aware of in the Palestinian Territories.
Learn More About The Conflict And The People Involved
Read some of the books and watch some of the videos that have been recommended in this section of the website.
Find out more about the people living in the Holy Land today by checking out out the following leaflets:
Stay Up To Date
Check out the latest news and analysis of what is happening in Israel- Palestine from a Palestinian perspective from the following sources:
Talk to Others
Use what you have found out to help others understand what life has been like for Christians in Palestine and to consider their perspective on the conflict. Share books, articles and videos that you have found helpful with them.
A helpful guide to difficult conversations about Christian Zionism is available here.
Take Action
Take action along the lines suggested by Munther Isaac:
'We encourage the faithful to speak out, join demonstrations, mobilise within their community, put pressure on their political leaders through calls and written correspondence and organise nonviolent direct-action campaigns and sit-ins. 'Whatever it takes to compel your government and decision-makers to take action' is what is required of us in a time of genocide.'10
There are several Christian-based campaign groups you might consider joining in order to help you do this alongside others. See the websites below for further information about campaigns you might wish to be involved in and actions you might wish to take.
Get Your Church Involved
Start by talking to your pastor about the issues involved and suggest some ways in which your church might support Christians living in Palestine and allow their voices to be heard in your congregation (see the list of suggestions below).
Again, there is a helpful guide for talking to your pastor about Christian Zionism here.
What Can My Church Do?
Many of the actions suggested above for individuals could equally be taken by your congregation as a whole - so consider praying, giving and taking action together as a church community, along the lines suggested above.
Here are some other things your church might consider doing.
Rethink your theological position in relation to Christian Zionism.
Consider setting up a working group to think through your church's theological position in relation to Christian Zionism and to produce a statement on this. There are resources to help you do this here.
Raise awareness of the issues facing Christians in Palestine today.
Include prayers and sermons in your worship services addressing the suffering of Palestinians and calling for peace with justice.
Issue statements condemning violence against civilians, collective punishment, and violations of international law.
Use church platforms (newsletters, social media, worship services) to raise awareness of what is happening.
Educate your congregation about the issues involved in the conflict.
Invite Palestinian Christians, Palestinian authors and human rights experts to speak to your congregation.
Host educational events focusing on Israel-Palestine. Invite speakers, watch videos, lead discussions, share reflections and pray together for the people involved in the conflict and for those working for a just and peaceful resolution.
Use sermons to address the theological issues involved in the conflict and to speak about justice, nonviolence, peace and reconciliation from a Biblical perspective.
Use Christmas And Advent to draw attention to life in Bethlehem today.
Use Munther Isaac's image of Christ in the Rubble to focus on life for Christians in Bethlehem today. When you build your advent crib, surround the Christ child with stones, broken concrete, and other rubble.
Suggest that the members of your church read the book 'Christ In The Rubble' and refer to this in your Advent or Christmas sermons. Organise a book club and encourage members to read and discuss the book together.
There are links to photos of the 'Christ in the Rubble' nativity in Bethlehem, to the sermon by Rev. Dr. Munther Isaac and to other worship and devotional resources on this theme here.
CHURCH AT THE CROSSROADS
Christians gathering at the Church at the Crossroads conference in Glen Ellyn, Illinois in September, issued a vital and timely declaration. In it, they sought to respond to the two public calls from our Christian siblings in Palestine that we referred to in an earlier chapter: An Open Letter from Palestinian Christians to Western Church Leaders and Theologians (October 2023) and A Collective Call to the Global Church from Middle East Evangelical Leaders (August 2024).
You can read and endorse the declaration yourself and perhaps encourage others from your church to do so here.
Notes
See previous chapter.
The Other Side Of The Wall by Munther Isaac
https://www.sabeel-kairos.org.uk/category/about-us/sabeel-kairos-palestine
Red Letter Christianity by Shane Claiborne and Tony Campolo
https://bibleproject.com/articles/what-jesus-meant-turn-other-cheek-matthew-539
https://www.kairospalestine.ps/index.php/about-kairos/kairos-palestine-document
Believe: The Words And Inspiration Of Desmond Tutu by Desmond Tutu
Christ In The Rubble by Munther Isaac
Multitudes In The Valley by Denys Baly
Whose Promised Land? by Colin Chapman
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