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Azar, Christian Peacemaking in the Context of the Recent Gaza War: Challenges and Theological Reflections        149 

 

Christian Peacemaking in the  

Context of the Recent Gaza War:  

Challenges and Theological Reflections 
 

Sally Azar  
 

 
 

As Christians, we are called to reflect God's love by standing with all people, especially those who are 

marginalized, suffering, or oppressed. This sacred duty of compassion and solidarity extends to 

Palestinians. Unquestioning political allegiances must never override our commitment to Christ-like 

love, justice, and peace. The ongoing conflict in Gaza poses profound challenges, but it also presents 

Christians with a moral responsibility and opportunity to act. We are called to pray for peace and the 

transformation of hearts, to stand in solidarity with the suffering, to educate ourselves and others about 

the realities on the ground, to offer humanitarian support, to divest from entities that contribute to 

injustice, and to challenge interpretations of Scripture that are used to justify violence. In all things, 

our faith demands that we love as Christ loves—without exception, without condition. 

 

Introduction 
Over the past year many things have changed, yet 

such changes didn’t begin in a vacuum. The mass killing 

of over 40,000 Palestinians in Gaza, including at least 

16,000 children, represents a turning point for the 

Middle East from more than one perspective. The 

Palestinian people knew very well that the Israeli 

government was not going after Hamas only, but that it 

was going to conduct a campaign reflecting its well-

stated positions against the implementation of the 

inalienable rights of the Palestinian people. This has 

been reflected in unprecedented numbers of casualties 

and destruction in densely populated areas, leading 

international observers to call for urgent humanitarian 

interventions.  

The Israeli bombing of the Saint Porphyrios 

Church in Gaza, one of the five oldest churches 

worldwide, put the situation of Palestinian Christians in 

the spotlight. All Christian institutions in Gaza have 

been attacked by the Israeli Army, including the 

Anglican-run Al Ahli Hospital, the YMCA, the Gaza 

branch of Dar Al Kalima University and the Orthodox 

Cultural Center, among others. This article seeks to 

explore how Palestinian Christians are responding to 

the ongoing situation, from theological, ecclesiastical 

and national perspectives. Christian leaders have faced 

numerous challenges in peacemaking within this 

complex landscape. This article also aims to outline 

both the foundational principles and efforts for 

peacemaking and the difficulties involved in these 

efforts. It begins with my own background in order to 

establish the context for my understanding of the 

current reality. 

 

Life Growing Up 
Growing up in Jerusalem, an occupied city under 

international law, I struggled to grasp much of what was 

happening in our country as a child. A lot of my 

memories are about soldiers, checkpoints, and walls as 

I traveled back and forth to Bethlehem or Ramallah, 

only about ten kilometers away from my home.  

My school, the Schmidt Girls’ College, 

represented one of the main landmarks for Palestinians 

in Jerusalem. Located opposite Damascus Gate, an 

often-busy entrance that connects Christian and 

Muslim Quarters of the Old City with what is left of the 

Al-Musrara neighborhood and Nablus Road, the 

school was built by a German Catholic congregation at 

a time of Christian expansion in Palestine during the 

19th century. Yet, it was just a matter of leaving the 

campus and one would find vivid scenes of oppression, 

with young Palestinians often persecuted by Israeli 

Forces.  

In this context, and despite the fact that successive 

Israeli governments have been trying to prevent 

Palestinian students in Jerusalem from learning about 

our own national narrative, we began to learn more 

about our people's history, not only through textbooks, 



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but also from our grandparents who lived through 1948 

and 1967, experiencing firsthand the Nakba, 

represented in the exile of the Palestinian people, and 

the Naksa, the occupation of what was left of Palestine. 

My grandparents were both from Jaffa, but they and 

their families were kicked out of their homes. Many 

hoped they would be able to come back one day, but 

they never could. My mom’s family fled to Jordan and 

my dad’s family escaped to Jerusalem and Nazareth. It 

is noteworthy that even though Israel claims that 

Jerusalem is its “undivided capital,” in reality we never 

met Israelis other than as soldiers and police officers. 

They attended different schools, took separate buses, 

and lived in distinct neighborhoods, including illegal 

settlements built on occupied Palestinian land. 

Some may argue that this separation is what has left 

most Israelis unaware of the realities faced by 

Palestinians behind the walls constructed in the name 

of safety. For others, this may just be an excuse. But 

what is clear is that such barriers not only isolate us 

physically but also emotionally and intellectually. 

As I reflect on my journey and the context of our 

lives, I recognize that the integration of Palestinians and 

Israelis was never truly possible. The walls built around 

us—both literal and metaphorical—served to deepen our 

divisions, leaving many Israelis oblivious to the struggles 

endured daily by Palestinians. It is a painful reminder 

of how our different worlds often coexist in silence, 

lacking the understanding and connection that could 

pave the way for a more peaceful coexistence. We 

remained committed to two opposing projects: one that 

speaks mainly of Jewish exclusivity, including with 

regards to the right to self-determination, and another 

that speaks of freedom and self-determination for the 

Palestinian people.  

Later, after studying abroad, I was struck by the 

stark contrast between my experiences in Jerusalem and 

the outside world. I had never fully grasped how deeply 

entrenched the normalization of occupation and 

dehumanization had become in my daily life. In my 

country, on my land, we were always treated as second-

class citizens, facing constant difficulties that were so 

woven into the fabric of our existence that we often 

didn’t question them. 

I found it shocking to discover places where 

borders didn’t exist, walls were not present, and people 

did not have to show their identification papers just to 

move around. The freedom of movement I 

experienced abroad highlighted the restrictions we live 

with daily, especially for those of us in Palestine. Israel 

controls everything—entry and exit points, permits, and 

even our basic rights—creating a reality in which leaving 

the country feels like an insurmountable challenge. 

The normalization of these conditions is alarming, 

which makes it easy to overlook the harsh realities faced 

by Palestinians. What should be a basic human right, 

the ability to travel freely and live without the constant 

fear of checkpoints and surveillance, has become a 

distant dream for many. My experience abroad opened 

my eyes to the realities of my homeland and the 

pervasive impact of the occupation on our lives. It 

underscored for me the urgent need for dialogue, 

understanding, and a collective effort to challenge the 

status quo. 

It is through my personal story that I want to make 

an important point clear: the conflict did not start on 

October 7,
 

2023. The dispossession of the Palestinian 

people has been occurring since 1948, and its results 

can be seen today. This conflict is not just about Gaza, 

but about all Palestinian people. In the West Bank, 

including East Jerusalem, there is a growing sense of 

desolation, with dozens of Palestinian villages emptied 

of their residents and more colonial-settlement 

expansion, including on areas of deep Christian 

importance such as Jaffa Gate, the Armenian Quarter, 

Mount of Olives and Al Makhrour in Beit Jala. All 

Palestinians are affected, all aspects of life are 

controlled by Israel, and there is an urgent need for the 

world to know this. In an attempt to play my part, my 

writing focuses on the current responses and the way I, 

as a Palestinian pastor in Jerusalem, have experienced 

this human tragedy.   

 

Theological Foundations for Christian 

Responses 
For many reasons, Palestinian Christians feel 

abandoned. Pastor and theologian Dr. Mitri Raheb 

noted in his book Politics of Persecution (2021) that 

Palestinian Christians went through three Nakbas, or 

catastrophes: a geographic one for the loss of land, a 

demographic one for the exile of our people, and a 

spiritual one given the support that groups of foreign 

Christians gave to the Palestinian dispossession. 

Between October 2023 and October 2024, Palestinian 

Christians were killed; religious sites were attacked; 

Palestinians, including Christians, were banned from 

Jerusalem; land was expropriated; and family 

reunifications were banned, to mention just some of the 

repressive policies during the Israeli occupation. Even 

so, Palestinians experienced very little solidarity from 

abroad. While Palestinian Christians were demanding 

a strong stance to stop what the International Court of 

Justice (ICJ) is investigating as genocide, many were not 

willing to do more than “pray for peace” or send limited 

financial support.  

Palestinian Christians, just like Christians in 

Jordan, Lebanon, Syria or Egypt, are an integral part of 

their societies and indigenous to the land and culture, 

but this seems to be either forgotten or ignored abroad. 

Still, it astonished us to see so many churches, 

Christians, and organizations taking pro-Israeli 

positions so easily, where human life has been 



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devalued. This made me wonder, how they can do this, 

when the Bible so clearly demonstrates the opposite?  

Scriptures such as Micah 6:8 underscore the 

importance of "doing justice, loving kindness, and 

walking humbly with God," a central theme in Christian 

ethics. Similarly, the prophet Isaiah envisions a time 

when “nations shall beat their swords into plowshares” 

(Isaiah 2:4), highlighting a future hope for peace. These 

texts form a biblical framework that many Christian 

peacemakers draw upon when advocating for non-

violence and justice in conflict zones. 

In the Sermon on the Mount, Jesus pronounces, 

"Blessed are the peacemakers, for they shall be called 

the children of God" (Matthew 5:9). This call to 

peacemaking lies at the heart of the Christian response, 

pushing believers to actively pursue peace even amidst 

violence. The challenge for Christian leaders is applying 

these biblical principles in a context where both sides 

claim historical and theological justifications for their 

actions. 

Another critical theological foundation for 

Christian engagement in the Israel-Palestine conflict is 

the belief in the inherent dignity of all people, as 

expressed in Genesis 1:27: “So God created 

humankind in his own image.” This concept of Imago 
Dei implies that every person, Israeli and Palestinian 

alike, bears the image of God and thus has inherent 

worth and dignity. This belief compels Christians to 

advocate for the protection of all civilians, regardless of 

nationality or political affiliation, and pushes against 

narratives that dehumanize or demonize either side. 

This is particularly relevant as both sides have 

experienced immense suffering. For Christian 

peacemakers, the recognition of the shared humanity of 

all people presents a theological mandate to resist all 

forms of violence and injustice that violate human 

dignity. It also encourages a more balanced and 

compassionate approach to addressing the conflict. 

At the heart of Christian peacemaking is the 

example set by Jesus Christ, particularly in his teachings 

on reconciliation and non-violence. The Sermon on the 

Mount offers guidance on how Christians are to act in 

times of conflict: loving enemies, praying for those who 

persecute them, and resisting the temptation to respond 

to violence with violence (Matthew 5:44). These 

teachings challenge the cycle of retaliation that often 

perpetuates violence in conflicts like the one in Israel-

Palestine. 

 

Historical Christian Involvement in the 

Question of Palestine 
The Christian mission is deeply intertwined with 

the pursuit of justice, particularly for the oppressed. 

Scriptural references such as Luke 4:18, where Jesus 

proclaims the good news to the poor and freedom for 

the oppressed, and Amos 5:24, which calls for justice to 

roll down like waters, serve as ethical foundations for 

understanding Christian responses to the conflict. 

Many Christians view their engagement in the 

Palestinian-Israeli conflict as a moral imperative, 

advocating for justice as an essential component of their 

faith (Marteijn 2020). 

The Christian presence in the Holy Land has a rich 

and complex history that dates back to the early church. 

Following the crucifixion and resurrection of Jesus 

Christ, Christianity spread rapidly in Palestine, where 

the first Christian communities were established. 

Throughout the centuries, Christian communities— 

particularly the Greek Orthodox, Latin Catholic, and 

Armenian Apostolic—have maintained a continuous 

presence in the region. The Protestant presence was 

officially established in 1841. Up until 1948, Palestinian 

Christians represented around 10% of Palestine’s 

population, a number that fell to 3% within one year 

(Marteijn 2020) due to what Israeli historian Dr. Illan 

Pappe refers to as “the ethnic cleansing of Palestine” 

(Pappé 2007). Today, approximately 1.5% of the 

population in Israel and Palestine identifies as 

Christian, with significant communities in Bethlehem, 

Jerusalem, and Nazareth. The church's involvement 

has not only been spiritual but also social and political, 

engaging in education, healthcare, and social justice 

initiatives within Palestinian society (Scholz 2018). 

For Christians, leaders have faced significant 

challenges, as their very existence has been threatened. 

From the control over holy sites to restrictions on 

movement and access, to the burdens of taxes, the 

fragmentation of the land, and scattered communities—

all of these point to a harsh reality. Christian leaders 

also often have to rely on Israeli-issued permits for 

much of their work. Despite these difficulties, Christian 

leaders and organizations should not remain silent 

about the situation in the country. Historical archives 

show that many of them, even before 1948, were 

actively lobbying for justice in Palestine (Eid and 

Abdelhady 2022).  An important element over the past 

decades has been the development of the Palestinian 

liberation theology, which properly emerged during the 

Intifada of 1987, and emphasizes the experiences of 

Palestinians, focusing on their plight and the call for 

liberation from oppression. This theological 

perspective argues that faith must be intertwined with 

the struggle for justice, aligning with the broader 

Christian mission to care for the marginalized.  

This movement has allowed for networking with 

other churches abroad, as well as with Ecumenical 

groups, prominently the World Council of Churches, 

which has also played a crucial role in promoting a just 

and lasting peace. They have engaged in dialogues and 

advocacy efforts, seeking to address injustices faced by 

Palestinians while also calling for a peaceful resolution. 

Pope Francis has consistently emphasized the need for 



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dialogue and reconciliation, urging leaders from both 

sides to work towards peace and justice in the region. 

His visits to the Holy Land and calls for a Palestinian 

state highlight the Holy See’s commitment to 

supporting peace efforts (Wooden 2018). 

 

Ecumenical and Christian Responses  
Since October 7, 2023, Christian responses to the 

genocide in Gaza and the broader reality of Palestine 

and the Middle East have varied widely, reflecting a 

spectrum of theological and political perspectives. 

Some Christian leaders have expressed support for 

Israel’s “right to defend itself,” citing biblical covenants 

regarding the land of Israel. They reference scriptures 

such as Genesis and Romans, emphasizing Israel’s 

enduring spiritual significance. These voices, especially 

from evangelical and pro-Israel circles, have viewed the 

conflict in light of eschatological beliefs, framing Israel’s 

struggle as part of a divine narrative (Patrick 2023). In 

response to the ongoing conflict in the Middle East, the 

Evangelical Church in Germany (EKD) has affirmed 

Israel's right to defend itself. The EKD emphasized 

that, while advocating for peace and the protection of 

civilian lives, Israel, like any sovereign nation, has the 

right to safeguard its citizens from external threats and 

aggression. This stance is rooted in both political and 

theological considerations, underscoring Israel’s right 

to protect its borders and ensure security for its people 

in the face of continued attacks (EKD 2023). Some 

Christians refer to the concept of “Just War,” arguing 

that Israel has the right to protect its citizens under 

biblical principles of justice, and that military action 

may be justified in response to terrorism (Patrick 2023).  

Other Christian voices, however, particularly from 

Palestinian and Middle Eastern Christian communities, 

have condemned the violence in general, while also 

criticizing Western Christian leaders who offer 

uncritical support for Israel. These groups point out 

that the long-standing occupation of Palestinian 

territories and systemic injustices against Palestinians 

must be addressed to achieve any meaningful peace. 

Organizations like Kairos Palestine, Bethlehem Bible 

College, and other Palestinian Christian institutions 

have called for a balanced approach, condemning 

violence from Hamas but also decrying what they see as 

the disproportionate military response from Israel and 

the suffering it causes for innocent Palestinians (Kumar 

2023). 

Additionally, there have been calls from Christian 

leaders, such as those in the Christian Reformed 

Church, for peace and restraint. These leaders 

emphasize the need for prayer, diplomacy, and non-

violence, urging their congregations to pray for the 

cessation of hostilities, the protection of civilians, and 

the pursuit of justice and reconciliation between Israelis 

and Palestinians (CRC 2023). 

Christian relief organizations have actively 

responded to the humanitarian crises resulting from the 

conflict, providing essential aid, shelter, and medical 

care in war-torn Gaza. Organizations like Lutheran 

World Federation, Caritas, ACT Alliance, Mennonite 

Central Committee, and World Vision work tirelessly 

to support affected communities, by delivering food, 

clean water, and healthcare to those in need. These 

efforts reflect the Christian calling to care for the most 

vulnerable and to respond compassionately to human 

suffering. 

Christian teachings emphasize solidarity with the 

marginalized, prompting believers to stand alongside 

those who suffer. The experiences of Palestinians living 

under occupation resonate with the Christian call to 

advocate for justice and compassion. Many Christians 

view their responsibility as supporting those facing 

oppression, embodying the principles of love and care 

that are central to their faith. This solidarity is not 

merely theoretical; it is manifested through advocacy, 

humanitarian efforts, and support for Palestinian rights 

(Alkassim 2018). 

Christian Zionism represents a significant 

perspective within evangelical circles, rooted in specific 

theological beliefs regarding the state of Israel. 

Proponents of this ideology interpret biblical prophecy 

as foretelling the establishment of Israel and see 

contemporary events as fulfilling God's plan. This belief 

often leads to strong political and financial support for 

Israel among evangelical Christians. Theological 

frameworks within Christian Zionism emphasize the 

importance of Israel as a key player in eschatological 

events, shaping a complex relationship between faith 

and political ideology (Kuttab 2018). 

While Christian Zionism advocates for 

unconditional support of Israel, it has sparked 

significant debate within the broader Christian 

community regarding its implications for peace and 

justice in the region. Many Christians, particularly those 

persuaded by liberation theology, challenge this 

perspective, arguing that it often overlooks the rights 

and suffering of Palestinians. The varied Christian 

responses to the conflict reflect a broader theological 

and ethical diversity, highlighting the complexity of the 

issue (Febriantoro et al. 2024). 

The Kairos Palestine document titled “A Moment 

of Truth” serves as a significant theological and political 

manifesto by Palestinian Christians. Initially released in 

2009 and updated in 2020, it calls for global Christian 

solidarity with Palestinians and highlights the injustices 

of the Israeli occupation (Kairos Palestine 2009). The 

document frames the struggle for justice in theological 

terms, emphasizing non-violence and the need for a just 

peace rooted in mutual recognition and respect. The 

Kairos document has gained international attention and 

support from various Christian denominations, urging 



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action against the occupation while promoting peace 

and reconciliation. The Kairos Palestine document has 

also garnered substantial international support from 

Christian denominations around the world, who have 

echoed its call for justice and peace in Palestine. For 

instance, the World Council of Churches (WCC) has 

strongly endorsed the Kairos document, emphasizing 

the need for solidarity with Palestinian Christians and 

supporting the non-violent resistance to the Israeli 

occupation. The WCC has been vocal in advocating for 

Palestinian rights, including their endorsement of the 

Kairos Palestine call for action. In their statement, the 

WCC declared that Christians have a moral obligation 

to “speak truth to power” and resist the unjust 

occupation (WCC 2015). 

Another ecumenical group that has been 

outspoken is Sabeel, a liberation theology movement 

based in Jerusalem, founded by Palestinian Christians 

in the late 1990s. Sabeel emphasizes justice, peace, and 

non-violence and seeks to educate both local and 

international communities about the Palestinian 

struggle. The center regularly organizes conferences, 

workshops, and events to advocate for peace, 

highlighting the voices of Palestinian Christians who 

desire an end to the occupation.  

The Palestinian Christian Alliance for Peace is yet 

another collective that seeks to advocate for justice and 

peace in the Holy Land. Their platform calls for an end 

to the occupation and emphasizes the importance of 

Christian values in promoting peace and reconciliation. 

The alliance comprises various Christian leaders who 

actively engage in dialogue and advocacy efforts to raise 

awareness about the plight of Palestinians. 

The Arab Baptist Theological Seminary in 

Lebanon actively engages with the Palestinian Christian 

context and advocates for justice through theological 

education. Their programs often address the 

occupation's impact on communities and the role of 

Christian witness in promoting peace and 

reconciliation. 

These voices collectively represent a diverse and 

passionate commitment among Palestinian Christians 

to advocate for peace, justice, and an end to the 

occupation, drawing on their faith and the historical 

context of their struggles. This dynamism is a 

consequence of several elements, prominently the 

sense that Palestinian Christians have justice on their 

side as they fight what is truly battle for survival.  

Since October 7, 2023, Christian organizations 

around the world have responded with calls for peace, 

protection of civilians, and adherence to international 

humanitarian laws in relation to the renewed violence 

between the Israeli occupation and the Palestinian 

people.  

The Lutheran World Federation (LWF), in its 

statement on October 11, 2023, condemned attacks on 

civilians by all parties, particularly the brutal actions by 

Hamas, and called for the immediate release of 

hostages. The LWF also urged Israeli forces to follow 

international humanitarian law, stressing that violations 

of the law by one side do not justify violations by the 

other. Their statement expressed deep concern over 

deteriorating humanitarian situation in Gaza, where 

civilians have been displaced, and crucial infrastructure 

like hospitals and schools destroyed. They demanded 

safe passage for civilians and the opening of 

humanitarian corridors to ensure aid reaches those in 

need (LWF 2023). 

The Evangelical Lutheran Church in Jordan and 

the Holy Land (ELCJHL), which operates within the 

Middle East, has emphasized the need for both 

immediate humanitarian assistance and long-term 

political solutions. They highlight the ongoing financial 

crisis of institutions like the Augusta Victoria Hospital, 

which is directly linked to the instability and violence in 

the region. The ELCJHL has consistently called for the 

international community to support such life-saving 

services and to uphold the dignity of all people affected 

by the conflict. 

The WCC has also issued statements echoing the 

need for peace and justice in the region. They condemn 

the loss of civilian life and the continuous occupation of 

Palestinian territories, reaffirming their commitment to 

human dignity and the protection of all civilians in 

conflict. The WCC has long advocated for a two-state 

solution and an end to the occupation as part of a lasting 

solution to the conflict (WCC 2024). 

These Christian bodies are unified in their message 

and commitment to peace, justice, and the protection 

of civilians, while also calling for deeper engagement 

from the international community to bring about a 

sustainable and peaceful resolution to the conflict.   

 

What Is Being Done? 
Christian peacemaking faces significant challenges 

in the present situation between the Israeli occupation 

and the Palestinian people, particularly due to the 

background of the situation, entrenched narratives, and 

polarized global responses. This section explores these 

challenges and how they impact efforts by Christian 

groups to advocate for peace. It has always been difficult 

to have interreligious dialogues because of the political 

situation, as religion is often misused in terms of the 

war. 

One of the foremost challenges in Christian 

peacemaking is the deep theological and political 

polarization among Christian communities themselves. 

Many evangelical groups, especially in the West, have 

historically supported an alleged Israeli right to all the 

land of Palestine, seeing it through a biblical lens of 

God's covenant with the Jewish people. This 

eschatological view can sometimes lead to 



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unconditional support for Israel’s actions, limiting calls 

for mutual justice and reconciliation (LWF 2022). On 

the other hand, Palestinian Christians, represented by 

organizations like Kairos Palestine, advocate for an end 

to the Israeli occupation and call for global Christian 

solidarity with Palestinians, emphasizing justice, peace, 

and human rights. This divide complicates efforts to 

present a united Christian voice (Patrick 2023) as the 

concepts end up being radically opposed, with groups 

of Western Christians calling for the annexation of 

Palestinian territory and opposing Palestinian 

Christians who demand their right to self-

determination.  

Another challenge is the control of the narrative 

around the conflict, both in global media and among 

local populations. The media's portrayal of the conflict 

often focuses on the violent aspects and political blame 

rather than grassroots peacemaking efforts, including 

those led by Christian organizations. This skewed 

representation affects how the global Christian 

community perceives the conflict, often simplifying it 

into pro-Israel or pro-Palestine binaries, which limits 

the space for nuanced, balanced dialogue that 

peacemaking requires. The WCC and other Christian 

bodies have struggled to amplify their messages of 

justice and reconciliation in a media landscape 

dominated by more immediate and sensationalized 

reports of violence ((LWF 2022). But for many in 

Palestine, such movements are too little, too late, and 

the fact that no concrete measures to impose sanctions 

on Israel have been taken raises more questions about 

the real will of Western Christians with regards to 

justice and peace in Palestine.  

The declining number of Christians in the Holy 

Land further weakens the influence of Christian 

peacemaking efforts. Palestinian Christians, who once 

played a vital role in local politics and society, have 

increasingly emigrated, mainly due to the Israeli 

occupation, whether through the ongoing instability, 

economic hardship, land theft, separation of families, 

and diminishing prospects for life and peace. This 

dwindling population makes it harder for local 

Christian voices to be heard in the broader conflict, 

while external Christian groups often lack the intimate 

understanding of the local context necessary for 

effective intervention. The Evangelical Lutheran 

Church in Jordan and the Holy Land continues to 

advocate for peace and justice, but the decreasing 

Christian presence complicates their mission. 

   

What Can Christians Do Now?  
In the face of the ongoing conflict, Christians are 

called to respond with compassion, prayer, and active 

engagement. First and foremost, prayer and advocacy 

are crucial. Christians around the world are encouraged 

to come together in prayer, calling for peace, wisdom, 

and justice. This is not simply a passive act; it is a means 

of fostering a deep sense of empathy and solidarity. 

Alongside prayer, Christians are urged to engage in 

advocacy, raising their voices in defense of human rights 

and justice, advocating for non-violence, and seeking an 

end to oppression. In this particular case, they can push 

to end the genocide in Gaza and achieve a 

comprehensive ceasefire, thus ending the Israeli 

occupation of Palestine and promoting freedom, 

security, and equality for everyone.  

Beyond prayer, support for humanitarian efforts is 

an essential expression of Christian compassion. This 

can take the form of donations or volunteer efforts with 

Christian organizations working on the ground in Gaza 

and the West Bank. Many of these groups provide 

critical services, such as medical supplies, food, shelter, 

and psychological support to those affected by the 

ongoing violence. Through these tangible acts of love, 

Christians can serve as beacons of hope, contributing to 

the alleviation of suffering and demonstrating the power 

of faith in action. 

Another crucial response is the need for education 

and awareness. It is important for Christians to take the 

time to understand the history and complexity of the 

Israel-Palestine conflict. Misunderstanding and 

ignorance can perpetuate harmful narratives, but by 

learning about the deeper issues at play, Christians can 

foster more informed, compassionate discussions 

within their communities. Churches can play a vital role 

by hosting events, inviting speakers, and providing 

educational resources that promote empathy, a 

balanced perspective, and a commitment to peace. 

Churches worldwide have a relevant role to play in 

their various contexts. It is important for them to divest 

from companies involved in human rights violations 

and other crimes, such as the Israeli occupation of 

Palestine. They must also take care to promote only 

ethical pilgrimages. Church leaders must also issue an 

unequivocal statement against the use of the Bible as a 

tool to justify the commission of war crimes. It is 

paradoxical, to say the least, that the Bible continues to 

be used in order to justify the erasure of the oldest 

Christian community, as well as to spread injustice. For 

example, “Slaves, obey your earthly masters with 

respect and fear, and with sincerity of heart, just as you 
would obey Christ” (Eph. 6:5-8 NIV) was historically 

misinterpreted and distorted by proponents of slavery 

and apartheid as a divine justification for the 

subjugation of Black people. We already have a 

prominent example of religious fundamentalists using 

the Bible to promote injustice in the apartheid 

movement in South Africa, and this didn’t end well for 

them. 

Finally, Christians should actively work toward 

promoting non-violence and reconciliation. Before 

undertaking peacebuilding initiatives on both sides, 



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there must be healing on both sides, as it is too soon to 

talk about coming together. In order to reach that point, 

there should first be an end to the occupation, to the 

war, and to all of the illegal settlements. As churches, 

we need to continue spreading the Bible’s message, 

which is all about love and peace. Jesus himself spoke 

up against injustices during the Roman empire, and 

now it is our turn.  

Through these actions—prayer, humanitarian 

support, education, and peacebuilding—Christians have 

an opportunity to be agents of healing and 

transformation, offering a hopeful and tangible 

response to a conflict that has torn communities apart 

for generations. 

 

Conclusion 
The historical involvement of Christian 

communities in the question of Palestine reflects a rich 

tapestry of faith, advocacy, and social justice. From the 

early church to the present, Christians have grappled 

with their identity in a region steeped in complexity and 

turmoil. As voices advocating for peace, justice, and 

reconciliation, Christian organizations and leaders have 

sought to respond to the plight of Palestinians, 

emphasizing non-violence and solidarity with the 

oppressed. 

The ethical frameworks that guide Christian 

responses highlight a commitment to justice and 

humanitarian concern. Scripture calls believers to 

prioritize the welfare of the marginalized, echoing 

through centuries of theological reflection and social 

activism. The varied perspectives within the Christian 

community from Christian Zionism to liberation 

theology illustrate a dynamic discourse on faith, politics, 

and morality. 

In navigating this multifaceted war, Christians are 

called to embody the principles of compassion and 

justice that lie at the heart of their faith. The path 

forward requires continued dialogue, understanding, 

and a commitment to advocate for the dignity and rights 

of all individuals, regardless of their background. As the 

Church seeks to fulfill its mission in the Holy Land, the 

imperative remains clear: to work towards peace, foster 

reconciliation, and promote justice for all who inhabit 

this space. The journey is fraught with challenges, but it 

is also one filled with hope for a future where faith can 

be a force for healing and unity. 

As complexities continue to unfold, there is a 

profound call to action for Christians around the world. 

In the face of violence and suffering, believers are urged 

to reaffirm their commitment to peacemaking, justice, 

and compassion. The teachings of Jesus emphasize the 

importance of loving one’s neighbor, standing in 

solidarity with the oppressed, and actively working 

towards reconciliation. Christians are called to be agents 

of peace, fostering understanding and promoting 

dialogue in their communities and beyond.  

The vision for the future is one of hope—a future 

in which a peaceful, just, and equitable solution to the 

Israeli-Palestinian conflict is realized. This vision is 

rooted in the Christian principles of love, compassion, 

and reconciliation. By embracing these values, 

Christians can contribute to a narrative of healing rather 

than division, advocating for the rights and dignity of all 

individuals involved in the conflict. Together, may we 

strive to cultivate an environment where justice prevails, 

where all people can live in peace, and where the light 

of faith shines as a beacon of hope in the midst of 

darkness. 

 

References 

 
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CRC. 2023 (November 10). “Statement on Israel-

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https://www.crcna.org/news-and-

events/news/statement-israel-palestine-conflict 

Eid, Xavier Abu, and Feda Abdelhady. 2022. Rooted 
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https://www.premierchristianity.com/opinion/israe

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says/16802.article 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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jerusalem-pope-tells-imam 

 

 

 

 

Rev. Sally Azar is a Jerusalem-based pastor fluent in 

Arabic, German, and English. She studied theology in 

Beirut and Göttingen. She was ordained as a first 

female pastor in 2023 in the Holy Land.  

 
Author email: sazar@elcjhl.org  

 

 

 

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https://www.ncronline.org/vatican/francis-comic-strip/francis-chronicles/true-believers-want-peace-jerusalem-pope-tells-imam
mailto:sazar@elcjhl.org

