Christian Response to War: Finding Peace Amidst Conflict

The voices of strangers joined our singing at the kibbutz we were staying in. Our singing was in broken Hebrew, so their support (although encouraging) must have made us sound worse. We were enjoying a Sabbath meal and the privilege of travelling abroad; however, our singing companions were seated at another table. The kibbutz was for them, a refuge, temporary accommodation away from their village due to Hezbollah firing missiles into their homes.

A peaceful afternoon on the Sea of Galilee

In the scheme of things, the war was a minor interruption for my study trip. I wasn’t facing the uncertainty of when I would be able to return home or to work, if it would be there when I returned, or grieving lost family and friends. I wasn’t concerned for the future of my children, or whether I would return home from my next assignment in the military. And unlike our guide, I wasn’t missing nails from my bruised and blistered hands that had been working on tanks in the field just weeks earlier, instead of everyday life that consisted of washing dirt out from under them after being on an archaeological dig.

Even though the constant and continuing wars don’t affect our daily life in Australia, there is no escape from the continuous stream of news, commentary, information, misinformation and opinions about who is right and who is wrong. Like me, you might scroll on from these opinions. When it comes to matters that evoke strong emotional responses, is contributing worth the fallout?

As Christians, we are called to the way of Jesus, which is one of peace. But how does that fit into this world of sharply contrasted views? And is peace even possible?

As Christ followers, how do we remain faithful to him on this issue? We don’t get to opt out of the conversation, but we must be absolutely clear on what informs our position to avoid falling into either side of the divide. Factionism and escapism are easy exits, but we can’t afford to sit this out when the dignity of humanity and the sacredness of life are on the line. The gravity of the matter requires us to come to the table to communicate courageously, with compassion and conviction.

So I have some questions for you.

Is there ever a right time to fight? And what does it really mean to pursue peace?

Wildflowers blanket graves at Gallipoli

Before we throw around our opinions or pull out isolated Scriptures to support our case, we actually need to understand the ethical terrain so we are grounded and not just loud. Here’s a quick primer on five major ethical frameworks that often shape our responses to war and peace:

Five Ethical Lenses - how people decide what’s “right”

1. Utilitarianism – What does the most good for the most people?

A common historical approach by Western governments that has its merits for maintaining society, think of this like a mathematical moral compass pointing to outcomes. For example, a war might be justifiable if it saves more lives in the end than it costs.

2. Deontological Ethics – Is there a rule or duty involved?

This system is about doing what’s right precisely because it is right. Duty applies even if the outcome is messy. “Do not kill” means precisely that. In this case, where we get our rules is more important than you might think.

3. Virtue Ethics – What kind of person should I be?

This framework is more individual. Instead of rules or results, it asks: Am I becoming someone who reflects goodness, justice, mercy? For Christians, our model is Jesus. Again, ideas about ‘goodness’ or what is ‘virtuous’ matter here.

4. Situational Ethics – What’s the most loving thing in this moment?

This approach adapts to context, prioritising love and discernment over rigid rules. It’s not a hard and fast approach, nor does it necessarily consider wrong or right.

5. Theological Ethics – What does God’s story reveal?

Above all of the frameworks, this should be of utmost importance for Christians. It doesn’t just ask what Jesus would do... it asks who Jesus is, what the Bible reveals about God’s kingdom, and how we live that out.

Memorial erected by Attatürk at Gallipoli in 1934 extending peace to former enemies

Now that we understand the rationale behind some common ethical frameworks, we can look at the main approaches that Christians have taken when it comes to war and peace over the centuries:

1. Just War Theory

This theory has been around for centuries and suggests that while war is never good, it can sometimes be necessary to protect the vulnerable, stop aggressors, or restore peace. It’s rule-based (deontological) but aims for peace:

War must be a last resort, declared by the rightful authorities with the right intentions, and carried out with justice and restraint to protect the innocent.

This approach allows governments to wield power responsibly (Romans 13 and all that). The problem, however, is what we all know: wars get messy, and they get messy fast. They don’t happen in clean, clinical bubbles—innocent people on both sides suffer and the impact is ongoing. And, realistically, has any modern war really ticked every “just war” box?

2. Pacifism

Pacifism comes in many shades—from absolute non-violence to conditional resistance. Ultimately, for the pacifist, violence is never the answer. For some, it’s a matter of sacred principle (deontological). Others see it as the most loving, Christ-like path (virtue and situational ethics). It echoes Jesus’ teachings in the Sermon on the Mount and his refusal to retaliate, even on the cross.

But here’s the tension: What do you do when non-violence leads to greater harm? Is standing still the most loving response if someone invades your home or city?

3. Just Peacemaking

A newer approach, Just Peacemaking, takes the best of both perspectives. Just Peacemaking says, “Let’s not wait for war to break out—let’s actively prevent it.” It’s proactive, practical, and a little revolutionary.

Strategies include economic development, human rights advocacy, nonviolent resistance, and conflict resolution. It’s anchored in Jesus’ life and teachings as one who didn’t avoid conflict but transformed it.

This model integrates every ethical framework: it aims for good outcomes (utilitarian), applies principles of justice (deontological), forms character (virtue), adapts to context (situational), and reflects the kingdom of God (theological).

It’s also… hard. Because building peace requires patience, humility, and a relentless trust that God’s way—though often slower—is better.

Even in war, 'Simpson' modelled Christ's sacrificial love

So, with a lot of ground covered, what is the Christian response to war?

The Kingdom Not of This World

It’s tempting to point to the Old Testament and say, “See? God endorses war.” But that misses the bigger story. Scripture is not a flat text—it’s a dynamic, unfolding revelation. The same God who journeyed with Ancient Israel in their battles is the One who, in Jesus, revealed the fullness of his heart: peace, justice, restoration, and joy.

We cannot pit the God of the Old Testament against the God of the New. Yahweh is consistent throughout scripture, and what changes is not his nature, but our understanding of it. That’s what the arc of Scripture reveals: a patient, covenantal God drawing humanity into deeper trust and truer worship.

And when Jesus steps onto the scene, he doesn’t just preach peace—he embodies it. He quotes Isaiah to announce the kingdom he brings (Luke 4:18–19), a kingdom defined not by conquest but by healing, deliverance, and hope. He tells Pilate that if his kingdom were of this world, his followers would fight—but it’s not (John 18:36). It never has been.

Which leaves us with a confronting question:

Do we trust him enough to follow this way?

Not just in theory. Not just when it’s easy. But when everything in us wants to take justice into our own hands?

Jesus didn’t model passivity—he modelled costly, courageous peacemaking. And he invites us to do the same. Not because it’s safe. Not because it always works.

But because it’s what his kingdom looks like.

In a world still at war, that kind of trust might just be the most radical act of all.

So, what is your approach?

Which kingdom do you inhabit?

What would it look like to more fully model Jesus when it comes to matters of war and peace?

I pray today that we may not only be found on the right side of history, but on the narrow way of the kingdom—the way of peace, the way of Christ.