In reflecting on the Israeli ethnic cleansing of Gaza, my thoughts turn to the story of St. Francis of Assisi meeting Sultan al-Malik al-Kamil during the Crusades. This tale illustrates a peaceful, respectful engagement between two figures on opposite sides of a violent conflict.
Despite Jesus’ clear condemnation of empire, Christianity has frequently found itself aligned with state power, often at the expense of oppressed people. This legacy complicates the church’s role in modern conflicts, such as the Israeli-Palestinian crisis.
St. Francis did not seek to convert the Sultan through force or coercion but chose instead to embody Christ’s peace. This encounter serves as a profound challenge to contemporary Christians in how we approach conflict, particularly regarding the plight of Palestinians under Israeli oppression.
Understanding the Christian tradition’s historical relationship with empire is crucial to unpacking this challenge. The Constantinian shift, when Christianity first became legalized and the religion of the emperor became the official religion of the Roman Empire under Theodosius, marked a turning point.
The church transitioned from a persecuted community to a religion of power and privilege. It began executing heretics a few years later. This alignment with the empire fundamentally altered the church’s mission, often prioritizing political power over prophetic witness.
Yet, Jesus’ teachings present a radical challenge to empire, emphasizing peace, justice and love over dominance and control. We must never forget that Jesus’ crucifixion by the Roman Empire epitomizes his rejection of violence and coercion, embodying a message that subverted the values of colonialism and empire.
Despite Jesus’ clear condemnation of empire, Christianity has frequently found itself aligned with state power, often at the expense of oppressed people. This legacy complicates the church’s role in modern conflicts, such as the Israeli-Palestinian crisis.
Zionism, a nationalist movement that led to the establishment of the state of Israel, was largely born of the Christian mind and has often been bolstered by Christian support. This support is frequently rooted in bad interpretations about the end times rather than the ethical teachings of Jesus. The results contribute to the suffering of Palestinians and undermine the gospel’s call to justice and peace.
Jesus’ command to love enemies, turn the other cheek, and seek the welfare of others directly challenges the empire’s reliance on violence, domination and deceit. In the context of the Israeli-Palestinian conflict, Christians are called to embody this radical love, advocating for the lives and dignity of Palestinians.
Throughout church history, figures like Dietrich Bonhoeffer and Martin Luther King Jr. have exemplified what it means to faithfully resist empire. Bonhoeffer’s resistance to Nazism and King’s leadership in the Civil Rights Movement demonstrate a commitment to justice that challenges the oppressive structures of empire. Their lives remind us that Christian discipleship involves standing against empire and advocating for the marginalized, even at great personal cost.
The church’s prophetic calling is to reject complicity in state violence and advocate for peace.
Glen Stassen’s just peacemaking framework offers practical steps for pursuing justice and building community, emphasizing nonviolent action and conflict resolution. In the case of Palestine, this means supporting efforts that prioritize the lives and dignity of Palestinians, seeking peace rooted in justice rather than power.
Elie Wiesel’s poignant words resonate deeply with the church’s responsibility to speak out against oppression: “There may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest.”
Christians must reclaim their prophetic voice, challenging injustices and advocating for a peace that honors the humanity of all people.
Bayard Rustin’s description of “angelic troublemakers” during the Civil Rights Movement encapsulates the idea of nonviolent resistance to injustice. Rustin’s dedication to justice, despite his complex support for Zionism, highlights the importance of critical engagement with all forms of nationalism that prioritize power over people.
A commitment to justice requires rejecting all nationalistic ideologies that contradict the gospel’s call to love and justice.
Today, Christians are called to repent of their entanglement with empire and reorient their faith around the crucified and risen Christ, who calls us to seek justice, love mercy, and walk humbly with God.
In addressing the ongoing conflict in Palestine, the church must reject the temptations of empire and embrace its calling as a community of peacemakers and justice seekers. This involves a return to the gospel’s message of peace and justice, advocating for the oppressed, and challenging systems of power that perpetuate violence and inequality.
Christian politicians, instead of advocating for Zionism and supplying Israel with weapons, should consider how to find a path to peace, especially as the United Nations has accused Israel of war crimes.
The early church’s commitment to a nonviolent, communal ethic contrasts sharply with the later Christian empires that sought to wield political power. The teachings of Jesus, centered on love, forgiveness, and reconciliation, provide a blueprint for resisting empire and living out the values of God’s kingdom.
The crucifixion, a Roman method of execution reserved for insurrectionists and criminals, stands as a stark reminder of the cost of challenging empire. However, the resurrection is a more poignant reminder that the reward far outweighs the cost.
Jesus’ life and ministry consistently confronted the powers of his day, offering an alternative vision of the world rooted in God’s love and justice. His resurrection affirms the ultimate triumph of God’s kingdom over the forces of empire, calling Christians to live as witnesses to this transformative hope.
In light of this, the church is called to bear counter-cultural witness that resists the allure of power and privilege and exchanges it for a cross. This witness involves standing in solidarity with the oppressed, advocating for justice, and living out the radical love of Christ in a world marred by violence and division.
As we consider the ongoing crisis in Palestine, the church must confront its complicity in empire and recommit to the gospel’s call to justice and peace. By embracing our role as peacemakers and justice seekers, we can honor the legacy of Jesus and live into the hope of God’s kingdom—a hope that proclaims peace and goodwill to all.
Christian faith compels us to reject any form of nationalism and empire that justifies oppression and embrace a theology that upholds the dignity and worth of every human being. Our commitment to justice must be unwavering, and our efforts to promote peace must be rooted in a deep love for all of God’s image-bearers.
- About the Author
- Latest Posts
Scholar, minister, educator, and consultant deeply involved in community outreach and development. With a PhD from Southern Methodist University, he teaches religion and ethics and has served on staff in outreach roles at various churches across denominations.
