Principal teachings about peace in Islam
Syllabus Point 1.1 – Religion and Peace: Islam and ChristianityInvestigate the understanding of peace and how it is informed through significant writings within sacred texts for both Islam and ChristianityRELIGION AND PEACEIslam (Qur’an and Hadith) and Christianity (The New Testament)The understanding of peace and how it is informed through significant writings within sacred texts of Islam:Islam – The Qur’an and HadithQur'an is the fundamental text for all Muslims. It contains the revelation of Allah, complete and unaltered as revealed to the Prophet Muhammad. Qur'an is organised into 114 surahs or chapters Hadith refers to the collection of traditions of the words and deeds of Muhammad The word "Islam" comes from selm and salam the Arabic words for peace Muslims greet one another with the expression "As-Salamu-Alaykum" which means peace be with you The first verse of the Qur'an contains the wish for peace "?In the name of Allah, the Most Merciful, the Most compassionate." One of Allah's names in the Qur'an, is "As Salaam" which means peace. The Qur'an refers to Islam as 'the paths of peace' ( 5:16 ) It describes reconciliation as a basic stance (4:128) and states that Allah abhors disturbance of the peace (2:205) The mission of the Prophet Muhammad is one of peace and mercy to humankind. (21:107) The ideal society, according to the Qur'an is "Dar al Salaam" which means the house of peace. ( 10:25 ) The accounts of creation and the natural order in the Qur'an present the universe as a model, which is characterised by harmony and peace (36:40) When Allah created heaven and the earth it was ordered so that each element may perform its function peacefully without clashing with any other part The Qur'an states that "the sun is not allowed to overtake the moon, nor does the night out pace the day. Each in its own orbit runs."? (36:40) Peace is not simply an absence of war The tradition of the Prophet Muhammad affirms "Allah grants to ifq (gentleness) what he does not grant to unf (violence), (Hadith4/255) No aggressive war is permitted in Islam? Muslims can engage themselves only in a defensive, not in an offensive war, whatever the circumstances (2:190) According to Islam, peace is the rule and war is only an exception In the situation of a defensive war if the likely outcome does not warrant the conflict Muslims should avoid the war Jihad is a central teaching of Islam but is not synonymous for war When the Qur'an refers to war or fighting it uses the word "qital" and not jihad. Jihad literally means to strive or to struggle In its proper usage Jihad refers mostly to the essential struggle in overcoming obstacles to submission to Allah Jihad can, and does also refer to the military struggle to achieve religious freedom for Muslims and the protection of Muslim values The use of force is always a last resort and war of aggression is never an option for Islam. According to the Hadith, the daily prayer of the Prophet Muhammad was centered on peace "O Allah, you are the original source of peace; from you is all peace, and to you returns all peace, So, make us live with Peace; and let us enter paradise; The House of Peace.? Blessed be you, our Lord, to whom belongs all Majesty and Honor!" The understanding of peace and how it is informed through significant writings within sacred texts of Islam:Christianity - the New TestamentThe understanding of peace expressed in the New TestamentThe New Testament is the normative text for all Christians, the principal and foundational source of teaching for all Christians Made up of 27 individual books, 4 gospels, 21 letters and the Acts of the Apostles and the book of Revelation Peace is mentioned over ninety times in the New Testament The announcements of the birth of Jesus (Luke 2:14 ) The teaching of Jesus (Matthew 5:9) The life of the early Church communities (Galatians 5:22 ) The vision of the messianic age (Revelation 6:4). Commonly used as a form of greeting and/or blessing (Romans 1:7). Many other occasions where peace is clearly an underlying value or principle in the message Peace is at the heart of Jesus' life and ministry Peace is a foundational element of the Christian communities New Testament extols peace as a virtue and identifies it as a key element of the reign of God Jesus is known as the prince of peace and is regarded as the source of peace. Christians are encouraged to model their "peacemaking" on his example Very few practical instructions relating to the seeking of peace and the avoidance of conflict The vast majority of references relate to an inner peace and or a state of peace in interpersonal relationships A small number give guidance to Christians in relation to peace at a global level and the involvement or otherwise of Christians in warfare The Peace of God Philippians promises that "the peace of God which is beyond all understanding will guard your hearts and minds, in Christ Jesus" (Philippians 4:7). Inner peace promised to Christians who live faithfully according to the requirements of the gospel and who place their faith and trust in God. Peace understood as a sense of wellbeing, free from anxiety Not merely an absence of conflict and violence but a far deeper notion recognising a profound serenity and sense of wellbeing The peace of God as a foretaste of the peace experienced in eternal life with God In Jesus' ministry peace often accompanies the forgiveness of sin or an occasion of healing. (Luke 7:50 & Luke 8:48 ) Jesus promises peace as his parting gift. "Peace I leave with you; my peace I give to you" (John 14:27 ) Peace associated with the presence of God through the gift of the Holy Spirit Peace is seen as one of the fruits of the Spirit (Galatians 5:22 ) Regarded as a sign of God's activity and the fidelity of the Christians to the gospel Contrasted with selfish values which undermine the gospel (Romans 8:6). To experience the peace of God Christians must devote themselves to listening to the good news and commit themselves to following the example of Jesus in his life and ministry Includes a requirement of prayer and contemplation, of communal life and celebration and of commitment to the welfare of others and to the wider community Peace in Relationships "If possible, so far as it depends on you, be at peace with all" (Romans 12:18 ) Christians expected to live in peace with others Christians obliged to be people of peace and to work towards harmonious dealings with all people To diffuse situations of tension before they escalate and to create cycles of harmony and reconciliation rather than support cycles of conflict and violence Christians are encouraged to forgive one another, to bear with one another, to act with love towards each other and to avoid selfish motives in dealing with each other These responses in relationships will lead to peace and help avoid the destructive behaviour which often leads to conflict and violence New Testament communities expected to live peacefully with other members of the Church The peacemakers are recognised as God's children War and Peace In Matthew 6:39, Christians are told not to retaliate or return violence with violence. The Beatitudes provide another statement against warfare with their praise of the peacemakers. (Matthew 5:9). Other teachings include the command to love your neighbour as yourself (Matthew 22:39 ), the requirement to love enemies (Matthew 5:44 ) and to treat others as you would want to be treated (Luke 6:31 ) Jesus was a strong advocate of peace and a staunch opponent of violence Until the fourth century Christians refused to undertake military service and engage in warfare The pacifist stance of the Christian communities came to be one of their identifying features and was one of the reasons that they suffered persecution from Roman authorities The gospels provide accounts of Jesus ministering to the needs of military personnel such as the Centurion's request on behalf of his servant (Matthew 8:5-13) Jesus does question the Centurion's profession There are no indications in the New Testament letters that soldiers who convert to Christianity must renounce their military service. Other issues include the account of Jesus expelling the money changers from the temple (Mark 11:15 -18) and his statement about his mission bringing division not peace (Matthew 10:34 ) It is not legitimate to portray them as an endorsement of the use of force or violence In the context of the wider teaching of the New Testament they do not take away the strength of the message condoning peace and condemning violence Syllabus Point 2.1 – Religion and Peace: Islam and ChristianityOutline the principal teachings about peace within Islam and ChristianityPrincipal teachings about peace in Islam Islam is based on the notion of peace as an essential element The word "Islam" itself comes from the Arabic words for peace selm and salam The traditional Muslim greeting "As-Salamu-Alaykum" means peace be with you The first verse of the Qur'an expresses the Muslim understanding of peace. "?In the name of Allah, the Most Merciful, the Most compassionate" One of the names for Allah is "As Salaam" which means peace The Qur'an refers to Islam as 'the paths of peace' ( 5:16 ) It describes reconciliation as a basic stance (4:128) and states that Allah abhors disturbance of the peace (2:205) The mission of the Prophet Muhammad is one of peace and mercy to humankind. (21:107) The principal teachings of Islam strongly advocate peace Clear teachings in Islam also permit the use of force in certain situations The teachings of Islam on the use of force have frequently been misrepresented The concept of "Jihad" is often the source of the misrepresentation Jihad is a central teaching of Islam but is not synonymous for war Qur'an uses the word "qital" and not jihad to refer to war and fighting Jihad literally means to strive or to struggle In its proper usage it refers mostly to the essential struggle in overcoming obstacles to submission to Allah Jihad can also refer to the military struggle to achieve religious freedom for Muslims and the protection of Muslim values The use of force is always a last resort War of aggression is not permitted Islam Peace is the fundamental aim of Islam Wars can be fought to defend against acts of aggression and overcome oppression War is not a way to advance ideology or extend political power and influence Peace in Islam does not just mean the absence of war Extends to the absence of oppression and tyranny True peace can only exist where there is justice Islam justifies war against oppressive regimes that prevent people from living in freedom and upholding their religious beliefs and practices Does not justify war against non-Muslim people for the purposes of forcefully spreading the influence of Islam In the early years of Islam, under persistent threats of persecution and harassment Muslims adopted a pacifist stance in Makkah In Madinah, force was only used in response to those who attacked the Muslims Permission to use force is expressed in the Qur'an "to those against whom war is made, permission to fight is given" ( 22:39 ) Muslims remained at peace with the Jews who lived in Madinah Muhammad forged an alliance of cooperation and friendship with the Jews Assured them of their freedom of religion as well as their security in the Muslim world Notion of the two domains "dar al lslam" and "dar al Harb" did not arise until sometime later during a period of conflict between Islam and the Byzantine empire Previously peaceful relations had existed between the Islamic world and the Christian realm of Abyssinia The Qur'an has been used to provide support for extremists in their campaigns Surahs such as 2:193 at face value suggest an endorsement of a campaign to force others to submit to Islam. "And fight them on until there is no more Fitnah and religion should be only for Allah" (2:193) In context this surah clearly refers to a defence of Islam in the face of aggression by others. "Fight in the cause of Allah those who fight you, but do not commit aggression, for Allah loves not aggressors." (2:190) ?. but if they cease, let there be no hostility except to those who practice oppression" (2:193) Another section of the Qur'an seems to invite aggression towards non Muslims "slay the mushrikin wherever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem; but if they repent, and establish Salat and pay Zakat, then open the way for them" (9:5) The context is clearly a reference to the non Muslims at the time of Muhammad who were actively plotting against the Muslims in Madinah This surah is not an endorsement of hostility towards non Muslims it does contain the basis for the Muslim support of a pre-emptive strike where the evidence of an imminent attack is unmistakable In Islam, the permitted use of war is to establish and assure justice, and to overcome oppression and tyranny Four situations can be seen where an Islamic state is justified in using force The first situation is to overcome oppression where there is the denial of religious freedom The second situation is when individual Muslims and their property are under attack from another group in the community The third situation is where an Islamic state is invaded by a foreign power The fourth situation relates to law enforcement where there is a need to subdue rebellion against legitimate authority within an Islamic state Muslims see the use of force as necessary in certain contexts, believing that without the responsible use of force there would be chaos and the triumph of tyranny in the community "Had it not been (the Will of) Allah that one set of people is repelled by another, certainly the earth would have been in a state of disorder." (2:251) "Had it not been (the Will of) Allah that one set of people is repelled by another, certainly there would have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure." ( 22:40 )? Principal teachings about peace in ChristianityNew Testament affirms the centrality of peace to the Christian message At the heart of the life and ministry of Jesus Sought after and taken up by the Christian Peace is more than merely an absence of violence and conflict Refers to an overall sense of wellbeing Peace is found in union with God Christians are taught to live at peace with others, both within their own communities and in the wider human family. Christians initially adopted a pacifist position and refused to engage in military service or warfare This contributed to them being marginalised in the wider community and persecuted by the Roman authorities Despite this Christians refused to engage in warfare, believing that to do so would be contrary to their faith Situation changed with the conversion of the Emperor Constantine in the fourth century Christians now part of the establishment and the empire was their ally rather than a threat to their existence Resulted in a rethinking of the position of the Christian Church in relation to its involvement in warfare Created a number of philosophical challenges to the pacifist stance held by the Christians How could they maintain and guarantee the freedom of people in the society, in particular their religious freedom How could they protect their property from theft or destruction How could they protect innocent people in the light of acts of aggression by others The Just War TheoryThe challenges of this new situation over time led to the development of a Just War theory This theory originated from Augustine in the fourth century, modified and refined by others including Aquinas in the middle ages and de Vitoria in the 16 th century. The "Just War" theory sought to establish guidelines under which it was morally acceptable to engage in warfare The Just War theory is the source of ongoing debate The Just War theory maintains that nations are morally justified in waging war providing that the circumstances of the conflict and the waging of the war meet the following seven principles. War must be aimed at repelling or deterring aggression and safeguarding human rights. It must be authorised by a legitimate authority.The stated objectives for going to war must be the real ones. War must be a last resort; all peaceful alternatives must be exhausted.The probability of success must be sufficiently clear to justify the human and other costs. The damage inflicted by war must be proportionate to its objectives. Noncombatants must not be targeted. The application of the Just War theory remains problematic In recent decades religious authorities have been virtually unanimous in their condemnation of warfare. Peace and JusticeIn modern times emphasis has been placed on the underlying causes of the conflicts that undermine peace Leaders of the Christian Churches have increasingly focused their attention on the relationship between poverty, justice and human rights and the escalation of conflicts That the world cannot expect to achieve peace without first achieving justice and that while so many people live in poverty and without basic human rights that there will always been unrest leading to conflict and violenceSyllabus Point 3.1 – Religion and Peace: Islam and ChristianityDemonstrate how Islam and Christianity guide the individual in achieving inner peaceGuidance for Muslims in achieving inner peace For Muslims, peace is not a single dimensional or individual concept Peace is firstly to be at rest with one's own desires and ambitions Secondly, to have peace with the world around There is a reciprocal relationship between this inner peace and the peace with the wider world No one can be at peace with themselves until they are also at peace with others It will not be possible to live at peace with others until there is a sense of peace and wellbeing with one's self In Islam the concept of peace is two-fold Firstly, to be at peace with Allah and then, secondly, to be at peace with oneself and with the rest of the world In Islam the concept of peace is closely related to the idea of submission The goal of Islam is submission to Allah and in this submission peace is found Muslims understand that peace is not possible outside of this relationship with Allah In submitting to Allah a person finds peace, peace first of all with Allah then with self and also with others Submission to the will of Allah is the only means of attaining peace with Allah The Qur'an sets out clear paths for Muslims to follow in their desire to submit to Allah The most significant of these are the five pillars or the pillars of Islam (arkan al-islam) Each of the pillars requires both an internal or spiritual commitment together with an outward action or sign The first of the five pillars is a witness to the oneness of Allah and the role of the Prophet Muhammad as its messenger Known as the shahada which means to bear witness "I bear witness that there is no god but Allah and that Muhammad is the messenger of Allah". The witness in the shahada is essentially all that it takes to be considered a Muslim The repudiation of anything false includes a repudiation of self and selfishness which frees a Muslim to worship Allah freely without the restrictions of egocentrism This freedom is an integral part of the quest for inner peace as a focus on self and selfishness will effectively destroy this peace The second of the pillars of Islam is the requirement of ritual prayer known as "salat" The requirement here is that every Muslim will offer five daily prayers They are an act of obedience to Allah They proclaim the oneness and greatness of Allah The prayers serve the function of bringing people closer to Allah They contribute to the purity of the person praying, provide strength to carry out the requirements of Islam and forgiveness for transgressions The purity and strength associated with salat provide important foundations for a sense of peace and wellbeing The third pillar of Islam is the requirement of almsgiving known as "zakat" The aim of zakat for the one contributing is to purify and cleanse wealth and to allow it to be free from greed and selfishness It helps Muslims to overcome feelings of attachment to money and the wish to cling to it It affirms that money is for the service of human kind and not for exclusive personal gain The freedom from the attachment of wealth and possessions is considered by Muslims to be an essential element in the quest for inner peace To maintain close ties to wealth and possession will effectively undermine the search for inner peace. The fourth pillar of Islam involves fasting It refers to voluntary fasting and is known as "sawm" The period of fasting is for the month of Ramadan The fast will be rendered worthless if the disposition of the person fasting is not as it should be It is a primary way of commemorating Ramadan and honouring the occasion of the revelation of the Qu'ran Secondly it is a time where the hunger of the person fasting brings to mind the reality of poverty and where almsgiving is strongly encouraged The self discipline of fasting is an important companion to achieving inner peace as it is one of the ways of putting aside self and selfishness The fifth pillar of Islam is the pilgrimage or "hajj" Every devout Muslim male will desire to make the pilgrimage to Makkah at least once in their lifetime The word "hajj" means to embark on a journey with a purpose The purpose is essentially to visit the Ka'bah in Makkah and worship on Mount Arafat The physical demands of the Hajj, the organisation required for someone to take part and the material cost are all elements which require sacrifice and dedication These elements involve putting aside selfishness in seeking to submit to the will of Allah The more perfect the submission to Allah, the more profound the sense of inner peace that will be experienced by the Muslim The mystical movement of Sufism has had significant influence on the quest for inner peace Sufi teachings have a strong emphasis on peace in general but most particularly on the attainment of a deep inner peace. Sufism teaches that a person travels through three stations or stages of peace in their spiritual journey The first station is known as the stage of Islam and it refers to the conscious act of submission to the will of Allah such as achieved through the sincere practice of the pillars of Islam The second station refers to a stage where the peace of Allah has come into the heart of the Muslim and where the peace of Allah has become internalised This second station is known as Iman The third station known as the stage of Ihsan is a transformative stage where the power of evil is defeated and the Muslim experiences the peace of Allah free from the entrapments of evil Guidance for Christians in achieving inner peaceNew Testament literature reveals an important relationship between an individual's fidelity to the requirements of the gospel and their own sense of peace and wellbeing Christians can expect to find inner peace in and through living out their vocation as disciples of Jesus Christ and directing their lives towards the following of his teaching. Jesus is regarded as the bringer of peace and to live in close relationship to him and his teaching will allow the follower to experience this peace Jesus' life is seen as a model of living in peace Christians are encouraged to model their lives on his example in doing so they will be able to find peace Integrity and FidelityIntegrity and fidelity to one's vocation fundamental to finding inner peace Not possible to achieve inner peace while experiencing turmoil and inner conflict due to compromising personal values Jesus faced temptations to compromise his integrity These temptations are about serving self or avoiding challenging situations Jesus' example shows the importance of being true to the values of the gospel and not being prepared to accept compromise Compromise would inevitably erode a sense of inner peace as it amounts to a lack of integrity and will result in inner conflict By refusing to be tempted Jesus retains his integrity and is able to faithfully go about his ministry Selflessness is a liberating quality which has a significant impact on the capacity to achieve inner peacePrayer and ServiceMinistry of Jesus highlights prayer and service being kept in balance Jesus portrayed as a man of prayer who is frequently in communion with God Occasions of prayer are particularly evident leading up to significant moments in Jesus' ministry Prayer is a vehicle through which Jesus is able to nurture and sustain the relationship with God which is the source of his wellbeing and inner peace Prayer is something which followers of Jesus try to emulate in order achieve this sense of peace and serenity. Prayer is not a withdrawal from the events of daily life Prayer an opportunity to reflect on events and gain strength to face challenges Jesus' ministry conveys a sense of balance between prayer and contemplation on one hand and active service on the other Two elements are seen as complementary, not in competition with one another Prayer is seen as an essential adjunct to the active ministry Ministry is seen as a practical expression of the life of prayer Prayer enables the Christian to sustain and nurture their relationship with God Through prayer Christians draw meaning and understanding concerning day to day life Christians also gain strength and inspiration from prayer to enable them to meet daily challenges Service flows out of the contemplative element of prayer Understanding gained through prayer and reflection informs and guides the Christian to respond to the call to service Strength and inspiration gained through prayer enables Christians to rise to the challenges they may face in serving others. Christians are encouraged to find a balance between the contemplative and the active elements of life Overemphasis on prayer and contemplation can lead to insularity Overemphasis on active service can lead to burn out Either of these excesses will undermine the search for an inner peace CommunityChristian community is an important source of help and support The unity exists in community assists in the search for inner peace Jesus' community of followers shared a great deal of his experience, learned from him and supported him in his ministry Elements of sharing, learning and supporting will assist individuals to find a harmony and sense of purpose in community which assists in the search for inner peace and wellbeing The absence of community leads to isolation and separation The breakdown or disintegration of a community through conflict, disunity etc will also have a negative effect on an individual's sense of wellbeing Towards Inner PeaceFollowing the example of Jesus is a fruitful and worthwhile path to find inner peace Various groups within the Christian tradition will have established methods of following this example These include the use of prayer, ritual and the reading of scripture, the service of others and the participation in community with those of similar beliefs A basic orientation in life which supports the quest for integrity and fidelity to the gospel is an important foundational element Not be possible to achieve inner peace while values are seriously compromised. Maintaining a balance between prayer and service is also fundamental to the quest for a sense of peace and wellbeing Both prayer and service are essential and each should support and draw from the other Engaging with a local community is also an important element Communities provide important occasions of interaction for sharing, for learning and for support The absence of meaningful community undermines the possibility of achieving inner peace Syllabus Point 3.2 – Religion and Peace: Islam and ChristianityDiscuss how Islam and Christianity are contributing to world peaceContribution of Islam to World Peace Islam is essentially a religion of peace and true Muslims are peace loving people Strong misconception about the nature of Islam and its followers. The sources of this misconception are varied The misconception stems from a prejudice arising from the fear of the unknown. Islam is a relatively unknown religion in Australia Only a small number of Muslims in Australia , few non Muslim Australians have had the opportunity of getting to know Australian Muslims Most rely on secondary sources of information to inform their views on Muslims and Islam in Australia Tendency to hold prejudices against people and groups who are not well known and understood in a community The second source of misconception stems from the political conflicts that have existed in the Middle East Particularly through the conflicts between Western interests and those of Middle Eastern countries People in countries such as Australia feel uneasy when there is conflict around Western interests and the use of terrorist tactics by some groups has heightened this sense of unease Many people are not able to differentiate between the political interests of some Middle Eastern countries and the religious interests of Islam The activities of some extremists who claim to be acting in the name of Islam tend to reinforce the misconception that Islam is in some way responsible for the unrest A third source of misconception is the media Media organisations in Australia have been only too willing to promote misconceptions and stereotypes in order to create a greater interest in their product Fear and uncertainty is a great motivator in Australian society and media organisations have traded on this fact It serves their purposes to demonise certain members of the community in order to foster this sense of unease The fact that so many Australians rely on the media for their information and the media's propensity to stereotype Muslims as terrorists has contributed greatly to the misconception of Islam In the light of this prevailing misconception it is very difficult for Muslims to play a constructive role in the work for world peace Many Muslim organisations and individual Muslims who are undertaking important work for peace In Australia it is difficult for such work to be recognised and supported because of the negativity felt towards Muslims Muslim groups in Australia have found that the most constructive way they can be involved in the peace process is to provide opportunities for people in the Australian community to become more familiar with Muslim values and beliefs Such initiatives have profound significance in terms of addressing the underlying causes of conflict Muslims has also taken active roles in partnerships with other religious organisations in the search for peace In particular, Muslims work closely with Jewish and Christian organisations Muslim organisations in Western countries include statements on their websites which state their opposition to the terrorist activities of extremist groups Muslim leaders have also contributed to joint statements and programs with leaders of other religious faiths to condemn violence and work for peace Throughout the world there are a number of countries which have predominantly Muslim populations and in all of these there are organisations and activists who are prominent in their work for peace. Nurdin Rahman is a Muslim peace activist who has worked tirelessly during the conflict in Aceh province The Israeli-Palestinian Relations Committee of the Israeli & Palestinian Bereaved Families for Peace has worked in the midst of the conflict in the Middle East It is a gathering of Palestinians and Israelis who've lost family members due to the occupation and the severe cycle of violence They work towards an end to the occupation and peaceful reconciliation between warring sides in the conflict In India the South Asia Forum for Human Rights has developed a number of important programs including the program of "Regional Dialogues of Women Building Peace" Their work acknowledges that women are so often the innocent victims of conflict The dialogues seek to engage women in partnerships that will begin to breakdown the sources of the conflict Contribution of Christianity to World PeaceThe Christian tradition makes significant contributions to world peace at a number of different levels These contributions include public statements by Church leaders, programs of action at local and international levels, organisations dedicated to bringing about peace, courses of study, commemorative days etc. Public StatementsChurch leaders have frequently made statements in support of peace Some have been specific appeals for peace in particular circumstances however, Some have also published more comprehensive statements on the need for peace and the means of achieving it. In the Catholic community, one of the more well known statements was the 1963 statement of Pope John XXIII "Pacem in Terris" (Peace on Earth) In Pacem in Terris John XXIII discusses an issue of critical importance to the establishment of peace Other organisations such as the World Council of Churches and individual denominations such as the Society of Friends (Quakers) have also released many public statements relating to peacemaking In the months before the beginning of the 2003 Gulf War, Christian Churches in the United States made frequent public appeals to avoid the conflict The Society of Friends website contains excerpts from over forty statements from US Churches, many of them representing the views of groups of Church leaders from a particular State or region Similar statements were made throughout Europe and the UK In Australia statements were made by leaders of most major Christian denominations together with representative statement issued by the National Council of Churches of Australia (NCCA) Programs and OrganisationsThere has always been a tradition of opposition to warfare in Church communities Francis of Assisi is a famous example of opposition to war. Another interesting example The Society of Friends (Quakers), a Christian group with a pacifist stance. The modern peace movement has a strong link to Christian peace groups in its infancy. Movements such as the Catholic Worker movement led by Dorothy Day and Peter Maurin have been prominent in the quest for world peace The Catholic worker movement developed an approach of active non-violence and often used civil disobedience as a means of protest. Another well known organisation is the international group Pax Christi who have pioneered peacemaking at an international level for decades In preparation for the coming of the third millennium, Pax Christi published a manifesto for a culture of peace and non violence. This manifesto came in support of the United Nations declaring a decade for a culture of peace and non violence beginning in the year 2000. Pax Christi's declaration contained 6 principles which it invited people to take up respect the life and dignity of every person without discrimination or prejudice practise active non-violence, rejecting violence in all its forms: physical, sexual, psychological economic and social, in particular towards the most deprived and vulnerable such as children and adolescents share my time and material resources in a spirit of generosity to put an end to exclusion, injustice and political and economic oppression defend freedom of expression and cultural diversity, giving preference always to dialogue and listening rather than fanaticism, defamation and the rejection of others promote consumer behaviour that is responsible and development practices that respect all forms of life and preserve the balance of nature on the planet contribute to the development of my community, with the full participation of women and respect for democratic principles, in order to create together new forms of solidarity The World Council of Churches in launched a campaign of a "Decade to Overcome Violence" This campaign provides an ecumenical dimension to the search for peace and highlights the commonalities held among Christian Churches in this area The campaign of the Decade to Overcome Violence has also highlighted the statistic that domestic violence is responsible for the deaths of more women worldwide than any other single cause Other important organisations include the Church and Peace alliances in Europe and the UK as well as the Kairos organisation in Canada and the USA . In Australia major Christian denominations have organisations which have responsibility in working towards peace These include the Uniting Church Board of Social Responsibility and the Australian Catholic Social Justice Council These organisations, together with the National Council of Churches of Australia have peacemaking as an important part of their mandate The element of working towards peace is carried out alongside other social concerns such as justice and ecology This highlights the close relationship between the search for a more just society and the search for peace Church organisations have frequently stated that the achievement of lasting peace will only be possible with a renewed social order where there poverty is substantially overcome and there is justice among people and between nations Courses of StudyThroughout the world major learning institutions provide studies in peacemaking. Among these, universities run by Christian denominations often feature prominently in offering such courses Some significant organisations providing for the study of peace and peace making include the Washington based Center of Concern and the Maryknoll Justice and Peace Office In Australia the Society of Saint Columba (Columbans) have been prominent in providing peace education Firstly through their Columban Mission Institute and through their Centre for Justice, Ecology and Peace. Courses of study in peacemaking are available at major theological institutes such as the United Theological College and the Catholic Institute of Sydney Days of CommemorationChristian Churches have made use of significant days of commemoration to help focus people's attention on the need for peace All major denominations will have special liturgical events on Anzac day Many would also hold events on other occasions such as Remembrance Day and Hiroshima Day Palm Sunday has become a day for public gatherings, marches and rallies in support of peace Christian churches have traditionally sponsored these events which usually begin with an ecumenical service followed by a rally and a march through city streets Palm Sunday rallies have become a regular feature of life in Australian cities The numbers of people attending had tended to fluctuate depending on the world situation at the time Very large numbers gathered in 2003 to protest against the war in Iraq Smaller, but still quite significant numbers took part in subsequent years ................
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