CHAPTER TWO
LITERATURE REVIEW AND THEORETICAL FRAMEWORK
2.1 Concept of the Study
The concept of the church’s contribution to global peace revolves around the identity and
mission of Christian communities and institutions as active agents of reconciliation, justice, and
non-violent conflict transformation within a world plagued by deep divisions, violence, and
structural injustice. Biblically, the church is understood as the body of Christ, with each member
playing a vital part in its functioning and witness (1 Corinthians 12:27, KJV: “Now ye are the body
of Christ, and members in particular”). This identity calls the church not merely to proclaim the
gospel but to live it out by embodying shalom a holistic peace that restores right relationships
with God, with one another, and with the created order.
Peace in Scripture is both a divine gift and a clear mandate. Jesus Christ offered His distinctive
peace to His followers, declaring, “Peace I leave with you, my peace I give unto you: not as the
world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid” (John 14:27,
KJV). In the Beatitudes, He pronounced a special blessing on those who actively pursue peace:
“Blessed are the peacemakers: for they shall be called the children of God” (Matthew 5:9, KJV).
The apostle Paul reinforced this calling, urging believers, “If it be possible, as much as lieth in
you, live peaceably with all men” (Romans 12:18, KJV), and encouraging them to allow God’s
peace to govern their collective life: “Let the peace of God rule in your hearts, to the which also
ye are called in one body” (Colossians 3:15, KJV). These passages establish the church’s
engagement in peace work as a matter of theological obedience and faithful discipleship rather
than an optional social activity.
In modern application, the church contributes to global peace through concrete practices such
as mediating disputes, advocating for justice and human rights, facilitating interfaith dialogue,
delivering humanitarian aid, and providing moral formation that challenges hatred and division.
This work deliberately addresses both negative peace, understood as the absence of direct
violence, and positive peace, which entails the presence of justice, equity, and harmonious social
structures.
2.2 Literature Review
Scholarly and practical literature consistently affirms that religious actors, particularly churches,
have made meaningful contributions to peacemaking processes around the world, even while
candidly acknowledging their limitations and occasional failures. Reports from the United States
Institute of Peace (USIP) document numerous instances where faith-based diplomacy has
effectively complemented secular efforts. Notable examples include the Community of
Sant’Egidio’s sustained mediation that helped end Mozambique’s civil war, the World Council of
Churches’ involvement in Sudan, and various interfaith initiatives addressing conflicts in Nigeria,
Israel/Palestine, and Iraq.
Regional studies, especially those focused on Africa, highlight the church’s significant role in
post-conflict reconciliation. In Kenya, the National Council of Churches of Kenya (NCCK) played a
crucial part in responding to the 2007/2008 post-election violence by facilitating dialogue,
offering humanitarian relief, promoting forgiveness, and supporting healing processes. Parallel
patterns are evident in Colombia, where the Catholic Church accompanied national peace
negotiations and community-level reintegration, and in Zimbabwe, where church leaders have
persistently engaged issues of political transformation and national healing despite challenging
environments.
Global empirical analyses, such as those produced by the Institute for Economics and Peace
(IEP), provide a more measured perspective. These studies indicate that religion itself is rarely
the primary driver of either peace or conflict; instead, factors such as governance quality,
corruption levels, and economic inequality exert stronger influence. At the same time, religious
freedom shows a consistent positive correlation with societal stability, while contexts with either
low religious diversity or well-managed high diversity tend to experience better peace outcomes.
Interfaith dialogue and religiously motivated peacebuilding initiatives frequently demonstrate
positive effects at the local level. Historical scholarship further credits churches with important
contributions, including support for anti-apartheid struggles in South Africa and broader
reconciliation efforts elsewhere. Catholic social teaching on human dignity, justice, and peace
has notably shaped international norms and ethical discourse.
Nevertheless, gaps remain in the existing literature. Large-scale quantitative studies that isolate
the church’s distinctive global impact are limited, Protestant and evangelical contributions
receive less systematic attention compared to Catholic ones, and many works remain focused on
specific cases rather than offering comprehensive syntheses or transferable insights across
regions.
2.3 Theoretical Background
Several theoretical frameworks provide a solid foundation for understanding the church’s role in
advancing global peace. Johan Galtung’s peace theory offers one of the most influential
analytical tools. Galtung distinguishes negative peace, which refers to the mere absence of
direct violence or war, from positive peace, which requires the elimination of structural violence
alongside the establishment of justice, equity, and harmonious relations. He also introduces the
concept of cultural violence, encompassing those elements of culture including religious beliefs
and interpretations that legitimise or mask both direct and structural forms of harm. Within this
view, religions contain both “hard” elements that can justify violence and “soft” elements that
promote peace; intentional dialogue and reform can strengthen the latter. This framework
positions the church as an institution capable of addressing all three dimensions of violence
through prophetic critique, community building, and sustained advocacy for justice.
Christian theological frameworks for peacebuilding complement Galtung’s insights by grounding
action in Scripture and the character of God. Christian peace theology is rooted in the
overarching biblical narrative of creation, the fall, redemption, and the hope of new creation. At
its centre stands Christ’s reconciling work, as Paul explains: “And all things are of God, who hath
reconciled us to himself by Jesus Christ... and hath given to us the ministry of reconciliation” (2
Corinthians 5:18, KJV). Practical frameworks developed by organisations such as Tearfund locate
peacebuilding within missio Dei God’s own mission in the world while emphasising the integrated
demands of justice, mercy, and humility articulated in Micah 6:8 (KJV). Core elements include
the original shalom of creation, the reality of sin and evil, salvation through Christ, the relational
model of the Trinity, and the church’s calling to function as a distinctive community of peace.
More recent approaches integrate emancipatory theories with spiritual compassion. These
perspectives stress locally led, inter-religious efforts that empower communities, confront power
imbalances, and combine critical analysis with genuine care. Collectively, these theoretical
lenses reveal that the church contributes to peace through its unique spiritual resources such as
empathy, forgiveness, and moral authority; its social organisation through extensive networks
and institutions; and its practical methods including dialogue, service, and courageous advocacy.
2.4 Empirical Model to the Study
This study adopts a mixed-methods approach that is qualitative-dominant, offering a suitable
framework for exploring both the institutional and theological dimensions of the church’s
contributions. A descriptive-analytical design incorporating case study elements proves
particularly effective. The model draws upon carefully selected historical and contemporary
cases, such as the NCCK’s work in Kenya, the Community of Sant’Egidio’s mediation in
Mozambique, and Catholic Church efforts in Colombia. These cases are supplemented by
qualitative data gathered through interviews and focus groups with church leaders, peace
practitioners, and community beneficiaries, alongside content analysis of official church
documents, pastoral letters, and records of peace initiatives. Secondary quantitative data from
established indices, including the Global Peace Index, can be correlated where possible with
indicators of religious engagement or church activity levels.
To organise the analysis systematically, an input-process-output-impact model provides clear
structure. Inputs include theological resources such as Scripture and doctrine, institutional
capacities encompassing networks and funding, and the moral credibility the church often
enjoys. Processes involve practical activities like mediation, dialogue, advocacy, education, and
humanitarian action. Outputs encompass tangible results such as peace agreements, reduced
incidents of violence, reconciled communities, and policy influence. Impacts represent longer-
term measurable contributions to both negative and positive peace, along with the extent to
which challenges are addressed or persist. This empirical model enables rigorous testing of the
hypothesis that the church’s distinctive assets spiritual authority, historical longevity, and
grassroots presence enhance peace outcomes in ways that often complement or exceed secular
efforts, while appropriately controlling for relevant contextual variables.
2.5 Challenges of the Church
Despite its documented contributions, the church encounters significant challenges that can
limit its effectiveness in promoting global peace. Internal divisions and instances of hypocrisy
represent major obstacles. Denominational fragmentation, moral scandals, and occasional
complicity in violence undermine the church’s credibility and weaken its witness. This stands in
contrast to the biblical ideal expressed in 1 Corinthians 14:33 (KJV): “For God is not the author of
confusion, but of peace, as in all churches of the saints.” Political co-optation by governing
regimes or direct persecution in hostile settings often restricts the church’s ability to exercise a
prophetic voice. Resource and capacity constraints further complicate efforts, including
inadequate specialised training in conflict transformation, limited sustainable funding, and
leadership burnout.
Theological misinterpretations create additional internal tensions, such as debates between just-
war traditions and pacifist commitments, while certain cultural interpretations inadvertently
legitimise division or exclusion. Interfaith and secular scepticism frequently portray religion
primarily as a source of conflict rather than a resource for solution, complicating partnerships.
Structural barriers pose another layer of difficulty, as addressing root causes like inequality
demands engagement with complex global systems that often exceed the capacity of local or
national church bodies. Finally, the frequent exclusion of marginalised voices particularly those
of women, youth, and minorities reduces the inclusivity and innovation of church-led peace
initiatives.
Overcoming these challenges requires a renewed commitment to biblical unity, as Paul exhorts in
Ephesians 4:3 (KJV): “Endeavouring to keep the unity of the Spirit in the bond of peace,”
alongside greater humility, continuous theological and practical formation, and strategic
collaboration with others. This chapter establishes a comprehensive conceptual, theoretical, and
empirical foundation for examining the church’s contributions to global peace while honestly
confronting persistent obstacles, thereby preparing the ground for deeper analysis in
subsequent sections.