What if our view of sin is far too small? And what if it also misses the depth of Jesus’s confrontation with evil and his invitation to healing? Watch this conversation to explore how the Bible speaks about sin - not as personal wrongdoing, but also as something that entangles individuals and societies in patterns of harm… and how this all leads us to Christian peacebuilding.

In a world marked by horrific violence, rising authoritarianism, and toxic polarization driving people apart, many Christians want to be people of justice and reconciliation. Yet in the West, the church and its theology are too often known for supporting violence, not healing it. What lessons and challenges must the church in the West face if it is to truly be a source of liberation and worship in solidarity with those on the margins?

When reflecting on familiar biblical passages like Matthew 28:19 or Acts 14:21, I've long wrestled with subtle yet profound implications of translation choices. In particular, I've been considering the Greek verb often translated into English as "make disciples." Common English translations such as "make disciples of all nations" shift the focus onto measurable outcomes—how many disciples have been successfully "made." This interpretation, however, places the evaluation of faithfulness and obedience on the actions and decisions of others, which are ultimately beyond our control.

On March 25, 2025, video footage went viral showing a Tufts University student, Rumeysa Ozturk, being arrested by ICE agents while walking to class. Her quiet, stunned compliance—the way she whispered "I'm a student at Tufts..." as agents pulled her away—echoed through social media like a lament. Though she was later released, the imagery haunts: an unarmed woman of color, quietly disappeared in broad daylight, on a college campus.

This is not an isolated moment. It’s part of a broader climate of fear and dehumanization toward immigrants in our country—especially those whose presence challenges dominant narratives of whiteness, power, or security. In the face of all this, a friend recently asked me, “What would Jesus do?” That question hits hard. And it’s worth flipping: What did Jesus do? Because we actually have a pretty solid record.

“Deconstruction” has become a bit of a buzzword in Christian circles, but it is in fact not an exclusively “Christian” phenomenon. Deconstruction is a very normal and natural process of unlearning and relearning, which all people all over the world experience at one time or another to various degrees throughout their lives. It is a natural part of human development. As peacebuilders and as Christians, we should embrace this process as an opportunity to mature.

Peace Catalyst’s Steve Schallert and Peter Digitale Anderson talk about about how Christians—especially those of us enjoying lives of safety and stability— can shift from a posture of service to one of solidarity with oppressed communities. Drawing on Steve’s years of experience practicing and teaching solidarity in South Africa and organizing pilgrimages in solidarity with Palestinians, we explore how others’ struggle for justice and liberation is also our own, and we also explore the theology and skills that can help us truly stand for peace.

What if we reimagine peacebuilding as a spiritual practice that we implement in our ordinary lives? If we see it as a Christian discipline to be lived out, as a natural response to our love for God, a direct action stemming from our love of neighbor?

This summer at the Christ at the Checkpoint Conference in Palestine, I heard so many stories full of so much pain. But the thing is, I didn’t experience any of the events told in the stories. And when this happens, there are two possible responses. One response is to say, “well that didn’t happen to me, so why should I care?” Another response is to feel the pain as if it were my own and weep.

True peace is not just an absence of conflict or violence; it means that relationships have been restored both individually and collectively, both personally and in society. Tragically, this lack of true peace does not just exist outside of churches. This also exists within churches and other institutions of the Christian faith, even though these entities are supposed to be places of safety, healing and restoration, and reflections of God’s Kingdom found in what the Sermon on the Mount describes - a deeply profound, “Good News” Kingdom.