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The following article is part of our ongoing effort to provide a variety of Christian perspectives on the Israel-Lebanon conflict.

In July, the World Council of Churches (WCC) released a statement expressing concern over the most recent acts of violence in the Middle East. It claimed that "the concept of the war on terror" puts "civilians at greatest risks" and argued that Israel's "illegal occupation of Palestinian territories" presents "the vortex of the region's violent storm."

While Israel attempts to secure its sheer survival, the member churches of the WCC express no word of compassion for Israel beyond a general regret for death and destruction "on all sides."

In the form of a pastoral letter, the general secretary of the WCC, Samuel Kobia refuses to name Hezbollah and ultimately defends the terrorists and reproaches the victims for their self-defense. The letter attacks democratic countries, shields militia groups from blame, and challenges "the concept of war on terror." The reader looks in vain for what is expected from a pastoral word of encouragement, consolation, or reconciliation. Without this, the WCC statement, intentionally or not, makes several points that, if followed, would strengthen terrorist groups.

The letter starts off with a reference to the Christian concept of "compassion" and "sadness at the shedding of innocent blood in the Middle East," identifying four of the numerous suffering parties in the Middle East, namely "the people of Lebanon," "citizens of Israel," "Palestinians and Iraqis." While all suffering is lamentable, this select list of sufferers is odd not only for naming only those few, but also for not making any effort to distinguish between the sufferings of those four parties. There are those whose pain is caused by terror, namely "the people of Lebanon" and the "citizens of Israel." There are those who are perpetrating the terror, namely "Palestinians." Strangely enough, the name Hezbollah as the instigator of the current conflict remains unmentioned throughout the whole letter. The "Iraqis," mentioned as one of the four groups of sufferers, is different again, as they suffer from an internecine war.

This pastoral letter, in spite of its Christian veneer, does not wish to console or reconcile opposing sides but to tell the reader that there is no difference between the victim and the attacker.

Next, the author calls on the God of Job. "We must turn to God with our laments, seek comfort from each other, and offer signs of hope to neighbors in distress" (Job 19:7). Contrary to any Christian expectation that such a biblical word would be followed by words of prayer and reconciliation, the author expresses his "old frustration that so much is so dangerously wrong in the Middle East." He launches into a tirade against the world leaders who "met while bombs and rockets flew" and who went "home without uniting for peace."

Not only does the letter fail to condemn Hezbollah terrorists for their crimes, but it condemns G8 members who are seeking a solution to those crimes. Leaving aside the question of whether a pastoral letter should take such a condemnatory position against seekers of peace, there is the extremely disturbing fact that the WCC holds Western democratic parties responsible for failing to provide peace.

Next, the letter demands that "the international community" arrange "cease fires that end the spiral of violence, pressure to stop attacks on innocent civilians and protection for civilians according to international humanitarian law … and the deployment of a multinational force capable of keeping peace." The general secretary of the WCC lectures military generals and political leaders as if he were a military strategist.

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August (Web-only) 2006, Vol. 50