Adopted by the WCC 10th Assembly as part of the Report of the Public Issues Committee.


Just peace is a journey into God’s purpose for humanity and all creation. It is rooted in the self-understanding of the churches, the hope of spiritual transformation and the call to seek justice and peace for all. It is a journey that invites us all to testify with our lives.

Those who seek a just peace seek the common good. On the way of just peace, different disciplines find common ground, contending worldviews see complementary courses of action, and one faith stands in principled solidarity with another.

Social justice confronts privilege, economic justice confronts wealth, ecological justice confronts consumption, and political justice confronts power itself. Mercy, forgiveness and reconciliation become shared public experiences. The spirit, vocation and process of peace are transformed.

As the Ecumenical Call to Just Peace (ECJP) stated, to take the path of just peace is to enter a collective, dynamic yet grounded process of freeing human beings from fear and want, of overcoming enmity, discrimination and oppression, and of establishing conditions for just relationships that privilege the experience of the most vulnerable and respect the integrity of creation.


Together we believe in God, the Creator of all life. Therefore we acknowledge that every human being is made in the image and likeness of God and we seek to be good stewards of creation. In wondrously creating a world with more than enough natural riches to support countless generations of human beings and other living things, God makes manifest a vision for all people to live in the fullness of life and with dignity, regardless of class, gender, religion, race or ethnicity.

Together we believe in Jesus Christ, the Prince of Peace. Therefore we acknowledge that humankind is reconciled with God, by grace, and we strive to live reconciled with one another. The life and teachings, the death and resurrection of Jesus Christ, point toward the peaceable kingdom of God. Despite persecution and suffering, Jesus remains steadfast in his way of humility and active non-violence, even unto death. His life of commitment to justice leads to the cross, an instrument of torture and execution. With the resurrection of Jesus, God confirms that such steadfast love, such obedience, such trust, leads to life. By God’s grace we too are enabled to take the way of the cross, be disciples and bear the costs.

Together, we believe in the Holy Spirit, the Giver and Sustainer of all life. Therefore we acknowledge the sanctifying presence of God in all of life, strive to protect life and to heal broken lives.

Based on the teaching of St Paul (Romans 8:22) “For we know that the whole creation groans and labours with pain together until now”, as explained by St Peter (2 Peter 3:13) “nevertheless we, according to His promise, look for new heavens and a new earth in which justice dwells”, we can state that: the Holy Spirit assures us that the Triune God will perfect and consummate all of creation at the end of time. In this we recognize justice and peace as both promise and present – a hope for the future and a gift here and now.


Together, we believe that the Church is called to unity. Therefore we acknowledge that churches are to be just and peaceful communities reconciled with other churches. Grounded in the peace of God and empowered through the reconciling work of Christ, we can be “agents of reconciliation and peace with justice in homes, churches and societies as well as in political, social and economic structures at the global level” (8th WCC Assembly, Harare, 1998).


The way of just peace provides a basic frame of reference for coherent ecumenical reflection, spirituality, engagement and active peacemaking.

For just peace in the community – so that all may live free from fear

Many communities are divided by economic class, race, colour, caste, gender and religion. Violence, intimidation, abuse and exploitation thrive in the shadows of division and inequality. Domestic violence is a hidden tragedy in societies everywhere.

To build peace in our communities, we must break the culture of silence about violence in the home, parish and society. Where religious groups are divided along with society, we must join with other faiths to teach and advocate for tolerance, non-violence and mutual respect, as Christian and Muslim leaders are doing in Nigeria with ecumenical support.

Local churches working for peace reinforce international church advocacy for peace, and vice versa. Ecumenical advocacy at the International Criminal Court is one reason why at least some war criminals today face justice in a court of law, a historic advance in the rule of law.

Churches can help build cultures of peace by learning to prevent and transform conflicts. In this way they may empower people on the margins of society, enable both women and men to be peacemakers, support non-violent movements for justice and human rights, support those who are persecuted for their refusal to bear arms for reasons of conscience, as well as offer support to those who have suffered in armed conflicts, and give peace education its rightful place in churches and schools.

For just peace with the earth – so that life is sustained

Human beings are to respect, protect and care for nature. Yet our excessive consumption of fossil fuels and other resources is doing great violence to people and the planet. Climate change, only one consequence of human lifestyles and national policies, poses a global threat to justice and peace.

The World Council of Churches (WCC) was among the first to warn about the dangers of climate change. Now, after 20 years of advocacy, churches have helped bring ecological justice into the international debate on climate change. Concern for eco-justice is evident in the attention given to victims of climate change in international negotiations and at the United Nations Human Rights Council. The WCC 10th Assembly meeting in Busan strongly reiterated the ecumenical commitment to climate justice.

“Eco-congregations” and “green churches” are signs of hope. The churches and parishes of many countries around the world are linking faith and ecology – studying environmental issues, monitoring carbon output, and joining in WCC-led advocacy for governments to cut emissions of green-house gases. Some governments, such as the Seoul city government, are collaborating with local churches to help Korea’s sprawling capital conserve energy and recycle waste. In the wake of the Fukushima disaster, Christians and Buddhists already united against nuclear weapons are now united against nuclear power plants as well. They are raising a prophetic call for a nuclear-free world.

To care for God’s precious gift of creation, the reform of lifestyles and the pursuit of ecological justice are key elements of just peace. Concerted ecumenical advocacy is needed so that governments, businesses and consumers protect the environment and preserve it for future generations.

For just peace in the marketplace – so that all may live with dignity

There is something profoundly wrong when the wealth of the world’s three richest individuals is greater than the gross domestic product of the world’s 48 poorest countries. Such deep socio-economic injustice raises serious questions about economic growth which ignores social and environmental responsibility. Such disparities pose fundamental challenges to justice, social cohesion and the public good within what has become a global human community.

Churches should be strongly committed to economic justice. The WCC and its member churches join with peoples’ movements and partners in civil society to challenge poverty, inequality and environmental degradation. The churches’ analysis of wealth and poverty has led to an ecumenical emphasis on sufficiency and to a strong critique of greed. Some churches have now developed indicators to test how well individuals, corporations and nations are sharing God’s abundant gifts.

Establishing “economies of life” is one key to building peace in the marketplace. Economies of life promote careful use of resources, sustainable production and consumption, redistributive growth, workers’ rights, fair taxes, fair trade, and the universal provision of clean water, clean air and other common goods. Regulatory structures must reconnect finance not only to economic production but also to human need and ecological sustainability. Responding equitably to the different dimensions of fair labour is increasingly important in our times.

For just peace among the nations – so that human lives are protected

History has seen great advances in the rule of law and other protections for humanity. Yet the present situation of the human race is in at least two ways quite unprecedented. Now as never before humanity is in a position to destroy much of the planet environmentally. A small number of decision makers are in a position to annihilate whole populations with nuclear weapons. Radical threats of ecocide and genocide demand of us an equally radical commitment to peace.

There is great potential for peacemaking in the nature of who we are. Churches together in the WCC are well-placed for collective action in a world where the major threats to peace can only be resolved transnationally.

On that basis, a diverse network of member churches and related ministries advocated with success for the first global Arms Trade Treaty. The witness of churches in war-torn communities was heard in high places. Churches from different regions pressed governments from those regions to agree on a treaty to regulate the interntional arms trade for the first time. A similar approach is now building inter-regionalsupport to make nuclear weapons illegal, a goal consistent with the Vancouver Assembly’s indictment of the production, deployment and use of nuclear weapons as “a crime against humanity” , and its challenge that “the nuclear weapons issue is, in its import and threat to humanity, a question of Christian discipline and of a faithfulness to the Gospel”.

For peace among the nations, churches must work together to strengthen international human rights and humanitarian law, promote multilateral negotiations to resolve conflicts, hold governments responsible for ensuring treaty protections, help eliminate all weapons of mass destruction and press for reallocation of unnecessary military budgets to civilian needs. We must join other communities of faith and people of good will to reduce national military capacities and delegitimize the institution of war.


Peace constitutes a pattern of life that reflects human participation in God’s love for all creation.

Together we commit to share God’s love for the world by seeking peace and protecting life. We commit to transforming how we think about peace, how we pray for peace, how we teach peace to young and old and deepen our theological reflections on the promise and practice of peace.

Together we commit to building cultures of peace in families, the church and society. We commit to mobilize the gifts within our fellowship to raise our collective voice for peace across many countries.

Together we commit to protect human dignity, practice justice in our families and communities, transform conflicts without violence and ban all weapons of mass destruction.

We understand that the protection of life is a collective human obligation today as never before in history. We commit to turn away from planet-changing patterns of consumption as the engine of economic growth, and refuse to accept that any nation’s security requires the capacity to annihilate other nations or to strike alleged enemies at will anywhere on earth.

We reaffirm the Ecumenical Call to Just Peace which states “While life in God's hands is irrepressible, peace does not yet reign. The principalities and powers, though not sovereign, still enjoy their victories, and we will be restless and broken until peace prevails. Peacemakers will speak against and speak for, tear down and build up, lament and celebrate, grieve and rejoice. Until our longing joins our belonging in the consummation of all things in God, the work of peace will continue as the flickering of sure grace.”


a. Undertake, in cooperation with member churches and specialized ministries, critical analysis of the “Responsibility to Prevent, React and Rebuild” and its relationship to just peace, and its misuse to justify armed interventions;

b. Lead and accompany ecumenical just peace ministries and networks in the practice of violence prevention, non-violence as a way of life, collective advocacy and the advancement of international norms, treaties and law;

c. Encourage its member churches to engage in cooperative interfaith programmes in order to address conflicts in multi-ethnic and multi-religious societies;

d. Request its member churches and partners to develop communication strategies that advocate for justice and peace, proclaim the hope of transformation and speak truth to power;

e. Facilitate a programme of reflection and environmental action in member churches and related networks to build sustainable communities and bring about collective reductions in carbon emissions and energy use; promote the use of alternate, renewable, and clean energy;

f. Develop guidelines within the concept of “economies of life” for the right sharing of resources and the prevention of structural violence, establishing useable indicators and benchmarks; and

g. Convene churches and related organizations to work for human rights protections through international treaty bodies and the United Nations Human Rights Council; to work for the elimination of nuclear and all other Weapons of Mass Destruction, cooperating with the International Campaign to Abolish Nuclear Weapons; and to seek ratification of the Arms Trade Treaty by their respective governments and monitor its implementation.

h. Reiterate its existing policy (2009 study) and reaffirm its support for the human right of conscientious objection to military service for religious, moral or ethical reasons, as churches have an obligation to support those who are in prison because they object to military service.



a. Adopt by 2015 and begin implementing binding regulations with targets for lowering greenhouse gas emissions consistent with the recommendations in the 2013 report of the Intergovernmental Panel on Climate Change;

b. Negotiate and establish a ban on the production, deployment, transfer and use of nuclear weapons in accordance with international humanitarian law;

c. Ensure that all remaining stocks of chemical weapons are destroyed under the terms of the Chemical Weapons Convention and cluster munitions are destroyed under the Convention on Cluster Munitions, at the earliest possible date;

d. Declare their support for a pre-emptive ban on drones and other robotic weapons systems that will select and strike targets without human intervention when operating in fully autonomous mode;

e. Reallocate national military budgets to humanitarian and developmental needs, conflict prevention and civilian peace-building initiatives amongst others; and

f. Ratify and implement the Arms Trade Treaty (ATT) by 2014 and on a voluntary basis include weapon types not covered by the ATT.

God of life, guide our feet into the way of just peace!