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Seeking the Peace of Christ: Christianity and Peacemaking

Seeking the Peace of Christ Christianity and Peacemaking

by Rev. Dr. Mark D. Roberts Copyright © 2010 by Mark D. Roberts Note: You may download this resource at no cost, for personal use or for use in a Christian ministry, as long as you are not publishing it for sale. All I ask is that you acknowledge the source of this material: http://www.patheos.com/blogs/markdroberts/ . For all other uses, please contact me at [email protected] . Thank you.

Seeking the Peace of Christ: Introduction

This is the first part of a series I’m calling: Seeking the Peace of Christ: Christianity and Peacemaking .

Peace is essential to Christianity. There can be no doubt about it. Consider, for example, these passages from the New Testament Gospels

Glory to God in the highest, and on earth peace, good will toward men. (Luke 2:14, KVJ) Peace I leave with you; my peace I give to you. I do not give to you as the world gives. (John 14:27)

Then there are these verses from the writings of the Apostle Paul:

Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ. (Rom 5:1) For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. (Rom 14:17) Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (Phil 4:6-7).

Of course then there’s the classic statement of Jesus in the Sermon on the Mount:

Blessed are the peacemakers, for they will be called children of God. (Matt 5:9)

So peace is essential to Christianity, and Christians must surely seek to be peacemakers. Right?

Unfortunately, it’s not that simple . . . or, at least, we Christians have complicated what was meant to be simple. When it comes to the matter of Christianity, peace, and peacemaking, we encounter several perplexing problems. Three stand out in particular.

First, theologically conservative American Christians (like me) have tended to think of Christ’s peace mainly if not exclusively in terms of personal peace with God and the inner peace that follows from this divine relationship. Now let me say at the outset of this series on Seeking the Peace of Christ that I passionately believe that you and I can have personal peace with God through Christ. I also believe that one result of this peace is deep, inner tranquility and a sense of well-being, the of God “which surpasses all understanding” (Phil 4:7). I would never deny the wonder of these dimensions of peace, and will not do so in this series. But I would contend that the peace of God, as revealed in Scripture, includes much more than we evangelicals sometimes think. It’s not that we are wrong in what we believe about God’s peace, but that we believe far too little.

The second problem with peace is that we who speak English tend to think of peace in negative terms, as the absence of war or other kinds of conflict. When two sides in a war come together and sign a treaty, then peace has been achieved. Or when a husband and wife finishing fighting, we might say that have worked out peace in their relationship. But this sense of peace falls short of the biblical vision. As you’ll see in this series, the Bible speaks of peace as something far broader and grander than merely the absence of conflict.

The third problem when it comes to Christianity and peace is that the language of peacemaking is often used among more theologically and/or politically liberal Christians to describe a certain kind of political stance in the world. Peacemaking is often aligned with full on pacifism, or, at least, with a strongly pacifistic anti-military stance. In my experience in a mainline denomination, so-called peacemaking often goes hand in hand with vigorous, partisan criticism of the United States. Now I’m not suggesting that this political perspective is necessarily right or wrong. But it does confuse matters if we want to understand the biblical notions of peace and peacemaking. The way many Christians use this language may keep those who use it from missing the biblical sense(s) of peace. Moreover, evangelical Christians can associate peacemaking with liberal theology, while politically conservative Christians can assume that one who talks about peacemaking embraces a liberal political agenda. Bible-believing Christians can almost forget that Jesus was the one who blessed the peacemakers, and therefore we had better figure out what this means so we can join them.

As we begin this series on Seeking the Peace of Christ , my goal is uncomplicated. I want to grapple with the biblical understanding of peace, so that we might experience the fullness of God’s peace in Christ and be agents of peace – yes, peacemakers – in the world. Tomorrow I’ll begin to lay out the biblical vision of peace by starting at the beginning.

Paradise: A Vision of Peace

I have seen Paradise . . . well, sort of. Let me explain.

A few years ago my wife and I were camping in Kings Canyon National Park, a deep valley in the Sierra Nevada mountains of California. On the first morning of our stay, we packed a lunch and headed off along a trial that ran beside the South Fork of the Kings River. As we meandered through the pine and cedar forest, the trail gradually climbed up the narrowing canyon. After about four miles of uphill hiking we came to upon the dazzling cascades of Mist Falls. Suitably named, the falls cooled us with the mist that showered our trail. Clambering up the trail that had become quite steep, we finally arrived at the top of the falls.

Before us lay an exquisite sight. The valley above the falls became wider and flatter. The river that rushed through the gorge below was now placid as it flowed gently between verdant forests and blooming meadows. The granite walls of the glacier-carved valley shone in the bright Sierra sunlight. Locating a perfect spot for our picnic lunch, Linda and I drank in the tranquility of our heavenly realm. No wonder it was called “Paradise Valley.” And, no wonder that peace should pervade a place called “paradise.”

Paradise and peace: these two ideas are inseparable. I can’t imagine being in paradise that was anything other than peaceful. Moreover, when I think of experiencing real peace, that sounds like paradise to me. I know lots of people who would readily agree: the mom with young children who cherishes those rare moments when her kids are asleep and the house is quiet; the harried manager who takes an extra minute in the stillness of his car just to calm his soul after work; the high school student whose jammed schedule allows no time for sleep. Then there are folks who find themselves in heartbreaking conflicts with family or friends. Others experience a war on the inside as old fears and wounds haunt them every day. Many in our world today confront life-threatening violence in their communities. Peace in relationships, in our hearts, in daily life – now that would be paradise indeed.

Most of us are familiar with the Old Testament word for “peace.” It is shalom . For Hebrew speakers, shalom has a much richer and fuller significance than the English word “peace.” Whereas we sometimes limit the idea of peace to the absence of conflict, shalom includes far more. It comprises notions of wholeness, completeness, soundness, and prosperity. The Psalmist sings, “Those who are gentle and lowly will possess the land; they will live in abundant peace” (Ps 37:11, literal translation). God’s promise of blessing to Israel through Isaiah uses similar language: “I will make your towers of sparkling rubies and your gates and walls of shining gems. I will teach all your citizens, and their peace will be great” (Isa 54:12-13, literal translation).

In the Old Testament, peace is also inseparable from righteousness and justice. These latter concepts are embodied in one Hebrew word that connotes right-relationship between two or more parties. This word is usually translated as “righteousness,” referring not only to doing morally correct deeds, but also to living rightly in relationship with others. Righteousness is also closely connected to justice, because the righteous person acts with justice in the civil or judicial sphere. The necessary link between righteousness and peace can be seen, for example, in Isaiah’s vision of a future day when a righteous king will reign over Israel and God’s Spirit will be poured out upon the people:

Then the wilderness will become a fertile field, and the fertile field will become a lush and fertile forest. Justice will rule in the wilderness and righteousness in the fertile field. And this righteousness will bring peace. Quietness and confidence will fill the land forever (Isa 32:15-17, NLT).

With a similar picture in mind, the Psalmist looks forward to a time with God’s salvation pervades the nation. It that day one will proclaim, “Unfailing love and truth have met together. Righteousness and peace have kissed!” (Psa 85:10).

In biblical perspective, therefore, the absence of conflict is only the bare beginning of peace. True peace includes personal wholeness, corporate righteousness, political justice, and prosperity for all creation. That’s exactly the way God intended things to be when he created his garden, his paradise. (Our word “paradise” comes from a Greek word that described the elegant parks of ancient Persian kings.) Perhaps no term better describes God’s perfect paradise than “peaceful,” a world full of wholeness, righteousness, justice, and prosperity.

The creation accounts in Genesis reveal the peaceful dimensions of God’s masterpiece. Not only do we find no evidence of conflict in the first chapter of Genesis, but also we sense that all relationships are sound as creation works together to fulfill God’s purposes. That same picture is confirmed and clarified in Genesis 2. There creation is pictured as a garden both beautiful to the eyes and filled with delicious food (Gen 2:8-9). Adam will work in the garden and it will produce abundant fruit with minimal toil. The right-relationship between God and Adam is seen in God’s generous provision for Adam, in God’s ongoing care for him, and in his complete obedience to God’s command (Gen 2:18-25). When the Lord creates a female companion for the man, the relationship between the two people is also full of peace. They share intimate fellowship with each other, naked in body and soul, completely without shame (Gen 2:25). In their lack of shame we also sense the peace that fills their own souls.

The Old Testament conception of peace is closely related to the New Testament notion of fellowship. In my book, After “I Believe,” I showed that the New Testament Greek word for fellowship, koinonia , might better be translated as “intimate fellowship.” When we have peace with God, we live in intimate fellowship with him. Similarly, peaceful (peace-full) human relationships are also characterized by koinonia . What could be more intimate than the fellowship shared by the man and the woman in Genesis 2? Peace, intimate fellowship, righteousness, justice, these interrelated qualities characterize God’s perfect paradise. They reveal God’s intentions for how we are to live. In a nutshell, we’re to live in peace.

Paradise Lost and Peace Destroyed

I my last post I showed that peace, in biblical perspective, is closely related to the idea of paradise. God created the world as a place of peace: justice, harmony, fellowship. Through the end of Genesis 2, peace prevailed in God’s good creation.

Unfortunately, however, the story doesn’t end in Genesis 2. Even as my wife and I had to leave Paradise Valley eventually (see my last post), the first humans couldn’t remain in God’s perfect creation. Linda and I left voluntarily, however. Adam and Even were kicked out of their paradise. And, whereas Linda and I left our valley in its pristine state, Adam and Eve ruined everything, not only for themselves, but for the rest of us as well. In fact, they disrupted the peacefulness of God’s entire creation.

How did this terrible thing happen? When he was created, Adam was told by the Lord that he could enjoy the fruit of all the trees in paradise, save one. The fruit of the tree of the knowledge of good and evil he was to avoid completely (Gen 2:16-17). When the serpent enticed the woman to eat some of the forbidden fruit, she disobeyed God’s command and was joined by her husband in an illicit feast (Gen 3:6). All of sudden, peacefulness was shattered.

Immediately after they disobeyed God’s command, Adam and Even felt shame about being naked. They felt the need to hide from one another and from themselves. They no longer had peace between each other or even in their own souls (Gen 3:7). When God came to enjoy fellowship with them, they tried to hide from God as well (Gen 3:8). Sin had also destroyed human peace with God.

Once God found the cowering couple, he explained the dire results of their actions. The intimate partnership God had designed for man and woman would be replaced with oppressive domination. The woman would fulfill God’s command to bear children, but only with intense pain (Gen 3:16). The man would also continue to till a garden, but now he would fight against thorns and thistles as creation itself turns against him. Whereas God intended humans to live forever in his peace, now they would die, both physically and spiritually (Gen 3:19). Finally, as the ultimate demonstration of what sin has destroyed, God banished Adam and Even from paradise. They could no longer enjoy the perfect, peaceful creation God had intended for them.

The story of Adam and Even grips our hearts because it is not simply an ancient account of two people and their tragic mistake. It is our story as well. It is our personal tragedy. We share in this story both because Adam and Eve are our spiritual ancestors and because we mirror their behavior in our own lives. Like the first humans, we have rebelled against God. Thus we live outside of God’s paradise. We yearn for the peace for which we were created, but never experience that peace, except in bits and pieces. Though we were meant to live in peace with God, our neighbors, our world, and even ourselves, we experience brokenness in all of these relationships.

One of the things I find most attractive about Christianity is its realistic appraisal of human life. Some religious traditions minimize or even deny the reality of sin and its results. Suffering and evil are considered to be illusory. The Bible shows us, on the contrary, that these sorry states are all too real. God doesn’t try to sweep them under the rug of religious pretense, and neither should we. Thus when terrible things happen in our world, when terrorists murder innocent people, when tsunamis or hurricanes wipe out whole cities, when rich CEO’s steal from their hapless shareholders, Christians should not be surprised. Sad, yes; horrified, indeed; but not surprised.

Yet, at the same time, we must not fall pretty to cynicism or fatalism. Though we face the pain of this world head on, we don’t surrender to it. Unlike some philosophies and religions, we do not believe that suffering is essence of material existence. Beneath, the reality of suffering there is the goodness of God’s creation. That the bottom, there is God’s peace. As Christians, we live fully in this world, facing its brokenness head on, but not trapped forever within it. Though peace was truly destroyed in the fall of humankind, the Creator of peace remains. And he has a plan to reestablish peace throughout his creation. I’ll have more to say about this in my next post.

The Peacemaking Mission of Jesus

So far in this series I’ve shown that God created this world with the intention that it be full of peace. But human sin twisted God’s creation, so that brokenness now pervades that which God had intended to be so peaceful. Yet God has not given up on his creation, nor on his creatures.

In the Old Testament God promised to mend that which had been lost in the Fall by reinstituting peace on earth. Through Ezekiel, the Lord looked forward to such restoration for his people:

And I will make a covenant of peace with them, an everlasting covenant. I will give them their land and multiply them, and I will put my Temple among them forever. I will make my home among them. I will be their God, and they will be my people (Ezek 37:26-27).

Peace will come by God’s effort. The result will be material blessing and, most importantly, a mended relationship between people and God. The prophet Isaiah brought a message similar to that of Ezekiel:

How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns” (Isa 52:7).

Notice how God’s peace is integrally related to his salvation, to the restoration of his reign on earth. When God saves, he will restore his kingdom so that those who live under his rightful rule will experience the fullness of his peace.

Isaiah’s vision of God’s future peacemaking effort takes an unexpected turn in the next chapter. There the prophet describes God’s Suffering Servant, “a man of sorrows, acquainted with bitterest grief” (Isa 53:3). This Servant suffers, not because of his own sins, but so that we might be forgiven for our sins. “But he was wounded and crushed for our sins. He was beaten that we might have peace. He was whipped, and we were healed!” (Isa 53:5). God would restore peace on earth, but only through one who took upon himself the penalty for human sin.

Jesus entered the world as the one who would fulfill the mission of the Suffering Servant, thus bringing divine peace. Even before Jesus was born, one of his relatives proclaimed what God was about to do:

By the tender mercy of our God, the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace (Luke 1:78-79)

Upon the occasion of Jesus’s birth, angels filled the sky with praise to God. What did they sing? “Glory to God in the highest heaven, and peace on earth to all whom God favors” (Luke 2:14).

Peace on earth sounds just great, doesn’t it? It also sounds like something you might read on a tacky poster in college dorm, or like something cooked up by a politician to win a few extra votes in the next election. Or it sounds very much like something a British Prime Minister once said, to his ultimate shame.

In March 1938, Germany absorbed Austria under the leadership of Adolf Hitler. Then, turning his eyes to Czechoslovakia, Hitler and his generals drew up a plan to take over that sovereign nation as well. As war between Germany and Czechoslovakia seemed imminent, the Czechs looked to their allies, France and Great Britain, for help. But the French and the British were eager to avoid a war with Hitler’s military machine.

In September 1938, the British Prime Minister Neville Chamberlain, in partnership with French leaders, began negotiations with Hitler. Things appeared hopeless, however, because Hitler insisted on Germany’s right to annex a substantial portion of Czechoslovakia. Yet Prime Minister Chamberlain was so eager to avoid war that he caved in to Hitler’s demands. Hitler did promise, however, to resolve all future differences through consultation rather than military action. A trustworthy promise to be sure!

In October 1938, Neville Chamberlain returned to jubilant crowds throughout Britain, announcing that he had achieved “peace with honour. I believe it is peace in our time.” Of course we know the rest of the story. Within months, Hitler had annexed the rest of Czechoslovakia and would soon invade Poland. “Peace in our time” was no peace at all because it failed to remedy the root cause of the strife: Hitler’s plan to dominate Europe.

Similarly, the biblical slogan “Peace on earth” doesn’t mean much unless God deals with the basic human problem of sin. Peace doesn’t come along just because baby Jesus was born in a manger. It isn’t a by-product of Christmas cheer or other happy thoughts. Jesus’ birth was only a prerequisite to his final peacemaking effort, something we celebrate during Holy Week, not during Christmas. As a human being, the Word of God made flesh, Jesus represented us on the cross. He bore our sin as had been prophesied for the Suffering Servant in Isaiah 53. His death dealt a fatal blow to sin, the root cause of human brokenness and separation from God. Because Jesus was crucified, we can have peace in all of its fullness (Isa 53:5). Paul triumphantly celebrates Jesus’ peacemaking work in the opening of his letter to the Colossians:

For God in all his fullness was pleased to live in Christ, and by him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of his blood on the cross (Col 1:19-20).

The peace God intended for creation – once lost because of sin, often promised by the prophets – God reestablished through Jesus by “his blood on the cross.” For this reason Paul can say simply of Christ: “he himself is our peace” (Eph 2:14; NIV).

But what are the dimensions and implications of the peace Jesus has wrought on the cross? What kinds of peace can we expect to experience through believing in Jesus? I address these questions in future posts in this series. peace.

Peace with God Through Christ

So far in this series I’ve shown how God intended his creation to be full of peace. This intention was broken but not destroyed when the first human sinned against God. Yet God had a plan to restore his shalom on earth, a plan focused on the life, death, and resurrection of his Son, the one who fulfilled the role of the Suffering Servant of Isaiah.

How do we experience God’s peace? It all begins when we enter into relationship with God through Jesus Christ. As we put our trust in him, Jesus not only promises us eternal life in the future, but also he invites us to begin to experience that life right now, however incompletely.

When we receive the benefits of Christ’s sacrifice through faith, we can have peace with God: “Therefore, since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us” (Rom 5:1). Where once we were God’s enemies because of sin, now because of Christ we have been reconciled to God (Rom 5:10-11). The strife between us and the Lord has been overcome by his grace.

I realize that this way of thinking about people and God will seem strange to most of us. Even many Christians tend to think of those who are not Christian as being basically good, as being in touch with God to some extent. We think of non-Christian people more as seekers than as God’s enemies in need of peace with God. And, indeed, those who don’t know the Lord may be seekers. But they are also, in a profound sense, both separated from God and opposed to God. Yet God has extended an offer of peace through Jesus Christ. Faith means receiving this offer, putting down our opposition to God, and entering into a peaceful relationship with Him.

Peace with God begins when we experience reconciliation through Christ, but it doesn’t end there. When Paul, a faithful Jew, speaks of “peace with God,” he thinks of the Old Testament concept of shalom. Peace with God includes intimacy, blessing, and the unimpeded flow of divine love. It encompasses everything God had intended for his relationship with us. When we have peace with God, we begin already to live in the restored creation, even while we yearn for that restoration to be completed. Once our peaceful relationship with God is renewed, the other dimensions of peace will follow, including peace with ourselves and peace with others. I’ll explore these dimensions in future posts. peace.

Inner Peace Beyond Understanding

Jesus promised to give his followers supernatural peace:

I’m leaving you with a gift — peace of mind and heart. And the peace I give isn’t like the peace the world gives. So don’t be troubled or afraid (John 14:27).

After Jesus ascended to heaven, he gives this peace through the mediation of the Holy Spirit. Peace is one aspect of that which the Spirit produces in our lives (Gal 5:22).

The inner peace given by God isn’t like the peace provided by the world, according to Jesus (John 14:27). It isn’t peace that depends upon outward circumstances or inward rationalizations. Indeed, God’s peace often comes when events or reasons would provide just cause for worry. As Paul notes, God’s peace “is far more wonderful than the human mind can understand” (Phil 4:7).

If you’ve never experienced this kind of peace, all of this talk can sound rather dreamy and unrealisitic. But millions upon millions of Christians have known supernatural, inexplicable peace precisely in situations that would seem to demand fear and distress. The great hymn writer Charles Wesley, who wrote such beloved songs as “Hark! The herald Angels Sing,” lived a full life of service to Christ. Early in his 79th year, however, his health began to falter. As sickness dominated his body, Wesley knew that he would soon die. His doctor, who regularly visited his bedside during the last days, described Wesley’s attitude in the face of death:

He possessed that state of mind which he had been always pleased to see in others — unaffected humility, and holy resignation to the will of God. He had no transports of joy, but solid hope and unshaken confidence in Christ, which kept his mind in perfect peace.

Lest you think that only the unique heroes of Christian history have such peace when death approaches, I have sat with many ordinary saints in the hours before their passing. These also known the perfect peace that once filled the heart of Charles Wesley.

Obviously, I have not yet confronted the imminence of my death. I’m hoping to delay this experience for a quite few more years. But I have known the peace of God that is “far more wonderful than the human mind can understand.” Such peace first came to me when I was in junior high. My father worked as a computer analyst in the aerospace business in Southern California. After Americans finally landed on the moon, zeal for space exploration waned and federal funding dried up. My dad lost his job and remained out of work for many months. The expenses associated with supporting a family of six continued, however. Before too long my family’s financial situation was very bleak. I was panicked, afraid that we would lose our home and be forced to move away from our friends and family. I felt afraid as I had never felt before. My world seemed to be crumbling before my very eyes.

I vividly remember lying awake one night, envisioning the worst case scenario for my family. I just couldn’t escape from the grip of fear. In desperation I cried out to God for help. “Please take care of us,” I pleaded, “help Dad to get a job. Don’t make us move. Help us!” In that moment I sensed God’s lavish, comforting presence as I had never known it before. Though I didn’t receive any reassurance about my family’s financial situation, I felt utterly, uniquely, supernaturally peaceful. My worries evaporated in the warmth of God’s love for me. Without knowing what lay ahead for my family, I knew beyond any doubt that God would take care of us.

In that watershed moment of my life I experienced for the first time the gift of incomprehensible peace, that which I couldn’t understand and which really made no sense at all. I also learned that such peace comes, not by human effort, but by God’s grace as we turn our hearts to him. The prophet Isaiah understood this truth when he said to the Lord, “You will keep in perfect peace all who trust in you, whose thoughts are fixed on you!” (Isa 26:3). Paul reiterated this same thought, making more explicit the connection between fixing our thoughts on God and prayer:

Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. If you do this, you will experience God’s peace, which is far more wonderful than the human mind can understand. His peace will guard your hearts and minds as you live in Christ Jesus (Phil 4:6-7).

What a marvelous promise! What an astounding reality!

Like a river glorious, Is God’s perfect peace, Over all victorious, In its bright increase; Perfect, yet it floweth, Fuller ev’ry day; Perfect, yet it groweth, Deeper all the way. Stayed upon Jehovah, hearts are fully blessed; Finding, as he promised, Perfect peace and rest.

Perfect peace in the midst of severe physical pain, that’s beyond our comprehension. It’s a gift from God.

Peace Among People, Part 1

Peace with God and peace within our souls do not exhaust the potentialities of peace through Christ. Scripture connects inner peace specifically to peace among people: “Let the peace that comes from Christ rule in your hearts. For as members of one body you are all called to live in peace” (Col 3:15). If divine peace reigns within us, it should touch the rest our lives, especially our most important relationships in family, among friends, and in church. But the peace Christ impacts an even broader set of human relationships than these.

Paul’s letter to the Ephesians lays the spiritual foundation for peace among people. After first showing that the death of Christ leads to our personal salvation (Eph 2:4-10), Ephesians 2 goes on to explore the corporate implications of the cross, focusing on the fundamental division between Jews and Gentiles.

For Christ himself has made peace between us Jews and you Gentiles by making us all one people. He has broken down the wall of hostility that used to separate us. By his death he ended the whole system of Jewish law that excluded the Gentiles. His purpose was to make peace between Jews and Gentiles by creating in himself one new person from the two groups. Together as one body, Christ reconciled both groups to God by means of his death, and our hostility toward each other was put to death (Eph 2:14-16).

The death of Jesus not only brings reconciliation between individuals and God, but also creates reconciliation among people by exploding the hostility that keeps us from living peacefully together. It’s crucial that we pay attention to what Paul is teaching here because sometimes we get so excited about the personal relevance of the cross that we neglect its corporate implications. We end up proclaiming the possibility of peace with God and peace within ourselves without mentioning peace among people.

But God’s plan for you includes more than reconciliation with him, however essential and foundational this reconciliation is. On the basis of peace with God, you can have peace with others as well, an essential dimension of God’s perfect peace. Notice, too, that peace among people is not limited to a few close relationships. It transforms the relationship between Jews and Gentiles. It impacts races, ethnicities, and even nations. The Old Testament foresaw that the righteous king who comes humbly, “riding on a donkey . . . will bring peace to the nations” (Zech 9:9-10). When Jesus entered Jerusalem on Palm Sunday, he came to die so that God’s peace would pervade all peoples and nations.

I didn’t always think of God’s peace in this way. I grew up focusing on Christ’s provision of peace with God, within my own soul, and with my closest companions. Biblical passages that spoke of the social and political dimensions of divine peace could be reinterpreted to fit my preconceived notions of peace. I could easily ignore the texts that connect peace with righteousness and justice, or else relegate them to the future when Christ returns.

But when I was in graduate school, my best friend was a Mennonite pastor who conceived of God’s peace much more fully. While not denying the central importance of peace with God or the blessings of inner peace, Tom spoke passionately of the broad dimensions of biblical peace. He helped me take seriously passages from Scripture that I had ignored or misinterpreted, especially the latter half of Ephesians 2, which shows how Christ’s death makes peace between hostile peoples. He also showed me the rich meanings of the Hebrew term shalom, a word that I had understood to refer primarily to the absence of conflict. Through Tom, I realized that I had truncated biblical peace to fit my own values, needs, and preconceptions. By his influence, I came to embrace the richer and truer sense of biblical peace, recognizing its interconnectedness with righteousness, justice, and wholeness in all of life. (Photo: Tom Yoder Neufeld’s watershed interpretation of Ephesians can be found in his commentary on this New Testament book , which I highly recommend.)

Peace Among People, Part 2

In my last post I began to lay out some of the broader implications of Jesus’ life and death. He came to bring peace, not only between God and people, but also among people. Jesus Christ died on the cross and rose from the grave to restore peace to a broken world. Wherever there is conflict, whether inside individual hearts, or within families, or among brothers and sisters in church, or between different ethnic groups, or even between warring nations, Christ “wages peace” as his disciples wield the paradoxical power of the cross. This power is paradoxical because victory comes through the embodied proclamation of Christ’s own powerlessness.

It would be a great error to think of the social dimensions of peace as simply whitewashing social evil in a grand attempt to “make nice.” It’s all too easy for us to confuse peacemaking with “nice-making.” This was also true in Jesus’ own day. Some Jews believed that, if he were the Messiah, Jesus would usher in a season of painless prosperity. To these mistaken folk Jesus said,

Do you think that I have come to bring peace on earth? No, I have come to bring strife and division! From now on families will be split apart, three in favor of me, and two against – or the other way around. There will be a division between father and son, mother and daughter, mother-in-law and daughter-in-law (Luke 12:52-53).

Does this passage contradict everything else we have read about the peacemaking work of Christ? No, because it must be interpreted in its unique context. Jesus is speaking in Luke 12 to those who expected a superficial peace, a peace that was really no peace at all because it failed to deal with the true cause of human brokenness. Many of the Jews in the first-century equated peace with the expulsion of the Romans. “Get rid of foreign rule and we’ll have peace,” they thought. But Jesus came to bring an unanticipated kind of peace. His peace would address the root cause of human suffering. His peace would be offered to people who were not Jews, even to the hated Romans.

As Jesus pursued his peculiar peacemaking mission, he engendered plenty of strife. His failure to fulfill Jewish expectations led to his being rejected by his own people, while his insistence on the presence of God’s reign brought about his crucifixion at Roman hands. It would have been so much easier for Jesus if he had simply joined the Zealots, who fomented violence against Rome, or the Sadducees, who tolerated partnership with the Romans, or the Pharisees, who by the time of Jesus focused on personal piety instead of social reformation. But Jesus was unwilling to settle for a peace that was no peace. He resolutely pursued the all-encompassing peace that comes only when sin is abolished and God’s rule is reestablished on the earth.

Jesus’ statement about strife and division should warn us not to equate the absence of conflict with true peace. There are families, for example, which appear to be peaceful only because the head of the household is a tyrant who uses emotional and sometimes physical violence to institute order. Churches sometimes pride themselves on avoiding conflict, but they do so only because the pastor has learned to silence open discussion through his authoritarian leadership. And there are nations that are not at war, but in which wholistic peace cannot be found.

When we look for peace, we must keep before us the concept we find throughout Scripture. True peace will always include right-relationships, just treatment of all persons, wholeness in all dimensions of life, and divine blessing to boot. Sometimes the path to true peace must pass through strife and division before it arrives at its destination.

What does all of this mean for you personally? It means that, no matter how much you enjoy peace with God and within your own heart, you must also pursue the corporate aspects of shalom. In a nutshell, you must be a peacemaker. I’ll turn to this in my next post.

Being Peacemakers in Church, Part 1

Jesus said it bluntly: “Blessed are the peacemakers, for they will be called children of God” (Matt 5:9). Time and again the rest of the New Testament echoes his high regard for peacemaking:

Let us therefore make every effort to do what leads to peace and to mutual edification (Rom 14:19; NIV). Bind yourselves together with peace (Eph 4:3). Try to live in peace with everyone (Heb 12:14).

Each of these passages sets peacemaking within the context of Christian community. We seek to live in peace as part of our fellowship together.

Martin Luther was correct. The Church of Jesus Christ is indeed a mighty fortress, against which the gates of Hell cannot prevail. But individual Christian communities are sometimes quite fragile. Frequently, they shatter because members seek their own good, rather than the benefit of the community as a whole. The sow seeds of division by their selfishness. But, you and I are called to be peacemakers within our churches, to preserve the unity and seek the wholeness of Christian community. Paul’s instruction quoted above, “bind yourselves together with peace,” falls within a broader exhortation to church unity:

Be humble and gentle. Be patient with each other, making allowance for each other’s faults because of your love. Always keep yourselves united in the Holy Spirit, and bind yourselves together with peace. We are all one body, we have the same Spirit, and we have all been called to the same glorious future (Eph 4:2-4).

We are to make peace among our brothers and sisters in Christ because we are one body together, united by the one Spirit.

How can you be a peacemaker in your church? Note carefully Paul’s wise counsel. First, “be humble and gentle” (Eph 4:2). Don’t think too highly of yourself, but consider others better than yourself (Phil 2:3). If you have a complaint or criticism, communicate it with humility, realizing that you could be wrong. And in all interactions, treat people with gentleness, remembering that they are precious to God.

Second, you can make peace within your fellowship by being “patient with each other, making allowance for each other’s faults because of your love” (Eph 4:2). This call to patience implies that those around you will frustrate you with their slowness. They won’t repent quickly enough. They won’t serve actively enough. They will pray too long or not pray enough. Yet you must put up with their faults and weaknesses, even as they must put up with yours, thank God! It is certainly right to confront a brother or sister who sins. But patience is necessarily for all the little things others do that aren’t sinful, but just bothersome.

When I read verse 2 with its call to humility, gentleness, and patience, I immediately think of one of the founding members of Irvine Presbyterian Church, a man named Jack. Jack was on the search committee that called me as pastor, as he had been on the first committee that called Ben Patterson, the founding pastor of the church. Jack had retired after a successful business career. He was the most respected and beloved man among church members – a well-deserved honor. When I arrived at the church, I quickly noted that Jack also had a room named after him, the only room in the church named after any person, living or dead. It was apparent to me that Jack had great power within Irvine Presbyterian Church.

Jack could have used his power to dominate me, but he never chose to do so. Instead, he always used his power in a Christ-like manner. He was a strong, outspoken supporter of my ministry.

As is natural, however, at times he believed that my leadership was lacking or misdirected. Jack would make an appointment to see me. After affirming my ministry and reassuring me of God’s call to be pastor of the church, he would tell me what was bugging him. Every single time he did this with humility, gentleness, and patience. Jack could have wielded his power to coerce my agreement. But he never even tried to do it. He could have wounded my spirit by pointing to his superior wisdom. He never did that. He could have said that he was sick and tired of trying to help young pastors grow up. But he never said anything like that. When Jack and I finished our meetings, I always felt encouraged. In Jack’s woodshed there weren’t any switches, just abundant peace and lots of wisdom.

In my next post I want to say a little more about being a peacemaker in church.

Being Peacemakers in Church, Part 2

If you are going to make peace within your church, you must “make every effort to maintain the unity of the Spirit” (Eph 4:3). Church unity is not something you can take for granted, but it is something to be sought with vigorous effort. Where you see the beginning of division, snuff it out. If two church members are stuck in disagreement, help them to understand each other. If something about the church begins to get on your nerves – and, believe me, something will! – don’t complain behind the leaders’ backs or threaten to leave the church. Rather, talk directly and humbly with those who are responsible. Don’t ever brandish the “I might leave” threat unless you’re facing a major issue of intractable heresy or unrepentance. (I once heard a faithful church member threaten to leave if the high school minister didn’t start sending out flyers on time. No kidding!)

In his letter to the Colossians Paul mentions one other activity that is essential to peacemaking within the church:

You must make allowance for each other’s faults and forgive the person who offends you. Remember, the Lord forgave you, so you must forgive others. And the most important piece of clothing you must wear is love. Love is what binds us all together in perfect harmony. And let the peace that comes from Christ rule in your hearts. For as members of one body you are all called to live in peace. (Col 3:13-15)

Peacemaking requires forgiveness. Over and over again, our Christian siblings will hurt us. That’s too bad, but that’s the way it is. If we hold onto the offense and the pain, if we formulate plans to get even, if we fail to forgive or pretend to forgive without actually doing so, then we will contribute to the demise of our Christian community just as much or more than the one who wronged us. When we do forgive, however, our relationships with be renewed and the body of Christ will strengthened.

I remember a time when an elder named Tim helped the leaders of Irvine Presbyterian Church resolve a contentious discussion about worship. While he served on our elder board, Tim was an exemplary leader. He also drove me crazy at times, and I generously returned the favor. Both Tim and I are fairly active thinkers and robust communicators. We tend to like our own opinions a lot and to defend them vigorously. (Tim, in fact, is an attorney who once argued a case before the U.S. Supreme Court.) When Tim and I disagreed about something, the conversation could get hot. Both of us would sometimes end up saying things to each other that were more than a little inappropriate. No cussing or fist fights, just barbs that poked too hard or insinuations that punched below the emotional belt.

But Tim and I never let those offenses lie. On any number of occasions we’d be on the phone the next day, asking for and granting forgiveness. As a result, the leadership of our church was stronger. Our relationship, far from being injured, grew into deeper fellowship. Today, Tim is one of my dearest friends, even though we live half a country apart. My experience with Tim illustrates that genuine forgiveness not only preserves peace, but also makes it better.

In my next post I want to discuss one of the most important contexts for peacemaking: the family.

Peacemaking in Families

In my last post in this series, I spoke of the centrality of forgiveness in peacemaking. While I’m speaking of forgiveness, I want to say a word about peacemaking in families. Everything I have said about peacemaking in church applies equally to family life. Humility, gentleness, patience, unity, and forgiveness belong at home. Unfortunately, home is often the toughest place to live out these virtues. When I come home from work, after a day of exercising humility, gentleness, patience, and forgiveness in my work life, I’m worn out. My children might get the last bit of peacemaking I can muster, though sometimes they don’t even get the dregs. My wife, Linda, however, can get pride, insensitivity, impatience, and unforgiveness. If she’s had a bad day too, you can imagine how much peace will bless our marriage that night.

As I grow in Christ, I’m learning to live my faith at home first and foremost, not last and least. But because I’m so human, as are my other family members, forgiveness pervades our household. Without forgiveness, we’d soon build up walls of hostility that would damage our fellowship and reflect poorly on the Lord. That’s the state of many families today, including many Christian families. Husbands and wives have substituted nice-making for genuine peacemaking, thus storing up bitterness against one another. The same is often true of other family relationships. Only forgiveness, forgiveness modeled after God’s own forgiveness and inspired by God’s own Sprit, will bring wholeness – shalom – to our families.

Sometimes, forgiveness is lacking because one who has wronged another is unwilling to admit the offense and ask for forgiveness. Now we can forgive even if someone will not own up to having wronged us. But it is much easier, emotionally, to forgive one who says, “Yes, I was wrong. I’m sorry. Please forgive me.”

Parents can be especially resistant to admitting to their children when they make mistakes. I remember a time, years ago, when I was confronted with the question of whether or not to apologize to my son, Nathan. He had done something wrong, so I responded with a stern lecture and taking away some of his privileges. Yet, even as I finished with Nathan, I realized that I had been harsh and unfair. It occurred to me that I should apologize. But the thought of humbling myself before my young son and asking for forgiveness made me most uncomfortable. It would have been so much easier just to move on in the hope that we could forget the whole incident. Yet, as I thought and prayed about what to do, it seemed right to humble myself enough to apologize to Nathan and admit my error. How else would he learn how to admit his own mistakes? How else would he learn how to forgive?

So I sat down with him, explained that I had been unfair, and asked for his forgiveness. I felt embarrassed and awkward. Nathan responded by saying, “Sure, Dad” and gave me a hug. I felt so much better! More importantly, I was beginning to teach Nathan how to be a person who admits his mistakes and who forgives others. I was being a peacemaker in my own family.

Throughout my years as a pastor, I have witnessed deeply moving examples of forgiveness in families. I’ve seen children forgive a father for his years of alcoholic abuse. I’ve seen husbands forgive wives who have been unfaithful in their marriage. And I’ve seen wives do the same. God’s grace enables us to forgive, genuinely and fully, what we could never do on our own.

But forgiveness is not pretending that everything is okay. If a husband is physically abusing his wife, for example, she does, in time, need to forgive him. But this doesn’t mean she should simply stick around and take the abuse. Forgiveness doesn’t turn us into human doormats, and it doesn’t take away the need for wrongdoers to confess and repent.

A Christian leader I know has a terrible temper. He has said and done things in anger that are clearly sinful. Yet, to my knowledge, he’s never truly confessed his sin to those he has wronged and asked them to forgive him. He seems to assume that his fellow Christians owe him forgiveness, which is true, of course. But it’s only half of the equation. The other half includes his willingness to admit his mistakes and seek forgiveness, not to mention to be held accountable for his behavior.

Peacemaking is not just something that happens “out there.” It begins in our closest relationships, in our homes and marriages, in our families and friendships.

Peacemaking in the World, Part 1

As I’ve shown in my recent posts, our peacemaking task begins right in front of us, in our closest relationships at home, at work, at school, and at church. But it doesn’t stop there. As God’s peacemakers, we must take the message and substance of peace into the whole world. I am discussing the global dimension of peacemaking after the ecclesial and familial, not because the global is less important, but because we can hardly commend the peace of Christ to the world if our primary relationships are fractured and contentious.

How can we bring God’s peace to the world? First of all, we do so by announcing the peacemaking work of Christ on the cross. Telling the good news about Jesus is essential to any Christian peacemaking effort. This good news invites others to renounce their sin and to be reconciled to God. Thus it opens the door so that they might begin to live in God’s peace and to join the ranks of divine peacemakers.

I am not suggesting that every single time Christians seek to make peace we must go through the basics of the Gospel. Surely we must be sensitive to the people whom we are seeking to help and to the context of the conversation. But, I must confess that I am concerned about the tendency, especially in some mainline denominational peacemaking efforts, to minimize or neglect the good news of Christ. We seem to think that we can make peace among people without mentioning the One who alone is the source of true peace. This, it seems to me, misses the essence of truly Christian peacemaking.

Second, we bring God’s peace to the world by holding up the cross of Christ as an example to emulated. Though the world might scoff at Christ’s paradigm of self-sacrifice, it shows us all how to live.

Of course if we speak of Christ’s sacrifice, we must also exemplify it in our own behavior. Scripture teaches us to do this in one of the most significant and challenging passages in the New Testament:

If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus,who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death– even death on a cross. Therefore God also highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Philippians 2:1-11

Notice that Christ’s emptying of himself serves as a paradigm for our own behavior. It teaches and calls us to be people of love and humility, people who care deeply about the interests of others. Thus, we who profess the cross of Christ must live cross-shaped lives if we seek to extend the peace of Christ into the world.

Tomorrow I’ll have more to say about how we make peace in the world.

Peacemaking in the World, Part 2

Yesterday, I suggested that we make peace in the world, first of all, by announcing the peacemaking work of Christ on the cross. Second, we bring God’s peace to the world by holding up the cross of Christ as an example to emulated. Today I’ll offer two additional aspects of peacemaking in the world.

Third, we extend divine peace into the world by living peaceably each day: “Do your part to live in peace with everyone, as much as possible” (Rom 12:18). Notice that we are to live peaceably with “everyone,” those inside the church and outside of the church, those in our families and those at our workplace, the servers who wait on our tables with extra consideration and the “stupid idiots” who cut us off in the parking lot.

This is, of course, much easier said than done. It’s not all that demanding to tell others, especially if they’re geographically far away from us, what they need to do to live in peace. But it’s really quite challenging to live peaceably with others each and every day.

Fourth, we bring God’s peace to the world by seeking his righteousness and justice. Jesus tells us to “seek first the kingdom [of God] and his righteousness/justice” (Matt 6:33). Most translations refer only to God’s “righteousness,” but the Greek word carries both connotations. Jesus maintains the Jewish interconnection of righteousness, justice, and peace. We would expect as much from Jesus, since he is the fulfillment of Isaiah’s prophecy as the Prince of Peace who will rule forever with “justice and righteousness” (Isa 9:6-7). He is the one who brings good news to the poor, release to the captives, and freedom to the downtrodden (Luke 4:18).

In practical terms, how do we seek God’s righteousness and justice? We treat all people with respect and dignity, even and especially those who are most helpless and defenseless. We make sure our practices and policies reflect God’s revealed values, even when we operate in “the world.” We use the power and opportunity given to us to be people of biblical justice. We don’t turn the other way when we see injustice, but invest our energies so that God’s justice and righteousness might take form in and ultimately transform our world.

This last activity, doing justice in the world, has been the cause of considerable debate and conflict among Christians. When I was young, I watched Christians pummel each other verbally over American involvement in Vietnam. For some, a Christian commitment to peace demanded immediate withdrawal. For others, Christian values required that we free the South Vietnamese from the domination of communism. In the 1980s, I had Christian friends who protested against the American nuclear arms build-up, even to the point of being arrested in acts of civil disobedience. I had other Christian friends who committed their professional lives to helping the U.S. make nuclear weapons. They did this conscientiously, believing that their efforts would further the cause of peace in the world. Within contemporary society, some Christians focus their efforts on justice for the unborn, while others ignore this issue altogether, claiming that racial injustice deserves our primary attention.

I can’t begin to resolve these complex issues here. But let me offer a few words of guidance. Even though the relationship between Christian peacemaking and political activism can be confusing, we may not forget about it. Scripture calls us to make peace in every dimension of life and to seek justice in this world. Many peacemaking actions are clearly taught in Scripture and therefore require little debate. Feeding the hungry, building a home with Habitat for Humanity, sponsoring a child through World Vision, embracing someone from an ethnic background other than your own, caring for inmates through Prison Fellowship – all of these actions and countless more are clearly biblical (see, for example, Matt 25:31-46). Invest yourself in doing that which God obviously favors, without spending all your time debating the difficult issues and doing nothing tangible.

When it comes to the tricky issues, however, and we all must face them, let me urge you to seek God’s wisdom in Scripture. Many advocates of social causes, including many Christians, do not ground their efforts in God’s Word. Thus they easily go astray, either in goals or in strategies, and usually in both. Usually, when we seriously try to discover God’s will for a particular issue in Scripture, we’ll discover that our assumptions and biases and commitments need to be adjusted in light of God’s truth.

Peacemaking in the World, Part 3

When I consider Jesus’ blessing of peacemakers, I think of a ministry in Hollywood, California called “City Dwellers.” In my last years at Hollywood Presbyterian Church, I was privileged to watch this ministry grow. It flourishes to this day, now as part of DOOR (Discovering Opportunities for Outreach and Reflection).

City Dwellers was, in part, a response to God’s word through Jeremiah:”But seek the peace [ shalom ] of the city to which I have sent you in exile, and pray to the Lord for it, because in its peace [ shalom ] will be your peace [ shalom ] (Jer 29:7).

Members of the City Dwellers team moved into one of the neighborhoods in the city of Hollywood, a barrio of filled primarily with lower class immigrant families. Violence, crime, poverty, injustice – all were common in “the neighborhood.” They sought God’s shalom for that community.

City Dweller teammates were usually young adults who commit to spend a year living in Hollywood as peacemakers. Their ministry was multi-faceted. They shared the gospel and their possessions with their neighbors. They shepherded children and encouraged parents. They sought justice for people whose ignorance of American society and the English language made them easy targets for oppressors. They fed the hungry and visited prisoners in jail. They comforted mothers whose children were shot in drive-by shootings. They taught young people academic skills and they taught them about Jesus.

Was City Dwellers an evangelistic ministry? You bet. Was it social action? Undoubtedly. Did it seek healing for the sick and the brokenhearted? No question about it. Did it model and proclaim the peace of Christ? In everything that it did.

I remember watching with amazement a Bible study led by Jay, one of the first City Dwellers. He had gathered a group of Hispanic boys around ten years old. Jay called them his “Bible study,” but they did much more than study together once a week. Jay shared his life with these boys and they shared theirs with him. As the boys grew up, some of them started looking more and more like the gang-bangers in the neighborhood. Others found the strength to stay away from risky involvement with gangs. But no matter what, Jay loved those boys and they loved him back. Because of Jay’s loving witness, many of them also grew to know the love of God personally and to love God in return. What a joyful sight at Jay’s wedding, where several of these young men were dressed up in their tuxedos, truly Jay’s brothers in Christ.

City Dwellers is not alone among Christian ministries in its “whole gospel” approach to ministry. I can think of several ministries that are wholistic in their exercise of peacemaking. World Vision touches millions of people throughout the world, backing up the message of the gospel by providing food for the hungry and seeking justice for the downtrodden. Habitat for Humanity brings peace to families by helping them to afford their own homes. In the process of building houses, the good news of Christ is proclaimed and demonstrated as people from different walks of life dig ditches, put up drywall, and paint walls. This list could go on and on, for there are millions of Christian ministries, including churches, that reflect the call of Christ to wholistic peacemaking. You can join this effort by becoming an active partner of one of these ministries, often in conjunction with your own church.

The Peace that Lies Ahead

When Christians seek justice for the oppressed, or when World Vision mobilizes the church to care for victims of famine, or when churches in a community get together to build a house with Habitat for Humanity, you catch a glimpse of the peace that lies ahead. When a church group builds a home for people who have never before had adequate shelter or anything other than a dirt floor upon to sleep, you can see the dawning of the future. When a husband and a wife choose forgiveness over bitterness, or a person of power chooses the way of servanthood, you taste a morsel of the messianic banquet yet to come. When people whose lives have been imprisoned by brokenness find wholeness and freedom through Christ, you peek through a window into eternity. Every time God’s peace invades our present existence, we get a foretaste of the infinitely greater peace that will someday envelope heaven and earth.

God’s people have looked forward to this time for centuries. The Old Testament prophet Isaiah, for example, had a vision of divine peace conquering the whole world:

In the last days, the Temple of the Lord in Jerusalem will become the most important place on earth. People from all over the world will go there to worship. Many nations will come and say, “Come, let us go up to the mountain of the Lord, to the Temple of the God of Israel. There he will teach us his ways, so that we may obey him.” For in those days the Lord’s teaching and his word will go out from Jerusalem. The Lord will settle international disputes. All the nations will beat their swords into plowshares and their spears into pruning hooks. All wars will stop, and military training will come to an end (Isa 2:2-4).

To update the imagery a bit, someday tanks will be turned into tractors and silos for nuclear missiles into grain silos. God’s peace will have won the war. Human fellowship with God and with others, damaged through sin but never completely lost, will be refreshed perpetually in the river of divine peace.

The last book of the Bible, the Revelation of John, reveals the future in images reminiscent of Isaiah:

Then I saw a new heaven and a new earth, for the old heaven and the old earth had disappeared. And the sea was also gone. And I saw the holy city, the new Jerusalem, coming down from God out of heaven like a beautiful bride prepared for her husband. I heard a loud shout from the throne, saying, “Look, the home of God is now among his people! he will live with them, and they will be his people. God himself will be with them. He will remove all of their sorrows, and there will be no more death or sorrow or crying or pain. For the old world and its evils are gone forever.” (Rev 21:1-4).

God will not obliterate his creation, but renew it to match his original intention. He will no longer be separated from us because of sin. The work of reconciliation will be completed and we will live with God, just as we were supposed to from the beginning. Intimate fellowship with God, lost in the fall, regained in the cross, will be fully restored. In place of sorrow, we will delight in the fullness of joy. Bathed in God’s peace, we will once again inhabit paradise.

Christians are people who live now in intimate fellowship with God and with God’s people. In these relationships we experience genuine peace, yet not the fullness of peace. By the indwelling Spirit, we step into the future, enjoying peace with God and all its benefits . . . but only in part. We walk intimately with God, even though sin keeps nipping at our heals, and, every now and then, tripping us up altogether. We share life with our Christian brothers and sisters, sometimes loving each other as Christ has loved us and sometimes clobbering each other like a bunch of squabbling siblings. Already we can see heaven arising on the horizon, but the dawn tarries.

The biblical vision of the peace that lies ahead helps draw us near to God. It enables us to trust him in the midst of a world so filled with brokenness and strife. This vision also motivates us to be peacemakers, even when our notions of peace and our approaches to peacemaking seem naive to a jaded, worn out world. Finally, the biblical picture of peace yet to come binds us together with other Christians in a fellowship of hope. To quote from the Apostle Paul once again:

May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit (Rom 15:13).

Knowing God’s Peace: Some Practical Advice

As a pastor for over twenty years, I frequently chat with people who want to know the peace of God, but find it elusive. Their question – and perhaps your question as well – gets right to the point: How can I really know divine peace each day?

I’ll try to answer that question, but before I do I want to offer a couple of qualifications. First, the peace of God isn’t the result of some formula. It’s not something you can produce with magic. Rather, it’s a result of relationship with the living God, a God who cannot be put into a neat little box.

Second, I must confess that I can also let the experience of God’s peace slip away from me. I have always been a chronic worrywart and I easily let little things disrupt the Spirit’s gift of inner peace. That doesn’t invalidate what I’m about to say, however, because my advice comes from the Scripture, not from my own inconsistent experience. I simply want to be honest about my shortcomings.

The Lord gives his people strength. The Lord blesses them with peace. (Psa 29:11). May the Lord of peace himself always give you peace no matter what happens. (2 Thess 3:16).

Divine peace, whether in our hearts or in our relationships, comes from the hand of God. If you are lacking peace, don’t try to make yourself feel peaceful. Don’t begin with breathing exercises or soothing rationalizations. Rather, turn your heart to the Lord. Cry out to him for help. Spend time with him on a regular basis. I am always impressed by how much more peacefully I take on the problems of the day when I have begun that day with Christ. Since peace of mind and heart are his gift, this should come as no surprise (John 14:27).

The more you focus your mind upon God and the things of God, the more you will dwell in his peace. This theme appears throughout the Scripture. Isaiah says to the Lord, “You will keep in perfect peace all who trust in you, whose thoughts are fixed on you!” (Isa 26:3). Paul writes, “To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace” (Rom 8:6, NRSV). If you are struggling with doubt or worry, I’ll bet that your mind is focused somewhere else, probably on yourself and your problems. Ask God for the grace to set your mind upon Him, and you will come to know his peace.

Prayer becomes the principle context in which this work of “mind-setting” occurs. In prayer we meditate upon God’s mercy and love. In prayer we lay our worries at God’s feet. You and I need to adopt Paul’s advice to the Philippians as our own:

Don’t worry about anything; instead, pray about everything. Tell God what you need, and thank him for all he has done. If you do this, you will experience God’s peace, which is far more wonderful than the human mind can understand. His peace will guard your hearts and minds as you live in Christ Jesus. (Phil 4:6-7)

Our individual experience of God’s peace depends, to a great extent, upon our participation in the community of God’s people. When we struggle with all those feelings that squelch God’s peace within us, our brothers and sisters in Christ will listen to us, pray for us, and encourage us. If you want to know God’s peace each day, make sure you don’t seek it alone.

In a nutshell, the peace of God is a by-product of genuine fellowship with God and his people.

Becoming a Peacemaker: Some Practical Advice

Once again I want to address a very practical question, the kind of query I get from people who want to take God’s truth and live it out in their daily lives. So here’s a question that I can imagine being asked by such a person: “Mark, there are so many ways to be involved in God’s peacemaking work that I feel overwhelmed. I don’t even know where to start. I care about so many different issues. What should I do to begin living as a peacemaker?”

First, look at what is right in front of you. Chances are that you’ll find numerous opportunities to be a peacemaker right in your own home, or in your classroom, or in your office, or in your neighborhood, or in your church. Ask the Lord to show you how you can share his peace with those who share your life each day.

Second, ask God for direction concerning which ministry of peacemaking to invest in. Beware of the tendency to get over-involved. Doing more than you have time to do will quickly steal away your inner peace, and thereby enfeeble your attempts to be a peacemaker for others. Frankly, I’ve watched too many well-meaning Christians exhaust themselves so much in various worthy causes that they have little time left for their own families. Not a good peacemaking plan!

Third, what is your passion? Often God directs us through our convictions and strong feelings. If you have an abiding concern about racial injustice, for example, that may be God’s way of directing you to a ministry committed to racial reconciliation. When we act on our passions, we tend to have more energy and “stick-to-itiveness.” My only word of warning is that sometimes people who are passionate about an issue can have such strong emotions that they don’t think clearly about it.

Fourth, always seek God’s will through studying and meditating upon Scripture. You may hear the Spirit’s voice as you reflect upon what the Spirit has already said in the Bible.

Fifth, allow your Christian community to help you discern where to invest your energies as a member of God’s peacemaking team. When your brothers and sisters listen to you and pray with you for guidance, they’ll also help you to distinguish between God’s call and your own immature enthusiasm.

Sixth, don’t just sit there, do something! Now I don’t mean to suggest that you rush unthinkingly into some long-term commitment. But all too often well-intentioned people think about all the good they could do in the world without lifting a finger to make a real difference. So, even if you’re not sure what you’d like to do for years and years, find some short-term cause and get busy.

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The Christian Life April 14, 2020

The Key to True Inner Peace During Times of Distress

Every time we check our phones or look at the news, the future seems increasingly uncertain. As more and more people are affected by the COVID-19 pandemic, we may find it difficult to find peace in the midst of these distressing circumstances. Despite everyone’s efforts to fight this illness, it’s still not clear when things will get back to normal.

This uncertainty has also crept into our daily lives, raising worries about our jobs, finances, friends, families, and more. Even as believers who know and love the Lord, we may find it challenging to truly be at peace during these times.

But the Bible assures us the Lord has promised true inner peace . Today, we’ll look at the source of such peace and how we can experience it moment by moment, no matter our circumstances.

The source of peace

Two verses in the Gospel of John reveal the source of this lasting peace.

1. John 14:27

“Peace I leave with you; My peace I give to you ; not as the world gives do I give to you. Do not let your heart be troubled, neither let it be afraid.”

In this wonderful verse, the Lord Jesus promised to give us His peace. As the eternal God of peace, He is the unique source of true peace, which is altogether different from what the world gives. There is no way to find true or lasting peace in the world. But no matter how impossible our outward circumstances may seem, we can enjoy true peace from our dear Lord Jesus, and we do not need to be troubled or afraid. 

2. John 16:33

“These things I have spoken to you that in Me you may have peace . In the world you have affliction, but take courage; I have overcome the world.”

The Lord never promised that we wouldn’t experience difficulties in our lives. He plainly said, “In the world you have affliction.” Although we’re saved, we still live in this world full of suffering and distress. But these words from the Lord Jesus bring us comfort, assuring us that even in the midst of our trials, we may have peace.

How can we experience this enduring peace? The Lord Jesus said that in Him we may have peace. This tells us peace isn’t something that’s separate or apart from Him; it’s in Him. That’s why it’s vain to look for lasting peace anywhere else.

These verses show us that having true inner peace doesn’t depend on our environment being easy, but on looking to the Lord Jesus, the source of peace, no matter what our circumstances may be.

The key to experiencing peace

So how do we practically experience this true and lasting peace in our daily lives? The apostle Paul gives us the key in Philippians 4:6-7:

“In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses every man’s understanding, will guard your hearts and your thoughts in Christ Jesus.”

Social isolation, job insecurity, financial obligations, and many other things fill us with anxiety. We can’t escape our problems, but we can experience the peace of God in the midst of them. The key is “ prayer and petition with thanksgiving .” By turning our heart to contact God in our spirit through prayer, we commune with Him, which results in something marvelous. 

Note 1 on verse 7 in the New Testament Recovery Version says:

“The result of practicing fellowship with God in prayer is that we enjoy the peace of God. The peace of God is actually God as peace (v. 9) infused into us through our fellowship with Him by prayer, as the counterpoise to troubles and the antidote to anxiety (John 16:33).”

When we have sweet fellowship with God, we’re revived and refreshed. As we petition Him concerning our needs, God infuses us with Himself as peace. We’re turned from worrying about our situation to thanking Him . Our environment may not change, but we’re changed. The peace of God guards our hearts and thoughts, saving us from anxiety.

Enjoy the peace of God daily

As we continue to live under these trying circumstances, we can enjoy God’s peace at any time. Throughout the day, anxious thoughts may come to us, but we have the key! We can turn our heart to Him and pray, call on His name , sing to Him , or simply talk to Him. Through our fellowship with Him, God becomes our true inner peace and rest, the much-needed antidote to our easily troubled soul. Here is an example of a short prayer we can offer to the Lord:

“Lord, You are the eternal God of peace. You are peace itself! Thank You for Your promise to be my true inner peace, regardless of my environment. Keep me looking to You and fellowshipping with You. Come into my situation and be my peace. I love You and I thank You, Lord Jesus! Amen.” 

Order a free New Testament study Bible and read more wonderful verses and commentary about experiencing Christ as our peace.

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Home > Christian Resources > Finding Peace in a Chaotic World: Tips for Christians

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Finding Peace in a Chaotic World: Tips for Christians

Published: April 23, 2024

Explore practical tips for Christians seeking tranquility in a hectic world, emphasizing spiritual practices and inner peace.

(Many of the links in this article redirect to a specific reviewed product. Your purchase of these products through affiliate links helps to generate commission for Christian.net, at no extra cost. Learn more )

Table of Contents

Finding inspiration in chaos, deepening your practices: a guide for continued growth.

The world can be a relentless storm. From personal struggles to global upheavals, finding peace amidst the chaos can feel like an impossible feat. Yet, for Christians, the promise of peace is woven into the very fabric of our faith. It’s a peace that transcends circumstance, a deep wellspring of serenity amidst the swirling anxieties of life. But how do we tap into this peace? How can we cultivate a sense of calm in the storm’s eye?

Here are some practical tips to guide Christians on their journey towards inner peace:

1. Deepen Your Connection with God

Our foundation of peace lies in our relationship with God. Regularly carve out time for prayer and scripture study. Engage in quiet reflection, allowing yourself to be still and hear God’s voice. Drench yourself in His presence through worship, letting the beauty of hymns and praise wash away anxieties. As you strengthen your connection, you’ll find a growing sense of security and trust, knowing you’re held by an unchanging God.

Read more : Christian Blogs To Follow Before Writing a Religious Essay

2. Practice Gratitude

Shifting our focus from what we lack to what we have fosters a profound sense of peace. Begin each day by acknowledging the blessings in your life, big or small. Keep a gratitude journal where you record things you’re thankful for.  Express your gratitude to God in prayer, recognizing the abundance He has bestowed upon you.

3. Surrender Control

Often, our anxieties stem from clinging to a desire for control. We fret about the future and yearn to dictate outcomes.  Let go of the illusion of control.  Surrender your burdens and anxieties to God, trusting in His perfect plan for your life.  Remember Philippians 4:6-7: “Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God.  And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus.”

4. Embrace Forgiveness

Resentment and bitterness are toxic to inner peace. Forgive those who have wronged you, not for their sake, but for your own. Releasing negativity allows you to move forward unburdened. Forgiveness doesn’t condone the offense, but it does free you from its grip.

5. Practice Mindfulness

The constant chatter of our minds can be a significant source of anxiety. Cultivate mindfulness by focusing on the present moment. Engage in activities that promote calmness, such as deep breathing exercises, meditation, or spending time in nature. Mindfulness allows you to step out of the whirlwind of thoughts and experience the peace of the present.

Read more : The Greatest Top 32 Bible Verses About Joy

6. Prioritize Rest and Self-Care

You can’t pour from an empty cup. Ensure you get adequate sleep, eat healthy foods, and schedule time for activities that bring you joy.  Don’t be afraid to say no to additional commitments when you’re feeling overwhelmed. Prioritizing self-care allows you to approach life with renewed energy and a clearer perspective.

7. Serve Others

Focusing solely on your own problems can amplify their weight.  Shifting your focus to serving others can be a powerful antidote to anxiety. Volunteer your time, offer support to those in need, or simply practice random acts of kindness.  Helping others connects you to something larger than yourself and fosters a sense of purpose that contributes to inner peace.

8. Connect with Your Faith Community

Surround yourself with supportive and encouraging fellow believers. Share your struggles openly and find strength in their prayers and understanding. Participate in small groups or Bible studies where you can learn from others and grow together in your faith.

Even with these practices, moments of chaos are inevitable. When life throws you a curveball, seek inspiration from unexpected places. Consider using generative pre-trained transformers AI language models like Open AI Chat GPT , that can be a surprising source of uplifting or thought-provoking quotes to reignite your faith and motivate you through challenging times.

Remember, finding peace is a journey, not a destination. There will be setbacks, but with consistent effort and a reliance on God’s grace, you can cultivate an inner peace that allows you to weather any storm and live a life filled with purpose and joy.

Read more : Writing a Perfect Religion Essay for College Students

While the tips above provide a solid foundation for cultivating peace, there’s always room for further exploration. Here are some ways to deepen your practices and personalize your journey:

• Discover Your Spiritual Language:   People connect with God in different ways. Some find solace in quiet solitude, while others thrive in the energy of group worship. Experiment with various practices like journaling, contemplative prayer, artistic expression, or spending time in nature. Identify what resonates most deeply with you and allows you to connect with the divine.
• Embrace the Power of Silence:   In our fast-paced world, silence is a rare commodity. Yet, it’s in the quiet spaces that we can truly hear God’s voice. Schedule regular times for silence, even if it’s just for a few minutes each day. Disconnect from technology, find a quiet corner, and simply be present with God.
• Develop a Daily Routine:   Consistency is key to establishing any habit. Carve out specific times in your day for prayer, scripture reading, and reflection. This routine will help ground you and ensure you prioritize your spiritual well-being.
• Practice Discernment:   As you navigate the complexities of life, cultivate your ability to discern God’s will. Pray for wisdom, and pay attention to internal nudges and promptings. Seek guidance from trusted mentors or spiritual leaders who can offer a Christian perspective.
• Embrace Imperfections:   The pursuit of peace doesn’t mean striving for flawlessness. We are all human, prone to anxieties and stumbles. Forgive yourself for setbacks, and use them as opportunities for growth. Remember, God’s grace is sufficient for you, even in your imperfections.
• Celebrate Victories:   Acknowledge your progress, no matter how small. Celebrate the moments you feel a sense of peace, the times you successfully surrendered control, or the instances where you practiced forgiveness. Recognizing your victories will fuel your motivation and reinforce positive spiritual habits.

Remember, finding peace is a lifelong journey.  Embrace the process with an open heart, a resolute spirit, and an unwavering faith in God’s love and guidance.

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Peace in Christian Thought and Life

Annotated anthology of sources representing the stances of the Christian traditions (Catholic, Protestant, and Orthodox) on peace and war, violence and non-violence. What distinguishes this volume from those like it is its emphasis on the contributions of the World Council of Churches, which commissioned me to compile this anthology in 2012. The book is limited in its availability. I offer the full manuscript here and only ask that you cite it if you draw from it.

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This paper surveys theological debates over war and violence within the Christian tradition in a way that assumes others – particularly Muslims – are listening in. It will presents Christian pacifism as the sort of internal critique that representatives of any faith tradition must honestly do in order to dialogue well with others in the service of peace. Practitioners of interfaith dialogue might thus recognize in this case study one of the first principles of their very discipline, namely, that nonviolence toward the truth is a commitment so basic to ecumenical and interfaith conversation that it may not be a goal at all but, rather, the beginning we must already have made in order to dialogue at all. Presented at the Nobel Peace Prize Forum, Faith and Peace Day. Minneapolis, MN, 1 March 2014. Also presented at annual Muslim-Christian dialogue with theologians of the Dokuz Eylul University, Turkey and the University of St. Thomas Muslim-Christian Dialogue Center, 1 November 2014.

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Abstract: Problems of peace and war continues to be debated in theological and moral traditions of Christianity. This paper tries to pick two points. First, the Christian view of peace and war. In the Christian view of peace ( peace) is indispensable to justice (justice) and include the dimensions (inner peace) or a spiritual dimension (spiritual peace). This understanding is different from a more secular outlook mean peace at the level of exterior dimensions (outer dimension). Secondly, this paper contradict two major traditions in Christianity regarding the place of Christians in the war and their obligation to participate. The tradition of pacifism which Christians are generally held before St . Agustine, argues that Jesus forbade Christians at all involved in the war or arms. This tradition believes that peace is achieved only through peaceful means. Conversely, Just War tradition that was developed by St . Augustine considered that Christians are obliged to participate in the w...

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In this paper, I integrate key developments into a “just peace” moral analysis and argue for the Catholic Church to also develop and embrace a “just peace” approach. First, I describe present Catholic social teaching and the present threads I see related to just peace. Second, I describe the ecumenical turns to just peace and Glen Stassen’s just peacemaking, which has similarities to present Catholic social teaching. Third, I offer a critical analysis of Catholic social teaching and just peacemaking to propose a turn to a freshly integrated “just peace” approach.

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For Orthodoxy, peace is inextricably related to the notion of justice and freedom that God has granted to all human beings through Christ and the work of the Holy Spirit as a gift and vocation. The peaceable witness of the Church in situations of war cannot be limited only to its ethical judgment. She won't prevent wars. Peace requires much more than a military action or passive pacifism. The Christian gospel invites the faithful to a continuous spiritual struggle and public actions that leads, by the grace of the Holy Spirit, towards greater justice and peace. General Remarks In an increasingly complex and violent world, Christian churches have come to recognize, along with other communities of living faiths, that working for peace constitutes a primary expression of their responsibility for the life of the world. This responsibility is grounded on the essential goodness of all human beings and of all that God has created, continues to sustain, and is leading towards unity and a greater future. For Orthodoxy, peace is inextricably related to the notion of justice and freedom that God has granted to all human beings through Christ and the work of the Holy Spirit as a gift and vocation. 2 Peace and peacemaking as a gift and 1 This paper was presented at the Inter-Orthodox Consultation in view of the International Ecumenical Peace Convocation in Leros, Greece (15-22 September 2009). 2 For recent Orthodox studies on peace, violence and war see: the website: http://incommu-nion.org/ of the Orthodox Peace Fellowship of the Protection of the Mother of God, an association of Orthodox Christians belonging to different nations and jurisdictions trying to live the peace of Christ in day-today life, including situations of division and conflict. Bain, Hildo and Jim Forest, Eds.

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Studies of Religion 12 - 2 Unit - Peace: Inner Peace

• Religion and Peace
• Inner Peace
• In the Library

Muslim Inner Peace - Mr Portelli

Inner Peace Quotes

“Nobody can hurt me without my permission.”  ―  Mahatma Gandhi “The best fighter is never angry.”  ―  Laozi “Peace comes from within.  Do not seek it without.”  ―  Gautama Buddha “We can never obtain peace in the outer world until we make peace with ourselves.”  ―  Dalai Lama XIV “Nothing gives one person so much advantage over another as to remain always cool and unruffled under all circumstances.”  ―  Thomas Jefferson “Each one has to find his peace from within. And peace to be real must be unaffected by outside circumstances.”  ―  Mahatma Gandhi “Inner peace can be reached only when we practice forgiveness. Forgiveness is letting go of the past, and is therefore the means for correcting our misperceptions.”  ―  Gerald G. Jampolsky ,  Love Is Letting Go of Fear “There is no such thing as inner peace. There is only nervousness and death.”  ―  Frances Ann "Fran" Lebowitz “Happiness can only be achieved by looking inward & learning to enjoy whatever life has and this requires transforming greed into gratitude.”  ―  John Chrysostom  

Islam Inner Peace

• Islam inner peace Scroll down for info
• Inner peace and happiness in Islam

Inner peace to world peace

Christian Inner Peace - Mr Portelli - Waverley College

Guidance for Christian to achieving inner peace

Guidance for Christians in achieving inner peace

• New 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 Fidelity

• Integrity 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 peace

Prayer and Service

• Ministry 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
• Christian 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 Peace

• Following 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

Contribution of Christianity to World Peace

• The 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 Statements

• Church 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 Organisations

• There 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
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How to Forgive Yourself as a Christian: A Guide to Inner Peace and Healing

Welcome to our guide on how to forgive yourself as a Christian, a journey towards inner peace and healing. Forgiveness is one of the core teachings of Christianity, but what happens when we struggle to forgive ourselves?

Guilt, shame, and self-condemnation can weigh heavily on our hearts and hinder our spiritual growth. Forgiving oneself is not an easy task, but it is possible through faith, humility, and surrender to God’s love and grace.

In this article, we will explore practical steps to help you overcome self-condemnation, embrace self-acceptance, and experience the freedom and peace that comes with self-forgiveness. Are you ready to embark on this journey with us?

Keep reading to learn how to forgive yourself as a Christian and discover the transformative power of God’s love and forgiveness in your life.

Understanding God’s Forgiveness and Love

As a Christian, it’s crucial to understand that God’s love and forgiveness are the foundation of our faith. The Bible teaches us that we are all sinners and fall short of God’s glory, yet His love and grace are unconditional. It’s this same love and grace that we must extend to ourselves in the process of forgiving ourselves.

However, many of us struggle with self-forgiveness. We may have a hard time believing that we are truly forgiven or feel that we don’t deserve it. It’s important to remember that forgiveness is not earned but freely given, and God’s love for us never changes.

Understanding God’s forgiveness and love can help us overcome feelings of shame, guilt, and self-condemnation. When we realize that we are loved and forgiven by God , we can learn to accept ourselves and let go of negative self-talk.

Furthermore, recognizing that God’s forgiveness is limitless and extends to all sins can help us forgive ourselves for even the most significant mistakes we’ve made. We must trust in God’s promise that if we confess our sins, He is faithful and just to forgive us and cleanse us from all unrighteousness (1 John 1:9).

The Essence of God’s Forgiveness

Understanding the essence of God’s forgiveness is vital to learn how to forgive oneself. To forgive oneself is to recognize that forgiveness is available to everyone, including oneself, through God’s love and grace. Here are three essential elements of God’s forgiveness:

• Mercy: God’s forgiveness is rooted in His merciful nature. Mercy is the compassion and kindness God shows to those who have wronged Him.
• Grace: God’s forgiveness is also grounded in His grace. Grace is the unmerited favor that God shows to us, regardless of our faults and failures.
• Redemption: God’s forgiveness provides an opportunity for redemption. Redemption is the act of restoring something that has been lost, damaged, or broken. In the context of forgiveness, redemption means that we can be restored to a right relationship with God and others.

By understanding these essential elements of God’s forgiveness, we can begin to comprehend the depth of God’s love and compassion towards us, and in turn, extend that same grace and mercy to ourselves.

Recognizing the Consequences of Unforgiveness

Resentment is a common result of unforgiveness. Holding on to anger and bitterness towards someone who has wronged you can lead to negative thoughts and emotions that affect your mental and emotional health. It can also strain relationships and cause isolation.

Physical effects of unforgiveness can manifest as stress, anxiety, depression, and even physical illnesses. The body can only handle so much stress before it begins to break down, leading to a host of health issues.

Spiritual stagnation is also a consequence of unforgiveness. When we hold on to grudges, we distance ourselves from God, who calls us to love and forgive others as He has forgiven us.

Escalating conflicts are another consequence of unforgiveness. Holding onto anger and refusing to forgive only adds fuel to the fire, leading to more conflicts and damaging relationships further.

Missed opportunities are a final consequence of unforgiveness. By holding on to anger and bitterness, we limit our ability to form new relationships and experiences with others, ultimately hindering our growth and happiness.

How Unforgiveness Can Affect Your Mental Health

Unforgiveness can take a significant toll on your mental health. Bitterness , anger , and resentment towards yourself can lead to chronic stress, anxiety, and depression. Negative thoughts associated with the unforgiveness can cause insomnia, low self-esteem, and difficulties with personal relationships.

In fact, research shows that holding onto unforgiveness can even impact your physical health. It can increase your risk of heart disease, weaken your immune system, and lower your overall quality of life. Forgiveness is therefore not only necessary for your emotional and spiritual well-being, but also for your physical health.

Recognizing the consequences of unforgiveness is the first step towards healing. It allows you to acknowledge the harm that unforgiveness can cause and motivates you to seek the help you need to let go of it.

The Impact of Unforgiveness on Your Relationships

Unforgiveness not only affects you, but it can also have a significant impact on your relationships with others. Here are some ways it can harm your relationships:

• Resentment: Holding onto grudges and bitterness can lead to resentment towards the person you haven’t forgiven, which can create tension and conflict in your relationships.
• Trust: When you don’t forgive someone, it can be challenging to trust them again. This lack of trust can cause distance and strain in your relationships.
• Communication: Unforgiveness can lead to poor communication as it can be difficult to express yourself honestly when you’re holding onto anger and bitterness.
• Isolation: Holding onto unforgiveness can lead to feelings of isolation as it can be challenging to connect with others when you’re carrying emotional baggage.
• Unhealthy patterns: Unforgiveness can lead to unhealthy patterns of behavior, such as avoidance or passive-aggressiveness, that can harm your relationships with others.

It’s essential to recognize how unforgiveness can impact your relationships and take steps to let go of resentment and bitterness.

Why Holding a Grudge is Harmful for Your Spiritual Growth

Unforgiveness not only impacts your mental and emotional health but also hinders your spiritual growth. Holding a grudge can create a rift between you and God, preventing you from experiencing the fullness of His love and mercy. When we choose to hold onto anger and resentment, we become spiritually stagnant and unable to fully embrace God’s grace.

Moreover, unforgiveness is contrary to the teachings of Christ. Jesus himself emphasized the importance of forgiveness, teaching his followers to forgive others as they have been forgiven by God. When we refuse to forgive others, we are essentially rejecting the forgiveness that God has offered us.

Additionally, holding a grudge can lead to bitterness and a hardened heart, making it difficult to cultivate a genuine relationship with God. It can also affect our ability to love and serve others, which are central to our Christian faith.

Ultimately, holding onto unforgiveness can hinder your spiritual growth and prevent you from fully experiencing the joy and freedom that comes from a deep and intimate relationship with God. Choosing to forgive, on the other hand, opens the door to spiritual healing, restoration, and growth.

Embracing Self-Acceptance and Letting Go of Guilt

Self-acceptance is crucial for inner peace and healing. As Christians, we believe that God’s love and forgiveness are available to all who seek them. However, many of us struggle with accepting ourselves and letting go of guilt.

It’s essential to understand that guilt is a normal human emotion, but it becomes harmful when it turns into shame and self-condemnation. We need to remind ourselves that we are not perfect and that God’s grace is enough to cover our imperfections.

Embracing self-acceptance means acknowledging our mistakes and weaknesses without dwelling on them. We can learn from our mistakes and use them to grow and become better versions of ourselves. Letting go of guilt means forgiving ourselves and trusting that God has already forgiven us.

Why Forgiving Yourself is Crucial for Your Well-being

Freedom: Forgiving yourself is an essential part of the healing process, which brings a sense of freedom from guilt and shame.

Self-acceptance: Self-forgiveness is an act of self-love and self-acceptance. It enables you to be kinder and gentler to yourself, which can boost your self-esteem and confidence.

Moving forward: By forgiving yourself, you can let go of the past and focus on the present and future. It allows you to release the emotional burden that comes with holding onto negative emotions, which can hinder personal growth.

If you want to live a fulfilling and purposeful life, then self-forgiveness is a necessary step in your journey towards inner peace and healing. Letting go of guilt and embracing self-acceptance can open doors to new opportunities and a brighter future. So, take a deep breath, let go of the past, and start your journey towards self-forgiveness and a better life.

How to Release Yourself from the Burden of Guilt

If you are struggling with feelings of guilt, it is essential to take steps to release yourself from the burden. Here are some ways to do it:

• Recognize your guilt: The first step is to acknowledge your feelings and accept that you are experiencing guilt. Avoiding or denying your emotions will only make the situation worse.
• Apologize and make amends: If you have hurt someone, apologize and take action to make things right. This can help you feel better about yourself and reduce your guilt.
• Forgive yourself: Self-forgiveness is crucial for your well-being. Acknowledge your mistake, learn from it, and move on. Remember that everyone makes mistakes.
• Practice self-care: Engage in activities that make you feel good, such as exercise, meditation, or spending time with loved ones. Taking care of yourself can help reduce feelings of guilt.
• Seek support: If you are struggling to cope with guilt, consider seeking the help of a therapist or counselor. They can provide you with tools and strategies to manage your emotions and move forward.

Remember that guilt is a normal human emotion, but it does not have to define you. By taking steps to release yourself from the burden of guilt, you can move forward and live a more fulfilling life.

Steps to Practice Self-Compassion and Self-Love

Self-compassion and self-love are crucial components of healing and growth. Here are three steps you can take to practice self-compassion and self-love:

By practicing self-compassion and self-love, you can cultivate a deeper sense of inner peace, happiness, and well-being.

Seeking Support and Guidance from Fellow Christians

Community: Being part of a community of believers is an essential aspect of the Christian faith. It provides a sense of belonging, support, and accountability. When struggling with forgiveness, it can be helpful to seek guidance from fellow Christians who have experienced similar challenges.

Prayer: Prayer is a powerful tool that can help in the process of forgiveness. Sharing prayer requests with others and praying together can bring comfort and peace, as well as provide a sense of community and support.

Mentorship: Having a mentor who is further along in their spiritual journey can offer valuable guidance and support. Mentors can provide insight, wisdom, and a listening ear, helping us navigate the complexities of forgiveness.

Accountability: Accountability is an essential component of the Christian faith. Having someone to hold us accountable and encourage us in our journey towards forgiveness can be a powerful motivator, keeping us on track and helping us to overcome any obstacles that may arise.

Professional Help: Forgiveness can be a challenging process, and in some cases, it may be beneficial to seek professional help. Christian counselors or therapists can provide a safe and supportive environment to work through the pain and trauma associated with unforgiveness, helping individuals to find healing and peace.

The Importance of Community in the Journey of Forgiveness

Forgiveness is a journey that is not meant to be taken alone. Seeking support from your community, whether it be your church, family, or friends, can help you navigate the difficult path of forgiveness. Surrounding yourself with people who share your values and beliefs can offer comfort and encouragement, and can remind you of the importance of forgiveness.

Community can also offer a different perspective on the situation that requires forgiveness. Sharing your story with others can help you gain insight and understanding, and can help you see things from a different angle. Your community can offer wisdom, advice, and support that you may not have considered on your own.

Joining a support group can be especially helpful. Being in a group with others who are also on a journey of forgiveness can create a sense of camaraderie and shared experience. You can learn from others’ experiences, share your own, and offer support and encouragement to each other.

Being part of a community can also help you develop a deeper sense of empathy and compassion towards others. Through hearing the stories of others and offering your own, you can gain a greater understanding of the struggles and challenges that others face. This can help you approach forgiveness with a more open heart and mind.

In conclusion, forgiveness is a journey that can be made easier with the help of a supportive community. Whether it be through seeking advice, attending support groups, or simply spending time with those who share your values, building a community of support can help you on your path to healing and forgiveness.

How a Support Group Can Help You Overcome Self-Forgiveness Challenges

If you struggle with self-forgiveness, joining a support group can be an effective way to overcome your challenges. These groups provide a safe space to discuss your feelings and struggles with others who are on a similar journey. Through shared experiences and insights, you can gain new perspectives and ideas for how to navigate the process of self-forgiveness.

One of the key benefits of a support group is the sense of community and connection it can provide. Knowing that you’re not alone in your struggles can be incredibly comforting, and hearing from others who have overcome similar challenges can be inspiring. Additionally, you may find that being able to provide support and encouragement to others can help you develop a greater sense of compassion and understanding towards yourself.

Another advantage of joining a support group is the opportunity to learn from others’ experiences. You may gain new insights into the process of self-forgiveness, learn new strategies for coping with difficult emotions, or discover new resources and tools to help you along your journey.

Ways to Find a Mentor or Counselor to Guide You in the Process

If you are struggling with forgiving yourself or others, seeking the guidance of a mentor or counselor can be a helpful step towards healing. Professional guidance can provide a safe space to process your emotions and work through any obstacles in the journey of forgiveness.

One way to find a mentor or counselor is to ask for recommendations from people you trust, such as friends, family, or spiritual leaders. Online directories such as Psychology Today or GoodTherapy can also be a useful resource to find licensed professionals in your area.

When choosing a mentor or counselor, it’s important to find someone who is a good fit for you and your specific needs. Consider factors such as experience, approach, and personality when making your decision. Don’t be afraid to schedule a consultation or ask questions to ensure a good match.

Applying Biblical Principles to Cultivate a Forgiving Heart

Grace: One of the core principles of Christianity is grace – the unmerited favor of God towards humanity. As Christians, we are called to extend this grace to others, just as we have received it ourselves. Forgiveness is a form of grace, a choice to release someone from the debt they owe us.

Love: Jesus taught us to love our enemies and pray for those who persecute us. Forgiveness is an act of love, an expression of the love that Christ has shown us. When we choose to forgive, we imitate His sacrificial love, which was demonstrated on the cross.

Humility: The Bible tells us that God opposes the proud but gives grace to the humble. To forgive requires humility, an acknowledgement that we too have been forgiven of much. When we approach forgiveness with humility, we are reminded of our own need for grace and mercy.

The Example of Jesus: A Model of Forgiveness and Grace

The life and teachings of Jesus offer a profound example of forgiveness and grace. Throughout the New Testament, we see Jesus extending forgiveness to all who seek it, regardless of their past mistakes or sins.

Jesus teaches us to forgive not just once, but repeatedly, and without reservation. He emphasizes the importance of forgiveness in maintaining healthy relationships with others, and in our own spiritual growth and well-being.

By modeling forgiveness and grace, Jesus invites us to embody these virtues in our own lives. He challenges us to let go of resentment, anger, and bitterness, and to embrace a spirit of compassion and love towards others.

The Role of Prayer in Your Journey of Self-Forgiveness

Prayer is a powerful tool in the journey of self-forgiveness. It helps to create a space for reflection and meditation, allowing us to connect with God and seek His guidance and forgiveness.

Through prayer , we can acknowledge our mistakes and ask for the strength to let go of guilt and shame. We can also ask for the wisdom and grace to forgive ourselves and others, as well as the courage to make amends where necessary.

Prayer also helps us to cultivate a mindset of gratitude, focusing on the positive things in our lives rather than dwelling on our shortcomings. By acknowledging the blessings in our lives, we can foster a sense of peace and contentment, which is essential in the journey of self-forgiveness.

The Power of God’s Word to Heal and Transform Your Heart

God’s word has the power to heal and transform your heart, especially in the journey of forgiveness. Through scripture, we can gain a deeper understanding of God’s love, grace, and forgiveness towards us, and how we can extend that same love and grace to ourselves and others.

One of the most powerful verses on forgiveness is found in Colossians 3:13: “Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you.” This verse reminds us that we are called to forgive as we have been forgiven, and that forgiveness is not optional for those who follow Christ.

Reading and meditating on scripture can also bring comfort and peace to our hearts. Psalm 147:3 says, “He heals the brokenhearted and binds up their wounds.” When we come to God with our hurts and struggles, He promises to bring healing and restoration to our hearts.

Frequently Asked Questions

Why is self-forgiveness important for christians.

Self-forgiveness is crucial for Christians because it allows them to receive God’s forgiveness fully and move on from their mistakes without being burdened by guilt and shame. Forgiving oneself also promotes emotional and spiritual healing and enhances one’s relationship with God.

What are some common barriers to self-forgiveness for Christians?

Some common barriers to self-forgiveness for Christians include feeling unworthy of forgiveness, struggling with shame and guilt, and feeling like they have let God down. Fear of repeating the same mistakes, difficulty in accepting God’s forgiveness, and feeling like they need to punish themselves can also be significant obstacles.

How can Christians overcome obstacles to self-forgiveness?

Christians can overcome obstacles to self-forgiveness by acknowledging their mistakes, repenting, and asking for God’s forgiveness. It’s essential to understand that forgiveness is a process and to extend grace to oneself. Seeking support from a mentor, counselor, or support group, and developing self-compassion and self-love can also help overcome barriers to self-forgiveness.

What role does God’s grace play in the process of self-forgiveness for Christians?

God’s grace is central to the process of self-forgiveness for Christians. It is through God’s grace that Christians can receive forgiveness for their sins and shortcomings. God’s grace is infinite, and it is freely given to those who ask for it. It is a reminder that Christians do not have to earn forgiveness, but rather accept it with humility and gratitude.

How can Christians apply biblical principles to self-forgiveness?

Christians can apply biblical principles to self-forgiveness by recognizing that forgiveness is a core principle of Christianity. By studying biblical examples of forgiveness, such as Jesus’ forgiveness of Peter and the parable of the prodigal son, Christians can learn about God’s forgiveness and how to extend it to themselves. Christians can also meditate on verses such as Psalm 103:12 and Romans 8:1 to remind themselves of God’s love and forgiveness.

What benefits can Christians expect from practicing self-forgiveness?

Christians who practice self-forgiveness can experience emotional and spiritual healing, freedom from guilt and shame, and a deeper relationship with God. Self-forgiveness promotes self-compassion and self-love, which enhances one’s well-being and strengthens relationships with others. By releasing the burden of unforgiveness, Christians can live with greater joy, peace, and hope.

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How To Find Inner Peace With God

Finding inner peace and contentment in today’s hectic world can seem like an impossible task. Yet by developing a close relationship with God, inner tranquility and joy are within reach no matter your circumstances.

If you’re short on time, here’s a quick answer to your question: Read the Bible daily, pray continually, serve others, be grateful, and trust God completely .

In this comprehensive guide, we will explore practical yet powerful ways to profoundly experience God’s peace that surpasses understanding. From Bible study tips to dealing with anxiety and practicing gratitude, you will discover life-changing truths to help you find lasting contentment and connect with God in a deeper way.

Study the Bible Daily to Know God Intimately

Developing a close relationship with God requires regularly connecting with Him through reading and studying the Bible. When we carve out quiet time to read Scripture, we open our hearts to hear God’s gentle voice and experience His profound peace.

As we better understand His truth, we draw nearer to His comforting presence.

Read with an Open Heart Seeking God’s Voice

Approach the Bible with an open and receptive heart, sincerely seeking to hear God speak to you personally. Before reading, pray for the Holy Spirit to give you wisdom, revelation and insight into the passage.

Focus intently on each verse, listening for words or phrases that stand out with special meaning just for you. God promises that when we wholeheartedly seek Him, we will find Him (Jeremiah 29:13).

Meditate on Scripture Passages

After reading a Bible passage, set aside time to slowly meditate on the key verses. Carefully reflect on their meaning and how their truth applies to your life right now. This spiritual discipline takes practice but brings great reward (Joshua 1:8).

As you ponder Scripture, you may gain sudden inspirational insights from God. Many Christians journal their thoughts and prayers during meditation to better retain God’s revelations and guidance.

Apply Biblical Truths to Your Life

Knowing biblical truths is only the beginning. We must also diligently apply God’s Word to our attitudes and actions. Scripture calls us to be “doers of the word, and not hearers only” (James 1:22, ESV).

Studying the Bible leads to inner peace as we allow its sacred wisdom to transform our values, priorities, relationships and daily decisions. We experience God’s presence most profoundly when we live out His commands and emulate Jesus’ example of perfect love.

Regularly opening your heart to God through His Word allows His peace to permeate your innermost being. His amazing love casts out all fear and anxiety when we receive it in full measure. As Charles Spurgeon wonderfully expressed, “A little faith will bring your soul to heaven; a great faith will bring heaven to your soul.”

Pray Continually to Align Your Heart with God’s Will

Develop a habit of daily prayer.

To find inner peace, it is vital to align our hearts with God’s will through regular prayer. Set aside quiet time each morning to talk with God, pouring out your thoughts and concerns ( Proverbs 3:5-6 ). Scheduling prayer helps develop discipline and consistency.

Many devotees pray during their commute, before meals, or at bedtime. Whenever we face worries during the day, we can “pray without ceasing” ( 1 Thessalonians 5:17 ) by mentally conversing with God.

Pour Out Your Heart Honestly to God

Prayer provides the opportunity to fully disclose our hearts to our caring Creator. Communicate openly and honestly about all matters – inadequacies, hurts, frustrations, and mistakes. God already knows our struggles intimately, so we need not pretend to be “spiritually strong” in prayer.

Admitting our powerlessness opens the way for God to renew our minds and transform our circumstances ( Psalm 62:8 ). As we give our burdens to the Lord, His peace replaces our inner turmoil ( Philippians 4:6-7 ).

Listen and Wait on the Lord

While prayer involves speaking to God, it also requires waiting quietly to hear His gentle voice. As we pray, we must listen carefully for His guidance, correction, encouragement and wisdom. God promises that those who wait upon Him will renew their strength ( Isaiah 40:31 ).

His Spirit guides us into truth, convicts us of sin, and reminds us of Scripture we have hidden in our hearts ( John 16:13, Psalm 119:11 ). After pouring out your requests to God, wait silently with an open heart and mind. Write down any impressions you receive to clarify His directions for your life.

By committing to daily, two-way, honest conversation with our Creator, we welcome His living presence to empower and counsel us. Regular prayerful alignment with God allows us to exchange our anxiety for His perfect peace ( John 14:27 ).

We release control of situations into His trustworthy hands, confident that He works all things for our ultimate good ( Romans 8:28 ). As we continually seek God first, He promises to supply the wisdom, clarity and strength we need to walk steadfastly in His will ( Matthew 6:33 ).

Serve Others to Experience God’s Joy and Peace

Look for opportunities to help those in need.

One of the best ways to experience God’s joy and peace is by serving others, especially those in need. As the Bible says, “It is more blessed to give than to receive” (Acts 20:35). When we take our eyes off ourselves and focus on the needs of others, we begin to see life from an eternal perspective.

God calls us to be His hands and feet on earth by providing practical help to those around us who are hurting or in need (Matthew 25:34-40).

There are many simple ways we can serve others in our everyday life. We can donate food and clothing to local charities and volunteer at a soup kitchen. We can use our unique gifts and talents to bless someone – maybe by providing free childcare for a single mom or mowing an elderly neighbor’s lawn.

When a natural disaster strikes, we can join relief efforts by donating money or supplies. The opportunities are endless.

As we meet the physical, emotional, and spiritual needs of others, our own hearts will be filled with joy and contentment. Reaching out to help others takes our focus off ourselves and aligns our hearts with God’s great love for humanity.

Serving others in simple, practical ways allows us to be part of God’s work on earth. We will begin to sense His pleasure and approval as we bless those He loves.

Lend a Listening Ear to Someone Who’s Hurting

One of the best gifts we can offer someone going through a difficult time is the gift of our presence and a listening ear. When people are hurting, they often feel lonely, forgotten, and uncared for. Taking time to truly listen and understand someone’s pain is a Christlike act of service that can powerfully convey God’s love.

Whether it’s a friend going through grief and loss or a coworker dealing with a family crisis, we can be the hands and feet of Jesus by listening attentively without judgment. Slow down and give them your undivided attention. Don’t worry about giving advice or trying to “fix” their problem.

Simply be present and let them know you care. Offer encouraging words to lift their spirits when appropriate.

As we empathetically enter into another person’s suffering, we allow God to minister through us. We may not be able to completely take away their pain, but we can alleviate their loneliness and isolation. Sometimes our simple presence can speak volumes.

God may also give us divine insights or words of encouragement for them. When we lend a listening ear to someone in need, we spread God’s light and peace in powerful ways.

Share Your Time, Talents and Resources

God is a generous giver who blesses us abundantly with time, talents, and resources. One key way we can experience the joy and peace of God is by stewarding these gifts to serve and bless others. As Jesus said, “Give, and it will be given to you…For with the measure you use, it will be measured to you” (Luke 6:38).

Consider volunteering your time and talents regularly to support a ministry at your local church or a nonprofit in your community. Maybe you could use your administrative gifts to organize events, employ your musical abilities to lead worship, or use your teaching skills to help educate inner city youth.

When you share your talents and passion, you allow God to spread His love through you in ways that will fill your heart with joy.

You can also experience blessing and peace when you generously share your financial resources or physical possessions. Contribute money to dig wells in developing countries or donate extra household items to furnish homes for refugee families.

As you meet the needs of others, you participate in God’s work and align your heart with His care for all people.

When we freely share our blessings with an open hand, we reflect God’s generous heart and experience the spiritual fruits of love, joy and peace. We tap into the eternal cycle of giving and receiving that Christ modeled.

Cultivate an Attitude of Gratitude

Thank god for his blessings and goodness.

Having an attitude of gratitude begins with thanking God for all the blessings in your life, both big and small. Take some time each day to reflect on the gifts God has given you – your health, family, friends, talents, job, home, and so on.

Make it a daily habit to express your appreciation to God in prayer for all that He has done for you. As you focus less on what you lack and more on what you’ve been given, you’ll find greater contentment and inner peace.

Keep a Gratitude Journal

Writing down the things you’re grateful for has been scientifically proven to boost happiness. Set aside time each day to jot down 5-10 blessings in a journal. Some things you could include:

• Waking up to a new day
• A tasty meal
• Quality time with loved ones
• The beauty of nature
• Answered prayers

Keeping a gratitude journal helps you remember all the gifts, big and small, that God has placed in your life. Over time, this daily practice can radically transform your outlook and help you find inner peace.

Verbalize Appreciation to Others

Expressing thanks and praise to others helps foster an environment where peace can flourish. Make it a point to verbalize genuine appreciation to people in your life – your spouse, kids, friends, coworkers, neighbors, etc. Thank them for their kindness, support, or any way they’ve blessed you.

Telling others “thank you” spreads goodwill. It boosts their self-esteem and motivates them to treat others well too. Saying words of affirmation can lift spirits all around and promote peace within relationships and community. So let your expressions of gratitude be a channel for God’s love.

Trust God Completely Instead of Worrying

Life can feel overwhelming at times. Many of us struggle with anxiety and fear about the future. We worry about our health, finances, relationships, and so much more. However, God calls us to trust Him completely rather than trying to control everything ourselves.

Surrender Your Fears and Concerns to God

The first step is surrendering all your fears and concerns to God in prayer. Tell God exactly what you’re worried about and ask Him to take those burdens from you (Philippians 4:6-7). Admit you don’t have the power to control everything, but God does.

Humbly give Him control and ask for His peace and direction.

It takes practice and discipline to continually give your anxieties to God. Make surrendering to Him your first reaction, rather than trying to handle life yourself. Even if nothing changes in your circumstances, you’ll experience freedom knowing God holds you securely in His hands.

Believe God Works All Things for Good

Trust that God can use everything in your life for good, even the hard and painful things (Romans 8:28). You may not understand how at the time, but look back and you’ll see how God faithfully carried you through past challenges.

Believing in God’s goodness helps you worry less. He promises to give you the strength, courage and resources you need. No matter what happens, you can trust Him to guide you on the best path.

Wait Patiently on God’s Timing

It’s hardest to trust God when prayers seem unanswered. You may desperately want Him to act immediately. But His timing is often very different from ours. Waiting is tough, but as you wait on the Lord, He renews your strength (Isaiah 40:31).

Remind yourself that God is infinite and all-knowing. He sees the full picture and He moves in the perfect time. Continue bringing your requests to Him, believing that He hears you and will answer in His loving way when the time is right.

Trusting God is a journey. Start today, surrendering your worries and believing Him for the best in every situation. As you continually give Him control and wait on His timing, you’ll experience His amazing peace!

Developing inner peace with God requires commitment and discipline, yet the rewards are incredibly worthwhile. As we seek God daily through Bible study, prayer, serving others, thankfulness and complete trust in Him, we will discover the deep contentment, purpose and unmatched joy that only a relationship with our Creator can bring.

May the truth and practical steps found here guide you ever closer to the loving heart of God. As you lean into His grace, may you find the inner stillness and confidence that can come only from knowing you are safely held in the hands of the Almighty Lord of Lords who gave everything to rescue and redeem you.

Amanda Williams is a dedicated Christian writer and blogger who is passionate about sharing Biblical truth and encouraging believers in their faith walks. After working as a youth pastor and Bible teacher for several years, she launched her blog in 2022 to minister to Christians online seeking to grow deeper in their relationship with Jesus Christ. When she's not creating content or connecting with readers, Amanda enjoys studying theology, being out in nature, baking, and spending time with family. Her goal is to provide practical wisdom and hope from a genuine Christian perspective. Amanda currently resides in Colorado with her husband, daughter, and two rescue dogs.

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15 Inner Peace as a Contribution to Human Flourishing: A New Scale Developed from Ancient Wisdom

• Published: April 2021
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Although philosophers and theologians have emphasized the centrality of inner peace for the good life, this concept has not generally been included in research on human flourishing. The authors argue that inner peace contributes to a more complete form of flourishing for both religious and secular people. They then propose a new instrument, the Inner Peace Scale, to measure inner peace, and they provide an initial psychometric evaluation of the instrument based on five empirical studies. The authors distinguish their scale from related measures, such as contentment, serenity, or tranquility. Engagement with literature from the social sciences and the humanities, along with the authors’ research findings, suggest that inner peace is comprised of three dimensions: acceptance of loss, transcendence of hedonism and materialism, and inner balance and calmness. Greater attention to the dimension of transcending hedonism and materialism may prove especially helpful in advancing the field, particularly in consumeristic societies.

Although philosophers and theologians have emphasized the centrality of inner peace for the good life, this concept has not generally been included in research on human flourishing. We argue that inner peace contributes to a more complete form of flourishing for both religious and secular people. We then propose a new instrument, the Inner Peace Scale, to measure inner peace and we provide an initial psychometric evaluation of the instrument based on five empirical studies. We distinguish our scale from related measures, such as contentment, serenity, or tranquility. Our engagement with literature from the social sciences and the humanities, along with our research findings, suggests that inner peace is comprised of three dimensions: acceptance of loss; transcendence of hedonism and materialism; and inner balance and calmness. Greater attention to the dimension of transcending hedonism and materialism may prove especially helpful in advancing the field, particularly in consumeristic societies.

The past two decades witnessed a rapid expansion of social scientific interest in understanding components, conditions, and pathways to human flourishing and well-being, with 14,000 publications mentioning one aspect—subjective well-being—in a single year ( Diener et al., 2017 ). Yet despite the proliferation, progress seems to be limited by conceptual disagreement with regard to the meaning of flourishing. Does this refer to a life without disorders or disturbance, a life full of pleasure and happiness, or a life that is meaningful and serving a higher purpose but fraught with suffering? Or perhaps a life that is characterized by a profound peace which is beyond the dichotomies of pleasure or sorrow, passion or boredom, honor or dishonor, and living in opulence or poverty? In searching for the answer, many studies have investigated mental disorders, often viewed as the opposite of mental well-being. Studies on happiness and life satisfaction are also plentiful. Research interest on meaning in life and personal growth also well-established ( Keyes, 2011 ; Ryff, 2014 ). But there has been little research attention paid to inner peace , a fundamentally balanced mental state that has been sought after throughout human history ( Delle Fave et al., 2016 ). As a result, there are few discussions in the social science literature on the conceptualization and measurement of inner peace (Kjell, Daukantaite, Hefferon, & Sikström, 2016). The purpose of this chapter is to propose a new instrument, the Inner Peace Scale, to measure inner peace and provide an initial psychometric evaluation of the instrument.

But what is inner peace? There is a metaphor that has often been used to describe deep inner peace: the inner world of the mind is like a calm, quiet, and clear lake ( Philippe, 2002 , p. 5). It is a quiet that does not imply eventless or emptiness of inner experiences. But it does imply a different mode of inner experience which is always clear, gentle, and grounded no matter the nature of the outer events it is associated with. Just as a quiet lake clearly mirrors clouds, birds, and other happenings passing over it, people with deep inner peace experience their life happenings with great clarity. But just as a perfectly calm lake becomes disturbed during storms, so, too, is the experience of inner peace often transitory. Craving for what one does not have and worrying about losing what one does have can easily disrupt inner balance. However, unlike a natural lake, the calmness of which is not under its own control, people can cultivate and develop their inner peace by learning to experience life circumstances with healthy acceptance and avoid automatic (or “mindless”) grasping. Drawing on cross-cultural insights from philosophy, theology, and the social sciences, we define inner peace as a calm and balanced mental state and disposition, one characterized by an attitude of healthy acceptance and an absence of unhealthy grasping.

The state of inner peace may be present in all life circumstances, including challenging or disturbing situations. Our definition is comprised of three distinct dimensions: acceptance of loss , transcendence of hedonism and materialism , and inner balance and calmness . A skillful ability to accept the inevitable losses that are an inherent part of the human condition, along with an avoidance of undue fixation on transitory pleasures and things, fosters a calm and balanced mind. But the latter should not be seen only as an “outcome” because mental balance may also increase the ability to both accept and transcend. All three dimensions are likely related in a dynamic way. It might be helpful to understand the more general outcome of the three dimensions of inner peace in terms of the metaphor of habitually keeping one’s “heart free of hatred” while accepting life as it is but without becoming complacent about wrongness or injustice (Baldwin, quoted in Hernandez, 2019 ). Indeed, empirical research reveals that a harmonious approach to life does not necessarily involve conflict avoidance or deflation of self, but in fact is associated with increased personal growth and a strong sense of purpose in a manner that integrates independent and interdependent conceptions of self ( Kjell et al., 2016 ; see also Vallerand, 2008 on harmonious as opposed to obsessive passions). Such self-integration is helpful for working to transform conflict with more self-awareness and interpersonal skill.

A peaceful mental condition can be transitory, but it can also be developed into a stable mental disposition. It requires effort and understanding to develop and maintain this mental condition. As such, it can also be considered a mental process. By framing inner peace as a verb and a noun, we mean to suggest that it is possible to engage in accepting, transcending, and balancing practices; it is also possible to attain these states to a greater or lesser degree. However, measuring inner peace as a transitory mental state, a dynamic process, or a stable mental disposition would require different considerations and different instruments. The new measure introduced in this chapter focuses on inner peace as a relatively stable mental trait—a disposition or habit of mind that can be cultivated and is likely to vary over time—as a first step toward developing measures of mental states and processes. The development of a measure of inner peace as a trait might be especially important if, as some wisdom literature seems to indicate, the flourishing life is built on stable mental condition that is cultivated over a lifetime of philosophic, humanistic, or spiritual practice (Aurelius, 180/2006; Fleischman, 2004 ; Philippe, 2002 ). It is also plausible to hypothesize that those who have developed the stable disposition of inner peace will be more likely than others to become effective peace-builders in the world. We also expect that a trait-based measure of inner peace will show stronger relationships to peace-building and flourishing than a more transitory state-based measure.

The three dimensions (acceptance, transcendence, calmness) in our conceptualization may not represent an exhaustive list of all of the possible elements that characterize inner peace. For example, an ability to perceive present reality in terms of the long range, the eternal, or the “big picture” might also be a dimension of inner peace. But we suggest that our three dimensions do address fundamental aspects of the human condition that tend to characterize inner peace and that they are grounded in rich philosophic and theological traditions, both East and West. They are applicable to theistic and non-theistic religious orientations as well as secular ones. As a result, this new measure may be useful across a broad range of cultural contexts. It could also inspire future measurement development and refinement.

Inner Peace as a Cultural Universal

Inner peace has been known by many names across virtually all cultures, both as a desirable end state of being and as a virtuous disposition worthy of life-long cultivation through specific practices. It has been called the virtue of good temper by Aristotle (a disposition aimed at the balance point between excessive anger and indifference) and the highly sought state of mind known to ancient Greeks as apatheia (literally, “without passion” or “without suffering,” but not indifferent). This Greek term is given somewhat different meanings by Orthodox Christians and Stoic philosophers, but the underlying experience seems to have analogs in other traditions, including one of the four “sublime” meditative states ( upekkhā ) mentioned in the Pali Canon of Buddhism (or upekṣā in Sanskrit, both generally rendered as equanimity in English). Similarly, Judaism posits menuchat hanefesh (peace of mind, resting of the soul) as an important foundation for moral and spiritual development. Hindus associate inner peace with transcending the illusory world of appearances in order to access Brahman : absolute reality beyond the distractions of ego. In Christianity, peace, as one of the nine fruits of the Spirit (Galatians 5:22), has been conceived as a necessary virtue developed through contemplation in order to reach union with divine love, as in the Ladder of Divine Ascent described by St. John Climacus in the seventh century. Cultivating a peaceful disposition, or alternatively receiving a gift of divine grace, might lead to an overall state of being that St. Paul described as the “peace of God” which “transcends all understanding” (Philippians 4:7). A sense of inner peace is captured by his celebrated words, “Love is patient, love is kind . . . it is not self-seeking . . . it keeps no record of wrongs” (1 Corinthians 13:4–5), and also by his exalted way of engaging with life: “I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want” (Philippians 4:12).

Inner peace has been understood as making important contributions to human flourishing in both religious and secular settings. In The Mountain of Silence , a study of Greek Orthodox Christianity as practiced by the contemporary monks who reside the isolated monasteries of Mount Athos, Kyriacos Markides (2002, p. 81) explains the theological significance of contemplative practices that cultivate inner peace.

According to Athonite spiritual tradition, when a human being eradicates personal desires completely and reaches the state of apathia [liberation from egotistical passions], they become a “vessel of the Holy Spirit.” Then whatever that person wishes is given because it is what God actually wishes. The consciousness of the saint is fully attuned with the spirit of God.

Despite their vastly different theologies, there is a strong resonance between this conception of the life of the Christian saint and the pious obedience to “the providential order of the Stoic cosmos” ( Kapstein, 2013 , p. 110) counseled in ancient Greece, as well as the “secular spirituality” ( Lee, 2015 , p. 275) evident in the contemporary mindfulness meditation movement and in 12-Step therapeutic groups. These paths all involve overcoming instinctual, hedonistic desires and developing a capacity to accept with equanimity the one’s role as a servant of the transcendent, however that is defined. For example, a chapter on “Equanimity” in a nineteenth-century guidebook subtitled Means of Moral Discipline to the Christian warns against the dangers of “agitation” caused by “every trivial circumstance of life” to the “humbled heart,” whose response to God should always be: “Thy will be done” ( Seeley & Burnside, 1838 , p. 53).

The 12 steps, originally pioneered by Alcoholics Anonymous (AA) and now applied to many forms of addiction, cultivate a deep humility and a sense of spiritual reliance on a higher power rather than an overarching attitude of defiance ( Lee et al., 2017 ). Such reliance reflects the notion of becoming a “vessel of the Holy Spirit” that animated the founders of AA. But they sought to make this process of connecting to a higher power and thus becoming more peaceful and giving available to the religious and non-religious alike. According to AA, defiance is “the outstanding characteristic of many an alcoholic” (Alcoholics Anonymous [AA], 1953, p. 31), because alcoholics tend to exhibit a “baseline subjective sense of restlessness, irritability, and discontent” ( Sussman, 2010 , p. 28)—the opposite of inner peace. The AA “Big Book” frames this lack of peace in terms of egocentrism: “Above everything, we alcoholics must be rid of this selfishness. We must, or it kills us” (AA, 2001, p. 62). Such a state is not limited to those addicted to substances, as the downward trajectory in well-being in the United States in recent years may be partly a function of “a mass-addiction society” that includes many behavioral addictions ( Sachs, 2019 , p. 124; Sussman, Lisha, & Griffiths, 2011 ). For 12-step groups, the path to recovery and well-being involves reliance on a higher power of one’s own understanding, whether that might be a theistic conception of God or the non-theistic good orderly discipline (G.O.D.) of the 12 steps. AA would generally concur with Bateson (1971 , p. 3) that a “spiritual experience” involves “the myth of self-power” being “broken by the demonstration of a greater power” and, therefore, that a sense of flourishing or deprivation may follow depending on the degree to which the disposition of inner peace is present during such experiences or is fostered by them. The decisive shift is from a self-centered, aggressive opposition to the world toward a “complementarity” ( Bateson, 1971 , p. 16) or “ontological interconnectedness” ( Delle Fave et al., 2016 , p. 1; Kjell et al., 2016 ) that manifests in benevolent service to others ( Lee et al., 2017 ; Lee, Poloma, & Post, 2013 ).

This spirit of complementarity with the world—whether arrived at through religious or secular means—might be a bedrock foundation for flourishing that could help overcome the myriad conceptualizations and sometimes contradictory findings that seem to indicate a high level of disorganization in the field. After all, grounding complete well-being —also labeled flourishing, which includes physical health and social relationships ( VanderWeele, 2017 )—in hedonistic factors such as the balance of positive and negative affect has proved challenging ( King, 2001 ). Some cultural traditions normalize negative affect while others do not ( Myers & Diener, 1995 ), and well-established social scientific traditions eschew hedonistic markers of well-being ( Schneider, 2011 ). There is much more to flourishing than positive affect, and some are pushing back against what they describe as the “tyranny of the positive attitude” ( McDonald & O’Callaghan, 2008 , p. 128), despite the demonstrated value of such attitudes. And although often overlapping, the meaningful life is not always a happy one ( Baumeister, Vohs, Aaker, & Garbinsky, 2013 ; King, 2001 ; Lee et al., 2013 ).

By including transcendence of hedonism and materialism, a common religious and philosophic theme, our conception of inner peace provides a different approach to well-being which may serve as an antidote to dominant pleasure-seeking cultural trends. Some of the markers of flourishing could serve as psychological defense mechanisms and “adaptive preferences” (Elster, 1983/2016), thus enabling acceptance of degrading conditions of various kinds. This includes the positive affect that some experience when viewing violent media, as well as the acceptance of inequities that increase mortality in some groups while providing others with a comfortable life of privilege. Such harmful effects are fundamentally inconsistent with inner peace because this is based on the thoughtful understanding of difficult life situations rather than automatic reactions of fear or avoidance. Existentialist philosophy and depth psychology have both explored the self-alienation that results from the conditioned acceptance of adaptive preferences and their attendant psychological defense mechanisms. Although it may be “a source of never-ending astonishment” to witness “how comparatively well a person can function with the core of himself not participating” ( Horney, 1950 , p. 161), this would hardly be a model of the flourishing life. In sum, our review of the world’s great wisdom traditions and social science research suggests that attainment of inner peace may be a cultural universal that could provide a deeper principle to guide the development of the science of flourishing. However, inner peace is not generally included in social scientific studies on the topic, perhaps because a suitable measure has not yet been developed.

Inner Peace and Well-Being in Social Science Research

Although inner peace has historically been considered an important indicator of well-being in both Western and Eastern cultures, it is rarely mentioned in modern social sciences. For example, psychological and mental health research have long focused on negative emotions and mental disorders ( Fredrickson, 1998 ). This is to some degree due to the substantial array of problems imposed by such emotions and disorders on individuals and for society. However, the marginalization of positive mental experiences in theoretical development and empirical studies has been challenged by researchers arguing that the eradication of symptoms does not automatically lead to mental health and well-being ( Keyes, 2005 ; Payton, 2009 ). Being well is more than just being free from problems. And people grow from dealing with their problems and achieve higher levels of well-being ( Frankl, 1963 ; Ryff, 2014 ). Indeed, the cultivation of positive mental functioning can be used as treatments of or prevention for mental health disorders and emotion problems. This has been evident in the success of the 12-step therapeutic approaches for different types of addictive behaviors and mindfulness-based interventions for a variety of mental disorders.

As researchers turn their attention toward the positive side of human experiences, a major focus has been on pursuing happiness and other high-arousal positive emotions such as joy and amusement. Hedonic happiness, defined as maximizing the pleasure in life, has become “the mascot for most of what is good and meaningful in life” ( Cordaro, Glass, & Anderson, 2016 , p. 221). The neglect of theoretical concepts describing human experience deeper than “feeling good” has been criticized as a “narrow band” investigation of well-being and flourishing ( Schneider, 2011 , p. 32). Moreover, researchers argue that the striving for happiness can be harmful because if well-being is reducible to feeling good, “drug abusers would be the happiest people on the planet” ( Hayes, 2008 , p. ix). Challenging the focus on pleasure-seeking hedonism, a purpose/growth-seeking eudaimonism has inspired further theory building and measurement developing of well-being. Drawn from Greek philosophy and multiple Western psychological traditions, Ryff’s well-known psychological well-being model considers six dimensions of well-being: purpose in life, personal growth, environmental mastery, positive relationship, autonomy, and self-acceptance. However, inner peace was not a part of this influential conceptualization and operationalization of psychological well-being. Other frameworks of flourishing also omit a robust measure of this aspect ( Delle Fave et al., 2016 ; Hone, Jarden, Schofield, & Duncan, 2014 ).

Very recently, research on low-arousal positive mental states which are similar to inner peace, such as contentment, tranquility, harmony, and serenity, started to emerge but in a very limited number and often with inconsistent conceptualization ( Berenbaum et al., 2018 ; Cordaro et al., 2016 ; Kjell et al., 2016 ). There are also emerging discussions recently in the psychological literature on interesting new concepts such as “innate mental health” ( Kelly, Pransky, & Lambert, 2015 , p. 269), where the mind is at its natural healthy state without the contamination of egoistic feelings or thoughts, a state that can be considered to some degree similar to inner peace. However, inner peace, which is central to human experience of well-being, has not drawn much direct research attention. Delle Fave (2016 , p. 8) and colleagues note that most research on the psychology of happiness imposes a Western-biased, high-arousal, affect-based definition conceived a priori by scholars, whereas “harmony”—comprised of inner peace, balance, contentment, and psychophysical well-being—is preferred by laypersons from all countries (except Croatia). “Well-being,” a broader category that includes happiness, has similarly been framed in self-centered ways in scientific research that orients survey respondents toward self-gratification and atomistic, individual notions of growth and self-actualization ( Kjell et al., 2016 ). If given the option, the majority of the world’s population seems to reject this selfish and individualistic construal of happiness, life satisfaction, and well-being. Laypersons—even those living in Western, individualistic, and nontraditional societies—instead prefer an inner harmony with self and outer harmony with others that speaks to the fundamental interconnectedness of all of life ( Delle Fave et al., 2016 ). Although consistent with our synthesis of the literature, the conceptualization of harmony as inclusive of psychophysical well-being ( Delle Fave et al., 2016 ) is perhaps too broad, while the five-item measure of harmony developed by Kjell et al. (2016) is perhaps too narrow to encompass all of the domains of inner peace. Nevertheless, the work of these scholars has helped reveal significant limitations in the extant literature and provides a helpful foundation for the development of our multidimensional measure.

Inner Balance, Acceptance, and Transcendence

Although known by different names, an engaged balance or equanimity as perhaps the core characteristic of inner peace is shared by different cultural traditions and approaches. “Engaged balance” means that inner peace is an active mental state as a person actively participates in life situations in the manner described by St. Paul and others reviewed earlier. It is not avoidance or indifference ( Philippe, 2002 ). Individuals make efforts to find and maintain inner balance or equanimity rather than passively follow the default mental model, which tends to produce automatic reactions to stimuli in the environment (e.g., perceive a threat, feel the fear, and react with avoidance) ( Farb et al., 2007 ; Fredrickson, 1998 ; Horney, 1950 ; Singer, 2007; Williams & Penman, 2011 ). In a reactive mode of living, we are “tossed to and fro” by life, with limited freedom, awareness of mental processes, and ability to make conscious choices (Oldfather, quoted in Kapstein, 2013 , p. 106). Engagement means that we do not have to react with anger and revenge after an insult, or, when enticed by a commercial, we can choose not to crave and go shopping. Instead, we can consciously maintain inner balance which facilitates reflection on the most constructive response. A person with deep inner peace lives life fully without shunning unpleasant experiences, the opposite of experiential avoidance or spiritual bypass ( Fox, Cashwell, & Picciotto, 2017 ) or purposely pursuing pleasant experiences as do modern Western materialists ( Belk, 1988 ; Richins & Dawson, 1992 ). As such, inner peace belongs to a free person who bears the gifts and losses of fortune with equanimity (Spinoza, 1677/1996). In the Catholic tradition, for example, inner peace “has nothing to do with any type of impassivity, extinction of sensitivity, cold indifference or being wrapped up in oneself” ( Philippe, 2002 , p. 7). Instead,

[i]t is the necessary corollary of love, of true sensitivity to the sufferings of others and of an authentic compassion. Because only this peace of heart truly liberates us from ourselves. . . [and] only one who possesses this interior peace can efficaciously help his neighbor. ( Philippe, 2002 , p. 7)

It takes a lot of effort and practice to understand and overcome the automatic mental model. According to both Eastern and Western traditions, freedom from the rule of the habitual mental and behavior patterns is developed from an understanding of the transitory nature of all phenomena, all life circumstances—pleasant or unpleasant—and the necessity of changes. This understanding of the ephemeral, transitory nature of the world of appearance enables one to transcend one’s self-identification with specific people, things, and life situations, and the associated inner experiences, including sensations, emotions, and thoughts constructed by one’s ego ( Kabat-Zinn, 2010 ; Safran & Segal, 1990 ; Segal, Williams, & Teasdale, 2013 ). “Sadness over some good which has perished is lessened as soon as the man who has lost it realizes that this good could not, in any way, have been kept” (Spinoza, as cited by Nadler, 2016 ). Because of the impermanent nature of all things, life is like a constant flow, and a wise person who lives in equanimity enjoys life without falling into either avoidance or clinging ( Hart, 1987 ). This is reflected in the idea of Confucianism that when there are no stirrings of pleasure, anger, sorrow, or joy, the mind is centered in equilibrium ( Feng, 1948 ).

Engaged inner balance as the essential component of inner peace can be considered as the unique feature to distinguish inner peace from similar low-arousal positive mental states and other indicators of well-being that have been documented in the literature. Inner peace is different from tranquility because it is not an absence of movement or activity ( Ellsworth & Smith, 1988 ). One can deal with challenging life situations with inner peace. It is also different from contentment, which has been described as a mental state associated with a “perceived wholeness” ( Cordaro et al., 2016 ) because one can experience a sense of incompleteness and still maintain a peaceful mind. However, tranquility and contentment could foster inner peace. Finally, inner peace is also different from the emptiness of emotion because one fully experiences emotions while also being free from the stirring/disturbance that accompanies such emotions. A person with inner peace experiences his or her emotions in a balanced way.

According to multiple wisdom traditions, this inner balance or equanimity exists in the absence of stirring or disturbance from two opposite directions: (1) feelings and actions against undesirable or unpleasant experiences and (2) feelings and actions toward the acquisition of desirable or pleasant experiences. The absence of aversion, in a practical sense, means encountering undesirable or unpleasant experiences with complete acceptance ( Boyd-Wilson & Walkey, 2015 ). With unconditional acceptance, one can engage with difficult life situations without reacting with negative emotions and actions ( Kabat-Zinn, 2010 ; Segal et al., 2013 ). It is helpful to note that prayer, religious ritual, mindfulness meditation (including secular versions), and many other practices can help to cultivate such acceptance, but our interest is in developing a measure of the trait of inner peace, rather than exploring the pathways that might cultivate it. Of course, due to the impermanent nature of life, losses in different aspects of life are constantly encountered by individuals, such as losing a valued thing, a relationship, a status, a nice feeling, a good job, etc. It is therefore not surprising that many religious and secular teachings are focused on acceptance of loss. A person with inner peace would accept these losses and treat them similarly to other changes in life. Because the sense of inner balance or equanimity can be maintained in all situations, inner peace is not just the absence of disturbance but also can be considered as beyond disturbance from any life circumstances ( De Rivera & Paez, 2007 ).

The equilibrium of the inner world can be broken from another direction—desires and actions directed to the acquisition of pleasant experiences. This viewpoint is shared by Greek philosophers who see egoistic passion as a threat to inner peace ( Markides, 2001 ), by teachers of world major religions who see material possession and sensory pleasure as hindrance to spiritual growth, and by members of Eastern cultures who tend to value balance and harmony more than excitements and pleasures (Lee, Poloma, et al., 2013; Tsai, Knutson, & Fung, 2006 ). Dangers associated with clinging to or craving for pleasant experiences are especially emphasized by Buddhism. As stated in the Platform Sutra of the Six Patriarch , all sufferings are developed from egoistic pleasure-seeking. Embodied in the Buddha’s four noble paths, true well-being can only emerge when one completely quiets all one’s desires and stays in the natural peaceful mind ( Kornfield, 2011 ). Similar ideas were stated repeatedly among Stoics and Western philosophers. For example, Spinoza considers too much love for things that are doomed to perish as a kind of sickness of mind. To him, positive affects, such as passionate love and joy, restrict our autonomy and threaten our well-being just as do negative ones (Spinoza, 1677/1996).

This idea has also been emphasized by modern positive psychologists, who have found in empirical research that pleasant feelings are short-lived, and, in most cases, people don’t get happier in the long run ( Diener, Lucas, & Scollon, 2006 ; Myers, 1992 ). The reason is simple: “every desirable experience—passionate love, a spiritual high, the pleasure of a new possession, the exhilaration of success—is transitory” ( Myers, 1992 , p. 53). However, for members of consumeristic cultures ( Belk, 1988 ), it may be hard to conceive that a mind seeking after pleasure is at risk of losing its balance. In the culture of materialism, where a large proportion of a society desires to consume goods for pleasure and happiness ( Belk, 1988 ; Sointu, 2005 ), there is a danger that questions such as the sustainability of hedonic happiness, whether or not pleasure-seeking would harm long-term well-being, or how the taken-for-granted lifestyle such pleasure-seeking requires might impact the broader ecology, are not consciously evaluated. To live in inner peace does not mean one must eliminate sensory pleasure and happiness. Peaceful people enjoy pleasure and happiness with an engaged balance and without craving for unhealthy levels. When maximizing pleasure in life is exalted as the culturally desired goal, and people seek their happiness “fix” ( Hayes, 2008 , p. ix) with more achievements, social relationships, wealth, power, spiritual rapture, etc., inner peace recedes to the background and is seldom used as an indicator for inner health. In the face of the hedonistic and materialistic culture spreading across the globe, finding inner peace may require awakening from and transcending such pleasure-seeking and consumer-driven cultural norms.

Based on the preceding discussion, we conceptualize inner peace as an engaged inner balance, acceptance of loss, and transcendence of hedonism and materialism. In the next section, we present five studies on the construction and evaluation of a new and brief instrument for inner peace based on our conceptualization. All original data collection was approved by the University of Akron’s Institutional Review Board.

Study 1: Scale Construction and Factor Structure of the Inner Peace Scale (IPS)

Participants and procedures.

Although a nationally representative sample would be ideal for studying inner peace, we used a sample of college students as a reasonable place to start the scale construction. Data were obtained from a sample of students enrolled in introduction to sociology courses and research methods courses in the spring semester of 2018 at a large, Midwestern US university (Sample A). All students in these courses received a link to take the survey online through the Qualtrics platform. All participating students received extra course credit in return for their participation.

Sample descriptive statistics are reported in Table 15.1 . Sample A ( n = 557) was composed of 332 females (59.6%) and 225 males (40.4%), with a mean age of 20.23 (standard deviation [ SD ] = 4.98). About two-thirds of the sample were white (65.0%), 23% were black, about 6% were Asian, and another 6% were of other races. Forty-one percent of respondents were self-identified as Christian, 19% self-identified as Catholic, 17% as other religions such as Muslim or Buddhist, and about 23% considered themselves nonreligious.

As mentioned in the previous section, we defined inner peace as a fundamentally balanced mental condition that is beyond the influence of one’s particular life experiences and their affective valence (pleasant, unpleasant, neutral). We further divided the concept of inner peace into three dimensions: (1) free from being depressed or troubled by undesirable life conditions, (2) free from craving for or clinging to desirable life conditions, and (3) maintaining a mind with calmness and inner balance. As suggested in the literature, understanding the transitory nature of life situations is critical for inner balance, transcendence, and acceptance. Accordingly, when we chose the wording of the questions, we emphasized the understanding of the impermanent nature of life. Guided by this conceptualization, we developed a pool of 22 items covering all three dimensions (Table 15.2 ). The 22 items were included in the online survey administered to the 557 college students (Sample A). Response choices followed a 5-point Likert-style scale with 1 = Almost never and 5 = Almost always. We reverse-coded items that measured inner peace from a negative direction. Stata 15.1 was used for the analysis. There were only a few cases with missing values. Listwise deletion was used for missing values.

Exploratory Factor Analysis

As the initial effort for scale development for inner peace, we intentionally included a larger number of items than desired. Exploratory factor analysis (EFA) was utilized to clarify factor structure and identify a set of best indicators for the concept. In doing so, Sample A was randomly split into two halves, with one half serving as the calibration sample and the other half as the validation sample. Using the calibration sample ( n = 278), we started with an EFA on the 22 items using the principal factor method to extract factors. The first three factors extracted accounted for 90% of total common variances. Although the third eigenvalue (0.89) was relatively smaller, it accounted for 11% of the total common variances and the Scree plot showed a clear three-factor pattern. After we reran the analysis by restricting the number of factors to 3, there were quite a few items which had low loadings on all three factors. With a careful study of the correlation matrix, we found that there were six items that had near zero or weak correlations ( r < 0.30) with all other variables. Not surprisingly, the six items had high uniqueness in the EFA, which means a large proportion of their variance was not shared by other items or accounted for by the three factors. We deleted these 6 items. There were still three items in the EFA with uniqueness greater than 0.75. We excluded these three items also.

In the next round of EFA with the remaining 13 items, our goal was to further clarify the factor structure and interpret the factors. For this purpose, promax rotation was utilized for its ability to account for correlations among latent factors ( Fabrigar, Wegener, MacCallum, & Strahan, 1999 ). This analysis revealed a three-factor model with seven items loaded on factor 1, three on factor 2, and three on factor 3. The three items loaded on factor 3 were clearly measuring craving for or clinging to hedonistic experiences or material gratification. We labeled this factor as “Transcending hedonism and materialism.” The three items loaded on factor 2 were quite obviously centered on a balanced and peaceful mind. We labeled this factor “Inner balance and calmness.” However, the items loaded on factor 1 were not easy to interpret. Three of the seven items were focused on mental experiences associated with loss. The other four items were about different negative emotions such as the feeling of irritation and frustration, but lacked a clear, conceptual focus. Guided by our conceptualization of inner peace, and also to keep a balanced factor structure, the three items focusing on the acceptance of loss were retained and the other four items were excluded. We labeled factor 1 “Acceptance of loss.” We reran the EFA. The factor structure was quite clear. All loadings were substantial. After these three rounds of EFA, we reached a three-factor nine-item structure with three items loaded on each factor. The item-factor structure was reported in Table 15.2 . Next, we subjected this measurement model for confirmatory factor analysis (CFA) using the validation half of Sample A ( n = 279).

Confirmatory Factor Analysis

To confirm the three-factor solution, CFA with Maximum Likelihood estimation was utilized. The model had a good fit: χ 2 [24] = 41.39, p < 0.001; χ 2 /df = 1.72; root mean square error of approximation (RMSEA) = 0.05, and 90% confidence interval (CI) for RMSEA was (0.02, 0.08); comparative fit index (CFI) = 0.97; Tucker-Lewis index (TLI) = 0.95; standardized root mean square residual (SRMR) = 0.04; CD = 0.98. Only a few normalized residuals had an absolute value around 2. Standardized loadings were within the range of 0.49 and 0.86, which are reported in Table 15.1 . The item-total correlations (ITC) were between 0.41 and 0.64. Comparing standardized loadings across factors, loadings on “Inner balance and calmness” and “Acceptance of loss” were quite strong, while loadings on “Transcending hedonism and materialism” were not as strong as those for the other two factors. When comparisons were made within the factors, the item “craving for things or pleasant feelings” was the strongest indicator for “Transcending hedonism and materialism.” Similarly, feeling “a profound sense of peace” was the driving item for “Inner balance and calmness.” All three items on “Acceptance of loss” had similar loadings. Turning to associations among factors, “Acceptance of loss” was substantially correlated with the other two factors (0.53 with “Inner balance and calmness” and 0.46 with “Transcending hedonism and materialism” in the CFA model). However, “Transcending hedonism and materialism” had a weak correlation (0.16) with “Inner balance and calmness,” which was only marginally significant ( p = 0.06).

Multigroup CFA (MGCFA) was conducted to determine if the measurement model represented the data well in different groups ( Bollen, 1989 ; Kline, 2016 ). Due to the small size of some groups, we used all 557 participants in Sample A. Assuming the same model form for different groups, an unconstrained model with all parameters freely estimated for different groups was first estimated ( Acock, 2013 ; Bollen, 1989 ). We then constrained all loadings to be the same across groups. An insignificant likelihood ratio test would suggest measurement invariance across groups. Following this strategy, measurement invariance across gender groups was first evaluated. The unconstrained model had adequate fit (χ 2 [78] = 154, p < 0.001; χ 2 /df = 1.9; RMSEA = 0.06; CFI = 0.93; TLI = 0.93; SRMR = 0.06). The constrained model with all loadings set to be equal across gender groups fitted data as well as the unconstrained model. The result indicated that the three-factor nine-item model fitted both males and females equally well. We extended the analysis to comparing factor means and factor variances. The results indicated that females had lower means on all three factors, but there was not enough evidence to suggest different factor variances across gender groups. Measurement invariance across racial groups was also evaluated. Due to the relatively low number of racial minorities in the sample, the comparisons were made between whites and non-whites. We found that the measurement model fitted both whites and non-whites equally well with only a few exceptions. While there was no sufficient evidence for unequal loadings, white participants did have a lower mean on “Inner balance and calmness,” and the variances for “Acceptance of loss” and “Transcending hedonism and materialism” were slightly greater among non-whites. The model also fitted Christian and non-Christian groups equally well, a further indication of measurement invariance.

To display group variations in a more straightforward way, three factor scores were created, and group comparisons on the three factor scores are reported in Table 15.3 . Consistent with MGCFA, females scored lower on “Acceptance of loss,” “Transcending hedonism and materialism,” and “Inner balance and calmness.” Whites scored lower on “Inner balance and calmness,” but Christians scored higher on this dimension. This was slightly different from the MGCFA results. The three factor scores were all strongly correlated with the summary score of the whole scale.

p < 0.001;

p < 0.01;

p < 0.05.

Nonreligious was coded as 1 for those who self-identified as atheist, were not sure if there is a God, or believed in nothing in particular. “Pray often” was measured by the question “How often do you pray or meditate” with five ordinal response choices: never (1), very little (2), some (3), frequently (4) and almost daily or more (5). Spirituality was measured by the question “How important is spirituality in your life” with five ordinal response choices ranging from 1 = Not at all important to 5 = Extremely important.

Using a sample of college students, this study proposed and initially evaluated the structure of a three-factor nine-item scale for measuring the concept of inner peace. The three-factor nine-item structure found from EFA using the calibration sample was confirmed in the CFA using the validation sample. Subsequent MGCFA affirmed measurement invariance across the gender groups, racial groups, and religious groups. Although the model fitted the data well, further evaluation of validity and reliability of the scale was needed.

Study 2: Reliability Assessment of the Inner Peace Scale

In this study we assessed test-retest reliability and internal consistency of the IPS.

In the fall semester of 2018, a total of 48 college students at a large, Midwestern US university participated in a randomized controlled trial on a mindfulness meditation intervention to improve concentration and well-being as a waiting-list control group for which they received cash rewards. The original study used the IPS in their two online surveys, which were 6 weeks apart. The 48 students in the control group were not contacted at all in the 6 weeks between the two online surveys. Of the 48 students, 46 completed both surveys. Data on the 46 students (Sample B) were used for test-retest reliability assessment. To assess the internal consistency, we relied on data collected from the 557 students of Sample A.

As reported in Table 15.1 , Sample B ( n = 46) was composed of 27 females (58.7%) and 19 males (41.3%), with a mean age of 21.8 ( SD = 5.9). More than three=fourths of the sample were white (80.4%) and 91.3% were non-Hispanic. Eleven respondents self-identified as Christian (23.9%), eight participants self-identified as Catholic (17.3%), another eight participants as other religions, and 41.3% reported no specific religion or considered themselves as nonreligious.

In the two surveys involving the 46 students, only eight of the nine IPS items were included due to human error. The omitted item was “I maintain a balanced mind when bad things happen to me.” As indicated in Table 15.1 , it was the weakest indicator for the factor “Inner balance and calmness.” As a result, we can only evaluate the test-retest reliability of the eight items. However, the internal consistency analysis was based on all the nine items identified in Study 1.

Test-retest reliability . To quantify the test-retest reliability, we used the intra-class correlation coefficient (ICC) for absolute agreement derived from a two-way random-effects model ( McGraw & Wong, 1996 ). The ICC for average measurements calculated for the summary IPS was 0.85 ( p < 0.0001), indicating good test-retest reliability.

Internal consistency . Using data from the 557 students (Sample A), we calculated the Cronbach’s α for the nine items, which was 0.73, indicating acceptable internal reliability. To take into consideration measurement error in assessing internal consistency, the scale reliability (SR) coefficient ( Acock, 2013 ) was calculated for each latent factor. They are reported in Table 15.1 . The internal consistency for “Inner balance and calmness” and “Acceptance of loss” were good (SR = 0.78 and SR = 0.73, respectively). The SR coefficient for “Transcending hedonism and materialism” (SR = 0.63) was a little lower than 0.7.

The evaluation of the reliability of the IPS indicated that the scale had good test-retest reliability. The internal consistency was good for “Inner balance and calmness” and “Acceptance of loss” but was a bit weak for “Transcending hedonism and materialism.” The results were consistent with the findings reported in Study 1. The loadings for indicators for “Transcending hedonism and materialism” were relatively lower than those for the other two factors. For example, the loading for the item “when I am in a very positive situation, I wish that it would last forever” was 0.49. This might due to the wording of the item. The question did not describe a specific situation, which might lead to more measurement errors. Frequency distribution indicated that a great majority of the sample reported that they either strongly agree or agree with the statement. The small standard deviation of the item also signaled homogeneity in responses to this item. The mean and the standard deviation on the other two items (“I am happiest when I get what I want” and “I find myself craving for things or pleasant feelings”) were also lower than those of indicators for the other two factors. Taking all these together, the sample was relatively homogeneous on the factor of transcending hedonism and materialism in the direction of lower inner peace.

The dominant consumer culture in the US society might have contributed to the difficulties of measuring inner peace, which requires transcending superficial happy feelings and instant material gratification. Individuals in this culture are encouraged to pursue hedonistic happiness, and their personal achievements/successes are evaluated by wealth and material possession ( Richins & Dawson, 1992 ). People in this culture would think it is legitimate to feel happiest when they get what they want, and they may not consider how desiring for things or pleasant feelings may inhibit their inner peace. As a result, respondents might interpret the two items without the term “craving” slightly differently from the item with the term “craving” which bears a negative connotation. A lower internal consistency might therefore result.

The lower internal consistency for this factor could also due to sample-specific characteristics. College students are young and may not be able to differentiate experiences associated with true happiness and those with instant gratification, which could be problematic for mental health in the long run. If this is the case, higher levels of measurement error could be a result. Future work should focus on improving the wording of the indicators for “Transcending hedonism and materialism” or using samples of community adults to evaluate the IPS.

Study 3: Validity Assessment of the Inner Peace Scale

In assessing the measurement validity of the IPS, we started with face and content validity ( Carmines & Zeller, 1979 ). According to our conceptualization of inner peace, the scale covered all three theoretical dimensions of the concept, which suggested a certain level of content validity. After weeding out the extra items for the “Acceptance of loss,” the final three-factor nine-item scale had obvious face validity. As indicated by the loadings reported in Table 15.1 , all items were substantially loaded on the factor it measured. There were no significant cross-loadings suggested by the normalized residual matrix or the Lagrange multiplier tests. The correlations among the three factors (as reported in Study 1, the highest correlation is 0.53) were not high enough for us to suspect that they completely overlapped with each other. After this first step in validity evaluation, the focus of this study was on the construct validity of the IPS ( Carmines & Zeller, 1979 ).

To establish construct validity, there should be evidence showing that the scale is sufficiently correlated with diverse, theoretically related variables ( Carmines & Zeller, 1979 ). We expected several theoretically relevant constructs to be substantially correlated with the sense of inner peace. First, a peaceful mind is a healthy mind. A person who lives in inner peace should suffer less from anxiety, depressive moods, rumination, and difficulties in emotion regulation. We expect strong negative correlations between IPS and symptoms of these mental health disorders. We believe that inner peace is an indicator for mental well-being. It should be positively associated with other indicators of well-being. For example, a person living in inner peace would have high levels of self-compassion and general psychological well-being. Research on mindfulness has found that the present-moment focus of mindfulness practices enhances the feeling of balance and equilibrium ( Desbordes et al., 2015 ; Pagis, 2015 ). We also anticipated a positive correlation of IPS with mindfulness.

Sample A was used for construct validity assessment.

The following measures were used.

Center for Epidemiological Study–Depression (CESD; Radloff, 1977 ): Participants of Sample A completed the 20-item CESD scale, which assesses depressive symptoms (e.g., “I felt depressed”). Responses were scored on a 4-point Likert-type scale ranging from 0 (Not at all in the past 7 days) to 3 (Nearly every day in the past 7 days), with higher scores indicating more depressive symptoms.

Generalized Anxiety Disorder (GAD; Spitzer, Kroenke, Williams, & Lowe, 2006 ): The 7-item GAD scale was used to assess generalized anxiety disorder (e.g., “feeling nervous, anxious, or on edge”). Responses were scored on a 4-point Likert-type scale ranging from 0 (No days in the past 7 days) to 3 (5–7 days in the past 7 days), with higher scores indicating higher levels of GAD.

Rumination Scale (RS; Trapnell & Campbell, 1999 ): The Rumination subscale of the Rumination and Reflection Questionnaire was included in this study. The Rumination Scale assesses the tendency of ruminative negative thinking (e.g., “My attention is often focused on aspects of myself I wish I’d stop thinking about”). Participants of Sample A completed the 8-item scale. Responses were scored on a 7-point Likert-type scale ranging from −3 (Strongly disagree) to 3 (Strongly agree), with higher scores indicating more ruminative thinking.

Psychological Well-Being Scale (PWB; Ryff, 1989 ): This 18-item scale has six subscales, including autonomy (e.g., “I have confidence in my own opinion, even if they are different from the way most people think”), self-acceptance (e.g., “I like most parts of my personality”), personal growth (e.g., “For me, life has been a continuous process of learning, changing, and growth”), environmental mastery (“The demands of everyday life get me down,” reverse-coded), positive relations with others (“I have not experienced many warm and trusting relationships with others,” reverse-coded), and purpose in life (“Some people wander aimlessly through life, I am not one of them”). Responses were scored on a 7-point Likert scale ranging from −3 (Strongly disagree) to 3 (Strongly agree) with higher scores indicating higher psychological well-being.

Mindful Attention Awareness Scale (MAAS; Brown & Ryan, 2003 ): Participants of Sample A completed the 15-item MAAS, which assesses mindfulness (e.g., “I rush through activities without being really attentive to them,” reverse-coded). Responses were scored on a 5-point Likert-type scale ranging from 1 (Almost never) to 5 (Almost always), with higher scores indicating higher mindfulness.

Self-Compassion Scale (SCS; Raes, Pommier, Neff, & Van Gucht, 2011 ): This 12-item scale assesses six dimensions of self-compassion: self-kindness, common humanity, mindfulness, over-identification, isolation, and self-judgment (e.g., “I try to see my failings as part of the human condition”). Responses were scored on a 5-point Likert-type scale ranging from 1 (Almost never) to 5 (Almost always), with higher scores indicating higher self-compassion.

Difficulties in Eotion Regulation Scale (DERS; Gratz & Roemer, 2004 ): Several DERS subscales were used here: difficulties in fulfilling one’s goals, impulsiveness, limited access to emotion regulation, lack of emotional awareness, and lack of emotional clarity (“I experience my emotions as overwhelming and out of control”). To shorten the length of the survey, we selected 9 items from the original 36 items. Responses were scored on a 5-point Likert-type scale ranging from 1 (Almost never) to 5 (Almost always). The responses were coded with higher scores indicating more difficulties in emotion regulation.

The validity and reliability of these scales were well-established in the literature. The Cronbach’s α coefficients for these scales calculated with Sample A were within the range of 0.76 and 0.91.

Results and Discussion

The zero-order correlations of the summary score of the nine-item IPS with related scales are reported in Table 15.4 . On one hand, IPS scores were strongly and negatively correlated with symptoms of mental disorders such as depressive symptoms ( r = −0.51), anxiety ( r = −0.56), rumination ( r = −0.58), and difficulties in emotion regulation ( r = −0.55). On the other hand, IPS scores were positively associated with psychological well-being ( r = 0.35), self-compassion ( r = 0.056), and mindfulness ( r = 0.32).

p < 0.001.

Following the analytic-synthetic approach suggested by Mulaik and Millsap (2000) , we utilized both EFA and CFA to further investigate the correlation of each dimension of IPS with dimensions of each of the above-mentioned mental health and well-being constructs, with factor-specific correlations reported in Table 15.5 . In the analytic step, we started with EFA for each scale separately, which suggested the number of factors and factor-item structures emerged from our data. Although these mental health and well-being scales are well-established, we started with EFA because there is often no clear boundary between the confirmative and exploratory aspects of CFA when a new setting or a new sample is under consideration (Anderson & Gerbing, 1988). Results from EFA can inform us in model modification in CFA. In CFA, the theoretical latent structure of each of the instruments was first examined by evaluating how well the documented theoretical model fitted the data. Modifications were then made to improve fit based on information from EFA and the results from analyzing the standardized residual matrix and the Lagrange multiplier tests generated in CFA. Items with high uniqueness in EFA or with a standardized loading of less than 0.45 were deleted.

Results from a set of standardized CFA conducted with sample A.

Theoretical factor structures of most scales were confirmed in these factor analyses. There were a few situations in which our factor analysis based on Sample A suggested modification. For example, the dimension of purpose of life of the PWB scale was not found in the student sample. Instead we found a factor that could be better labeled as a “sense of stagnation.” The self-compassion scale displayed a two-factor structure in our analysis, with one factor manifested in all the positively termed items covering the self-kindness, common humanity, and mindfulness dimensions and the other manifested in all the reverse-coded items covering over-identification, isolation, and self-judgment dimensions.

After finalizing the CFA for each mental health and well-being scale, we took the synthetic step, in which the nine IPS items were added to each of the CFA models for correlations (standardized covariances) among latent factors. All models that generated these correlations had adequate fit. All CFI were greater than 0.94, and TLI was greater than 0.92. All RMSEA were smaller than 0.06 and the upper limit of their 90% CI were lower than 0.07. Although all χ 2 were significant, all χ 2 /df were smaller than 3. Correlations estimated from these CFA were consistent with the theoretical expectations and most of them were statistically significant. Specifically, the “Acceptance of loss” had a correlation coefficient greater than 0.5 with the following constructs: positive relations (in PWB), self-acceptance (in PWB), awareness of the present (in Mindfulness), and self-kindness, common humanity, and mindfulness (in Self-Compassion). “Acceptance of loss” also had a strong negative correlation with depressive mood (in CES-D), negative relations (in CES-D), anxiety (GADS), rumination (RS), and limited access to emotion regulation (in DERS). Similarly, the correlations of “Inner balance and calmness” with the following constructs were quite strong: self-acceptance (in PWB), rumination (in RS), depressive moods (in CES-D), and anxiety (in GADS). The correlations of “Transcending hedonism and materialism” with these constructs were relatively small, but most of them were in the expected direction and statistically significant. Nevertheless, the two correlation analyses provided sufficient evidence for the construct validity of the IPS.

Study 4: Known Groups Analysis

A known groups analysis compares a measurement between a group of individuals known to have a certain characteristics or traits that are related to the measurement and a group without such traits. If the measurement can successfully discriminate between the two groups, the construct validity of the measurement is supported ( Portney & Watkins, 2008 ). In this study, we extended the known groups analysis to the comparisons between groups with and without certain behaviors or experiences. As suggested by many sages in both Western and Eastern cultures, contemplative practices lead to inner peace. Prayer has been considered in different religions to be the most important practice for experiencing divine love and achieving inner peace (Lee, Poloma, et al., 2013). In many eastern traditions, such as Buddhism and Hinduism, meditation is central in the practice for liberating oneself from suffering and inner struggles ( Cordaro et al., 2016 ; Hart, 1987 ). We expected that those who meditate or pray often would enjoy higher levels of inner peace. We also expect that groups that have gone through formal meditation training would report higher levels of inner peace compared to similar groups who have not received such training.

Participants in Sample A were asked whether or not they meditate or pray and how often if they did. Of the 551 students who provided information on this question, 169 prayed/meditated frequently or almost daily or more; 245 students either never prayed/meditated or did very little. We compared these two groups on their IPS scores to evaluate the known-group validity of the scale.

In the fall semester of 2018, at a large, Midwestern US university, 98 college students (Sample C) participated in the same randomized trial as did the participants in Sample B. They were in the experimental group who received a 6-week mindfulness meditation training. All participants received cash rewards. The original study included the IPS in two online surveys: one took place before the intervention and one right after the 6-week intervention for both the experimental group (Sample C) and the control group (Sample B). Of the 98 students, 81 completed the training and participated in both surveys. As reported in Table 15.1 , Sample C was composed of 57 females (70.4%) and 24 males (29.6%), with a mean age of 21 ( SD = 4.8). More than two-thirds of the sample were white (69.2%), about 16.5% were black, and 97.5% were non-Hispanic. Thirty-seven percent of the respondents were self-identified as Christian, 17.3% self-identified as Catholic, 12.3% as other religions, and 39.5% considered themselves as without a specific religion or as nonreligious.

Measures. For sample A, all nine items of the IPS were included in the analysis. For Samples B and C, only eight of the nine IPS items were included in their two surveys. The omitted item was “I maintain a balanced mind when bad things happen to me.”

In Sample A, comparing IPS scores between those who prayed or meditated regularly (mean = 24.72, SD = 5.63, n = 159) and those who never or seldom prayed/meditated (mean = 23.4, SD = 5.77, n = 206), the regular prayers/meditators reported a slightly higher mean score on IPS ( p = 0.02; two-tailed t-test; Cohen’s d = 0.23).

For participants who have gone through the 6-week meditation training (Sample C), the average IPS score elevated substantially (mean before = 20.05, SD before = 4.75; mean after = 23.93, SD after = 4.72; diff = 3.88, standard error [ SE ] = 0.46, p < 0.000; two-tailed t test). The effect size given by Cohen’s d was 0.63, indicating the elevation in IPS was almost two-thirds of a standard deviation. Itemized analyses indicated that the greatest elevations were found among items for “Inner balance and calmness,” with increases of about 1 standard deviation on both items. Elevations for the items for “Acceptance of loss” were also notable. However, the changes on items for “Transcending hedonism and materialism” were small and not statistically significant. For the control group (Sample B), comparing the IPS scores before and after the same 6-week interval, the average IPS score remained the same (mean before = 20.43, SD before = 5.77; mean after = 20.39, SD after = 5.31; diff = −0.04, SE = 0.60, p = 0.90 two-tailed t test). Item-specific analysis indicated that none of the items displayed noticeable changes after 6 weeks. The difference in difference (DID) of the summary IPS scores between the two groups was quite large (DID = 3.92, p < 0.000; Cohen’s d = 0.96), with the change score for the group that had the 6-week meditation training being almost 1 standard deviation higher than that for the control group. The preceding results from known groups analyses rendered further support for the construct validity of the IPS.

Study 5: Cross-Culture Comparison

Although inner peace is considered a positive mental state in many cultures, not all cultures have inner peace as one of their “ideal affects,” defined as how people want to feel or what the most desired feelings are (Lee, Lin, Huang, & Frederickson, 2013; Lu & Gilmour, 2004 ; Tsai et al., 2006 ). Researchers have argued that Western cultures generally prefer hedonic happiness, while Eastern cultures are more likely to pay attention to peace, contentment, and harmony ( Lu, 2001 ). In a study involving Chinese and American undergraduate students, researchers found that Chinese students reported higher levels of peace of mind than did American students (Lee, Lin, et al., 2013). In contrast, members of American and European cultures emphasize more high-arousal emotions such as excited, elated, etc. ( Tsai et al., 2006 ). In this study, we expect that individuals raised in the Chinese culture would score higher on the IPS due to the cultural preference for peace, contentment, and harmony ( Cordaro et al., 2016 ; Lee, Lin, et al., 2013). Because the US culture prefers high-arousal emotions, we expect members of US culture to have lower levels of acceptance of loss and transcendence of hedonism and materialism.

In March 2019, 106 Chinese undergraduate and graduate students from a major university located in Central China (Sample D) participated in a short online survey containing the Chinese version of the nine-item IPS on the Survey Monkey platform. We were allowed access to de-identified data for this sample. The mean age was 22.84 years ( SD = 2.35) and 75.47% of the sample was female. Due to the fact that religious beliefs and practices sometimes are politically sensitive in China, no information on faith background was collected. Sample A was also used in this study so that cross-culture comparison could be conducted. There were 31 students in Sample A who identified themselves as Asian without further differentiations in cultural origins. We deleted the 31 students from the analysis. Summary scores on IPS were created for both samples and compared against each other. Multigroup CFA was used to evaluate the measurement invariance of the IPS across two samples with different cultural backgrounds.

Difference in the average levels of the overall IPS for the Chinese and US samples was first evaluated. Because the Chinese sample had more females and was 2 years older on average, we controlled for gender and age in the comparison. After controlling for age and gender, the Chinese sample had an average IPS summary score about 1.68 points higher than that of the US sample ( p < 0.01 Cohen’s d = 0.32).

We followed the same strategy for MGCFA described in Study 1. The unconstrained model allowing all parameters for the two groups to vary fitted the data well (χ 2 [48] = 97.98, p < 0.001; χ 2 /df = 2.04; CFI = 0.96; TLI = 0.94; RSMEA = 0.06 with 90% CI [0.04, 0.07]; SRMR = 0.06). Further MGCFA indicated that there was not enough evidence to reject measurement invariance across the two samples. But the model allowing for different factor means across samples fitted the data significantly better than the one that didn’t allow it. Closer examination indicated that the US sample had a lower mean on all three factors, but only the differences in the means for “Acceptance of loss” (effect size = −0.30; Acock, 2013 ) and “Transcending hedonism and materialism” (effect size = −0.45; Acock, 2013 ) were statistically significant. The effect size of the difference in “Transcending hedonism and materialism” signaled a substantial gap as the mean score on this factor for the US sample was almost half of a standard deviation lower than that of the Chinese sample. Further examinations on group difference in factor variances indicated that the variance of the factor “Transcending hedonism and materialism” for the US sample was more than double the size of that for the Chinese sample. The variance of the factor “Inner balance and calmness” for the US sample was also significantly higher. These results were consistent with our expectations and reflected cultural differences between the two groups; specifically, that US culture is more hedonistic and materialistic in general but also more diverse with respect to cultural values. Cross-culture comparison provided further support for construct validity of the IPS.

General Discussion and Conclusion

Although inner peace is frequently mentioned in philosophical and theological literature and in everyday life (a Google search produced more than 205 million results for “inner peace”), research on this multidimensional construct in the social sciences is lacking. Occasionally a single-item measure is used ( Liu et al., 2015 ), or inner peace is integrated into a more general framework that incorporates material needs and group cohesion ( Zucker et al., 2014 ). As a result, there are not many discussions on how we should conceptualize and measure this fundamental dimension of well-being of human life. Drawing on cross-cultural insights from philosophy, theology, and the social sciences, we developed a nine-item, three-dimensional instrument to measure inner peace, which we called the IPS. The dimensions included acceptance of loss, transcendence of hedonism and materialism, and inner balance and calmness. Our five empirical studies provided an initial psychometric evaluation of the new scale. The results from the five studies indicated good validity and reliability of IPS. The short length of the scale allows easy incorporation into standardized surveys.

To situate the IPS in the literature concerning positive human experiences and well-being, in Table 15.6 , we juxtapose measures for closely related concepts documented in the literature so that the distinctive features of the IPS proposed in this study can be better seen.

The existing research literature regarding concepts related to peaceful mental states frequently conceive of them either as a subdomain of spirituality or an advanced spiritual experience. The measures listed in Table 15.6 generally reflect this conceptualization. An example for the former is the Serenity Scale developed as part of the measurement for spirituality ( Kreitzer et al., 2009 ; Roberts & Aspy, 1993); the latter is exemplified by the “being at peace” portion of the Enlightenment Scale ( Boyd-Wilson & Walkey, 2015 ). When it is not considered as part of the domain of spirituality, inner peace is often considered as an outcome of religious involvement ( Ellison, Burdette, & Hill, 2009 ). This conceptualization and operationalization limit the application of these instruments when spirituality is not the major research consideration or with nonreligious groups. Boyd-Wilson and Walkey’s measure mixed many other related concepts such as wholeness, being in the present moment, self-esteem, etc., due to the fact that the scale was developed to measure enlightenment. Wholeness, self-esteem, and well-being may be features of enlightenment. But there is room for debate whether or not many of the items are measuring peace per se.

Researchers in the field of positive psychology have recently started to study peaceful mental states such as tranquility and contentment as positive low-arousal affects ( Berenbaum et al., 2018 ). Their definition for tranquility has a focus on acceptance, which is similar to one of the three dimensions in the IPS. Lee, Lin, et al.’s (2013) study treated peace of mind as a general mental state of peacefulness and harmony. Measures used in these studies tap mental states such as contentment, being at ease, and the feeling of harmony, which are related but still distinct from inner peace.

Comparing IPS and the five scales in Table 15.6 reveals some similarities. The feeling of peace found in all scales in Table 15.6 was included in IPS and labeled as “Inner balance and calmness.” Similar to Boyd-Wilson and Walkey’s and Kreitzer et al.’s scale, IPS also had a dimension of acceptance. Further examining the items on acceptance in Table 15.6 , it was clear that the focus in these studies was on acceptance of undesirable and uncontrollable life events or situations. (e.g., “I accept things as they are rather than wish helplessly that they were better”; “I accept situations that I cannot change”). This was consistent with the “Acceptance of loss” factor in IPS. The major difference between IPS and the scales in Table 15.6 is found in the dimension of “Transcending hedonism and materialism,” as well as excluding aspects that are not specifically related to inner peace (e.g., self-esteem).

Our conceptualization of inner peace focused on a balanced mind that is characterized by the absence of both self-imposed negative mental states triggered by undesirable life situations and heightened positive mental states due to hedonism and material gratification. The latter was discussed in some of the above-mentioned studies but they did not directly measure it ( Boyd-Wilson & Walkey, 2015 ). A life pursuing hedonism by grasping external things such as possessions, positions, reputations, knowledge, etc. might make people happy in the short run, but they may not bring peace because of the transitory nature of life circumstances (Singer, 2007). Hedonistic lifestyles expressed through consumerism, which is spreading globally, are also not environmentally sustainable, suggesting a possible connection between inner peace and ecological well-being ( Mayell, 2004 ). Hedonism, when it is associated with clinging to positive feelings, has been considered an aspect of complex defense mechanisms originating from lack of security, balance, and peace ( Horney, 1950 ). The pursuit of positive thinking or feeling may involve inherent problems ( Harris, 2008 ). According to this perspective, peace as a mental state necessitates the transcending of hedonism and materialism. A measurement for inner peace should intentionally measure this dimension. None of the scales in Table 15.6 tapped this dimension, which is therefore a unique contribution of the IPS. A global survey revealed that most people understand happiness in terms of inner harmony and peaceful relationships with others ( Delle Fave et al., 2016 ), both of which are diminished by the selfish and unsustainable patterns of material acquisition fostered by a conceptualization of well-being that does not include peace as a core component.

The transcending of hedonism and materialism aspect of our conceptualization may be especially important for the development of maturity (moving beyond a state of being “dominated by impulses,” especially hedonistic ones), which has been shown to change the “meaning and experience of happiness” ( King, 2001 , pp. 51, 56). Whereas an immature happiness rooted in positive affect might be the result of avoiding deep reflection on loss and regret, a strong foundation of inner peace may facilitate the successful accommodation of such losses into the development of a more mature personality ( King, 2001 ) and a more contemplative way of living that fosters greater well-being for self and other ( Baugher, 2019 ). This mature and thorough engagement with life on life’s terms—including its negative aspects—is the way of complementarity ( Bateson, 1971 ) and should be associated with a giving (meaningful) rather than taking (happy) orientation toward life ( Baumeister et al., 2013 ), and with finding the true peace in the true good rather than the apparent peace in the apparent good ( Aquinas, 1920 ).

The proposed IPS and its evaluation are not without limitations. First, samples used in the five studies were mainly college students. As suggested by the developmental view of human life, people grow from their life experiences. Therefore, older adults could have learned more about how to find and maintain inner balance from their richer life experiences and thus enjoy more inner peace than young adults. Although this is only a speculation, researchers have suggested that older people have more composure and more skills in dealing with life ( Mirowsky & Ross, 1992 ). Future research should use samples, such as community adults, with a wider age distribution than college students. Second, we used convenience sampling, which limited the generalizability of the study’s findings. For example, the cross-culture comparison would have been more informative if samples for both cultures were nationally representative.

We have already begun the process of developing better wording for our existing items or creating new items that better capture our three dimensions of inner peace. The multidisciplinary team at Harvard’s Human Flourishing Program providing the following helpful suggestions, which demonstrate to us the value of engaging scholars from outside of our own discipline (sociology) to include such humanities as philosophy and theology. Some of our items focus on “mind” rather than “soul,” or simply a sense of “I.” Specific language will resonate with different groups: the notion of a “balanced mind” may not have a clear meaning with some populations. Others might prefer an item such as “I feel a profound sense of peace in my soul” or simply “I feel a profound sense of peace.” Our items for transcending hedonism and materialism certainly need work, at least for Western audiences. A better wording suggested by colleagues is: “When things go wrong, I try to bury my sorrow in pleasure.” The connection between this item and the domain seems quite direct, although social desirability may encourage a negative response. Another suggestion is about the term “positive situation” used in our items, which captures situations broader than hedonism and materialism because a positive situation could refer to any positive psychological states, such as a sense of being with God or even a state of inner peace. It would be better to make the item more specific. Such suggestions will have to undergo empirical validation, but, in the meantime, we affirm the value of multidisciplinary dialog.

The main purpose of this chapter was to introduce the IPS as a new measure for inner peace which contains “transcending hedonism and materialism”—an important dimension of the concept which is neglected in previous scales. Of course, this is just a start in our effort to conceptualize and measure inner peace for empirical research. The human experience of peace is rich and diverse. People have different levels of inner peace, experience it at different depths, move in or out of the state of inner peace, and transition from periodic states of inner peace to more constantly live in peace. Future studies should differentiate theoretically and empirically different levels and depths of inner peace, as well as different stages of dynamic processes of inner peace. Such research should also focus on mechanisms that contribute to or are detrimental to inner peace. For example, previous studies have found that a sensation-seeking tendency is linked to the desire for high-arousal emotions and experiences like happiness, excitement, and physical pleasure ( Oishi, Schimmack, & Diener, 2001 ; Smith, Davison, Smith, Goldstein, & Perlstein, 1989 ; Zuckerman, 2015 ). How does this tendency relate to inner peace in general and its three dimensions in particular, especially the dimension of transcending of hedonism and materialism? Can the sensation-seeking tendency explain cross-cultural difference in the IPS? If inner peace, as we have defined it, is an engaged mental balance that can be learned and achieved, what are the strategies that one can take to cultivate this mental state?

In answering such questions, future research might find it helpful to connect inner and outer peace. In some Eastern traditions, for example, the notion of karma suggests that even if a person’s mental state is currently peaceful, the harmful effects of their past deeds (and the deeds of others) may continue to cause disturbances that may unsettle their mental state long into the future. And although contemporary discussions sometimes portray inner peace as a form of escapism—retreating from the difficulties in the world into an experience of artificial bliss within a mental fortress—this is unlikely to contribute to healthy and sustainable forms of well-being for individuals or communities. As the ancient Greeks put it, a peaceful “ordering of the soul” required that “such goods as friendship, pleasure, virtue, honor and wealth fit together as a whole” within an ideal “political order” ( Kraut, 2018 , n.p.). Similarly, in the fifth century ad Augustine’s City of God developed the ideal of the Tranquillitas Ordinis (the tranquility of order) to connect the inner experience of peace with an external harmony found in the right ordering of all things. One does not need to be a follower of Augustine to appreciate the ill effects on inner peace that flow from high levels of conflict, injustice, and discord in the wider world. From this perspective, outer peace is a collective experience that arises from the right ordering of all things in the world, which would entail justice and healthy relationships. For Augustine, this would include right relationships of self to other people and to God, whereas the nonreligious might refer instead to right relationships to people and the natural environment.

Exploitative relationships are obviously contrary to both inner and outer peace. This is why we previously mentioned the peace-builder who seeks to create external conditions that foster peace. While working for peace, a peace-builder might hold peaceful beliefs and engage in practices that foster the state of inner peace. But this individual’s state of inner peace will ultimately be incomplete unless there is a correspondingly high degree of right ordering in the world. For Augustine, complete inner peace in this world is not attainable. But it is always possible to cultivate the state of inner peace to some degree, just as it is possible to cultivate a trait of peacefulness.

Furthermore, we might imagine that a person who is flourishing , in the sense of having high levels of such well-being domains as happiness and life satisfaction, emotional and physical health, meaning and purpose, character and virtue, and satisfying social relationships ( VanderWeele, 2017 ), would flourish even more if they also skillfully cultivated a state of inner peace and engaged in peace-building activities that more rightly ordered the world. If I am doing meaningful work in the world, but I am often agitated, or if I am happy but oblivious to injustice experienced by others, I am not fully flourishing. Inner peace and outer peace are both (at least partly) constitutive of full flourishing because my sense of wholeness requires a right ordering of both the self and the world. If I am out of balance in a psychological sense, I might produce great art for legions of adoring fans or engage in heroic actions as a first-responder in a manner that garners much public commendation, but my complete well-being will be limited. Likewise, if the world is out of balance—riven with injustice, polluted so that life-sustaining ecosystems are in decline—my own ability to thrive is necessarily compromised.

We recognize that “right ordering” is a highly contested term, and the point of our chapter is not primarily to explain the relationships between inner and outer peace. Nor have we attempted to advance a particularistic viewpoint of the meaning of peace. But we believe that it is necessary to begin to develop a framework that connects inner peace with engagement with the outer world (see also Delle Fave et al., 2016 ). In the final analysis, tradition-specific measures of inner peace may be needed in order to do justice to the distinct moral ecologies ( Hunter & Olson, 2018 ) that give particularistic meaning to the term. We hope that our new measure of inner peace contributes to this broader project of linking inner and outer peace and situating the research within different moral ecologies. Although complete peace may remain elusive in a conflicted world, inner and outer peace surely make important contributions to the fullest possible experience of flourishing.

About the Authors

Juan Xi is Associate Professor in the Department of Sociology at the University of Akron and is author and co-author of more than 30 research articles and book chapters. Her recent research examines the impact of mindfulness meditation through a mindful approach to integrate qualitative and quantitative methods.

Matthew T. Lee is Director of Empirical Research at the Human Flourishing Program in the Institute for Quantitative Social Science at Harvard University and coauthor of The Heart of Religion (Oxford University Press, 2013). He is also a Distinguished Visiting Scholar of Health, Flourishing, and Positive Psychology at Stony Brook University’s Center for Medical Humanities, Compassionate Care, and, and he previously served as Chair of the American Sociological Association’s Section on Altruism, Morality, and Social Solidarity. His research explores pathways to human flourishing, benevolent service to others, and the integration of social science and the humanities.

Author Note

We thank Tyler VanderWeele, Laura Kubzansky, and Fr. Robert Gahl for their helpful suggestions on an earlier version of this chapter. The work was supported in part by a grant from the John Templeton Foundation. The views expressed in this chapter represent the perspective of the authors and do not reflect the opinions or endorsement of any organization. We have no known conflict of interest to disclose. Correspondence concerning this chapter should be directed to Juan Xi, Department of Sociology, University of Akron, Akron, OH, 44325-1905 ([email protected]).

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The Concept of Peace in Christianity

From the book the concept of peace in judaism, christianity and islam.

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100-Word Faith Stories: (Very) short essays about unexpectedly experiencing God in the world today

God is in all things. But we don’t always expect to feel God’s presence in a particular moment or place. We asked readers to share these stories of surprising moments of faith and grace in no more than 100 words. These (very) short essays about unexpectedly experiencing God in the world today include feelings of joy, sadness, laughter, anger and anything in between. They demonstrate the many ways in which God is with us, if only we would take the time to notice.

Two parents and four boys make a small house feel like a sardine tin packed with firecrackers. I had my eye on a larger fixer-upper nearby. But despite its apparent practicality and my eagerness, my husband wasn’t enthused. I suggested a quick attempt at discernment: Pray one Hail Mary while imagining we had settled on each choice, buy or stay.

We both felt God’s presence. The “Stay” prayer brought unwelcome but undeniable inner peace. “Buy” brought anxiety rather than excitement.

I could only respond, “Thy will be done.” Our house is cramped and noisy, but we’ll stay for now.  Jessica Carney Ardmore, Pa.

My sons and I were enjoying the wave pool at our local amusement park on a beautiful sunny day. There was the usual crowd of people—of different ages, from different neighborhoods and cultures—all enjoying the pool. I closed my eyes and was suddenly aware of the joyous cacophony. All the voices, screams and laughter of my siblings, my fellow children of God. I was awestruck, and with my eyes still shut, I smiled broadly, and I thanked God for that sudden grace of connection and awareness. Matthew Whelehan Rochester, N.Y.

My husband is a stroke survivor; I’m his caregiver. Ron has balance issues, garbled speech and swallowing difficulties. Once the primary breadwinner, Ron’s now on SSDI. I struggle to bring in money while handling the numerous responsibilities of caring for my husband and household.

Earlier today I read the abandonment prayer of the newly canonized St. Charles de Foucauld: “Father, I abandon myself into your hands; do with me what you will. I am ready for all, I accept all. Let only your will be done in me, and in all your creatures.”

I am now at peace. Jerilyn Burgess North Olmsted, Ohio

At my first holy Communion, when I was 7 in 1958, I came up to the altar and was so small I had to stand rather than kneel at the rail. The priest approached and put the host on my tongue. I felt drawn out of myself, forgetting where I was, feeling a sense of presence. It was like being a mini Samuel, and I said to the Lord, “Speak, for your servant is listening . ” My love for the Eucharist continues to this day. William Eagan, S.J. Weston, Mass.

I invited my all-white classmates to Mass at my Black Catholic parish. During Mass, my friend nudged me, “Lee, we’re the only white people here.” I responded, “Frank, how do you think…” but before I could finish my statement, Frank added, “Lee, I never thought about you that way.” The experience helped him to see my struggles as the only Black kid in our classes. We had just had a class that taught we were made in the image and likeness of God. We saw that in one another more clearly now. Lee Baker New Orleans, La.

As I walked a labyrinth, I couldn’t shake the image of playing hide and seek with God. Shrubs around the path made me alternately feel hidden and then exposed. I know God is always there waiting for me, but I often “hide.” I fear I haven’t done enough, or I’m not good enough to earn God’s love. But those doubts come from me, not God. Although I may think I’m hiding, God sees and loves me. When I embrace God’s unconditional love, I will grow into the person he created me to be. Cathy Cunningham Framingham, Mass.

Deep in grief as I grappled with my husband’s determination to divorce, God felt absent, my faith rocked. My friend, Sister Noreen, told me to read the Bible. I mocked her. Unfazed, she insisted: “Open it at random. What have you got to lose?” On March 19, as I opened a newly purchased Bible, I cried: “God where are you?!” My eyes fell upon Jer 29:11. “For I know the plans....” I can still feel the jolt that coursed through my body at that moment—in shock and joy—the first of many such moments since then. Mary Margaret Cannon Washington, D.C.

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Can an honest inner victory change the headlines?

Any triumph over ungodlike thoughts, such as fear and anger, contributes to greater peace in our communities. 

• By Tony Lobl

April 23, 2024

At an interfaith talk in London, I heard a Sufi Muslim explain the main meaning of the term “jihad” in a way that was quite different from what I’d become accustomed to seeing in news reports. He described it as the inward, spiritual effort to search for God, to shun materialism, and to struggle against the temptation to sin.

Of course, the word has other meanings. Muslims generally would say “jihad” also refers to self-defense when they are under attack. And there’s no escaping the notoriety the term has garnered through association with atrocities by Islamist militants.

But the idea of needing to win an internal spiritual struggle is common to most faiths, including Christian Science . And while violent conflict in the headlines can make us fearful and angry, an honest inner struggle – which won’t make the headlines – can enable us to challenge such reactions, until we gain a spiritual sense of “the peace of God, which surpasses all understanding” ( Philippians 4:7 , New King James Version).

We can do this through seeking and finding God, through rejecting materialism, since it’s a lie about everyone’s true identity. This includes refusing to resign ourselves to accepting the sin we see in others. To “find God” is to understand God’s true nature. The teachings of Christian Science identify the Divine as Spirit and Love, and deduce from the Bible – which says we’re all made in God’s likeness – that we’re each the loving, spiritual expression of Spirit. As a Christian Scientist, I understand the materialism we should shun to be all that is opposite to the loving spirituality that’s our real nature.

In particular, the broad belief of being material includes the more specific belief of being prone to sinful thoughts, including those leading to violent acts. But such thinking is alien to anyone’s true, spiritual selfhood as God’s creation. Instead of accepting this limited view of one another, we can strive to see beyond it to the true idea of what God knows of all His children. A heartfelt struggle to yield to the understanding that nobody is truly material and sinful helps free us from mental elements such as fear and anger.

In practice, it can seem quite a step to even want to wrestle with and overcome these turbulent elements within our thinking when we read the headlines. But what if such “warfare with one’s self,” as Mary Baker Eddy – who discovered Christian Science – described such inner wrestling ( “Miscellaneous Writings 1883-1896,” p. 118 ), could change the headlines? A Bible story suggests that this is possible.

It’s the story of how Jacob betrayed his brother Esau, fled from Esau’s wrath, then headed back home decades later. In the intervening years, Jacob had grown spiritually through many experiences of God’s presence and power. Yet he very reasonably feared the anticipated reunion when he learned that Esau would be accompanied by 400 men (see Genesis 32-33 ).

You could call what happened next Jacob’s jihad. Speaking of this experience, and referring to God as Truth and Love, Mrs. Eddy’s “Science and Health with Key to the Scriptures” says, “Jacob was alone, wrestling with error, – struggling with a mortal sense of life, substance, and intelligence as existent in matter with its false pleasures and pains, – when an angel, a message from Truth and Love, appeared to him and smote the sinew, or strength, of his error, till he saw its unreality; and Truth, being thereby understood, gave him spiritual strength in this Peniel of divine Science” ( p. 308 ).

Jacob’s trepidation was overcome. And by the time those 400 men arrived, any potential violent intent had given way to a heartfelt fraternal embrace.

So while governments rightly take steps to protect us from violence, we can each make a contribution by choosing an inner battle to understand spirituality’s ascendency over materiality. We can become conscious of infinite Spirit and its infinite idea, in which materialism, including aggression, has no real hold over anyone.

Such a clear spiritual perception isn’t easy to attain. But God’s love is working with us to help us see that everyone truly is a child of God.

We may never know if our inner victories have helped prevent some unwanted headline or touched a grieving heart somewhere. But when we honestly battle our fearful and angry material perceptions of others, we can trust each victory to reach beyond our own lives with healing effect.

Adapted from an editorial published in the May 13, 2019, issue of the Christian Science Sentinel .

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Religion and Peace Essay – Christianity and Islam (19/20)

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Religion and Peace – Christianity and Islam Essay. “You have heard that it was said, ‘You shall love your neighbour and hate your enemy.’ But I say to you, love your enemies and pray for those who persecute you, so that you may be children of your father in heaven.” (Matthew 5:43-45) ”The wrongdoers shall be sternly punished. As for those that have faith and do good works, they shall be admitted to gardens watered by running streams, in which, by their Lord’s leave, they shall abide forever. Their greeting shall be ‘Peace!’” (Surat 14:23) Analyse how Christianity and Islam influence the individual to work towards peace The dynamic nature of the term ‘peace’ is fundamentally what develops the differing interpretations of it across religious traditions. A definition can be stated as simply an absence of war in the form of justice across the globe, or rather “freedom from disturbance or tranquillity” (Oxford Dictionary 2020), within an individual. Principle teachings of peace are exhibited in the religious traditions of Christianity and Islam and through examination, one can find that in the Bible, specifically the New Testament, inner peace is displayed through prayer and having good relations with oneself and others, with the central focus being peace through love. Similarly one finds that in Islam, inner peace is achieved through the following of the Quran and Hadith, and absolute surrender to Allah, with the central focus of peace through good deeds. Through the evaluation of principle beliefs and sacred texts, key ideas of peace within religious traditions can be drawn, demonstrating how individuals of Christianity and Islam work towards peace. In Christianity, strong emphasis is placed to strive for peace within themselves and others. This emphasis is showcased in the stimulus “Love your enemies and pray for those who persecute you so that you may be children of God in heaven” (Matthew 5:43-45), showcasing the immense importance of loving all, as this is what leads to world peace. The beatitude of “Blessed are the peacemakers, for they shall be called the children of God” (Matthew 5:9) influences adherents to work towards peace as God will have appointed them as blessed in the kingdom of heaven, therefore Christians should keep good relations with others in order to be right with God. For example, Martin Luther King Jr was a Christian civil rights leader who fought for peace between black and white people in the USA. He attempted to achieve this through peaceful protests about equality. Christians today can use this example to advocate against injustice in a peaceful manner, in which one’s enemies are treated justly and righteously. It is evident that world peace and inner peace are closely connected as one can only attempt to achieve world peace if peace within oneself is found. This is demonstrated in “What causes fights and quarrels among you? Don’t they come from your desires that battle within you?” (James 4:13), stating that the absence of inner peace causes war. Consequently, adherents achieve world peace through following the example of Jesus Christ and advocating against injustice in their everyday lives. A significant example in Christianity is arguably St Paul, who preached that inner peace is the foundation of world peace and that it relies on the adherent, ‘it depends on you, be at peace with all’ (Romans 12:18).

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