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Abstract
The escalation of the Israel-Palestine conflict since October 2023 has prompted extensive responses from religious institutions worldwide, illuminating the complex intersection of faith, ethics, and geopolitics in confronting humanitarian crises. This editorial examines these reactions to argue that, despite fostering widespread empathy and moral advocacy, their overall impact remains constrained by doctrinal divisions, internal polarizations, and geopolitical obstacles, necessitating enhanced interfaith coordination for meaningful change. The analysis draws on a synthesis of scholarly literature, institutional statements, and citation analyses from theological, peace studies, and international relations sources, focusing on key responses during 2024 while incorporating historical context and comparative regional perspectives. Christian institutions, led by the Vatican and Pope Francis, issued repeated calls for immediate ceasefires, emphasizing civilian protection and human dignity while navigating tensions in Catholic-Jewish relations amid debates over historical interpretations and universal brotherhood. The World Council of Churches advanced ecumenical resolutions urging divestment and solidarity with Palestinians, though contrasting views persisted between progressive humanitarian emphases and conservative support for Israel’s security claims. Islamic organizations, including the Organization of Islamic Cooperation and the Muslim World League, condemned Israeli actions through fatwas and resolutions framing solidarity as a humanitarian imperative, yet struggled with gaps between rhetoric and enforceable actions. Nahdlatul Ulama in Indonesia exemplified adaptive jurisprudence via “fiqh of civilization,” promoting moderate Islam, aid mobilization, and dialogue. Progressive Jewish voices critiqued policies through justice-oriented campaigns, challenging monolithic narratives, while non-Abrahamic traditions contributed nonviolence-based perspectives emphasizing shared suffering and decolonial frames. These diverse engagements highlight religion’s capacity to amplify calls for justice and humanitarian relief, yet reveal persistent challenges such as sectarian rifts, misinformation in digital spaces, and limited translation of statements into policy shifts or unified pressure. Regional contrasts, particularly Indonesia’s robust mobilization versus more neutral stances in parts of Asia, underscore demographic and historical influences on solidarity intensity. Ultimately, the editorial concludes that religious responses signal potential for stronger interfaith alliances and peace pathways, provided institutions prioritize concrete coordination, ethical charters, and anti-misinformation efforts. By bridging divides through shared values of compassion and dignity, faith communities can evolve from symbolic solidarity toward transformative contributions to Palestinian self-determination and regional stability.
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References
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DOI: https://doi.org/10.1525/caa.2021.14.3.21Strungaru, S. (2023). The Blue Beret: Representations and symbolism of UN peacekeepers’ uniforms. M/C Journal, 26(1). https://doi.org/10.5204/mcj.2969
DOI: https://doi.org/10.5204/mcj.2969Taufiq, F., & Tsauro, A. (2024). Nahdlatul Ulama (NU) and the fiqh of civilization (fikih peradaban): Strategies, contributions, and challenges in overcoming the humanitarian crisis. International Journal Ihya’ ’Ulum al-Din, 26(1), 173–183. https://doi.org/10.21580/ihya.26.1.20255
DOI: https://doi.org/10.21580/ihya.26.1.20255Underwood, C. (2000). Islamic precepts and family planning: The perceptions of Jordanian religious leaders and their constituents. International Family Planning Perspectives, 26(3), 110. https://doi.org/10.2307/2648299
DOI: https://doi.org/10.2307/2648299
References
Adedeji, A. (2024). An examination of contemporary conflict management approach in the 21st Century Nigeria. Inverge Journal of Social Sciences, 3(4), 32–44. https://doi.org/10.63544/ijss.v3i4.98
DOI: https://doi.org/10.63544/ijss.v3i4.98Aly, A., & Green, L. (2008a). Less than equal: Secularism, religious pluralism and privilege. M/C Journal, 11(2). https://doi.org/10.5204/mcj.32
DOI: https://doi.org/10.5204/mcj.32Aly, A., & Green, L. (2008b). ‘Moderate Islam’: Defining the good citizen. M/C Journal, 11(1). https://doi.org/10.5204/mcj.28
Andriansyah, Y. (2024a). Humanitarian aid from the Islamic mass organizations in Indonesia to Palestine. Millah: Journal of Religious Studies, 23, xiv–xxiv. https://doi.org/10.20885/millah.vol23.iss2.editorial
DOI: https://doi.org/10.20885/millah.vol23.iss2.editorialAndriansyah, Y. (2024b). Indonesia on Palestinian destiny: Perspectives from the government and scholars. Millah: Journal of Religious Studies, 23(1), xii–xviii. https://doi.org/10.20885/millah.vol23.iss1.editorial
DOI: https://doi.org/10.20885/millah.vol23.iss1.editorialAyumia, A., Andini, P., & Mahardika, R. M. (2022). Organization of Islamic Cooperation responses on the Israel aggresion and the United States Embassy relocation to Jerusalem. Lampung Journal of International Law, 4(2), 97–108. https://doi.org/10.25041/lajil.v4i2.2578
DOI: https://doi.org/10.25041/lajil.v4i2.2578Clarke, D. L., & Flohr, E. (1992). Christian Churches and the Palestine question. Journal of Palestine Studies, 21(4), 67–79. https://doi.org/10.2307/2537664
DOI: https://doi.org/10.2307/2537664Daoud, S. A. O. (2024). Between religion and politics: The case of the Islamic movement in Israel. Religions, 15(1), 110. https://doi.org/10.3390/rel15010110
DOI: https://doi.org/10.3390/rel15010110Dziaczkowska, M. (2024). Impact of October 7 Attack and 2024 War in Gaza on Catholic–Jewish relations. Religions, 15(10), 1180. https://doi.org/10.3390/rel15101180
DOI: https://doi.org/10.3390/rel15101180Esposito, J. L. (2005). Moderate Muslims: A mainstream of Modernists, Islamists, Conservatives, and Traditionalists. American Journal of Islamic Social Sciences, 22(3), 11–20. https://doi.org/10.35632/ajiss.v22i3.465
DOI: https://doi.org/10.35632/ajiss.v22i3.465Guseva, J. N., & Gumerov, M. M. (2024). The Department of Religious Affairs of the Republic of Turkey (The Diyanet) and modern Russian muftiates: Issues of interaction in the contemporary world. Islamovedenie, 15(2), 17–31. https://doi.org/10.21779/2077-8155-2024-15-2-17-31
DOI: https://doi.org/10.21779/2077-8155-2024-15-2-17-31Kabir, N. (2006). Depiction of Muslims in selected Australian media: Free speech or taking sides. M/C Journal, 9(4). https://doi.org/10.5204/mcj.2642
DOI: https://doi.org/10.5204/mcj.2642Lewis, C. (2024). Protecting confidentiality in the digital ecosystem of humanitarian aid. Voices in Bioethics, 10. https://doi.org/10.52214/vib.v10i.12505
DOI: https://doi.org/10.52214/vib.v10i.12505Maulana, A., & Manullang, A. J. (2024). Offering peace in the holy land: The diplomacy of the Vatican in Israel-Palestine conflict. Penamas, 37(1), 88–99. https://doi.org/10.31330/penamas.v37i1.766
DOI: https://doi.org/10.31330/penamas.v37i1.766Meruțiu, M. (2024). The diplomacy of the Holy See in the Israeli-Palestinian conflict. Studia Universitatis Babeș-Bolyai Studia Europaea, 69(2), 413–428. https://doi.org/10.24193/subbeuropaea.2024.2.18
DOI: https://doi.org/10.24193/subbeuropaea.2024.2.18Naaz, S. S. (2024). The Palestine-Israel conflict: A legacy of power, identity, and unyielding struggle. International Journal of Emerging Knowledge Studies, 3(9), 600–604. https://doi.org/10.70333/ijeks-03-09-018
DOI: https://doi.org/10.70333/ijeks-03-09-018Nazir, I. A. (2024). Kerala and the Gaza crisis: Solidarity, politics, and media responses. Contemporary Review of the Middle East, 11(4), 466–491. https://doi.org/10.1177/23477989241289686
DOI: https://doi.org/10.1177/23477989241289686Shibib, K. (2021). From higher education in historic Palestine towards a Pan-Palestinian higher education. Contemporary Arab Affairs, 14(3), 21–54. https://doi.org/10.1525/caa.2021.14.3.21
DOI: https://doi.org/10.1525/caa.2021.14.3.21Strungaru, S. (2023). The Blue Beret: Representations and symbolism of UN peacekeepers’ uniforms. M/C Journal, 26(1). https://doi.org/10.5204/mcj.2969
DOI: https://doi.org/10.5204/mcj.2969Taufiq, F., & Tsauro, A. (2024). Nahdlatul Ulama (NU) and the fiqh of civilization (fikih peradaban): Strategies, contributions, and challenges in overcoming the humanitarian crisis. International Journal Ihya’ ’Ulum al-Din, 26(1), 173–183. https://doi.org/10.21580/ihya.26.1.20255
DOI: https://doi.org/10.21580/ihya.26.1.20255Underwood, C. (2000). Islamic precepts and family planning: The perceptions of Jordanian religious leaders and their constituents. International Family Planning Perspectives, 26(3), 110. https://doi.org/10.2307/2648299
DOI: https://doi.org/10.2307/2648299