Can there be a “just war”?

Dave Moskovitz

Summary of the Wellington Abrahamic Council roundtable on “Can there be a just war?”

On Tuesday evening 23 June 2026, the Wellington Abrahamic Council of Jews, Christians, and Muslims held a closed roundtable discussion, with three each of Jewish, Christian, and Muslim discussants to explore the question “Can there be a just war?” The meeting was held under the Chatham House Rule.

Framing and ground rules

The evening opened with a reminder of the Council’s shared values: assuming good faith, being curious, forgiving offence taken as unintentional, and reaching decisions by consensus. The convenor noted that holding such a conversation safely depended on years of trust-building, and that even within each faith tradition there were many points of view, not always congruent.

The Jewish perspectives

One speaker argued that Judaism lacks a formal just war theory, since for nearly two millennia (70 CE to 1948) the Jewish people lived without political sovereignty or standing armies. Drawing on rabbinic thought, they framed war as a “social aberration” and a deviation from the ideal. They cited the distinction between obligatory wars (self-defence) and discretionary wars (for power), warning of a “slippery slope” where a defensive war can morph into a war of choice. Using the Deuteronomy injunction against destroying fruit trees during a siege, they stressed that a righteous cause grants no “blank cheque,” and that combatants remain morally responsible for foreseeable harm. The conclusion: war can be just, but only as administered under the strictest moral limits.

A secular Jewish speaker rejected religion as a reliable guide, noting that scripture has been used to justify atrocities, but affirmed belief in just wars as codified in international law. They walked through the framework of when war is justified, how it must be conducted (distinguishing combatants from civilians, proportionality, treatment of prisoners), and emerging questions of justice after war. They highlighted the contribution of Jewish jurists to concepts like genocide and crimes against humanity, while arguing that much recent conduct in the Middle East cannot be justified under international humanitarian law. They also made the point that although the group of people in the room were open to this conversation, we could have had a different group of people from each of the three Abrahamic religions in the room that would have been very hostile to each other.

A third speaker, less focused on theology, reflected on the value of interfaith dialogue itself and expressed concern about rising antagonism towards the Jewish community in wider society, and the difficulty of extending the calm of such discussions into the broader public.

The Christian perspectives

One speaker reframed “just war theory” as “violence-reduction criteria” — not a moral validation of war but a set of rules to mitigate its impact. They contrasted punitive justice (what rule was broken, who is to blame, what punishment) with restorative justice (what happened, who was affected, what is needed to put things right), arguing that, theologically, justice is about restoring broken relationships and therefore no war can be truly “just.”

Another Christian speaker traced the evolving Catholic position, citing Pope Leo’s recent statement that just war theory is now “outdated,” and noting the moral as well as material damage of war. They argued, however, that the traditional criteria — especially “reasonable prospect of success” and “competent authority” — still carry weight and should not be discarded, even as unilateralism and new warfare make a just war increasingly hard to envisage.

A further reflection invited a broader, eternal perspective: that the human yearning for peace and mercy reflects the divine image, and that those who never receive earthly justice might place hope in a just and merciful God, who enables us to forgive and bless even those who are repulsive to us.

The Muslim perspectives

Speakers emphasised that Islam treats peace as a core value and permits war only under strict conditions – self-defence and protection of the oppressed, never aggression. Strict rules forbid harming civilians, destroying crops, or mistreating prisoners. One speaker clarified that jihad is primarily an inner struggle against one’s instincts, not religious warfare.

A central contribution focused on the aftermath of war: the duty to pursue peace when the enemy inclines towards it, to act with justice and reconciliation even towards former enemies, and to embrace forgiveness over revenge. The conquest of Mecca without bloodshed as related in the Qu’ran was offered as the model. War is never an end in itself; the true test of faith begins when the weapons fall silent.

Recurring themes from the general discussion

Several threads united the traditions. There were strong resonances across all three faiths – protection of non-combatants, prohibition on destroying the environment, and peace as the ultimate aim. Many speakers questioned whether the very framing – “is this war just?” – already concedes too much, and that the more important question is how to construct peace, which must be built intentionally over time rather than treated as the mere interval between conflicts.

Participants noted two contemporary shifts that strain just war theory: the breakdown of international legal norms and multilateralism, and the rise of autonomous weaponry and AI, which raises unanswerable questions of moral accountability when machines, not people, make lethal decisions.

A former service member observed that just war is rarely discussed within the military itself, that such decisions rest at the highest political levels (citing historical examples of leaders developing misgivings about bombing campaigns), and that the framework is heavily Eurocentric. This prompted a suggestion to engage military chaplaincy in the conversation.

Where the group landed

There was appetite to continue with a follow-up session reframed around building “just peace” rather than just war, to consider producing a joint statement capturing the resonances, and to explore practical outreach, such as educational resources that surface a counter-tradition of peacemaking within national history. The evening closed with a reflection on refugees as the human cost of war, and a hope to work towards a day when refugees no longer exist.

Brian Tamaki’s threats to places of worship

Dave Moskovitz

On 17 June, Brian Tamaki posted a speech on Facebook urging his followers to “…purge New Zealand of Hindus, Sikhs and Muslims” and “… burn mosques and their temples down”.

The NZ Buddhist Council issued a statement, which the Wellington Abrahamic Council fully endorses. We felt we couldn’t have written a better statement ourselves, so we’ll reproduce it below.

The bottom line is that it is not acceptable in our multi-faith society to incite harm to adherents of other religions and their places of worship. Not only is it not acceptable, it is likely criminal. It is astonishing to us that any public figure in Aotearoa would think that such actions are OK. Such statements run counter to the basic tenets of all three Abrahamic religions, to say nothing of human decency.

The Wellington Abrahamic Council sends support and aroha to everyone who was worried by these statements. Tamaki and his violence must not be allowed to prevail. He will be held accountable for the consequences of his actions.

Statement on threats toward temples and mosques

The New Zealand Buddhist Council is deeply concerned by the speech of Bishop Brian Tamaki of Destiny Church, posted on Facebook on 17 June. His speech included threats to burn down temples and mosques.

Aotearoa New Zealand has already suffered a terrorist attack on places of worship. Threats to burn temples and mosques must be treated as dangerous extremism, not dismissed as childish bullying. 

When a government Minister minimises threats against faith communities our confidence is undermined that faith communities will be supported and safe. 

We are especially concerned when public leaders do not recognise the seriousness of speech such as this. Our communities are not strengthened by minimising threats toward minority faiths. We are strengthened when leaders name such conduct plainly, uphold equal respect for all communities, and reassure those who may reasonably feel targeted.

We recognise and uphold freedom of religion, freedom of expression, and the right of people to hold and express religious convictions. Those freedoms, however, do not give leaders licence to threaten places of worship or to advocate hostility toward people because of their faith.

Temples, mosques, churches, gurdwaras, synagogues and other places of worship are places where families gather, where elders and children take refuge, and where communities practise peace, compassion and service. Threats against these places cannot be dismissed as harmless theatre. These threats have consequences.

Aotearoa New Zealand has already learned, in the most painful way, that extremist hatred creates violence. The terrorist who attacked two Christchurch mosques on 15 March 2019 treated a religious minority as an alien presence and a threat. 

Public leaders have a responsibility not to fuel hostility, dehumanisation, and religious exclusion.

The Royal Commission of Inquiry into the Christchurch terrorist attacks recognised the need for fit-for-purpose laws and policies, including a workable approach to hate speech and better protection against hate crime. The Commission also identified that existing incitement provisions in New Zealand law did not protect religious belief. This creates absurd distinctions between ethnic communities who are protected and religious communities who are not, although they are often the same people. 

This legal gap remains a serious concern. Sections 61 and 131 of the Human Rights Act 1993 currently address incitement against groups on the grounds of colour, race, ethnic or national origins, but not religious adherence. This leaves faith communities without protection when hostility is directed at them precisely because of their religion.

The New Zealand Buddhist Council therefore calls for:

  1. Clear public condemnation of threats toward any place of worship.
  2. Police assessment of risk when public threats are made against temples, mosques or other religious sites, including whether vulnerable communities require reassurance or protective engagement.
  3. Address the legal gap in New Zealand’s incitement legislation, so that religious communities are included within protections that already apply to race, colour, ethnic and national origins.
  4. National strategy for social cohesion, with meaningful engagement with minority faith communities as an ongoing responsibility of government.

The strength of Aotearoa New Zealand lies in the ability of differing communities to live alongside one another with mutual respect. 

With mettā,

New Zealand Buddhist Council

Keep our sacred spaces sacred

Dave Moskovitz

In the wake of the recent shootings at places of worship at Bondi and San Diego, the Wellington Abrahamic Council of Jews, Christians and Muslims calls on all humans, religious and secular, to keep our sacred spaces sacred. All three Abrahamic religions believe in the sanctity of life. Killing people is wrong. Killing people as they gather to pray and express their spirituality is evil, no matter your religious or secular stripe.

The Abrahamic Council also calls on organisations, schools, governments, businesses, and places of worship to discuss and encourage their members to engage with people who are different to them, and get to know them. We believe that building real-life connection with “others” is the long-term solution to these acts of hate.

Jewish co-chair Dave Moskovitz says “Our society is increasingly fragmented, where we don’t have face-to-face contact with people that are different to us in real life. Many people spend most of their time online where they often interact with people like themselves, and objectify others. Judaism calls on us to ‘love your neighbour as yourself’, so we should go meet and get to know our neighbours. If they know us, they’ll better understand us and will be less likely to want to kill us.”

Christian co-chair Nick Polaschek says “Contrary to one current strain within Christianity, we affirm as Christians that Jesus’ teaching and example challenge us to respect those from cultures and traditions that are different than our own”.

“It always strikes hard when your family, neighbor, or even strangers are taken away abruptly in the name of hate,” said Rito Triumbarto, Muslim co-chair. He also suggests that more human interactions will suffocate prejudice and wash away hatred. As he notes, “We are created as nations and tribes that we may know one another” (Quran 49:13). Social cohesion is a way to keep us humane – let’s work harder on this.

Sharing Our Scriptures – informal study groups comparing the Torah, New Testament, and Qu’ran

Dave Moskovitz

You are invited to come study our sacred texts together, normally on the third Tuesday of every month 7:30-9:00 pm in at a private home in Khandallah. These meetings are always face-to-face – personal interaction is a critical component of our kaupapa.

We’re in our tenth year of running Sharing our Scriptures, based on Cambridge University’ Scriptural Reasoning programme, and extended by the Wellington Abrahamic Council. In that time, we’ve covered topics including Abraham’s Journeys, Dreams, Riots and Rebellion, Gossip, Questioning God, Married Love, and many others.

At each meeting, we have Jewish, Christian, and Muslim members in a group discussion about how these topics are treated in our scared texts. The discussions are interesting and lively, and packed with personal and group insights based on the experience and knowledge of our diverse group. It’s a great way to meet interesting people from other religions in a safe and homely space, and learn about your own religion through the eyes of others.

All are welcome to these sessions. Our only requirement is that you come with an open mind and an open heart, and adhere to our Abrahamic Council Values.

We’ll kick off 2026 on the topic of “Abraham, our ancestor in faith” with readings from Genesis 17:19-27, Romans 4:13-17, and Quran 37:102-107 (As-Saffat) on Tuesday 17 February, 7:30 pm. (Note this is the second Tuesday, even though we normally hold our meetings on the Third Tuesday).

If you are interested in joining us, you can subscribe to our email list – just enter your name and email address at the bottom of our subscription page, and click “subscribe”. You can also contact Nick Polaschek on 020 479 7956 for more info, or contact us through this site.

Wellington Abrahamic Council Condemns Bondi Attack

Dave Moskovitz

The Wellington Abrahamic Council of Jews, Christians, and Muslims is deeply shocked by the horrific murder of Jewish people attending a Hanukkah celebration in Sydney on December 14. We express our profound sympathy for the families of all those directly affected and recognize the impact on all Jewish people living in Australia, Aotearoa New Zealand and all around the world.

This terrible event reflects a resurgence of public anti-Semitism in many countries in recent years, along with other forms of racism and religious discrimination. Our algorithmically driven communication systems are designed to spread ideologies of hate, disinformation and extremism overseas and here in Aotearoa New Zealand.

Like similar events in other countries this mass murder appears to be an outcome of this trend. While our governments both have dedicated teams addressing this issue, this tragic event suggests the extent of this evil in our societies requires an increase in resources to maintain surveillance of groups that have the potential to engage in terrorist activities, and increased protection for vulnerable communities.

The Wellington Abrahamic Council affirms that all religious communities should be free to practice their particular religion and way of life without fear of discrimination or any interference. All three Abrahamic religions teach the inherent dignity of all human individuals and groups of any culture or religious affiliation. We recognize human diversity as a blessing from the divine Creator of all that is.

As a Council we continue to reject all ideologies of division and hatred directed towards any ethnic or religious group. We believe that increased understanding between religious communities will lead to deeper respect for all of those people who practice these religions. Ongoing dialogue with one another remains the only way forward for us all. We believe that dialogue leading to increased understanding between religious communities and others leads to deeper respect for all people.

Nick Polaschek Christian Co Chair
Rito Triumbarto Muslim Co Chair
Dave Moskovitz Jewish Co Chair

A Different Kind of Peace

Dave Moskovitz

A thought from New Zealand, by Muslim Co-Chair Rito Triumbarto, presented as a reflection at the Wellington Abrahamic Council Meeting, 1 December 2025

They say home is where your heart is. My heart is back in Indonesia — where the call to prayer marks the rhythm of the day, and faith is a natural, open part of life.

Eight years ago, I moved to New Zealand. I came looking for opportunity and the peaceful, green land I’d heard so much about. And at first, I found it — or so I thought. It felt calm, but looking back, I realize that calm came partly from something I wasn’t used to: blending in.

For a few years, my faith was just for me and my family. Prayers at home, small gatherings with other Indonesians. Out in public, I was just another person. No one stared. No one commented. I thought that meant I was accepted. I didn’t realize it just meant I was invisible.

Then March 15th, 2019, happened.

The quiet that followed wasn’t peaceful — it was heavy. Full of shock. Our community was seen — not as neighbors or friends, but as targets. Suddenly, being invisible felt dangerous. How could such hate hide in a country known for its kindness?

In the weeks after, there was an incredible wave of love. People said, “They are us.” There were flowers, vigils, kindness everywhere. It felt like maybe, from something so awful, real belonging could grow. It felt like the country had decided: hate wouldn’t win.

But time passes, and life moves on. And lately, I’ve started to feel a new kind of unease — maybe even harder to shake than the trauma of that day.

It’s the slow understanding that here, in this same country that stood with us, it’s perfectly legal for someone to stand in public and shout hate against people like me.

Many here see that as a sacred part of freedom. To me, it feels like a luxury I can’t afford. My safety in practicing my faith now feels shaky — weighed against someone else’s right to say I don’t belong. The same law that protects my sister’s right to wear her hijab also protects someone’s right to call it a symbol of oppression.

I’m stuck between two realities: the real warmth and welcome I’ve felt from my Kiwi friends, and the cold truth of a system that gives a voice to those who hate me for what I believe.

March 15th was a horrible, single act of evil. But this — allowing public hate as a matter of right — is like a slow sickness. It quietly tells you that you’re only tolerated, not truly accepted. That your place here can be questioned anytime.

New Beginnings, New Hope: Faith responses in a changing world

Dave Moskovitz

This event was an evening of dialogue, connection, and exploration, jointly hosted by the Wellington Abrahamic Council and the Pearl of the Islands Foundation.

We recorded audio of the event, which you can download, or listen to here:

WhatNew Beginnings, New Hope: Faith responses in a changing world
WhenWednesday 22 October, 6 – 8:30pm
WhereToitu Poneke / thehub
49 Kilbirnie Crescent, Wellington
A light supper will be provided.
MCAdem Soylemez
ModeratorRito Triumbarto
Speakers
Marc Daalder (Jewish)
Journalist
Christine Philipo (Christian)
Teacher, Bishop Viard College
Dr Mahsheed Ansari (Muslim)
Senior Lecturer in Islamic Studies, Charles Sturt University, Sydney

Each of our Abrahamic religions draw on a rich tradition of our prophets embarking on new beginnings, with each religion also having seasons of reflection and renewal as part of our annual cycles. We’ll discuss grief, loss, forgiveness, and hope. In a world facing crises like war, climate change, and social division, we’ll explore how our three religions can come together to support healing, unity, and resilient communities.

Come along to this event if you would like a good dose of spiritual optimism, and inspiration for how we can all work together to help repair our damaged world.

Image credit: StockCake

Upholding Religious Freedom and Respect for All

Dave Moskovitz

Joint Statement from New Zealand Faith Communities

As leaders and representatives of diverse religious communities across Aotearoa New Zealand, we are united in our concern about the messages promoted during the public protest held on June 21, 2025 by Brian Tamaki and his followers against immigration and the spread of non-Christian religions in New Zealand.

The right to protest is a cornerstone of democracy. However, we are saddened to see rhetoric that appeared to diminish the place of some faiths in New Zealand’s multicultural society. Our religious traditions may differ, but we all share a common commitment to compassion, dignity, and the peaceful coexistence of communities.

New Zealand’s strength lies in its diversity, including its religious diversity. The freedom to worship, or not to worship, is a value we all cherish. We believe that no one faith should be positioned as having greater legitimacy than others in the life of our nation.

We encourage dialogue rather than division, and understanding rather than suspicion. In times of tension, it is especially important that we come together in the spirit of unity and mutual respect.

We remain committed to working together across our faiths to uphold these values and to support the inclusive, respectful society that we all seek to build.

Endorsed by:

New Zealand Jewish Council
NZ Central Sikh Association
Hindu Foundation NZ
Somaliland Society in New Zealand Incorporated
Wellington Abrahamic Council

A Call for Deepening Interreligious Relationships

Dave Moskovitz

The International Council of Christians and Jews recently issued a Pledge to Rededicating Ourselves to Deepening Interfaith Relationships.

The Wellington Abrahamic Council of Jews, Christians, and Muslims is a member of the ICCJ, and fully supports the pledge.

The pledge calls for supporters to:

  • Be blessings for one another and therefore for the world,
  • Support one another in our covenantal responsibilities to God,
  • Share each other’s joys and sorrows,
  • Actively oppose religious prejudice, including especially antisemitism, Islamophobia, or anti-Christianity, and bear truthful witness for each other when misrepresented or defamed,
  • Review our religious teachings, rituals, and practices to address any elements that caricature or teach disrespect for each other, or that in any way racialize or dehumanize anyone,
  • Continue and deepen the joint study of subjects that urgently need attention, such as: Christianity as more of a credal religion in comparison to Jewish self-understanding as a peoplehood, the land and state of Israel in Jewish and Christian spirituality, the meaning of the Jewish identity of Jesus for Jews and Christians today, the ongoing implications of the Shoah for Christians and for Jews, their bonds in the scriptural Word of God, their traditions of ethical reasoning, and how they can speak and act together for the good of humanity and creation,
  • Seek to develop deeper interreligious friendships with Muslims, and
  • Better discern the divine Presence in each other’s communities, traditions, and rituals.

We encourage our members and friends to support the pledge. To do so, please visit the Pledge page on the ICCJ web site, endorse it, and add your voice to the chorus of people working for a more harmonious world.

Endorse the pledge at:
https://conference.iccj.org/index.php?id=10

United in Sorrow, again: a prayer vigil

Dave Moskovitz

The Wellington Abrahamic Council, The Wellington Cathedral of St Paul, and the Religious Diversity Centre invite you to a Prayer Vigil.

In October 2023, we ran a vigil to unite in sorrow for the peoples of the Holy Land engulfed in war. Sadly, the situation is ongoing, and we thought it was time to join together again.

NEW DATE: Thursday 15 May, 6:30pm
Wellington Cathedral of St Paul, 2 Hill Street, Wellington

The event will provide a sacred space for those impacted by violence, to grieve their personal loss, and to give public expression to the grief for all united alongside them. There will be periods of shared silence, music, and meditative reflection.

As this is a peaceful gathering, no flags, banners, symbols or patches, please.

You can download a poster to share with your friends and colleagues.

We hope to see you there.