Christianity has contributed significantly to world peace. Through organizations, interfaith dialogue, community statements, etc., Christianity operates in a supportive world and allows others to participate, thus creating world peace. Followers of Christianity used the New Testament for guidance on spending their lives in harmony. As an example of peace, Jesus Christ is represented in the New Testament as a man who promoted nonviolence and served as an example of peace. A person must first be spiritually calm to express his feelings of inner peace. The Christian principles of nonviolence, justice, reconciliation, and compassion can be found in the New Testament. They can do that with the teachings of Jesus Christ, which are found in the New Testament and the Old Testament. There is a lot of false criticism of this religion, exposing it as a source of violence and a religion that speaks of peace. The Bible’s teachings of non-violence, compassion, and tolerance strengthen their peace. Christianity has contributed to world peace through organizations such as the ‘United Nations, which uses several programs, including peacebuilding in conflict zones, eradicating poverty, and exploiting the health and well-being of children. This organization has been operating at the international level to achieve peace and has contributed to world peace. Christianity can contribute to world peace in a variety of ways. One of these schools is a partnership with live projects. These programs are designed to promote peace and harmony and encourage Christians and non-Christians to live in peace independently. One such project is the European Union in Europe, run by European states to work for the safety and security of Christina countries and offers a wide range of education. This project does not attempt to provide a straightforward answer to the most difficult questions as to whether religion is the cause of the conflict, and if so, how can religious violence against the opening of the new Millennium be prevented? Instead, it shows the translation lenses and the language we use to deal with these questions. It is also a modest effort to provide clever tools to deal with the multi-faceted concept of ‘religion’ in conflict situations and build global peace. This book explores and analyzes the relationship between faith and conflict without producing a comprehensive review of existing literature that focuses on these principles or on understanding the violence between the world’s ideological systems. The aim is to identify the religious aspects and translation styles presented by scholars interested in the same questions but from different disciplines. I hope that this effort will contribute to education in the growing sector and address policymakers and the general public's real concerns and pressures. This is especially important as the international community has gradually eroded its ‘worldly skepticism’ and has raised, over the past 20 years, the realization of ‘religious issues’ in diplomacy and foreign affairs (see, among others: Johnston and Sampson 1995; Johnston 2003; Thomas 2005; Hill 2013; UNFPA 2014; Mandaville and Silvestri 2015). In this endeavour, however, we must be careful not to promote religion as a source of violence. Much of the current debate on religion and violence and the anti-racism religion are based on an incomprehensible understanding of religion and religious violence and how this distinguishes it from national violence. Focusing on the ‘myth’ of religious violence, Jesus warns/ prevents us from confronting the violence and the various situations, ideas, practices, and symptoms that emerge and spread under them.