On June 27th Congo and Rwanda signed a peace deal that aimed to end decades of conflict between the two countries. The deal reportedly stipulated for the “disengagement, disarmament and conditional integration”; of armed groups fighting in eastern DR Congo.

Brokered by United States Vice-President JD Vance, Secretary of State Marco Rubio, and delegates from the Democratic Republic of Congo and Rwanda in the Oval Office, President Donald Trump called the peace treaty “A Glorious triumph,”; describing it as tremendous breakthrough; as he added his signature to the agreement, which had been signed earlier by the African representatives.

Why is there conflict?

The treaty is backdropped by a long history of civil war fueled by ethnic and political tensions, resource control, weak central governance and international fallout. On February 4th 2025 a ceasefire was declared due to mounting pressure from international actors and global campaigns calling for an end to the conflict. M23, a rebel group largely made up of ethnic Tutsis, originally emerged in 2012, accusing the Congolese government of failing to uphold agreements to integrate former rebels and protect the Tutsi population. After a period of inactivity, the group re-emerged in 2021 and has since seized large areas in the mineral-rich eastern region.

The conflict escalated dramatically on January 25th, when M23 forces attacked the strategic city of Goma, resulting in over 3,000 deaths and hundreds of bodies left unclaimed in morgues. Just days later, protests broke out in the capital, Kinshasa, as citizens marched to embassies demanding stronger government action and international intervention.

Although the ceasefire marks a step toward peace, tensions remain high, and the success of the treaty will depend on both countries’ willingness to address the root causes of the violence and ensure lasting stability in the region.

How does this concern the church ?

While the peace treaty between Congo and Rwanda has been hailed by President Trump as a supposed "a glorious triumph", its deeper implications raise important questions for the Church. As believers living under earthly kingdoms, we understand both the value and the limits of human governance and porous promises. Though diplomacy can offer temporary peace, history and scripture alike remind us of the fallibility of human covenants, often made with good intention, yet easily broken or corrupted.

In the UK, a country historically shaped by Christian tradition, we have witnessed the gradual erosion of God’s law from the foundation of national life. This serves as a sobering reminder; that true, lasting peace cannot be secured by human hands alone. Whilst the Church must remain discerning, praying for peace and advocating for justice, we must also place hope not in political agreements, but in the coming of God's judgement concerning all earthly injustice. The events in Congo challenge KAC and the global Church at large to not only extend our hand across the global Church, but to remain burdened and invested in the plight of the oppressed, assuming the mantle of advocating for justice and peace.