[adapted from A Dictionary of Early Christian Beliefs, ed. by David Bercot, (Hendrickson: MA) 1998.]
OPPOSITION TO WAR
FOR OUT OF ZION shall go forth the law, and the word of the Lord from Jerusalem. He shall judge between the nations, and shall rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. Isa. 2:3, 4. You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I tell you not to resist an evil person. But whoever slaps you on your right cheek, turn the other to him also. If anyone wants to sue you and take away your tunic, let him have your cloak also. And whoever compels you to go one mile, go with him two. Matt. 5:38-41.
Then Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword.” Matt. 26:52. Jesus answered, “My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here.” John 18:36.
For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds. 2 Cor. 10:3, 4.
We who formerly murdered one another now refrain from making war even upon our enemies. Justin Martyr (c. 160, E), 1.176.
We used to be filled with war, mutual slaughter, and every kind of wickedness, However, now all of us have, throughout the whole earth, changed our warlike weapons. We have changed our swords into plowshares, and our spears into farming implements. Justin Martyr (c. 160, E), 1.254.
I do not wish to be a king. I am not anxious to be rich. I decline military command. Tatian (c. 160, E), 2.69.
We have learned not to return blow for blow… Instead, even to those who strike us on one side of the face, we offer the other side also. Athenagoras (c. 175, E), 2.129.
The new covenant that brings back peace and the law that gives life have gone forth over the whole earth, as the prophets said: “For out of Zion will go forth the law, and the Word of the Lord from Jerusalem; and he will rebuke many people; and they will break down their swords into plowshares and their speaks into pruning hooks, and they will no longer learn to fight.” . . . These people [i.e., Christians] formed their swords and war-lances into plowshares, . . . that is, into instruments used for peaceful purposes. So now, they are unaccustomed to fighting. When they are struck, they offer also the other cheek. Irenaeus (c. 180, E/W), 1.512.
If, then, we are commanded to love our enemies (as I have remarked above), whom have we to hate? If injured, we are forbidden to retaliate, lest we become just as bad ourselves. Who can suffer injury at our hands? Tertullian (c. 197, W), 3.45.
How often you inflict gross cruelties on Christians. You do this, partly because it is your own inclination, and partly in obedience to the laws. … Yet, banded together as we are, ever so ready to sacrifice our lives, what single case of revenge for injury are you able to point to? However, if it were held to be right for us to repay evil by evil, a single night with a torch or two could achieve an ample vengeance. But away with the idea of a divine sect avenging itself by human fires! Tertullian (c. 197, W), 3.45.
We willingly yield ourselves to the sword. So what wars would we not be both fit and eager to participate in (even against unequal forces), if in our religion it were not counted better to be slain than to slay? Tertullian (c. 197, W), 3.45.
The Christian does no harm even to his enemy. Tertullian (c. 197, W), 3.51.
God puts His prohibition on every sort of man-killing by that one inclusive commandment: “You shall not kill.” Tertullian (c. 197, W), 3.80.
“Nation will not take up sword against nation, and they will no more learn to fight.” Who else, therefore, does this prophecy apply to, other than us? For we are fully taught by the new law, and therefore observe these practices. . . The teaching of the new law points to clemency. It changes the primitive ferocity of swords of swords and lances to tranquility. It remodels the primitive execution of war upon the rivals and
enemies of the Law into the peaceful actions of plowing and cultivating the land. Tertullian (c. 197, W), 3.154.
Now inquiry is made about the point of whether a believer may enter into military service. The question is also asked whether those in the military may be admitted into the faith-even the rank and file (or any inferior grade), who are not required to take part in sacrifices or capital punishments. . . . A man cannot give his allegiance to two masters-God and Caesar…. How will a Christian man participate in war? In fact, how will he serve even in peace without a sword? For the Lord has taken the sword away. It is also true that soldiers came to John [the Baptist] and received the instructions for their conduct. It is true also that a centurion believed. Nevertheless, the Lord afterward, in disarming Peter, disarmed every soldier. Tertullian (c. 200, W), 3.73.
“And they will beat their swords into plowshares, and their spears into pruning hooks.” In other words, they will change the dispositions of injurious minds, hostile tongues, blasphemy, and all kinds of evil into pursuits of moderation and peace. “Nation will not lift up sword against nation.” That is, they will not stir up conflict. “Neither will they learn war any more” that is, the provocation of hostilities…. [Christ] was promised to pursue peace. Now, you must deny either that these things were foretold (although they are plainly seen) or that they have been fulfilled (although you read of them). Tertullian (c. 207, W), 3.339, 340.
I think we must first inquire whether [carnal] warfare is proper at all for Christians. What point is there in discussing the merely incidental, when that on which it rests is to be condemned? Do we believe it is lawful for a human oath to be added to one that is divine? Is it lawful for a man to come to be pledged to another master after Christ has become his Master?… Is it lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword will perish by the sword? Will the son of peace take part in [carnal warfare?]… Will he who is not the avenger even of his own wrongs, apply the chain, the prison, the torture, and the punishment? Tertullian (c. 211, W), 3.100.
Is the [military] laurel of triumph made of leaves, or of corpses? Is it adorned with ribbons, or with tombs? Is it wet with ointments, or with the tears of wives and mothers? It may be made of some [dead] Christians too. For Christ is also believed among the barbarians. Tertullian (c. 211, W), 3.101.
Our religion commands us to love even our enemies, and to pray for those who persecute us. Tertullian (c. 212, W), 3.105.
The existence of many kingdoms would have been a hindrance to the of the doctrine of Jesus spread of the throughout the entire world. . . . This was because of the need for men everywhere to engage in war and fight on behalf of their native country-which was the case before the times of Augustus. . . . How, then, was it possible for the Gospel doctrine of peace to prevail throughout the world? For it does not permit men to take vengeance even upon their enemies. It was only possible because, at the coming of Jesus, a milder spirit had been everywhere introduced into the conduct of things. Origen (c. 248, E), 4.444.
The statement [of Celsus, a pagan critic] is false “that in the days of Jesus, others who were Jews rebelled against the Jewish state and became His followers.” For neither Celsus, nor those who think like him, are able to point out any act on the part of Christians that hints of rebellion. In fact, if a revolt had led to the formation of the Christian commonwealth, the Christian Lawgiver would not have altogether forbidden the putting of men to death. So it could not have derived its existence in such a way from the Jews. For they were permitted to take up arms in defense of the members of their families and to slay their enemies. Yet, Christ nowhere teaches that it is right for His own disciples to offer violence to anyone, no matter how wicked. For He did not consider it to be in accord with His laws to allow the killing of any individual whomever. For His laws were derived from a divine source. Indeed, if the Christians truly owed their origin to a rebellion, they would not have adopted laws of so exceedingly mild a character. For their laws do not allow them on any occasion to [physically] resist their persecutors [by carnal warfare], even when it was their fate to be slain as sheep. Origen (c. 248, E), 4.467.
Christians were taught not to avenge themselves upon their enemies…. They would not have made [carnal] war (although capable) even if they had received authority to do so. For they have obtained this reward from God: that He has always warred on their behalf. On certain occasions, he has restrained those who rose up against them and desired to destroy them…. On special occasions, some have endured death for the sake of Christianity, and those individuals can be easily numbered. However, God has not permitted the whole nation [of Christians] to be exterminated. Origen (c. 248, E), 4.467, 468.
To those who inquire of us from where we come, or who is our founder, we reply that we have come agreeably to the counsels of Jesus. We have cut down our hostile, hostile, insolent, insolent, and wearisome swords into plowshares. We have converted into pruning hooks the spears that were formerly used in war. For we no longer take up “sword against nation,” nor do we “learn war any more.” That is because we have become children of peace for the sake of Jesus, who is our Leader. Origen (c. 248, E), 4.558.
Celsus [a pagan critic] adds… “How could God command the Israelites through Moses to gather wealth, to extend their dominion, to fill the earth, to put their enemies of every age to the sword, and to destroy them utterly? . . . For, on the other hand, His Son, the man of Nazareth, promulgated laws quite opposed to these. He declared that no one can come to the Father who loves power, riches, or glory. Jesus said that to anyone who has given them one blow, they should offer to receive another. So is it Moses or Jesus who taught falsely? When the Father sent Jesus, did He forget the commands that He had given to Moses? Or did He change his mind, condemn His own laws, and send forth a Messenger with opposite instructions?”…
[ORIGEN’S REPLY:] We would observe that it must be impossible for the legislation of Moses, taken literally, to harmonize with the calling of the Gentiles and with their subjection to the Roman government. On the other hand, it would be impossible for the Jews to preserve their civil economy unchanged if they were to embrace the gospel. Christians could not slay their enemies. Nor could they condemn those who had broken the law to be burned or stoned, as Moses commands. . . . Yet, that same providence that of old gave the Law, and has now given the gospel of Jesus Christ, has destroyed [the Jew’s] city and their temple, not wishing the Jewish state to continue any longer. . . . However, this providence has extended the Christian religion day by day, so that it is now preached everywhere with boldness. And this is in spite of the numerous obstacles that oppose the spread of Christ’s teaching in the world. However, since it was the purpose of God that the nations should receive the benefits of Christ’s teaching, all the devices of men against Christians have been brought to nothing. For the more that kings, rulers, and people have persecuted them everywhere, the more Christian have increased in number and grown in strength. Origen (c. 248, E), 4.617, 618, 621.
[CELSUS:] “You surely do not say that if (in compliance with your wish) the Romans were to neglect their customary duties to gods and men, and were to worship the Most High,… that He would come down and fight for them, so that they would not need any other help than His. For this same God… promised of old this and much more to those who served Him. Yet, see in what way He has helped the Jews and you! Instead of being masters of the whole world, the Jews are left with not so much as a patch of ground or a home.”
[ORIGEN’S REPLY:] What would happen if, instead of only a relatively few persons believing (as at the present), the entire empire of Rome believed? They would pray to the Word, who of old said to the Hebrews, when they were pursued by the Egyptians: “The Lord will fight for you, and you will hold your peace.” And if all the Romans united in prayer with one accord, they would be able to put to flight far more enemies than those who were defeated by the prayer of Moses. However, He had made the fulfillment of His promises dependent on certain conditions-namely, that they would observe and live according to His Law. …But if all the Romans embraced the Christian faith (according to the supposition of Celsus), they would overcome their enemies when they prayed. Or rather, they would not war at all. For they would be guarded by that divine power that promised to save five entire cities for the sake of fifty righteous persons. Men of God are assuredly the salt of the earth. They preserve the order of the world. And society is held together as long as the salt is uncorrupted. When God gives to the Tempter permission to persecute us, then we suffer persecution. And when God wishes us to be free from suffering-even in the middle of a world that hates us-we enjoy a wonderful peace, trusting in the protection of Him who said, “Be of good cheer, for I have overcome the world.” Origen (c. 248, E), 4.666.
In the next place, Celsus urges us “to help the king with all our might, to labor with him in the maintenance of justice, and to fight for him. Or if he demands it, to fight under him or lead an army along with him.” To this, our answer is that we do give help to kings when needed. But this is, so to speak, a divine help, “putting on the whole armor of God.” And we do this in obedience to the commandment of the apostle: “I exhort, therefore, that first of all, supplications, prayers, inter- cessions, and thanksgiving be made for all men; for kings, and for all who are in authority.” So the more anyone excels in godliness, the more effective the help is that he renders to kings. This is a greater help than what is given by soldiers who go forth to fight and kill as many of the enemy as they can. And to those enemies of our faith who demand us to bear arms for the commonwealth and to slay men, we reply: “Do not those who are the priests at certain shrines… keep their hands free from blood, so that they may offer the appointed sacrifices to your gods with unstained hands that are free from human blood? Even when war is upon you, you never enlist the priests in the army. If, then, that is a praiseworthy custom, how much more so that-when others are engaged in battle-Christians engage as the priests and ministers of God, keeping their hands pure. For they wrestle in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously. They pray that whatever is opposed to those who act righteously may be destroyed.
Our prayers defeat all demons who stir up war. Those demons also lead persons to violate their oaths and to disturb the peace. Accordingly, in this way, we are much more helpful to the kings than those who go into the field to fight for them. And we do take our part in public affairs when we join self-denying exercises to our righteous prayers and meditations, which teach us to despise pleasures and not to be led away by them. So none fight better for the king than we do. Indeed, we do not fight under him even if he demands it. Yet, we fight on his behalf, forming a special army-an army of godliness-by offering our prayers to God. And if Celsus would have us “lead armies in defense of our country,” let him know that we do this too. And we do not do it for the purpose of being seen by men or for vainglory. For in secret, and in our own hearts, our prayers ascend on behalf of our fellow-citizens, as from priests. And Christians are benefactors of their country more than others. For they train up citizens and inculcate piety to the Supreme Being. And they promote to a divine and heavenly city those whose lives in the smallest cities have been good and worthy. Origen (c. 248, E), 4.667, 668.
Wars are scattered all over the earth with the bloody horror of camps. The whole world is wet with mutual blood. And murder-which is admitted to be a crime in the case of an individual-is called a virtue when it is committed wholesale. Impunity is claimed for the wicked deeds, not because they are guiltless-but because the cruelty is perpetrated on a grand scale! Cyprian (c. 250, W), 5.277.
Christians do do not attack their assailants in return, for it is not lawful for the innocent to kill even the guilty. Cyprian (c. 250, W), 5.351.
The hand must not be spotted with the sword and blood-not after the Eucharist is carried in it. Cyprian (c. 250, W), 5.488.
When the worship of God was taken away, men lost the knowledge of good and evil…. They then began to fight with one another, to plot, and to achieve glory for themselves from the shedding of human blood. Lactantius (c. 304-313, W), 7.141.
If only God were worshipped, there would not be dissensions and wars. For men would know that they are the sons of one God. Lactantius (c. 304-313, W), 7.143.
Why would [the just man] carry on war and mix himself with the passions of others when his mind is engaged in perpetual peace with men? Would he be delighted with foreign merchandise or with human blood-he who does not know how to seek gain? For the
Christian is satisfied with his standard of living. He considers it unlawful not only to commit slaughter himself, but also to be present with those who do it. Lactantius (c. 304-313, W), 7.153.
If desire is restrained, no one will use violence by land or by sea. No one will lead an army to carry off and lay waste the property of others. . . . For what are the interests of our country, but the detriments of another state or nation? To extend the boundaries that are violently taken from others, to increase the power of the state, to improve the revenues-all of these things are not virtues. Rather, they are the overthrowing of virtues. Lactantius (c. 304-313, W), 7.169.
How can a man be just who hates, who despoils, who puts to death? Yet, those who strive to be serviceable to their country do all these things. . . . When they speak of the “duties” relating to warfare, their speech pertains neither to justice nor to true virtue. Lactantius (c. 304-313, W), 7.169.
The Stoics say that the emotion of anger is the whetstone of virtue. As though no one could fight bravely against enemies unless he were excited by anger. By this, they plainly show that they neither know what virtue is, nor why God gave anger to man. If it were given to us for the purpose of using it to slay men, then what creature can be considered more savage than man? Who resembles the wild beasts more than that creature whom God formed for communion and innocence? Lactantius (c. 304-313, W). 7.185.
Therefore, it is not befitting that those who strive to keep to the path of justice should be companions and sharers in this public homicide. For when God forbids. us to kill, He prohibits more than the open violence that is not even allowed by the public laws. He also warns us against doing those things that are considered lawful among men. For that reason, it will not be lawful for a just man to engage in [carnal] warfare, since his [real] warfare is justice itself…. That is because it is the act of putting to death itself that is prohibited. Therefore, with regard to this commandment of God, there should be no exception at all. Rather, it is always unlawful to put a man to death, whom God willed to be a sacred creature. Lactantius (c. 304-313, W), 7.187.
It is not right that a worshipper of God should be injured by another worshipper of God. Lactantius (c. 304-313, W), 7.271.
You allege that those wars of which you speak were sparked because of hatred of our religion. However, it would not be difficult to prove that (after the name of Christ was heard in the world), wars were not increased. In fact, they actually diminished in great measure by the restraining of furious passions. A numerous band of men as we are, we have learned from His teaching and His laws that evil should not be repaid with evil. Rather, it is better to suffer wrong than to inflict it. We would rather shed our own blood than stain our hands and our conscience with that of another. As a result, an an ungrateful world is now enjoying-and for a long period has enjoyed a benefit from Christ. For by His means, the rage of savage ferocity has been softened and has begun to withhold hostile hands from the blood of a fellow creature. In fact, if all men without exception… would lend an ear for a while to His salutary and peaceful rules, …the whole world would be living in the most peaceful tranquility. The world would have turned the use of steel into more peaceful uses and would unite together in blessed harmony, maintaining inviolate the sanctity of treaties. Arnobius (c. 305, E), 6415.
Those soldiers were filled with wonder and admiration at the grandeur of the man’s piety and generosity and were struck with amazement. They felt the force of this example of pity. As a result, very many of them were added to the faith of our Lord Jesus Christ and threw off the belt of military service. Disputation of Archelaus and Manes (c. 320, E), 6.179.
Let a bishop, presbyter, or deacon who goes to the army and desires to retain both the Roman government and the priestly administration be deprived. For “the things of Caesar belong to Caesar and the things of God to God.” Apostolic Constitutions (compiled c. 390, E), 7.505.
EDITOR’S NOTE:
WE MUST MUST REMEMBER that as Christians we are to be truly non-violent in the carnal sense, BUT this does not mean that we allow our enemies, in every circumstance, to walk all over us and kill us just because they want to. We allow the enemies to “walk over us” or even kill us, ONLY when it is God’s timing for this to happen. For the Spirit may lead us to take the action of Paul, who humbly escaped in a basket, who sometimes ran from his pursuers, who used God’s wisdom to curtail the anger of mobs set against him, and so on. Or we may be like Peter who looked to God and was aided by angelic power to escape the final judgment of men. Even Jesus Himself did not always allow his persecutors to run all over Him. Sometimes He would simply escape, other times He would argue His case, even angrily if needed, despite modern teachings that describe Jesus in a falsely humble way. We must not give in to the enemy but look to God in every circumstance.