References below to the “circus” refer to the chariot races, not to what is known as a circus today.
I have hated the congregation of evildoers, and will not sit with the wicked. Ps. 26:5
I will set no wicked thing before mine eyes: I hate the work of them that turn aside; it shall not cleave to me. Psalm 101:3
Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. Galatians 5:19-21
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. Philippians 4:8
Therefore gird up the loins of your mind, be sober, . . . not conforming yourselves to the former lusts, as in your ignorance; but as He who called you is holy, you also be holy in all your conduct. 1 Pet. 1:13–15
In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you. 1 Pet. 4:4
But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death? Athenagorus (A.D. 137) Ante-Nicene Fathers vol.2 pg.147
[WRITTEN TO PAGANS:] They utter ribaldry in pretentious tones, and they act out indecent movements. Your daughters and your sons watch them giving lessons in adultery on the stage. . . . Admirable, too, are your lying poets, who beguile their listeners from the truth through their fictions! . . . And the boxers meet in single combat, for no reason whatever. . . . Are such exhibitions to your credit? He who is chief among you collects a legion of bloodstained murderers [i.e., gladiators], engaging to maintain them. . . . And he who misses the murderous exhibition is grieved, for he was not doomed to be a spectator of wicked, impious, and abominable deeds! Tatian (c. 160, E), 2.75
Then, again, at every heathen festival celebrated in honor of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 324
We are forbidden so much as to witness shows of gladiators, lest we become partakers and abettors of murders. But neither may we see the other spectacles, lest our eyes and ears be defiled, participating in the utterances there sung. For if one should speak of cannibalism, in these spectacles the children of Thyestes and Tereus are eaten; and as for adultery, both in the case of men and of gods, whom they celebrate in elegant language for honors and prizes, this is made the subject of their dramas. But far be it from Christians to conceive any such deeds; for with them temperance dwells, self-restraint is practiced, monogamy is observed, chastity is guarded…Theophilus (A.D. 180) Ante-Nicene Fathers vol.2 pg.115
The Instructor will not then bring us to public spectacles; nor inappropriately might one call the racecourse and the theatre “the seat of plagues;”…Let spectacles, therefore, and plays that are full of scurrility and of abundant gossip, be forbidden. For what base action is it that is not exhibited in the theatres? Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.289
We do not go to your spectacles. As for the merchandise that is sold there, if I need them, I will obtain them more readily at their proper places. Tertullian (c. 197, W), 3.49
Everyone [i.e., among the pagans] is ready with the argument that all things, as we teach, were created by God and given to man for his use. Therefore, they must be good, since they all come from so good a source. [They say] that among them are found the various constituent elements of the public shows—such as the horse, the lion, bodily strength, and musical voice. . . . How skillful a pleader seems human wisdom to herself, especially if she has the fear of losing any of her delights! Tertullian (c. 197, W), 3.79-80
We renounce all your spectacles. . . . Among us nothing is ever said, or seen, or heard, which has anything in common with the madness of the circus, the immodesty of the theatre, the atrocities of the arena, the useless exercises of the wrestling-ground. Why do you take offence at us because we differ from you in regard to your pleasures? If we will not partake of your enjoyments, the loss is ours, if there be loss in the case, not yours. We reject what pleases you. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 46
It is from you the exhibitors of gladiatorial shows always get their herds of criminals to feed up for the occasion. You find no Christian there, except simply as being such; or if one is there as something else, a Christian he is no longer. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.50
Well, we never find it expressed with the same precision, “You shall not enter circus or theatre, you shall not look on combat or show;” as it is plainly laid down, “You shall not kill; you shall not worship an idol; you shall not commit adultery or fraud.” But we find that that first word of David bears an this very sort of thing: “Blessed,” he says, “is the man who has not gone into the assembly of the impious, nor stood in the way of sinners, nor sat in the seat of scorners.” Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 80-81
Well, how shall this be made to accord with the shows? For the show always leads to spiritual agitation, since where there is pleasure, there is keenness of feeling giving pleasure its zest; and where there is keenness of feeling, there is rivalry giving in turn its zest to that. Then, too, where you have rivalry, you have rage, bitterness, wrath and grief, with all bad things which flow from them – the whole entirely out of keeping with the religion of Christ. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 86
For all licentiousness of speech, nay, every idle word, is condemned by God. Why, in the same way, is it right to look on what it is disgraceful to do? How is it that the things which defile a man in going out of his mouth, are not regarded as doing so when they go in at his eyes and ears–when eyes and ears are the immediate attendants on the spirit–and that can never be pure whose servants-in-waiting are impure? You have the theatre forbidden, then, in the forbidding of immodesty. If, again, we despise the teaching of secular literature as being foolishness in God’s eyes, our duty is plain enough in regard to those spectacles, which from this source derive the tragic or comic play. If tragedies and comedies are the bloody and wanton, the impious and licentious inventors of crimes and lusts, it is not good even that there should be any calling to remembrance the atrocious or the vile. What you reject in deed, you are not to bid welcome to in word. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.87
We shall now see how the Scriptures condemn the amphitheatre. If we can maintain that it is right to indulge in the cruel, and the impious, and the fierce, let us go there. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.87
So it strangely happens, that the same man who can scarcely in public lift up his tunic, even when necessity of nature presses him, takes it off in the circus, as if bent on exposing himself before everybody; the father who carefully protects and guards his virgin daughter’s ears from every polluting word, takes her to the theatre himself, exposing her to all its vile words and attitudes; he, again, who in the streets lays hands on or covers with reproaches the brawling pugilist, in the arena gives all encouragement to combats of a much more serious kind; and he who looks with horror on the corpse of one who has died under the common law of nature, in the amphitheatre gazes down with most patient eyes on bodies all mangled and torn and smeared with their own blood. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 88
Let them tell us, then, whether it is right in Christians to frequent the show. Why, the rejection of these amusements is the chief sign to them that a man has adopted the Christian faith. If any one, then, puts away the faith’s distinctive badge, he is plainly guilty of denying it. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 89
Fortified by this knowledge against pagan views, let us turn instead to the unworthy reasonings of our own people. Now, the faith of some is either too simple or too scrupulous. For it demands direct authority from Scripture for giving up the shows. They say the issue is an uncertain one, for such abstinence is not clearly and in [plain] words imposed upon God’s servants. Tertullian (c. 197, W), 3.80
It will be made clear that the entire apparatus of the shows is based upon idolatry. Tertullian (c. 197, W), 3.81
See, Christian, how many impure names have taken possession of the circus! You have nothing to do with a sacred place that is inhabited by such multitudes of diabolic spirits. Tertullian (c. 197, W), 3.83
Now let me address the kind of performances peculiar to the circus exhibitions. In former days, equestrianism was practiced in a simple way on horseback. Certainly, its ordinary use had nothing sinful in it. But when it was dragged into the games, it passed from the service of God into the employment of demons. Tertullian (c. 197, W), 3.83
We will now direct our discourse from there to the theater, beginning with the place of exhibition. At first, the theater was actually a temple of Venus. And, to speak briefly, it was because of this that stage performances were allowed to escape censure. That is how they got a foothold in the world. For oftentimes the censors, in the interests of morality, put down the rising theaters. Tertullian (c. 197, W), 3.84
Since all passionate excitement is forbidden to us, we are barred from every kind of spectacle, and especially from the circus. . . . The spectators fly into rages, passions, arguments, and all kinds of things that they who are consecrated to peace should never indulge in. Next, there are curses and reproaches, with no [rational] cause of hatred. There are cries of applause, with nothing [genuinely] to merit them. Tertullian (c. 197, W), 3.86
Are we not, in like manner, commanded to put away from us all immodesty? On this ground, again, we are excluded from the theater, which is immodesty’s own peculiar abode. . . . The very harlots, too, victims of the public lust, are brought upon the stage. . . . Let the Senate, let all ranks, blush for very shame! . . . Is it right to look on what it is disgraceful to do? How is it that the things that defile a man in going out of his mouth, are not regarded as doing so when they go in his eyes and ears? Tertullian (c. 197, W), 3.86-87
If, again, we despise the teaching of secular literature as being foolishness in God’s eyes, our duty is plain enough in regard to those spectacles that come from this source: the tragic and comic plays. Tragedies and comedies are the bloody, wanton, impious, and licentious inventors of crimes and lusts. Yet, it is not good for us to dwell on anything that is atrocious or vile. What you reject in deed, you are not to welcome in word. Tertullian (c. 197, W), 3.87
If you argue that the racecourse is mentioned in Scripture, I grant it at once. But you will not refuse to admit that the things that are done there are not for you to look upon: the blows, kicks, cuffs, and all the recklessness of hand. Tertullian (c. 197, W), 3.87
The father who carefully protects and guards his virgin daughter’s ears from every polluting word, takes her to the theater himself—exposing her to all its vile words and attitudes. Again, in the streets, a man will either apprehend or scold a brawling fighter. However, in the arena, the same man gives complete encouragement to combats of a much more serious kind. Tertullian (c. 197, W), 3.88
Does it then remain for us to appeal to the pagans themselves? Let them tell us whether it is right for Christians to frequent the shows. Why, the rejection of these amusements is the chief sign to them that a man has adopted the Christian faith. Tertullian (c. 197, W), 3.89
Seated where there is nothing of God, will one be thinking of his Maker? Will there be peace in his soul when there is eager strife there for a charioteer? . . . When the athletes are hard at struggle, will he be ready to proclaim that there must be no striking back? Tertullian (c. 197, W), 3.89
The Lord Himself is our witness that we have the case of the woman who went to the theater and came back demon-possessed. In the exorcism, when the unclean creature was upbraided for having dared to attack a believer, he firmly replied, “And in truth I did it most lawfully, for I found her in my domain.” . . . Grant that you have there things that are pleasant—things both agreeable and innocent in themselves. You even have some things that are excellent. Nobody dilutes poison with gall and hellebore [bitter potions]. Rather, the poison is put into well seasoned and sweet-tasting mixtures. Similarly, the devil puts things of God (things most pleasant and most acceptable) into the deadly drink that he prepares. Tertullian (c. 197, W), 3.90
Simply because God has given to man the horse, the panther, and the power of speech, it does not follow that a Christian should attach himself to the frenzies of the racecourse, the atrocities of the arena, or the degradation of the stage. Tertullian (c. 198, W), 4.17
[SPEAKING TO PAGANS:] We are evaluated by our character and our modesty. Therefore, for good reason, we abstain from evil pleasures, and from your pomps and exhibitions. We know the origin in connection with religious things, and we condemn their mischievous enticements. For in the chariot games, who does not shudder at the madness of the people brawling among themselves? Who does not wince at the teaching of murder in the gladiatorial games? In the drama games, the madness is not less. Rather, the debauchery is more prolonged. For now a mime either expounds or acts out adulteries. . . . The same actor provokes your tears with pretended sufferings, with vain gestures and expressions. Mark Minucius Felix (c. 200, W), 4.196
Men who claim for themselves the authority of the Christian name are not ashamed . . . to find a defense in the heavenly Scriptures for the vain superstitions associated with the public exhibitions of the pagans. . . . They say, “Where are there such Scriptures? Where are these things prohibited? On the contrary, both Elijah was a charioteer of Israel and David himself danced before the ark. We read of psalteries, horns, trumpets, drums, pipes, harps, and choral dances. . . . Why, then, may not a faithful Christian man gaze upon that which the divine pen might write about?” . . . However, the fact that Elijah was the charioteer of Israel is no defense for gazing upon the public games. For he did not run his race in a circus. And the fact that David led the dances in the presence of God is no sanction for faithful Christians to occupy seats in the public theater. For David did not twist his limbs about in obscene movements. Novatian (c. 235, W), 5.575, 576, formerly attributed to Cyprian
Idolatry . . . is the mother of all the public amusements. . . . A man has no shame if he exorcises demons in the church, but then praises their delights in the public shows. A Christian has once for all renounced [Satan]. However, he disregards what he has renounced in baptism if he goes to the devil’s exhibitions after coming to Christ. In doing so, he renounces Christ just as much as [he had previously renounced] the devil. Novatian (c. 235, W), 5.576, formerly attributed to Cyprian
As often happens, a Christian hurries to the public spectacle when dismissed from the Lord’s [assembly]—still bearing inside him the Eucharist. Such an unfaithful man has carried about the holy body of Christ among the filthy bodies of harlots. . . . But now I will pass from this to the shameless corruption of the stage. I am ashamed to talk about the things that are said there. In fact, I am even ashamed to denounce the things that are done—the tricks of arguments, the cheating of adulterers, the immodesty of women, the indecent jokes. . . . People flock there to the public disgrace of the brothel, for the teaching of obscenity. Novatian (c. 235, W), 5.577, formerly attributed to Cyprian
The Christian has nobler exhibitions if he desires them. . . . He has that beauty of the world to look upon and admire—to say nothing of those pleasures he cannot yet contemplate. He may gaze upon the sun’s rising and on its setting . . . and on the troops of shining stars and those that glitter from on high with extreme mobility. . . . I say, let these and other divine works be the exhibitions for faithful Christians. What theater built by human hands could ever be compared to works such as these? Novatian (c. 235, W), 5.578, formerly attributed to Cyprian
You are going to vain shows with the crowd of the evil one, where Satan is at work in the circus with din. You persuade yourself that everything that pleases you is lawful. You are the offspring of the highest; yet, you mingle with the sons of the devil! . . . Love not the world, nor the things in it! Commodianus (c. 240, W), 4.214
Turn your attention to the abominations of another kind of spectacle that is not less to be deplored [than the gladiator contests]. In the theaters also, you will behold what may well cause you grief and shame. . . . The old horrors of parental murders and incest are unfolded in action calculated to resemble reality. . . . Things that have now ceased to be actual deeds of vice become examples. . . . Adultery is learned while it is seen. . . . The matron who has perhaps gone to the spectacle as a modest woman, returns from it immodest. What a degradation of morals it is! What a stimulus to abominable deeds, what food for vice! Cyprian (c. 250, W), 5.277
How much greater is the crime, not only to take women’s garments, but also to express sordid, effeminate, and luxurious gestures through the teaching of an immodest art. Let no one excuse himself on the grounds that he personally has given up the theater—if he is still teaching the art to others. . . . But if such a man uses poverty [as an excuse], . . . his needs can be met along with the others who are maintained by the support of the church. That is, if he is content with very simple, but innocent food. . . . However, if your church does not have the means to do this—to afford support for those in need—he may transfer himself to us and receive here the needed food and clothing. Cyprian (c. 250, W), 5.356
I am inclined to think that the corrupting influence of the stage is more contaminating than [the gladiator combats]. That is because the subject of comedies is the dishonoring of virgins or the loves of harlots. And the more eloquent they are who have written the narratives of these disgraceful actions, the more they persuade others by the elegance of their words. . . . In like manner, the tragedies place before the eyes [of the audience] the incests and parental murders of wicked kings. They also portray dire crimes. . . . And what effect do the immodest gestures of the actors produce, except to teach and incite lust? The actors’ weakened bodies are rendered effeminate after the gait and dress of women. They imitate unchaste women by their disgraceful gestures. Why should I even mention the mimes, who instruct others in corrupting influences. They teach adulteries while they act them out. By pretended actions, they train their audience to do those actions that are real. What can young men or virgins do when they see that these things are practiced without shame and are willingly watched by all? Lactantius (c. 304–313, W), 7.187
Abstain from all pagan books. For what have you to do with such alien discourses, laws, or false prophets? For these subvert the faith of the unstable. Apostolic Constitutions (compiled c. 390, E), 7.393
Avoid indecent shows. I mean the theaters and the ceremonies of the pagans. Apostolic Constitutions (compiled c. 390, E), 7.424
A Christian who is faithful should neither repeat a pagan hymn nor sing an obscene song. Apostolic Constitutions (compiled c. 390, E), 7.442; extended discussion: 3.79–3.91