War / Self-Defense

Scriptures on War:

And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. – Isaiah 2:4

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. – Luke 3:14

Blessed are the peacemakers: for they shall be called the children of God. – Matthew 5:9

What is the source of wars and strife among you? Is not the source your pleasures that wage war in your members? – James 4:1

For the anger of man does not achieve the righteousness of God. – James 1:20

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. Matthew 5:38-41.

But I say to you, love your enemies and pray for those who persecute you, – Matthew 5:44

Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, “Vengeance is Mine, I will repay,” says the Lord… Do not be overcome by evil, but overcome evil with good. – Romans 12:19,21.

For this is commendable, if because of conscience toward God one endures grief, suffering wrongfully. For what credit is it if, when you are beaten for your faults, you take it patiently? But when you do good and suffer, if you take it patiently, this is commendable before God. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps: “Who committed no sin, nor was deceit found in His mouth;” who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously. – 1 Peter 2:19-23

Cease from anger and forsake wrath;
Do not fret; it leads only to evildoing. – Psalm 37:8

A gentle answer turns away wrath,
But a harsh word stirs up anger. – Proverbs 15:1

A hot-tempered man stirs up strife,
But the slow to anger calms a dispute. – Proverbs 15:18

He who is slow to anger has great understanding,
But he who is quick-tempered exalts folly. – Proverbs 14:29

He who is slow to anger is better than the mighty,
And he who rules his spirit, than he who captures a city. – Proverbs 16:32

A man’s discretion makes him slow to anger,
And it is his glory to overlook a transgression. – Proverbs 19:11

A fool always loses his temper,
But a wise man holds it back. – Proverbs 29:11

Do not be eager in your heart to be angry,
For anger resides in the bosom of fools. – Ecclesiastes 7:9

Then He said to them, “But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: ‘And He was numbered with the transgressors.’ For the things concerning Me have an end.” So they said, “Lord, look, here are two swords.” And He said to them, “It is sufficient.” – Luke 22:36-38

When those around Him saw what was going to happen, they said to Him, “Lord, shall we strike with the sword?” And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, “No more of this!” And He touched his ear and healed him. – Luke 22:49-51

But Jesus said to him, “Put your sword in its place, for all who take the sword will perish by the sword. – Matthew 26:52

Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. – Matthew 10:34

In his right hand he held seven stars, from his mouth came a sharp two-edged sword, and his face was like the sun shining in full strength. – Revelation 1:16

Take the helmet of salvation and the sword of the Spirit, which is the word of God. – Ephesians 6:17

For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. – 2 Corinthians 10:3-4

Church Fathers on War and Self-Defense

And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. – Didache (A.D. 80-140), Chapter 1.

Peter answered: Why are you afraid of hearing frequently of peace? For do you not know that peace is the perfection of law? For wars and disputes spring from sins; and where there is no sin, there is peace of soul; but where there is peace, truth is found in disputations, righteousness in works. – Peter, Recognitions of Clement, book 2, chapter 36

“Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused fight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others.” – Recognitions, Book 1, Chapters 70-71.

They comfort their oppressors and make them their friends. They do good to their enemies. – Aristides (c. 125, E), Ante-Nicene Church Fathers – Vol. 9, Page 276.

We will not ask you to punish our accusers. Their present wickedness is sufficient punishment. – Justin Martyr (c. 160, E), Ante-Nicene Church Fathers – Vol. 1, Page 165.

We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. – Justin Martyr (A.D. 160), Ante-Nicene Church Fathers – Vol. 1, Page 167.

We who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ. – Justin Martyr (A.D. 160), Ante-Nicene Church Fathers – Vol. 1, Page 176.

“I have no desire to rule. I crave not riches. I decline military command.” – Tatian, Address to the Greeks, Chapter 11

(The following was written by a pagan Roman emperor regarding his experience with professing Christian soldiers in his army who refused to fight but instead offered prayers.) The Emperor Caesar Marcus Aurelius, to the People of Rome, and to the sacred Senate… I was surrounded by the enemy; And the enemy being at hand… there was close on us a mass of a mixed multitude of 977,000 men, which indeed we saw… Having then examined my own position, and my host, with respect to… the enemy, I quickly betook myself to prayer to the gods of my country. But being disregarded by them, I summoned those who among us go by the name of Christians. And having made inquiry, I discovered a great number and vast host of them, and raged against them, which was by no means becoming; for afterwards I learned their power. Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. Therefore it is probable that those whom we suppose to be atheists, have God as their ruling power entrenched in their conscience. For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy’s territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering hail. And immediately we recognized the presence of God following on the prayer – a God unconquerable and indestructible. Founding upon this, then, let us pardon such as are Christians, lest they pray for and obtain such a weapon against ourselves. And I counsel that no such person be accused on the ground of his being a Christian. But if any one be found laying to the charge of a Christian that he is a Christian, I desire that it be made manifest that he who is accused as a Christian, and acknowledges that he is one, is accused of nothing else than only this, that he is a Christian; but that he who arraigns him be burned alive. And I further desire, that he who is entrusted with the government of the province shall not compel the Christian, who confesses and certifies such a matter, to retract; neither shall he commit him. And I desire that these things be confirmed by a decree of the Senate. And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish.
Emperor Caesar Marcus Aurelius (A.D.160), Ante-Nicene Church Fathers – Vol. 1, Page 187.

We who were filled with war, and mutual slaughter, and every wickedness, have each through the whole earth changed our warlike weapons – our swords into ploughshares, and our spears into implements of tillage – and we cultivate piety, righteousness, philanthropy, faith, and hope, which we have from the Father Himself through Him who was crucified. – Justin Martyr (A.D. 160), Ante-Nicene Church Fathers – Vol. 1, Page 254.

For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? … 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? – Athenagoras (A.D. 1777), Ante-Nicene Church Fathers – Vol. 2, Page 147.

We have learned not to return blow for blow, nor to go to law with those who plunder and rob us. Not only that, but to those who strike us on one side of the face, we have learned to offer the other side also. – Athenagoras (c. 177, E), Ante-Nicene Church Fathers – Vol. 2, Page 129.

He commanded [His followers] . . . not only not to strike others, but even, when they themselves are struck, to present the other cheek. [He commanded them] not only not to injure their neighbors, nor to do them any evil, but also, when they are dealt with wickedly, to be long-suffering. – Irenaeus (c. 180, E/W), Ante-Nicene Church Fathers – Vol. 1, Page 408.

No new covenant was given, but they used the Mosaic law until the coming of the Lord; but from the Lord’s advent, the new covenant which brings back peace, and the law which gives life, has gone forth over the whole earth, as the prophets said: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight.”… the law of liberty… caused such a change in the state of things, that these [nations] did form the swords and war-lances into ploughshares, and changed them into pruning-hooks for reaping the corn, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek. – Irenaeus (A.D. 180), Ante-Nicene Church Fathers – Vol. 1, Page 512.

Wherefore also we need not the Law as a tutor. Behold, with the Father we speak, and in His presence we stand, being children in malice, and grown strong in all righteousness and soberness. For no longer shall the Law say, “Do not commit adultery,” to him who has no desire at all for another’s wife; and “Thou shalt not kill,” to him who has put away from himself all anger and enmity; (and) “Thou shalt not covet thy neighbor’s field or ox or ass,” to those who have no care at all for earthly things, but store up the heavenly fruits: nor “An eye for an eye, and a tooth for a tooth,” to him who counts no man his enemy, but all men his neighbors, and therefore cannot stretch out his hand at all for vengeance. It will not require tithes of him who consecrates all his possessions to God, leaving father and mother and all his kindred, and following the Word of God. – Irenaeus, Demonstration of the Apostolic Preaching by Irenaeus chapter 96

The philosophers will then with propriety be taken up in a friendly exposure, but not in the manner of avenging ourselves on our detractors. Rather, it will be for the purpose of their conversion. For vengeance is far from being the case with those persons who have learned to bless those who curse. – Clement of Alexandria (c. 195, E), Ante-Nicene Church Fathers – Vol. 2, Page 347.

The spiritual man never cherishes resentment or harbors a grudge against anyone—even though deserving of hatred for his conduct. – Clement of Alexandria (c. 195, E), Ante-Nicene Church Fathers – Vol. 2, Page 540.

Paul does not merely describe the spiritual man as being characterized by suffering wrong, rather than doing wrong. Rather, Paul teaches that a Christian does not keep count of injuries. For Paul does not allow him even to pray against the man who has done wrong to him. For he knows that the Lord expressly commanded us to pray for our enemies. – Clement of Alexandria (c. 195, E), Ante-Nicene Church Fathers – Vol. 2, Page 548.

Christians are not allowed to use violence to correct the delinquencies of sins. – Clement of Alexandria (c. 195, E), Ante-Nicene Church Fathers – Vol. 2, Page 581.

For He says, “Take no anxious thought for tomorrow,” meaning that the man who has devoted himself to Christ ought to be sufficient to himself, and servant to himself, and moreover lead a life which provides for each day by itself. For it is not in war, but in peace, that we are trained. War needs great preparation, and luxury craves profusion; but peace and love, simple and quiet sisters, require no arms nor excessive preparation. The Word is their sustenance. – Clement of Alexandria (A.D. 195), Ante-Nicene Church Fathers – Vol. 2, Page 235.

In their wars, therefore, the Etruscans use the trumpet, the Arcadians the pipe, the Sicilians the pectides, the Cretans the lyre, the Lacedaemonians the flute, the Thracians the horn, the Egyptians the drum, and the Arabians the cymbal. The one instrument of peace, the Word alone by which we honor God, is what we employ. We no longer employ the ancient psaltery, and trumpet, and timbrel, and flute, which those expert in war and despisers of the fear of God were wont to make use of also in the choruses at their festive assemblies; that by such strains they might raise their dejected minds. – Clement of Alexandria (A.D. 195), Ante-Nicene Church Fathers – Vol. 2, Pages 248-249.

For we do not train our women like Amazons to manliness in war; since we wish the men even to be peaceable. I hear that the Sarmatian women practice war no less than the men; and the women of the Sacae besides, who shoot backwards, feigning flight as well as the men. I am aware, too, that the women near Iberia practice manly work and toil, not refraining from their tasks even though near their delivery; but even in the very struggle of her pains, the woman, on being delivered, taking up the infant, carries it home. – Clement of Alexandria (A.D. 195), Ante-Nicene Church Fathers – Vol. 2, Page 420.

Above all, Christians are not allowed to correct with violence the delinquencies of sins. For it is not those that abstain from wickedness from compulsion, but those that abstain from choice, that God crowns. It is impossible for a man to be steadily good except by his own choice. For he that is made good by compulsion of another is not good; for he is not what he is by his own choice. For it is the freedom of each one that makes true goodness and reveals real wickedness. Whence through these dispositions God contrived to make His own disposition manifest. – Clement of Alexandria (A.D. 195), Ante-Nicene Church Fathers – Vol. 2, Page 581.

Hippias [a pagan] is put to death for laying plots against the state. No Christian ever attempted such a thing on behalf of his brethren, even when persecution was scattering them abroad with every atrocity. – Tertullian (c. 195, W), Ante-Nicene Church Fathers – Vol. 3, Page 51.

If dragged to trial, he does not resist. – Tertullian (c. 197, W), Ante-Nicene Church Fathers – Vol. 3, Page 110.

The practice of the old law was to avenge itself by the vengeance of the sword. It was to pluck out “eye for eye,” and to inflict retaliatory revenge for injury. However, the practice of the new law points to clemency. – Tertullian (c. 197, W), Ante-Nicene Church Fathers – Vol. 3, Page 154.

Men of old were used to requiring “eye for eye, and tooth for tooth” and to repay evil for evil, with usury! . . . But after Christ has supervened and has united the grace of faith with patience, now it is no longer lawful to attack others even with words, nor to merely say “fool,” without danger of the judgment. . . . Christ says, “Love your enemies and bless your cursers, and pray for your persecutors.” – Tertullian (c. 200, W), Ante-Nicene Church Fathers – Vol. 3, Page 711.

If someone attempts to provoke you by physical violence, the admonition of the Lord is at hand. He says, “To him who strikes you on the face, turn the other cheek also.” Let outrageousness be worn out by your patience. Whatever that blow may be, joined with pain and scorn, it will receive a heavier one from the Lord. – Tertullian (c. 200, W), Ante-Nicene Church Fathers – Vol. 3, Page 712.

For what difference is there between provoker and provoked? The only difference is that the former was the first to do evil, but the latter did evil afterwards. Each one stands condemned in the eyes of the Lord for hurting a man. For God both prohibits and condemns every wickedness. In evil doing, there is no account taken of the order. . . . The commandment is absolute: evil is not to be repaid with evil. – Tertullian (c. 200, W), Ante-Nicene Church Fathers – Vol. 3, Page 713.

Christ plainly teaches a new kind of long-suffering, when He actually prohibits the reprisals that the Creator permitted in requiring “an eye for an eye, and a tooth for a tooth.” – Tertullian (c. 207, W), Ante-Nicene Church Fathers – Vol. 3, Page 370.

The Lord will save them in that day—even His people—like sheep. . . . No one gives the name of “sheep” to those who fall in battle with arms in hand, or those who are killed when repelling force with force. Rather, it is given only to those who are slain, yielding themselves up in their own place of duty and with patience—rather than fighting in self-defense. – Tertullian (c. 207, W), Ante-Nicene Church Fathers – Vol. 3, Page 415.

But now inquiry is made about this point, whether a believer may turn himself unto military service, and whether the military may be admitted unto the faith, even the rank and file, or each inferior grade, to whom there is no necessity for taking part in sacrifices or capital punishments. There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters— God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the Son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, disarmed every soldier. No dress is lawful among us, if assigned to any unlawful action. -Tertullian On Idolatry Chapter 19

I think we must first inquire whether warfare is proper at all for Christians. What sense is there in discussing the merely accidental, when that on which it rests is to be condemned? Do we believe it lawful for a human oath to be superadded to one divine, for a man to come under promise to another master after Christ, and to abjure father, mother, and all nearest kinsfolk, whom even the law has commanded us to honor and love next to God Himself, to whom the gospel, too, holding them only of less account than Christ, has in like manner rendered honor? Shall it be held lawful to make an occupation of the sword, when the Lord proclaims that he who uses the sword shall perish by the sword? And shall the son of peace take part in the battle when it does not become him even to sue at law? – Tertullian (A.D. 198), Ante-Nicene Church Fathers – Vol. 3, Page 99.

Of course, if faith comes later, and finds any preoccupied with military service, their case is different, as in the instance of those whom John used to receive for baptism, and of those most faithful centurions, I mean the centurion whom Christ approves, and the centurion whom Peter instructs; yet, at the same time, when a man has become a believer, and faith has been sealed, there must be either an immediate abandonment of it, which has been the course with many; or all sorts of quibbling will have to be resorted to in order to avoid offending God, and that is not allowed even outside of military service; or, last of all, for God the fate must be endured which a citizen-faith has been no less ready to accept. Neither does military service hold out escape from punishment of sins, or exemption from martyrdom. – Tertullian (A.D. 198), Ante-Nicene Church Fathers – Vol. 3, Page 100.

Who will ply the sword without practicing the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword — that is, the Divine word of God, doubly sharpened with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. Lawful, then, it was for the Christ of God to be precinct, in the Psalms, without warlike achievements, with the figurative sword of the word of God; to which sword is congruous the predicated bloom, together with the grace of the lips; with which sword He was then girt upon the thigh, in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. The greatness of your right hand, he says, shall conduct you — the virtue to wit, of the spiritual grace from which the recognition of Christ is deduced. Your arrows, he says, are sharp, — God’s everywhere-flying precepts (arrows) threatening the exposure of every heart, and carrying compunction and transfixion to each conscience: peoples shall fall beneath you, — of course, in adoration. Thus mighty in war and weapon-bearing is Christ; thus will He receive the spoils, not of Samaria alone, but of all nations as well. Acknowledge that His spoils are figurative whose weapons you have learned to be allegorical. And thus, so far, the Christ who has come was not a warrior, because He was not predicted as such by Isaiah – Tertullian, An Answer to the Jews, Chapter 9

Neither Celsus nor they who think with him are able to point out any act on the part of Christians which savours of rebellion. And yet, 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; and yet He nowhere teaches that it is right for His own disciples to offer violence to anyone, however wicked. For He did not deem it in keeping with such laws as His, which were derived from a divine source, to allow the killing of any individual whatever. Nor would the Christians, had they owed their origin to a rebellion, have adopted laws of so exceedingly mild a character as not to allow them, when it was their fate to be slain as sheep, on any occasion to resist their persecutors. Origen, Against Celsus, book 3, chapter 7

But with regard to the Christians, because they were taught not to avenge themselves upon their enemies (and have thus observed laws of a mild and philanthropic character); and because they would not, although able, have made war even if they had received authority to do so —they have obtained this reward from God, that He has always warred in their behalf, and on certain occasions has restrained those who rose up against them and desired to destroy them. For in order to remind others, that by seeing a few engaged in a struggle for their religion, they also might be better fitted to despise death, some, on special occasions, and these individuals who can be easily numbered, have endured death for the sake of Christianity —God not permitting the whole nation to be exterminated, but desiring that it should continue, and that the whole world should be filled with this salutary and religious doctrine. Origen, Against Celsus Book 3, chapter 8 

Moreover, the command about the right cheek being struck is most [literally] impossible, since everyone who strikes (unless he happens to have some bodily irregularity) strikes the left cheek with his right hand. – Origen (c. 225, E), Ante-Nicene Church Fathers – Vol. 4, Page 367.

[Celsus, a pagan critic,] says, “They also have a teaching to this effect: that we should not avenge ourselves on one who injures us.” Or, as Christ expresses it: “Whoever will strike you on the one cheek, turn the other to him also.” – Origen (c. 248, E), Ante-Nicene Church Fathers – Vol. 4, Page 634.

We revile no one, for we believe that “revilers will not inherit the kingdom of God.” And we read, “Bless them that curse you; bless, and curse not.” Also, “Being reviled, we bless.” – Origen (c. 248, E), Ante-Nicene Church Fathers – Vol. 4, Page 654.

If someone desires to entertain other examples where the letter of the New Testament kills, let him listen for an example to the passage where Jesus says to the Apostles, “When I sent you out without a purse, bag, or sandals, did you lack anything?” to which it follows, “They said, ‘Nothing.’ Jesus said to them, therefore, ‘But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one’” (Lk 22.35, 36). For if, because of these things Jesus has said, someone who lacks insight into the intention of what has been recorded sells his material cloak and buys a man-slaying sword, as though in acquiring such a sword he has acted according to the intention of Jesus, he will perish, having misinterpreted his word. Perhaps he will even perish “by the sword” (Matt 26.52)! But this is not the time to offer an explanation of the sword in question. – Origen, Commentary on Matthew, book 15, chapter 2

Unless those physical wars bore the figure of spiritual wars, I do not think the books of Jewish history would ever have been handed down by the apostles to the disciples of Christ, who came to teach peace, so that they could be read in the churches. For what good was that description of wars to those to whom Jesus says, “My peace I give to you; my peace I leave to you,” and to whom it is commanded and said through the Apostle, “Not avenging your own selves,” and, “Rather, you receive injury,” and, “You suffer offense”? In short, knowing that now we do not have to wage physical wars, but that the struggles of the soul have to be exerted against spiritual adversaries, the Apostle, just as a military leader, gives an order to the soldiers of Christ, saying, “Put on the armor of God, so that you may be able to stand firm against the cunning devices of the Devil.” And in order for us to have examples of these spiritual wars from deeds of old, he wanted those narratives of exploits to be recited to us in church, so that, if we are spiritual—hearing that “the Law is spiritual”—“we may compare spiritual things with spiritual” in the things we hear. And we may consider, by means of those nations that fought visibly against physical Israel, how great are the swarms of opposing powers from among the spiritual races that are called “spiritual wickedness in the heavens,” and that stir up wars against the Lord’s Church, which is the true Israel. – Origen (A.D. 248), Commentary on Joshua, Homily 15, paragraph 1

In the next place, Celsus urges us “to help the king with all our might, and to labour with him in the maintenance of justice, to fight for him; and if he requires it, to fight under him, or lead an army along with him.” To this our answer is, that we do, when occasion requires, give help to kings, and that, so to say, a divine help, “putting on the whole armour of God.” And this we do in obedience to the injunction of the apostle, “I exhort, therefore, that first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority;” [1 Timothy 2:1,2] and the more any one excels in piety, the more effective help does he render to kings, even more than is given by soldiers, who go forth to fight and slay as many of the enemy as they can. And to those enemies of our faith who require us to bear arms for the commonwealth, and to slay men, we can reply: “Do not those who are priests at certain shrines, and those who attend on certain gods, as you account them, keep their hands free from blood, that they may with hands unstained and free from human blood offer the appointed sacrifices to your gods; and even when war is upon you, you never enlist the priests in the army. If that, then, is a laudable custom, how much more so, that while others are engaged in battle, these too should engage as the priests and ministers of God, keeping their hands pure, and wrestling in prayers to God on behalf of those who are fighting in a righteous cause, and for the king who reigns righteously, that whatever is opposed to those who act righteously may be destroyed!” And as we by our prayers vanquish all demons who stir up war, and lead to the violation of oaths, and disturb the peace, we in this way 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 along with righteous prayers we join self-denying exercises and meditations, which teach us to despise pleasures, and not to be led away by them. And none fight better for the king than we do. We do not indeed fight under him, although he require it; but we fight on his behalf, forming a special army—an army of piety—by offering our prayers to God. – Origen (A.D. 248), Ante-Nicene Church Fathers – Vol. 4, Pages 668-669.

They will inquire concerning the works and occupations of those are who are brought forward for instruction…. A military man in authority must not execute men. If he is ordered, he must not carry it out. Nor must he take military oath. If he refuses, he shall be rejected. If someone is a military governor, or the ruler of a city who wears the purple, he shall cease or he shall be rejected. The catechumen or faithful who wants to become a soldier is to be rejected, for he has despised God. – Hippolytus (A.D. 215), Apostolic Tradition, chapter 16

To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we do not use the blood even of eatable animals in our food. – Mark Minucius Felix, Octavius, chapter 30

Do not willingly use force and do not return force when it is used against you. – Commodianus (c. 240, W), Ante-Nicene Church Fathers – Vol. 4, Page 212.

The adversary had leapt forth to disturb the camp of Christ with violent terror; but, with the same impetuosity with which he had come, he was beaten back and conquered; and as much fear and terror as he had brought, so much bravery and strength he also found. He had thought that he could again overthrow the servants of God, and agitate them in his accustomed manner, as if they were novices and inexperienced—as if little prepared and little cautious. He attacked one first, as a wolf had tried to separate the sheep from the flock, as a hawk to separate the dove from the flying troop; for he who has not sufficient strength against all, seeks to gain advantage from the solitude of individuals. But when beaten back as well by the faith as by the vigour of the combined army, he perceived that the soldiers of Christ are now watching, and stand sober and armed for the battle; that they cannot be conquered, but that they can die; and that by this very fact they are invincible, that they do not fear death; that they do not in turn assail their assailants, since it is not lawful for the innocent even to kill the guilty; but that they readily deliver up both their lives and their blood; that since such malice and cruelty rages in the world, they may the more quickly withdraw from the evil and cruel. What a glorious spectacle was that under the eyes of God! What a joy of His Church in the sight of Christ, that not single soldiers, but the whole camp, at once went forth to the battle which the enemy had tried to begin! – Cyprian, Letter 56, chapter 2

For this reason it is that none of us, when he is apprehended, makes resistance, nor avenges himself against your unrighteous violence, although our people are numerous and plentiful. Our certainty of a vengeance to follow makes us patient. The innocent give place to the guilty; the harmless acquiesce in punishments and tortures, sure and confident that whatsoever we suffer will not remain unavenged, and that in proportion to the greatness of the injustice of our persecution so will be the justice and the severity of the vengeance exacted for those persecutions. – Cyprian, An Address to Demtrianus, chapter 17

We may not hate. And we please God more by rendering no return for wrong. Therefore, we exhort you to make satisfaction to God. Do this while you have the power, while there yet remains in you something of life. . . . We do not envy your comforts, nor do we conceal the divine benefits. We repay kindness for your hatred. In return for the torments and penalties that are inflicted on us, we point out to you the ways of salvation. – Cyprian (c. 250, W), Ante-Nicene Church Fathers – Vol. 5, Page 465.

The Christian has departed from rage and carnal contention as if from the hurricanes of the sea. He has already begun to be tranquil and meek in the harbor of Christ. Therefore, he should allow neither anger nor discord within his breath. For he must neither return evil for evil, nor bear hatred. – Cyprian (c. 250, W), Ante-Nicene Church Fathers – Vol. 5, Page 488.

Even our enemies are to be loved. – Cyprian (c. 250, W), Ante-Nicene Church Fathers – Vol. 5, Page 546.

Do no one any injury at any time; provoke no one to anger. If an injury is done to you, look to Jesus Christ. And even as you desire Him to forgive your transgressions, also forgive others theirs. – Theonas of Alexandria (c. 300, E), Ante-Nicene Church Fathers – Vol. 6, Page 161.

“For he who reckons it a pleasure, that a man, though justly condemned, should be slain in his sight, pollutes his conscience as much as if he should become a spectator and a sharer of a homicide which is secretly committed … Therefore they do not spare even the innocent, but practice upon all that which they have learned in the slaughter of the wicked. It is not therefore 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 not only prohibits us from open violence, which is not even allowed by the public laws, but He warns us against the commission of those things which are esteemed lawful among men. Thus it will be neither lawful for a just man to engage in warfare, since his warfare is justice itself, not to accuse anyone of a capital charge, because it makes no difference whether you put a man to death by word, or rather by the sword, since it is the act of putting to death itself which is prohibited. Therefore, with regard to this precept of God, there ought to be no exception at all; but that it is always unlawful to put to death a man, whom God willed to be a sacred animal.” Lactantius (Divine Institutes, 6:20) – Lactantius (c. 304-313, W), Divine Institutes, book 6, chapter 20

Religion is to be defended—not by putting to death—but by dying. Not by cruelty, but by patient endurance. Not by guilt, but by good faith. For the former belongs to evil, but the latter to the good. . . . For if you wish to defend religion by bloodshed, tortures, and guilt, it will no longer be defended. Rather, it will be polluted and profaned…. And, therefore, when we suffer such impious things, we do not resist even in word. Rather, we leave vengeance to God. We do not act as those persons who would have it appear that they are defenders of their gods, who rage without restraint against those who do not worship them. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Pages 157-158.

If we all derive our origin from one man whom God created, we are clearly of one blood. Therefore, it must be considered the greatest wickedness to hate a man—even if he is guilty. On this account, God has forbidden us to ever contract enmities. Rather, they are to be eliminated, so that we soothe those who are our enemies by reminding them of their relationship. For, if we are all inspired and quickened by one God, what else are we except brothers?… Therefore, they are to be considered as savage beasts who injure man, who—in opposition to every law and right of human nature—plunder, torture, slay, and banish. On account of this relationship of brotherhood, God teaches us never to do evil, but always good. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Pages 172-173.

When we suffer such ungodly things, we do not resist even in word. Rather, we leave vengeance to God. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 158.

The Christian does injury to no one. He does not desire the property of others. In fact, he does not even defend his own property if it is taken from him by violence. For he knows how to patiently bear an injury inflicted upon him. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 160.

We do not resist those who injure us, for we must yield to them. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 182.

If anyone should be so shameless as to inflict injury on a good and just man, such a man must bear it with calmness and moderation. He will not take upon himself his revenge. Rather, he will reserve it for the judgment of God. He must maintain innocence at all times and in all places. And this commandment is not limited to merely his not [being the first to] inflict injury on another. Rather, he should not even avenge it when injury is inflicted on him. For there sits on the judgment-seat a very great and impartial Judge. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 183.

Why do contests, fights, and contentions arise among men? Is it because impatience against injustice often excites great tempests? However, if you meet injustice with patience, then no virtue can be found more true. In contrast, if injustice . . . has met with impatience on the same level as itself, . . . it will ignite a great fire that no stream can extinguish, but only the shedding of blood. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 184.

In what respect, then, does the wise and good man differ from the evil and foolish one? Is it not that he has unconquerable patience, of which the foolish are destitute? Is it not that he knows how to govern himself and to mitigate his anger—which those are unable to curb because they are without virtue? . . . What if a man gives way to grief and anger and indulges these emotions (which he should struggle against)? What if he rushes wherever injustice will call him? Such a man does not fulfill the duty of virtue. For he who tries to return an injury desires to imitate that very person by whom he has been injured. In short, he who imitates a bad man cannot be good. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 184.

When provoked by injury, if he returns violence to his assailant, he is defeated. – Lactantius (c. 304-313, W), Ante-Nicene Church Fathers – Vol. 7, Page 185.

For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another. – Arnobius (Against the Heathen, 1:6)

“An eye for an eye, and a tooth for a tooth.” That is the expression of justice. However, His injunction that a man who is struck on the one cheek should offer the other also—that is the expression of goodness. Now, are justice and goodness opposed to each other? Far from it! Rather, there has only been advancement from simple justice to positive goodness. – Disputation of Archelaus and Manes (c. 320, E), Ante-Nicene Church Fathers – Vol. 6, Page 216; see also Vol. 3, Pages 370-372.

“And though we were men who had never learned to do injury to any one, they wounded us pitilessly with their missiles, and thrust us through with their spears, and cut our throats with their swords…. And those who had sufficient powers of endurance did indeed hold out; but very many fell down before the face of their cruel masters, and breathed out their life there; and mothers, with arms wearied, and utterly powerless with their burdens, and distracted by the threats of those behind them, suffered the little ones that were hanging on their breasts to fall to the ground; while all those on whom old age had come were sinking, one after the other, to the earth, overcome with their toils, and exhausted by want of food. The proud soldiers nevertheless enjoyed this bloody spectacle of men continually perishing, as if it had been a kind of entertainment, while they saw some stretched on the soil in hopeless prostration, and beheld others, worn out by the fierce fires of thirst and with the bands of their tongues utterly parched, lose the power of speech, and beheld others with eyes ever glancing backwards, groaning over the fate of their dying little ones, while these, again, were constantly appealing to their most unhappy mothers with their cries, and the mothers themselves, driven frantic by the severities of the robbers, responded with their lamentations, which indeed was the only thing they could do freely. And those of them whose hearts were most tenderly bound up with their offspring chose voluntarily to meet the same premature fate of death with their children; while those, on the other hand, who had some capacity of endurance were carried off prisoners here with us.” – Disputation of Archelaus and Manes (c. 320,E), Chapter 2.

“On a certain occasion, when a large body of captives were offered to the bishop Archelaus by the soldiers who held the camp in that place, their numbers being some seven thousand seven hundred, he was harassed with the keenest anxiety on account of the large sum of money which was demanded by the soldiers as the price of the prisoners’ deliverance. And as he could not conceal his solicitude, all aflame for the religion and the fear of God, he at length hastened to Marcellus, and explained to him the importance and difficulty of the case. And when that pattern of piety, Marcellus, heard his narration, without the least delay he went into his house, and provided the price demanded for the prisoners, according to the value set upon them by those who had led them captive; and unlocking the treasures of his goods, he at once distributed the gifts of piety among the soldiers, without any severe consideration of number or distinction, so that they seemed to be presents rather than purchase-moneys. And those soldiers were filled with wonder and admiration at the grandeur of the man’s piety and munificence, and were struck with amazement, and felt the force of this example of pity; so that very many of them were added to the faith of our Lord Jesus Christ, and threw off the belt of military service, while others withdrew to their camp, taking scarcely a fourth part of the ransom, and the rest made their departure without receiving even so much as would defray the expenses of the way.” – Archelaus, Acts of the Disputation with Manes, chapter 1

Abstain from fleshly and worldly lusts. If any one gives you a stroke on your right cheek, turn to him the other also. Not that vengeance is evil, but that patience is more honourable. For David says, If I have made returns to them that repaid me evil. If anyone compels you to go one mile, go with him two. And, He that will sue you at the law, and take away your coat, let him have your cloak also. And from him that takes your goods, require them not again. Give to him that asks you, and from him that would borrow of you do not shut your hand. For the righteous man is pitiful, and lends. For your Father would have you give to all, who Himself makes His sun to rise on the evil and on the good, and sends His rain on the just and on the unjust. It is therefore reasonable to give to all out of your own labours; for says He, Honour the Lord out of your righteous labours, but so that the saints be preferred. You shall not kill; that is, you shall not destroy a man like yourself: for you dissolve what was well made. Not as if all killing were wicked, but only that of the innocent: but the killing which is just is reserved to the magistrates alone. – Apostolic constitutions, book 7, Section 1, Chapter 2

We command that a bishop, or presbyter, or deacon who strikes the faithful that offend, or the unbelievers who do wickedly, and thinks to terrify them by such means, be deprived, for our Lord has nowhere taught us such things. On the contrary, when Himself was stricken, He did not strike again; when He was reviled, He reviled not again; when He suffered, He threatened not. – Apostolic Constitutions, book 8, chapter XLVI, Canon 28

As many as were called by grace, and displayed the first zeal, having cast aside their military girdles, but afterwards returned, like dogs, to their own vomit, (so that some spent money and by means of gifts regained their military stations); let these, after they have passed the space of three years as hearers, be for ten years prostrators. But in all these cases it is necessary to examine well into their purpose and what their repentance appears to be like. For as many as give evidence of their conversions by deeds, and not pretence, with fear, and tears, and perseverance, and good works, when they have fulfilled their appointed time as hearers, may properly communicate in prayers; and after that the bishop may determine yet more favourably concerning them. But those who take [the matter] with indifference, and who think the form of [not] entering the Church is sufficient for their conversion, must fulfil the whole time. – Council of Nicaea, Canon 12

While they were yet idolaters, the Greeks and Barbarians were always at war with each other, and were even cruel to their own kith and kin. Nobody could travel by land or sea at all unless he was armed with swords, because of their irreconcilable quarrels with each other. Indeed, the whole course of their life was carried on with the weapons, and the sword with them replaced the staff and was the mainstay of all aid. – Athanasius, On the Incarnation of the Word, chapter 51

Who, then, is He Who has done these things and has united in peace those who hated each other, save the beloved Son of the Father, the common Savior of all, Jesus Christ, Who by His own love underwent all things for our salvation? Even from the beginning, moreover, this peace that He was to administer was foretold, for Scripture says, “They shall beat their swords into ploughshares and their spears into sickles, and nation shall not take sword against nation, neither shall they learn any more to wage war.” Nor is this by any means incredible. – Athanasius, On the Incarnation of the Word, chapter 52

The barbarians of the present day are naturally savage in their habits, and as long as they sacrifice to their idols they rage furiously against each other and cannot bear to be a single hour without weapons. But when they hear the teaching of Christ, forthwith they turn from fighting to farming, and instead of arming themselves with swords extend their hands in prayer. In a word, instead of fighting each other, they take up arms against the devil and the demons, and overcome them by their self-command and integrity of soul. These facts are proof of the Godhead of the Savior, for He has taught men what they could never learn among the idols. It is also no small exposure of the weakness and nothingness of demons and idols, for it was because they knew their own weakness that the demons were always setting men to fight each other, fearing lest, if they ceased from mutual strife, they would turn to attack the demons themselves. For in truth the disciples of Christ, instead of fighting each other, stand arrayed against demons by their habits and virtuous actions, and chase them away and mock at their captain the devil. Even in youth they are chaste, they endure in times of testing and persevere in toils. When they are insulted, they are patient, when robbed they make light of it, and, marvelous to relate, they make light even of death itself, and become martyrs of Christ. – Athanasius, On the Incarnation of the Word, chapter 52

They were so alarmed that they… pretended an unseemly excuse, that they were not able to come now on account of the war which was begun by the Persians. But this was not the true cause of their delay, but the fears of their own consciences. For what have Bishops to do with war? – Athanasius, History of the Arian Controversy, chapter 11

Now Julian, once he had come into the east to drive out the Persians by war and begun to be carried away by the unconcealed craze for idolatry which earlier he had kept secret, showed himself more astute than the others as a persecutor in that he ruined almost more people by rewards, honors, flattery, and persuasion, than if he had proceeded by way of force, cruelty, and torture. Forbidding Christians access to the study of the pagan authors, he decreed that elementary schools should be open only to those who worshiped the gods and goddesses. He ordered that posts in the [armed or civil] service should be given only to those who sacrificed. He decreed that the government of provinces and the administration of justice should not be entrusted to Christians, since their own law forbade them to use the sword. – Rufinus, Church History, book 10, chapter 33

For Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion. Chrysostom, On the Priesthood, Book 2