Noen kirkefedre om ikke-vold

Dette er en samling av sitater fra mange av de første kristne. Hvis man tar seg tid til å lese gjennom en del av sitatene, vil jeg komme med den dristige påstånd at det er vel anvendt tid. På denne måten kan vi få en viss oversikt om hvilket syn dem som var nær Jesus i tid hadde på de aktuelle emner. Istedenfor å trekke forutinntatte konklusjoner basert på vår virkelighetsoppfatning og innlærte dogmer, kan vi forhåpentligvis lære noe av dem som har kalt seg kristne før oss, og ta hensyn til det viktige supplementet disse sitatene er i ligningen for å forstå bedre hva det vil si – praktisk og konkret – å leve som en kristen.

Noe man fort ser når man pløyer seg gjennom sitater fra de pre-konstantinske kirkefedre (dvs. de kristne som levde før Keiser Konstantin gjorde Jesu lære til statsreligion) er en enorm enighet i praksis (noe historien forteller) og lære når det gjelder f.eks et emne som ikke-vold. De gjengjeldte ondt med godt, vendte det andre kinnet til og døde for sine fiender fremfor å drepe dem.

Innhold

Clement fra Alexandria, (150-215 e.vt)
Tatian, (120-180 e.vt)
Justin Martyr, (103-165 e.vt)
Aristedes, (ca. 140 e.vt)
Hippolytus fra Rom, (170-236 e.vt)
Ignatius fra Antiokia, (50-117 e.vt)
Irenaeus, (ca. 150-202 e.vt)
Arnobius, (284-305 e.vt)
Cyprian fra Kartago, (200-258 e.vt)
Athenagoras fra Athen, (ca. 150-200 e.vt)
Tertullian, (160-220 e.vt)
Origen, (185-254 e.vt)
Lactantius, (250-325 e.vt)
Julian
Diverse

Clement fra Alexandria (150-215 e.vt)

Above all, Christians are not allowed to correct with violence.

– Clement av Alexandria (ca. 200 e.vt)

As simple and quiet sisters, peace and love require no arms. For it is not in war, but in peace, that we are trained.

– Clement fra Alexandria, Kapittel 12 i bok 1 (ca. 200 e.vt)¹

The Scythians, the Celts, the Iberians, and the Thracians are all warlike races. They are also greatly addicted to intoxication and think that drunkenness is an honorable, happy pursuit to engage in. But we, the people of peace, feast for lawful enjoyment, not to wantonness. We drink sober cups of friendship.

– Clement fra Alexandria, (ca. 200 e.vt)²

The one instrument of peace is what we employ: the Word alone, by whom we honor God. We no longer use the ancient psaltery, trumpet, timbrel, and flute. For those who are expert in war are scorners of the fear of God were accustomed to make use of them.

– Clement fra Alexandria, (ca. 200 e.vt)³

Let our seals be either a dove, a fish, or a ship scudding before the wind…If there is anyone fishing, he will remember the apostle, and the children drawn out of the water. We are not to draw an outline of…a sword or a bow, since we follow peace. Nor should we draw an outline of…drinking cups, since we are temperate.

– Clement fra Alexandria, (ca. 200 e.vt)⁴

He bids us to “love our enemies, bless them who curse us, and pray for those who despitefully use us.” And he says: “If anyone strikes you on the one cheek, turn to him the other also; and if anyone takes away your coat, do not hinder him from taking your cloak also.”

– Clement fra Alexandria, (ca. 200 e.vt)⁵

An enemy must be aided, so that he may not continue as an enemy. For by help, good feeling is compacted and enmity dissolved.

– Clement fra Alexandria, (ca. 200 e.vt)⁶

We do not train our women like Amazons to manliness in war, for we wish even the men to be peaceable.

– Clement fra Alexandria, (ca. 200 e.vt)⁷

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.

– Clement fra Alexandria, Kapittel 4 i bok 2 (ca. 200 e.vt)

It can never be lawful for a righteous man to go to war, whose warfare is in righteousness itself. When God prohibits killing, he not only forbids us to commit brigandage, which is not allowed even by the public laws, but he warns us not to do even those things which are legal among men. And so it will not be lawful for a just man to serve as a soldier – for justice itself is his military service – nor to accuse anyone of a capital offense, because it makes no difference whether thou kill with a sword or with a word, since killing itself is forbidden. And so, in thiscommandment of God, no exception at all ought to be made to the rule that it is always wrong to kill a man, whom God has wished to be regarded as a sacrosanct creature.” “When we suffer such ungodly things, we do not resist even in word. Rather, we leave vengeance to God.” “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.” “When God forbids us to kill, he not only prohibits us from open violence… 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… 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.” “We do not resist those who injure us, for we must yield to them.” “When men command us to act in opposition to the law of God, and in opposition to justice, we should not be deterred by any threats or punishments that come upon us. For we prefer the commandments of God to the commandments of man.” “Someone will say here: ‘What therefore, or where, or of what sort is piety?’ Assuredly it is among those who are ignorant of war, who keep concord with all, who are friends even to their enemies, who love all men as their brothers, who know how to restrain their anger, and to soothe all madness of mind by quiet control.” “God might have bestowed upon his people both riches and kingdoms, as he had given previously to the Jews, whose successors and posterity we are. However, he would have Christians live under the power and government of others, lest they should become corrupted by the happiness and prosperity, slide into luxury, and eventually despise the commandments of God. For this is what our ancestors did.” Why should the just man wage war, and mix himself up in other people’s passions – he in whose mind dwells perpetual peace with men?

– Clement fra Alexandria, (ca. 195 e.vt)

Tatian, (120-180 e.vt)

I do not wish to be a ruler. I do not strive for wealth. I refuse offices connected with military command. I despise death.

– Tatian, i adressering til grekerne (Address to the Greeks)⁸

I do not wish to be a king; I am not anxious to be rich; I decline military command… Die to the world, repudiating the madness that is in it.

– Tatian

The soldiers of Christ require neither arms nor spears of iron. The servants of God do not rely for their protection on material defenses but on the divine Providence.

– Tatian, (ca. 160 e.vt)

Justin Martyr, (103-165 e.vt)

We who formerly used to murder one another now refrain from even making war upon our enemies.

– Justin Martyr, den første Apolegeten (The First Apology) (ca. 120-130 e.vt)⁹

We who formerly treasured money and possessions more than anything else now hand over everything we have to a treasury for all and share it with everyone who needs it. We who formerly hated and murdered one another now live together and share the same table. We pray for our enemies ad try to win those who hate us.

– Justin Martyr (ca. 120-130 e.vt)

Christians have changed their swords and their lances into instruments of peace, and they know not now how to fight.

– Justin Martyr, (ca. 138 e.vt)

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, (ca. 138 e.vt)¹⁰

Aristedes (ca. 140 e.vt)

Whatever Christians would not wish others to do to them, they do not to others. And they comfort their oppressors and make them their friends; they do good to their enemies…. Through love towards their oppressors, they persuade them to become Christians.

– Aristedes, Apolegeten (The Apology)

Oh emperor, it is the Christians that have sought and found the truth, for they acknowledge God. They do not keep for themselves the goods entrusted to them. They do not covet what belongs to others, but they show love to their neighbors. They do not do to another what they would not like done to themselves. They speak gently to those who oppress them, and in this way, they make their enemies their friends. It has become their passion to do good to their enemies. They live in the awareness of their own smallness. Everyone of them who has anything gives ungrudgingly to the one who has nothing. And if any of them sees a homeless stranger, they bring them into their own home, under their roof. If anyone of them becomes poor while the Christians have nothing to spare, then they fast two or three days until everyone can eat. In this way, they supply for the poor exactly what they need. This, oh emperor, is the rule of life for the Christians. This is how they live.

– Aristedes (ca. 137 e.vt)

Hippolytus fra Rom, (170-236 e.vt)

A soldier of the civil authority must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath. If he is unwilling to comply, he must be rejected for baptism. A military commander or civic magistrate must resign or be rejected. If a believer seeks to become a soldier, he must be rejected, for he has despised God.

– Hippolytus av Rom, (ca. 200 e.vt)¹¹

Do not avenge yourself on those who injure you… let us imitate the Lord, who when he was reviled, reviled not again; when he was crucified, he answered not; when he suffered, he threatened not; but prayed for his enemies.” “Nothing is better than peace, by which all war of those in heaven and those on earth is abolished.

– Hippolytus av Rom, (ca. 200 e.vt)

Ignatius fra Antiokia, (50-117 e.vt)

There is nothing better than peace, in which all warfare of things in heaven and things on earth is abolished.

– Ignatius av Antiokia, til Efeserne (ca. 105-115 e.vt)

Irenaeus, (ca. 150-202 e.vt)

I threw down my arms for it was not seemly that a Christian man, who renders military service to the Lord Christ, should render it by earthly injuries.” “It is not lawful for a Christian to bear arms for any earthly consideration.

– Irenaeus, (ca. 180 e.vt)

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 instruct many people; and they will break down their swords into plowshares, and their spears into pruning hooks, and they will no longer learn to make war.” These people formed their swords and war lances into plowshares,” that is, into instruments used for peaceful purposes. So now, they are unaccustomed to fighting, so when they are struck, they offer also the other cheek.

– Irenaeus (ca. 200 e.vt)¹²

Arnobius, (284-305 e.vt)

You know that you who are the servants of God dwell in a strange land. For your city is far away from this one. If, then, you know your city in which you are to dwell, why do you here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own… Do you not understand that all these things belong to another, and are under the power of another? …Take note, therefore. As one living in a foreign land, make no further preparations for yourself except what is merely sufficient. And be ready to leave this city, when the master of this city comes to cast you out for disobeying his law.

– Arnobius, (ca. 310 e.vt)

We would rather shed our own blood than stain our hands and our conscience with that of another. As a result, 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.

– Arnobius (ca. 303 e.vt)¹³

For since we in such numbers have learned from the precepts and laws of Christ not to repay evil with evil, to endure injury rather than to inflict it, to shed our own blood rather than to to stain our hands and conscience with the blood of another, the ungrateful world now long owes to Christ this blessing that savage ferocity has been softened and hostile hands have refrained from the blood of kindred creature.

– Arnobius (ca. 303 e.v.t)¹⁴

Cyprian fra Kartago (200-258 e.vt)

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 fra Kartago (ca. 250 e.vt)¹⁵

Make thyself a peace-maker to all men.

– Cyprian fra Kartago (ca. 250 e.vt)

Christians do not attack their assailants in return, for it is not lawful for the innocent to kill even the guilty.

– Cyprian fra Kartago (ca. 250 e.vt)¹⁶

The hand must not be spotted with the sword and blood-not after the Eucharist is carried in it.

– Cyprian fra Kartago (ca. 250 e.vt)¹⁷

Athenagoras fra Athen, (ca. 150-200 e.vt)

We have rejected such spectacles as the Coliseum. How then, when we do not even look on killing lest we should contract guilt and pollution, can we put people to death?

– Athenagoras fra Athen, En bønn for de kristne (A Plea for the Christians)

What if the law of nature – that is, the law of God – commands what is opposed to the written law? Does not reason tell us to bid a long farewell to the written code… and to give ourselves up to the Legislator, God. This is so even if in doing so it may be necessary to encounter dangers, countless labors, and even death and dishonor.” “It is not for the purpose of escaping public duties that Christians decline publicoffices, but that they may reserve themselves for a divine and more necessary service in the church of God for the salvation of men.” “How was it possible for the Gospel doctrine of peace, which doesn’t permit men to take vengeance even on their enemies, to prevail throughout the earth, unless at the coming of Jesus a milder spirit had been introduced into the order of things?” “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 from 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.” “We have come in accordance with the counsels of Jesus to cut down our warlike and arrogant swords of argument into ploughshares, and we convert into sickles the spears we formerly used in fighting. For we no longer take sword against nation, nor do we learn any more to make war, having become sons of peace for the sake of Jesus, who is our leader.” “If all the Romans were to be converted they will by praying overcome their enemies – or rather they will not make war at all, being guarded by the Divine power, which promised to save five whole cities for the sake of fifty righteous men.

– Athenagoras fra Athen, til Keiser Marcus Aurelius (ca.180)

We have learned not to return blow for blow, nor to go to law with those who plunder and rob us. Instead, even to those who strike us on one side of the face, we offer the other side also.

– Athenagoras fra Athen, til Keiser Marcus Aurelius (ca.180)¹⁸

Tertullian, (160-220 e.vt)

In that last section, decision may seem to have been given likewise concerning military service, which is between dignity and power. But now inquiry is made about this point, whether a believer may turn himself unto military service, 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 Caesar. And yet Moses carried a rod, and Aaron wore a buckle, and John 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, unbelted every soldier. No dress is lawful among us, if assigned to any unlawful action.

– Tertullian, Om Avgudsdyrkelse 19 (On Idolatry 19) (ca. 190-220 e.vt)¹⁹

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 an 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 (ca. 190-220 e.vt),²⁰

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, (ca. 197 e.vt)²¹

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, (ca. 197 e.vt)²²

The Christian does no harm even to his enemy.

– Tertullian, (ca. 197 e.vt)²³

God puts His prohibition on every sort of man-killing by one inclusive commandment ‘You shall not kill.’

– Tertullian, (ca. 197 e.vt)²⁴

“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 life 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. So you should learn from this that Christ was not promised to be powerful in war. Rather, he 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, (ca. 207 e.vt)²⁵

I think we must first inquire whether 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 renounce father, mother, and all nearest kinsfolk, whom even the Law has commanded us to honor and love next to God himself?…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 the battle when it does not become him even to sue at law? Will he who is not the avenger even of his own wrongs, apply the chain, the prison, the torture, and the punishment?

– Tertullian, (ca. 211 e.vt)²⁶

Is the [military] laurel of triumph made of leaves, or of corpses? Is it adorned with ribbons, or whit 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, (ca. 211 e.vt)²⁷

Our religion commands us to love even our enemies, and to pray for those who persecute us.

– Tertullian, (ca. 212 e.vt)²⁸

The Lord, in disarming Peter, disarmed every soldier.

– Tertullian, Om avgudsdyrkelse (ca. 190-220)

The soldier of the government must be taught not to kill men. If ordered to, he shall not carry out the order, nor shall he take the military oath. If he does not accept this, he must be rejected for baptism. A military commander or civic magistrate must resign or be rejected. The believers who wish to become soldiers shall be cast out, because they have despised God.

– Tertullian (ca. 195-212 e.vt)

Origen (185-254 e.vt)

[Origen, quoting Celsus:] “If everyone were to act the same as you Christians, the national government would soon be left utterly deserted an without any help, and affairs on earth would soon pass into the hands of the most savage and wretched barbarians.” [Origen:] Celsus exhorts us to help the Emperor and be his fellow soldiers. To this we reply, “You cannot demand military service of Christians any more than you can of priests.” We do not go forth as soldiers with the Emperor even if he demands this. [Origen goes on to say that if the Romans followed the teachings of Jesus there would be no barbarians.]

– Origen, mot Celsus (skrevet før 235 e.vt)

Christians could never slay their enemies. For the more that kings, rulers, and peoples have persecuted them everywhere, the more Christians have increased in number and grown in strength.

– Origen, Mot Celsius bok VII (Contra Celsius Book VII)

I am a Christian, and therefore I cannot fight.

– Origen, (ca. 250 e.vt)

The existence of many kingdoms would have been a hindrance to the spread of the doctrine of Jesus 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.

– Origen²⁹

The statement 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 resist their persecutors, even when it was their fate to be slain as sheep.

– Origen³⁰

Christians were taught not to avenge themselves upon their enemies…They would not have made 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.

– Origen³¹

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, 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.

– Origen³²

Celsus [a critic of Christianity] 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 Moses? Or did he change his mind, condemn his own laws, and send forth a messenger with opposite instructions?…

[In reply to this Origen states,] 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. For Christians could not slay their enemies. Nor could they condemn those who had broken the law to be burned or stoned, as Moses commands….In the case of the ancient Jews, who had a land and a form of government of their own, to take from them the right of making war upon their enemies, of fighting for their country, of putting to death or otherwise punishing adulterers, murderers, or others who were guilty of similar crimes, would have been to subject them to sudden and utter destruction whenever the enemy fell upon them. For, in that case, their very laws would restrain them and prevent them from resisting the enemy. Yet, that same providence that of old gave the Law, and has now given the gospel of Jesus Christ, has destroyed their 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 th edevices of men against Christians have been brought to nothing. For the more that kings, rulers, and peoples have persecuted them everywhere, the more Christians have increased in number and grown in strength.

– Origen³³

[Celsus further says,] 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 replied,] 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.”

– Origen³⁴

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, intercessions, 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 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 and ministers of God, keeping their haands 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 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.

– Origen³⁵

Lactantius (250-325 e.vt)

Wherever arms have glittered, they must be banished and exterminated from thence.

– Lactantius, Guddommelige Institusjoner IV (Divine Institutions IV) (ca. 303-311 e.vt)

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.

– Lactantius³⁶

If only God were worshiped, there would not be dissensions and wars. For men would know that they are the sons of one God.

– Lactantius³⁷

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.

– Lactantius³⁸

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.

– Lactantius³⁹

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.

– Lactantius⁴⁰

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 the creature whom God formed for communion and innocence?

– Lactantius⁴¹

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 warfare, since his warfare is justice itself. Nor is it lawful for him to accuse anyone of a capital charge. For it makes no difference whether you put a man to death by word, or by the sword instead. 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 lawful to put a man to death, whom God willed to be a sacred creature.

– Lactantius⁴²

It is not right that a worshiper of God should be injured by another worshiper of God.

– Lactantius⁴³

Julian

I owe no duty to forum, campaign, or senate. I stay awake for no public function. I make no effort to occupy a platform. I am no office seeker. I have no desire to smell out political corruption. I shun the voter’s booth, the juryman’s bench. I break no laws and push no lawsuits; I will not serve as a magistrate or judge. I refuse to do military service. I desire to rule over no one – I have withdrawn from worldly politics! Now my only politics is spiritual – how that I might be anxious for nothing except to root out all worldly anxieties and care.” “Inquiry is made whether a believer is able to turn himself into military service… But how will a Christian wage war, indeed how will he serve even in peace without a sword, which the Lord has taken away? …The Lord in disarming Peter, unbelted every soldier.” “What will be God’s if all things are Caesar’s?” “All zeal in the pursuit of glory and honor is dead in us. So we have no pressing inducement to take part in your public meetings. Nor is there anything more entirely foreign to us than the affairs of state. We acknowledge one all-embracing commonwealth – the world. We renounce all your spectacles.” “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.” “As for you, you are a foreigner in this world, a citizen of Jerusalem, the city above. Our citizenship, the apostle says, is in heaven.” “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? Shall he who is not to avenge his own wrongs be instrumental in bringing others into chains, imprisonment, torment, death?” “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.

– Julian

Diverse

We have learned not only not to return blow for blow, nor to go to law with those who plunder and rob us, but to those who smite us on the one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak. We cannot endure even to see a man put to death, though justly.

– Testamentet til vår Herre (Testament of Our Lord) (ca. 220 e.vt)

Christians are not allowed to use violence to correct the delinquencies of sins. Man is in reality a pacific instrument. The followers of peace use none of the implements of war. We have made use of only one instrument, the peaceful word, with which we do honor to God. We are being educated, not in war, but in peace. We are the race given over to peace. [Christians] are an army without weapons, without war, without bloodshed, without anger, without defilement.

– Tarachus, (Tredje århundre)

I have led a military life, and am a Roman; and because I am a Christian I have abandoned my profession of a soldier.

– Marcellus, (ca. 298 e.vt)

The devil is the author of all war.” “ We, who used to kill one another, do not make war on our enemies. We refuse to tell lies or deceive our inquisitors; we prefer to die acknowledging Christ.” “We who had been filled with war and mutual slaughter and every wickedness, have each one – all the world over – changed the instruments of war, the swords into ploughs and the spears into farming instruments, and we cultivate piety, righteousness, love for men, faith, and the hope which is from the Father Himself through the Crucified One.” “We who hated and slew one another, and because of differences in customs would not share a common hearth with those who were not of our tribe, now, after the appearance of Christ, have become sociable, and pray for our enemies, and try to persuade those who hate us unjustly, in order that they, living according to the good suggestions of Christ, may share our hope of obtaining the same reward from the God who is Master of all.” “As to loving all men, he has taught as follows: ‘If ye love only those who love you, what new thing do ye do? For even fornicators do this. But I say to you: Pray for your enemies and love those who hate you and bless those who curse you and pray for those who act spitefully towards you.’ … And as to putting up with evil and being serviceable to all and without anger, this is what he says: ‘to him that smiteth thy cheek, offer the other cheek as well, and do not stop the man that takes away thy tunic or thy cloak. But whoever is angry is liable to the fire. Every one who impresses thee to go a mile, follow for two. Let your good works shine before men, that seeing them they may worship your Father in heaven.

– Eksempelet fra martyren Maximillian, (The Martyrdom of Maximillian) (ca. 295 e.vt)

Maximilian, a young Numidian, was brought before an African proconsul named Dion in A.D. 295 for induction into the army. Maximilian refused to join, stating: “I cannot serve as a soldier; I cannot do evil; I am a Christian.” Dion threatened Maximilian, stating: “Get into the service, or it will cost you your life.” With courage, Maximilian did not yield to the threat of death: “I shall not perish, but when I have forsaken this world, my soul shall live with Christ my Lord.” Later he refused the royal badge that had the sign of the emperor on it, saying, “I do not accept your mark, for I already have the sign of Christ, my God… I do not acceptthe mark of this age, and if you impose it on me, I shall break it, for it is worth nothing.” The outcome was that on March 12, 295, Maximilian was executed. Maximilian’s father returned home, “giving thanks to God that he had been able to bring such a present to the Lord.” Later, as a special honor, his body was brought to Carthage and buried near the tomb of Cyprian, a great leader in the church, who had also died as a martyr.

– Commodianus, nedtegnelsen av historien til martyren Maximillian

[Christians] are not allowed to kill, but they must be ready to be put to death themselves… it is not permitted the guiltless to put even the guilty to death.” “God wished iron to be used for the cultivation of the earth, and therefore it should not be used to take human life.” “The whole earth is drenched in adversaries’ blood, and if a murder is committed privately it is a crime, but if it happens with state authority, courage is the name for it. Impunity is claimed for the wicked deeds, not on the plea that they are guiltless, but because cruelty is perpetrated on a grand scale.” “We should ever and a day reflect that we have renounced the world and are in the meantime living here as guests and strangers.

– Hermas

If all without exception . . . would lend an ear for a little to Christ’s salutary and peaceful rules… the whole world, having turned the use of steel into more peaceful occupations, would now be living in the most placid tranquility, and would unite in blessed harmony, maintaining inviolate the sanctity of treaties.” “Since we – so large a force of men – have received from Christ’s teachings and laws, that evil ought not to be repaid with evil, that it is better to endure a wrong than to inflict one, to shed one’s own blood rather than stain one’s hands and conscience with the blood of another, the ungrateful world has long been receiving a benefit from Christ, through whom the madness of savagery has been softened, and has begun to withhold its hostile hands from the blood of a kindred creature. But if absolutely all who understand that they are men by virtue, not of the form of their bodies, but of the power of their reason, were willing to lend an ear for a little while to his healthful and peaceful decrees, and would not, swollen with pride and arrogance, trust to their own senses rather than to his warnings, the whole world would long ago have turned the uses of iron to milder works and be living in the softest tranquility, and would have come together in healthy concord without breaking the sanctions of treaties.” “Did Christ, claiming royal power for himself, occupy the whole world with fierce legions, and, of nations at peace from the beginning, destroy and remove some, and compel others to put their necks beneath his yoke and obey him?

– Ambrose

The Lord’s Teaching to the Heathen by the Twelve Apostles:

1. There are two ways, one of life and one of death; and between the two ways there is a great difference.

2. Now, this is the way of life: “First, you must love God who made you, and second, your neighbor as yourself.” And whatever you want people to refrain from doing to you, you must not do to them.

3. What these maxims teach is this: “Bless those who curse you,” and “pray for your enemies.” Moreover, fast “for those who persecute you.” For “what credit is it to you if you love those who love you? Is that not the way the heathen act?” But “you must love those who hate you,” and then you will make no enemies. 4 “Abstain from carnal passions.” If someone strikes you “on the right cheek, turn to him the other too, and you will be perfect.” If someone “forces you to go one mile with him, go along with him for two”; if someone robs you “of your overcoat, give him your suit as well.” If someone deprives you of “your property, do not ask for it back.” (You could not get it back anyway!) 5. “Give to everybody who begs from you, and ask for no return.” For the Father wants his own gifts to be universally shared. Happy is the man who gives as the commandment bids him, for he is guiltless! But alas for the man who receives! If he receives because he is in need, he will be guiltless. But if he is not in need he will have to stand trial why he received and for what purpose. He will be thrown into prison and have his action investigated; and “he will not get out until he has paid back the last cent.” 6. Indeed, there is a further saying that relates to this: “Let your donation sweat in your hands until you know to whom to give it.”

– Didache, Herrens lære til hedningene av de tolv apostler, (ca. 70-120 e.vt)

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, 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 (ca. 320 e.vt)⁴⁴

Et tilfelle hvor kristne nektet militærtjeneste skjedde også i de sene år av det fjerde århundret. Der var det et stort antall soldater, som etter å ha konvertert under militærtjeneste, «kastet av seg beltet av militærtjeneste.»⁴⁵

…not rendering evil for evil or railing for railing or blow for blow or cursing for cursing…

- Polykarp 2:2 (110-140 e.vt.)⁴⁶

1. Ante-Nicene Fathers, vol. 2, p. 234 [↩]
2. Ante-Nicene Fathers, vol. 2, p. 246 [↩]
3. Ante-Nicene Fathers, vol. 2, p. 249 [↩]
4. Ante-Nicene Fathers, vol. 2, p. 286 [↩]
5. Ante-Nicene Fathers, vol. 2, p. 293 [↩]
6. Ante-Nicene Fathers, vol. 2, p. 370 [↩]
7. Ante-Nicene Fathers, vol. 2, p. 420 [↩]
8. Ante-Nicene Fathers, Vol. 2, p. 269 [↩]
9. Ante-Nicene Fathers, Vol 1, pg 176 [↩]
10. Ante-Nicene Fathers, Vol 1, pg 254 [↩]
11. c. 200, Apostolic Tradition 16:17-19 - The ‘wearers of purple’ is anyone who belongs to the government, or a philosopher (Justin wore purple as a philosopher). The calling of the Gospel causes Christians to act like Paul – counting all that we know and cherish as dung (Phil 3.8). [↩]
12. Ante-Nicene Fathers, vol. 1, p. 512 [↩]
13. Ante-Nicene Fathers, vol. 6, p. 415 [↩]
14. Adversus Nationes, I, 6. Kilde hentet fra boken: Christian Attitudes Toward War and Peace – Roland H. Bainton, s.73 [↩]
15. Ante-Nicene Fathers, vol. 5, p. 277 [↩]
16. Ante-Nicene Fathers, vol. 5, p. 351 [↩]
17. Ante-Nicene Fathers, vol. 5, p. 488 [↩]
18. Ante-Nicene Fathers, vol. 2, p. 129 [↩]
19. Ante-Nicene Fathers, vol. 3, p. 73 [↩]
20. Ante-Nicene Fathers, vol. 3, p. 154 [↩]
21. Ante-Nicene Fathers, vol. 3, p. 45 [↩]
22. Ante-Nicene Fathers, vol. 3, p. 45 [↩]
23. Ante-Nicene Fathers, vol. 3, p. 51 [↩]
24. Ante-Nicene Fathers, vol. 3, p. 80 [↩]
25. Ante-Nicene Fathers, vol. 3, p. 339-340 [↩]
26. Ante-Nicene Fathers, vol. 3, p. 100 [↩]
27. Ante-Nicene Fathers, vol. 3, p. 101 [↩]
28. Ante-Nicene Fathers, vol. 3, p. 105 [↩]
29. Ante-Nicene Fathers, vol. 4, p. 444 [↩]
30. Ante-Nicene Fathers, vol. 4, p. 467 [↩]
31. Ante-Nicene Fathers, vol. 4, p. 467-468 [↩]
32. Ante-Nicene Fathers, vol. 4, p. 558 [↩]
33. Ante-Nicene Fathers, vol. 4, p. 617-618, 621 [↩]
34. Ante-Nicene Fathers, vol. 4, p. 666 [↩]
35. Ante-Nicene Fathers, vol. 4, p. 667-668 [↩]
36. Ante-Nicene Fathers, vol. 7, p. 141 [↩]
37. Ante-Nicene Fathers, vol. 7, p. 143 [↩]
38. Ante-Nicene Fathers, vol. 7, p. 153 [↩]
39. Ante-Nicene Fathers, vol. 7, p. 169 [↩]
40. Ante-Nicene Fathers, vol. 7, p. 169 [↩]
41. Ante-Nicene Fathers, vol. 7, p. 185 [↩]
42. Ante-Nicene Fathers, vol. 7, p. 187 [↩]
43. Ante-Nicene Fathers, vol. 7, p. 271 [↩]
44. Ante-Nicene Fathers, vol. 6, p. 179 [↩]
45. Acts of Archelaus and Mani, 1, ANF, VI, 179. Kilde hentet fra boken: Christian Attitudes Toward War and Peace – Roland H. Bainton. [↩]
46. http://www.earlychristianwritings.com/text/polycarp-lightfoot.html [↩]