If nonviolence is indeed the teaching of Jesus in the New Testament, we would expect to find it in the earliest writings of Christians including and after the apostles and prophets of the Lord. What do we find?
First Century
There is no example or teaching in the New Testament that Christians can or should make a violent defense. Rather Christians were always victims of violence and never employed violence in defense against wrong-doing or to address evil.
Love your enemies – Luke 6:27-28 do good to those who hate you, bless those who curse you, pray for those who mistreat you.
But I tell you, do not resist an evil person. – Matthew 5:38-39 If anyone slaps you on the right cheek, turn to them the other cheek also.
Stephen stoned – Acts 7:54-60 when stoned to death, Stephen says “forgive them.”
Christians dragged to prison and death - Acts 8:1-3, Acts 22:3-5, Acts 26:9-11, Galatians 1:13
James killed – Acts 12:1-3 was killed with the sword.
Paul threatened and arrested – Acts 28:19 had no charge to bring against those who conspired to kill him.
Christians treated violently – Romans 12:17- 21 overcome evil with good.
Christian slaves beaten for doing what is right – 1 Peter 2:18-25 suffer patiently as Christ did.
Do not fear suffering violent attack – 1 Peter 3:14-15, Rev.2:10 be faithful unto death.
Christians facing opposition were called to have their own blood shed. – Heb.12:3-4.
Do not war as the world does but use your spiritual weapons. – 2 Cor. 10:3-6, Eph.6:12-18.
The death of Jesus for His enemies (when He could have destroyed them) defines a new kind of love. “This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.” – 1 John 4:10
Christian Gnosticism emerged in part because of the inability of some early Christians to reconcile the violent God portrayed in the Old Testament with the nonviolent God of Jesus’ teachings in the New Testament, so they concluded there were two gods: an evil violent creator god who created the material world, and a good nonviolent loving god.
Second Century
The rationale for nonviolence in second century writings was not fear of persecution but the fulfillment of messianic expectations and obedience to the teachings of Jesus passed on by the apostles and prophets of the Lord.
Ignatius of Antioch (80-140 AD) in Epistle to the Ephesians: “And 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, Father, forgive them; they know not what they do. If any one, the more he is injured, displays the more patience, blessed is he.”
Justin Martyr (110-165 AD) in Dialogue with Trypho: “…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…”
Irenaeus (120-202 AD) in Against Heresies: “But if the law of liberty, that is, the word of God, preached by the apostles (who went forth from Jerusalem) throughout all the earth, 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 grain, [that is], into instruments used for peaceful purposes, and that they are now unaccustomed to fighting, but when smitten, offer also the other cheek…”
Emperor Marcus Aurelius (121-180 AD) in Justin Martyr (100-165 AD), First Apology, Ante-Nicene Fathers: “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.” (Note: While the authenticity of the letter is disputed, scholars accept that even if it is a forgery, it was written in the latter part of the second century and reflects the values and beliefs of Christians at that early stage. Later Christians would embrace the just war theory of Augustine who also advocated force by the church to correct heretical Christians.)
Athenagoras (about 170 AD) in A Plea for the Christians: “…for 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 one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak.”
Clement of Alexandria (150-215 AD) in Paedogogus: “In peace, not in war, we are trained.”
Clement of Alexandria in Protrepticus: “If you enroll as one of God’s people, heaven is your country and God your lawgiver. And what are His laws? You shall not kill, You shall love your neighbor as yourself. To him that strikes you on the one cheek, turn to him the other also.”
Tertullian (145-220 AD) in On Idolatry: “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.”
Third Century
Christians refused to bear arms in military service or to participate in civil court as plaintiffs or judges, not because of persecution but because of their desire to follow the nonviolent gospel.
Hippolytus (170-235 AD) in Apostolic Tradition: "Persons who possess authority to kill, or soldiers, should not kill at all, even when it is commanded of them. Everyone who receives a distinctive leading position, or a magisterial power, and does not clothe himself in the weaponlessness of which is becoming to the Gospel, should be separated from the flock."
Hippolytus in Canons: “No Christian should go and become a soldier unless a commander who has a sword compels him; let him not draw any guilt of blood shed upon himself.”
Origen (185-254 AD) in Against Celsus: “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.”
“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.”
Marinus in Cæsarea (262 A.D.)
Eusebius in his History of the Church up to his own time in the early 4th century, records the process leading to the death of a soldier who became a Christian and who chose the scripture over the sword, followed by his death.
“Marinus in Cæsarea in Palestine (died 262 A.D.), who was honored for his military deeds, and illustrious by virtue of family and wealth, was beheaded for his testimony to Christ, on the following account.
The vine-branch is a certain mark of honor among the Romans, and those who obtain it become, they say, centurions. A place being vacated, the order of succession called Marinus to this position. But when he was about to receive the honor, another person came before the tribunal and claimed that it was not legal, according to the ancient laws, for him to receive the Roman dignity, as he was a Christian and did not sacrifice to the emperors; but that the office belonged rather to him.
Thereupon the judge, whose name was Achæus, being disturbed, first asked what opinion Marinus held. And when he perceived that he continually confessed himself a Christian, he gave him three hours for reflection.
When he came out from the tribunal, Theotecnus, the bishop there, took him aside and conversed with him, and taking his hand led him into the church. And standing with him within, in the sanctuary, he raised his cloak a little, and pointed to the sword that hung by his side; and at the same time he placed before him the Scripture of the divine Gospels, and told him to choose which of the two he wished. And without hesitation he reached forth his right hand, and took the divine Scripture. “Hold fast then,” says Theotecnus to him, “hold fast to God, and strengthened by him mayest thou obtain what thou hast chosen, and go in peace.”
Immediately on his return the herald cried out calling him to the tribunal, for the appointed time was already completed. And standing before the tribunal, and manifesting greater zeal for the faith, immediately, as he was, he was led away and finished his course by death.”
Maximilian of Tebessa (295 A.D.)
Maximilian of Tebessa in 295 A.D. is recorded in Bastiaensan, A.A.R. et al. (eds.), Atti e passioni dei martiri (1987), 238-45.
In this account the soldier clearly identifies military service as wrong for a Christian, and for this belief he is executed.
“On the 12th day of March during the consulship of Tuscus and Anolinus [295], when Fabius Victor had been brought into the forum at Tebessa, together with Maximilianus, and their advocate Pompeianus had been granted an audience, the last declared, "The temonarius Fabius Victor is present, together with Valerianus Quintianus, the praepositus Caesariensis, and the fine recruit Maximilianus, Victor's son. Since he is acceptable, I ask that he be measured." The proconsul Dion said, "What are you called?" Maximilianus replied, "Why do you want to know my name? It is not permitted to me to serve in the military since I am a Christian." The proconsul Dion said, "Ready him". When he was being got ready, Maximilianus replied, "I cannot serve in the military; I cannot do wrong; I am a Christian." The proconsul Dion said, "Let him be measured". When he had been measured, an official reported, "He is five feet ten inches tall." Dion said to the official, "Let him be marked." And as Maximilianus resisted, he replied, "I will not do it; I cannot serve in the military."
Dion said, "Serve so that you do not perish." Maximilianus replied, "I will not serve; cut off my head; I do not serve the world, but I do serve my God."Dion the proconsul said, "Who has persuaded you of this?" Maximilianus replied, "My soul and he who has called me." Dion said to his father Victor, "Advise your son." Victor replied, "He himself knows - he has his purpose - what is best for him." Dion said to Maximilianus, "Serve and accept the seal." He replied, "I will not accept the seal: I already have the seal of my Christ." Dion the proconsul said, "I will send you to your Christ right now." He replied, "I wish that you would do so. That is even my title to glory." Dion said to his staff, "Let him be marked." And when he was resisting, he replied, "I do not accept the world's seal, and if you give it to me, I will break it, since I value it at nought. I am a Christian. It is not permitted to me to bear the lead upon my neck after [having received] the saving seal of my Lord Jesus Christ, the Son of the Living God, he whom you do not know, who suffered for the life of the world, whom God surrendered for our sins. All of us Christians serve Him. Him we follow as the source of life and author of salvation." Dion said, "Serve, and accept the seal, so that you do not suffer a terrible death." Maximilianus replied, "I will not die. My name is already with my Lord; I cannot serve in the military." Dion said, "Have regard to your youth and serve; for this befits a young man." Maximilianus replied, "My service is for my Lord; I cannot serve the world. I have already said: I am a Christian." Dion the proconsul said, "There are Christian soldiers in the sacred retinue of our lords Diocletian, Maximianus, Constantius, and Maximus, and they serve." Maximilianus replied, "They themselves know what is best for them. But I am a Christian, and I cannot do wrong." Dio said, "What wrong do they who serve do?" Maximilianus replied, "You know well what they do." Dion replied, "Serve, lest, having scorned military service, you begin upon a terrible death." Maximilianus replied, "I will not die; even if I do depart the world, my spirit will live with my Lord Christ."
Dion said, "Strike out his name." And when it had been struck out, Dion said, "Because you have disloyally refused military service, you will receive the appropriate sentence in order to serve as an example to others." And he read his decision from his tablet, "Maximilianus, since you have disloyally refused the military oath, it has been decided for you to be punished by the sword." Maximilianus replied, "Thanks be to God." He was 21 years, 3 months, and 18 days old. And when he was being led to the place [of execution], he spoke as follows, "Dearest brothers, with an eager desire, hurry with as much courage as you can so that it may befall you to see the Lord and that he may reward you also with a similar crown." And with a joyous face, he addressed his father as follows, "Give that guard the new clothing which you had got ready for me during my military service, so that I may welcome you with a hundredfold reward and we may glory with the Lord together." And so he suffered death shortly afterwards. And the matron Pompeiana obtained his body from the judge and, having placed it in her carriage, she brought it to Carthage, and buried it beneath a little hill near the martyr Cyprian and the palace. And so, after the 13th day, the same woman died, and was buried there. But his father Victor returned to his home with great joy, thanking God that he had sent on ahead such a gift to the Lord, he who was about to follow shortly afterwards.”
Fourth Century
Into the fourth century, Christian writers and a Christian soldier oppose bearing arms against the enemies of the state on grounds of obedience to Christ, not to avoid persecution.
Arnobius (died 326 AD) in Against the Heathen: “A numerous band of men as we are, we have learned from his teaching and his laws that evil should not be repaid with evil. Rather, it is better to suffer wrong than to inflict it. We would rather shed our own blood than stain our hands and our conscience with that of another.”
“Did He ever, in claiming for Himself power as king, fill the whole world with bands of the fiercest soldiers; and of nations at peace from the beginning, did He destroy and put an end to some, and compel others to submit to His yoke and serve Him?”
Lactantius (220-330 AD, tutor for the emperor Constantine’s children) in The Divine Institutes:
“For how can a man be just who injures, who hates, who despoils, who puts to death? And they who strive to be serviceable to their country do all these things…”
“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, nor to accuse any one 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.”
Martin of Tours (316-397 A.D.)
Martin of Tours (316-397 A.D.) in ON THE LIFE OF ST. MARTIN by Sulpitius Severus (425 A.D.)
“In the meantime, as the barbarians were rushing within the two divisions of Gaul, Julian Cæsar, bringing an army together at the city of the Vaugiones, began to distribute a donative to the soldiers. As was the custom in such a case, they were called forward, one by one, until it came to the turn of Martin. Then, indeed, judging it a suitable opportunity for seeking his discharge--for he did not think it would be proper for him, if he were not to continue in the service, to receive a donative--he said to Cæsar, "Hitherto I have served you as a soldier: allow me now to become a soldier to God: let the man who is to serve thee receive thy donative: I am the soldier of Christ: it is not lawful for me to fight." Then truly the tyrant stormed on hearing such words, declaring that, from fear of the battle, which was to take place on the morrow, and not from any religious feeling, Martin withdrew from the service. But Martin, full of courage, yea all the more resolute from the danger that had been set before him, exclaims, "If this conduct of mine is ascribed to cowardice, and not to faith, I will take my stand unarmed before the line of battle tomorrow, and in the name of the Lord Jesus, protected by the sign of the cross, and not by shield or helmet, I will safely penetrate the ranks of the enemy." He is ordered, therefore, to be thrust back into prison, determined on proving his words true by exposing himself unarmed to the barbarians. But, on the following day, the enemy sent ambassadors to treat about peace and surrendered both themselves and all their possessions.
In these circumstances who can doubt that this victory was due to the saintly man? It was granted him that he should not be sent unarmed to the fight. And although the good Lord could have preserved his own soldier, even amid the swords and darts of the enemy, yet that his blessed eyes might not be pained by witnessing the death of others, he removed all necessity for fighting. For Christ did not require to secure any other victory in behalf of his own soldier, than that, the enemy being subdued without bloodshed, no one should suffer death.”
The Baptism of Constantine (337 A.D.) recorded by his friend and teacher Eusebius of Cesarea
Constantine waited until the end of his life to be baptized because he shared the common belief that military and political service were wrong and that there is no forgiveness of sins after baptism.
“…convinced that his life was drawing to a close, he felt the time was come at which he should seek purification from sins of his past career, firmly believing that whatever errors he had committed as a mortal man, his soul would be purified from them through the efficacy of the mystical words and the salutary waters of baptism.” (Eusebius, Viti Constinati, Chap. LXI)
Change in the 4th Century
Lactantius and Eusebius were Christian teachers and biographers of Constantine who give credence to Constantine’s vision of the cross and inscription “In this sign conquer.” Ambrose and his student Augustine present ideas for the “just war” theory. Constantine defeats his rival Maxentius in the year 312 A.D. at Milvian Bridge. This event changes the Christian movement from nonviolent nonparticipation in government, to the endorsement of Christian participation in military and political service. (Years earlier, Constantine claimed to have had a vision of the god Apollo.)
Lactantius (see above) in On the Death of the Persecutors: “Constantine was directed in a dream to cause the heavenly sign to be delineated on the shields of his soldiers, and so to proceed to battle.”
Eusebius (260-339 AD) in The Life of the Blessed Emperor Constantine: “Then, in his sleep, the Christ of God appeared to him with the same sign which he had seen in the heavens and commanded him to make a likeness of that sign which he had seen in the heavens and to use it as a safeguard in all engagements with his enemies.”
Ambrose (340-397 AD, teacher of Augustine) in Duties of Ministers: "For the fortitude which in war defends the fatherland from barbarians or defends the weak at home, or companions from thieves is full of justice."
Augustine (354-430 AD) in Letter 189, To Boniface, A Soldier: "Do not think that no one can please God who is a soldier in military arms. Holy David was among these, to whom the Lord gave such great witness [see 1 Kings 14.7, where God says David, "followed me with all his heart, doing only what was right in my eyes:] and many just men of that time among them. Among these was Cornelius [Acts 10] to whom the angel was sent.... Among these were those who came to John for baptism.... Surely he did not forbid them to serve in arms, to whom he ordered to be content with their pay. ....Some therefore fight for you by praying against invisible enemies; you work for them by fighting against visible barbarians.... So think first of this, when you arm yourself for battle, that even your bodily strength is a gift of God...."
Augustine even thought the Church should use violence, and he argues against the pacifism of the Donatists:
“Where is what the Donatists were wont to cry: Man is at liberty to believe or not believe? Towards whom did Christ use violence? Whom did He compel? Here they have the Apostle Paul. Let them recognize in his case Christ first compelling, and afterwards teaching; first striking, and afterwards consoling. For it is wonderful how he who entered the service of the gospel in the first instance under the compulsion of bodily punishment, afterwards labored more in the gospel than all they who were called by word only; 1 Corinthians 15:10 and he who was compelled by the greater influence of fear to love, displayed that perfect love which casts out fear.
Why, therefore, should not the Church use force in compelling her lost sons (Donatists) to return, if the lost sons compelled others to their destruction? Although even men who have not been compelled, but only led astray, are received by their loving mother with more affection if they are recalled to her bosom through the enforcement of terrible but salutary laws, and are the objects of far more deep congratulation than those whom she had never lost. Is it not a part of the care of the shepherd, when any sheep have left the flock, even though not violently forced away, but led astray by tender words and coaxing blandishments, to bring them back to the fold of his master when he has found them, by the fear or even the pain of the whip, if they show symptoms of resistance…” - Augustine of Hippo, Letter 185 to Boniface, 6:22-23
The pacifism of the Donatists is reflected in this statement from the leader, Donatus the Great.
“Rejoice and exult, holy mother Church. Instructed in heavenly teachings, you struggle unsullied in a battle for which you cannot be blamed. If you have to resist, you resist with the power of the soul, not with arms; if you fight, it is with faith not force.” – quoted in Donatist Martyr Stories: The Church in Conflict in Roman North Africa edited by Maureen A. Tilley.
A non-Donatist contemporary group known as Rogatists, emphasized absolute pacifism which may indicate it had become a fading belief still shared by some Donatists including their founder.
Related
http://www.amazon.com/Concordance-Testament-Christian-Pacifism-Nonviolence/dp/1499186436
http://www.amazon.com/Radical-Christianity-Peace-Justice-Testament/dp/0973454652
