THE HISTORICAL PRACTICE OF THE DOCTRINE OF NON-RESISTANCE IN
WAR
lb. There is absolutely no record in the New Testament of any Christian participating in war.
Cornelius and Sergius Paulus and the Philippian Jailor were men under Roman authority, but we do not know whether they continued in those places after conversion. The testimony of the New Testament against the use of force would lead one to believe that no one of that early period gave any assistance in armies.
Such passages as Matt. 5:38-42; Luke 6:27-29; Rom. 12:19-21; 1 Pet. 2:18-24; and James 5:6 all lead us to believe that the early church were non-resistant in practice.
While the language of the New Testament shows a use of martial metaphors, yet there was no danger of misconception because the church was so well known for non-resistant principles.
2b. There is no record of Christians engaging in carnal strife from the time of the early church to 174 A.D.
When the Romans besieged Jerusalem in 70 A.D., the Christians left the city and settled beyond the Jordan in Perea.
The Didache (80-120 A.D.) urges against hate and carnal strife toward anyone. Ignatius (110 A.D.) enjoins the Ephesians not to avenge themselves on those who had done them harm, and to follow the words of Peter in 1 Pet. 2:18-24.
Polycarp (150 A.D.) urges not to render evil for evil, or blow for blow.
Justin Martyr (153 A.D.) "We who were filled with war, and mutual slaughter... have changed our warlike weapons, or swords into plowshares."
Athenagoras (180 A.D.) "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."
Celsus (Pagan philosopher about this time) wrote against Christians because they were not taking part in the civil government or serving as soldiers. He argues that if everyone did as Christians the Empire would be ruined.
3b. There is some record of Christians in military service from 174 to 313 A.D., though very few.
It was known that in the "Thundering Legion" recruited by Marcus Aurelius (161180) there were several Christians.
Tertullian (190 A.D.) writes vigorously against this new development. He admits a problem for those who were converted during military service. But he says it is their responsibility to abandon it, the course of many, or suffer martyrdom. Origin (250 A.D.) He wrote against the use of force to settle arguments, and specifically stated that Christians do not serve as soldiers or magistrates for the Emperor. He argued that by peaceful means Christians were of more value than soldiers.
Cyprian (258 A.D.) insisted that Christians should not kill but be ready to be killed. That it was not lawful for a Christian to engage in warfare.
Arnobius (310 A.D.) implies that non-resistance was the accepted practice of Christians from the beginning.
Church Canons during this period, not universal but local, show, the attitude.
1. "He who is a soldier among the, believers, and among the instructed,. . . and a magistrate with the sword or chief of praefect, . . . let him leave off or be rejected. And a catechumen or believer, if they wish to be a soldier, shall be rejected, because it is far from God."
2. "Let a catechumen or a believer of the people, if he desires to be a soldier, either cease from his intention, or if not let him be rejected. For he hath despised God by his thought, and leaving the things of the Spirit, he hath perfected himself in the flesh, and hath treated the faith with contempt."
Eusebius (300 A.D.) tells of a Roman officer of, high rank who became a Christian, and then "by his voluntary confession and after nobly enduring bitter scourging succeeded in getting discharged from military service."
There were many who did likewise and also paid for their faith with their lives. Maximilian (295) a young Numidian was brought before the proconsul of Africa for induction into the army at the age of 21. He refused, saying, "I cannot serve as a soldier; I cannot do evil; I am a Christian." When told that his refusal would mean death, he replied, "I shall not perish, but when I shall have forsaken this world my soul shall live with Christ my Lord." He was then put to death. Throughout the church there was much sympathy for the stand of Maximilian, and he was recognized as one of the heroes of the Church.
It is believed that many cases like this helped to bring on the persecution of 303.
4b. From 313 A.D., there was a gradual growing of the number of Christians who went into military service.
lc. The admission of a few soldier-converts to the church in 174 A.D. was the thin end of the wedge which slowly but surely opened the church for general admission of soldiers as members.
2c. In 313 A.D. Constantine the Emperor declared himself a Christian and recognized Christianity as a legal religion. Since the Emperor was a Christian soldier, many Christians followed, and non-resistant principles were given up by the Church. The sign of the cross became an imperial military emblem.
3c. Other changes took place after this, following as a natural sequel to the merging of church and state.
1. Council of Arles in 314 announced a decision: "They who throw away their weapons in time of peace shall be excommunicated."
2. Church fathers changed their statements: Athansius (350) "Murder is not permitted, but to kill one's adversary in war is both lawful and praiseworthy." Ambrose - "And that courage which either protects the homeland against barbarians, in war or defends the weak at home, or saves one's comrades from brigans, is full of righteousness."
4c. Decision made by the Empire in 416 went so far as to forbid non-Christians from serving in the army at all.
The non-resistant Christian brotherhood after 3 1/2 centuries has become a militant imperial state church.
5c. The trend from this time on was generally toward militarism with the sanction of the church.
Augustine worked out an elaborate system in favor of "just wars."
The crusades during the Middle Ages were a series of religious wars to take the holy land.
Thomas Aquinas in the 13th century still further supported the idea of just wars.
Such groups as Montanists, Donatists, Paulicians and Waldensians held to non-resistant principles all during this period.
Lutheranism was a state religion and taught that, as a citizen of the state the believer must bear arms, but as a Christian he should obey the Sermon on the Mount. But Lutheranism never concerned itself much with the state.
Calvinism was different. It was a state religion and taught that the church should rule the state. It taught that even wicked people in the state should be compelled to live righteously. Most of the moral and ethical principles of Calvinism on this point came from the Old Testament.
The larger Christian denominations of today, and many smaller ones, have a heritage which comes down from Catholicism, Lutheranism, or Calvinism.
From the 17th century to the present, Quakers, Mennonites, and Brethren have followed non-resistant principles in some form.
NOTES: Why the change from the early church to the present?
1. The loss of the truth concerning the coming of the Lord, when the persecuted will be relieved and the wicked recompensed, led believers to take wrath into their own hands.
2. The gradual infiltration of false doctrine and compromise with truth in the church, gradually eased the conscience of Christian people on non-resistant principles.
3. The union of church and state removed completely the line of demarcation between the church and the world, and made it impossible for men to see where loyalty to Christ left off and for the world or state began.
4. It will be seen that all insistence upon militarism by most denominations finally reduces itself to identity of church and state in the minds of most.
5. Today we have a church with washed out doctrinal beliefs and focus on numbers and a body whose truth has more sin incorporated than holiness. They have no influence on the society around them as well as the society influencing their stances. Many bear arms due to the scare of the society they are to influence. The Teacher and Lord of John 13:13 no longer directs and leads their congregations. And He is soon to return. Many will say in that day "but Lord, Lord...."
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