The Early Church on Killing

A Comprehensive Sourcebook on War, Abortion, and Capital Punishment

Sider, Ronald J., Ronald J. Sider

• Publisher: Baker Academic
• Year: 2012
• Print ISBN: 9780801036309
• eBook ISBN: 9781441238689
• Topic: Theology & Religion
• Subtopic: Christian Theology

What did the early church believe about killing? What was its view on abortion? How did it approach capital punishment and war? Noted theologian and bestselling author Ron Sider lets the testimony of the early church speak in the first of a three-volume series on biblical peacemaking.

This book provides in English translation all extant data directly relevant to the witness of the early church until Constantine on killing. Primarily, it draws data from early church writings, but other evidence, such as archaeological finds and Roman writings, is included.

Sider taps into current evangelical interest in how the early church informs contemporary life while presenting a thorough, comprehensive treatment on topics of perennial concern. The book includes brief introductions to every Christian writer cited and explanatory notes on many specific texts.

Didache (c. AD 80–120)

The Didache (“the Teaching”) is an anonymous early Christian document. No author, time, or location of writing is mentioned. Contemporary scholars date it anywhere from AD 50 to 180; many consider the period between AD 80 and 120 to be a good estimate (Jefford, Apostolic Fathers, 19–22; Grant, Apostolic Fathers, 71–76; Fathers, 1.167–70; Holmes, Apostolic Fathers, 334–43).

The first few chapters contrast the two ways: the way of life and the way of death. Central to the way of life is loving your neighbor, even your enemy. Chapter 2 lists a number of things that should not be done, including murder, adultery, abortion, and infanticide. Both abortion and infanticide were widespread in first-century Roman life (Gorman, Abortion, 24–32).

1. There are two ways, one of life and one of death. . . . The way of life, then, is this: First, you shall love God who made you; second, your neighbor as yourself. And whatever you would not want to happen to you, you should not do to another. And of these sayings the teaching is this: Bless them that curse you, and pray for your enemies, and fast for them that persecute you. For what thanks is there, if you love them that love you? Do not also the Gentiles do the same? But you should love them that hate you, and you shall not have an enemy. . . . If one gives you a blow upon your right cheek, turn the other also; and you shall be perfect [cf. Matt. 5:39–48].[8]

2. And the second commandment . . . ; you shall not commit murder, you shall not commit adultery, . . . you shall not murder a child by abortion nor commit infanticide.[9]

The Epistle of Barnabas (c. AD 70–135)

This is an anonymous letter, written perhaps in Alexandria, Egypt, sometime between AD 70 and 135. Much of the document is an argument for Christian faith. In chapters 18–20, the author contrasts the “Two Ways” of light and darkness in a way similar to the Didache, but scholars do not think the one is directly dependent on the other. Clement of Alexandria assigned it the same authority as the Catholic Epistles, and it appears in the famous fourth-century biblical manuscript Codex Sinaiticus.

See the introduction and large secondary literature cited in Holmes, Apostolic Fathers, 370–79.

19. You shall not abort a child nor, again, commit infanticide.[10]

First Clement (c. AD 80–100)

One of the earliest extant Christian documents outside of the New Testament, First Clement is a letter, as its salutation declares, from “the church of God that sojourns in Rome to the church of God that sojourns in Corinth” (Holmes, Apostolic Fathers, 45). It was written to help resolve a serious schism in the Corinthian church.

Contemporary scholars generally agree that the author was Clement, a prominent leader in Rome at the end of the first century. Both strong ancient tradition and most extant manuscripts say Clement is the author. We cannot date the letter precisely, but most scholars believe it was written in the last couple decades of the first century.

Later tradition (e.g., Irenaeus, one hundred years later) considered Clement the third successor of St. Peter as bishop of Rome (Glimm et al., Apostolic Fathers, 3). Protestant scholars, who think there was probably a group of bishops in Rome at this time, consider Clement to have been a prominent member of such a group (Holmes, Apostolic Fathers, 34–35).

The text says nothing explicit about killing. Rather it uses military imagery to describe the desired unity of the Christian church. Christ is the “emperor” and church leaders “the governors” of the church, which Clement calls “our government troops.”

What implications this use of military imagery has for Clement’s attitude toward killing and the military is disputed. Swift argues that although the letter does not endorse Christian engagement in war, “one would nevertheless have difficulty in reconciling it with a pacifist stance” (Swift, Military, 33). Such a conclusion, however, goes well beyond the evidence. Many Christians in the first few centuries used military imagery (Helgeland et al., Military, 18–19; Harnack, Militia, 37–62; Cadoux, War, 161–70)—including those who explicitly argue that Christians dare never kill (see the section on “Use of Military Language” below).

For additional introductory material and a large bibliography, see Ehrman, Fathers, 1:18–33.

37. With all zeal, then, brethren, let us serve as good soldiers under his [i.e., Christ’s] irreproachable command. Let us remember the discipline, obedience and submission that our government troops exhibit when they carry out orders. It is not everyone’s job to lead a thousand men, or a hundred, or fifty or some such number. Each one carries out the orders of the emperor and the governors according to his own rank. Those with great responsibility cannot do without those who have less and vice-versa. Together they form a kind of whole, and therein lies the benefit.[11]

Second Clement

Nothing is known about the author, date, or occasion of this sermon (the oldest surviving Christian sermon outside the New Testament). In the manuscripts, it appears immediately after First Clement and probably dates from the first part of the second century. See Holmes, Apostolic Fathers, 132–37 and the literature cited there.

13. Therefore, brothers and sisters, let us repent immediately. . . . For when they hear from us that God says, “It is no credit to you if you love those who love you, but it is a credit to you if you love your enemies and those who hate you,” when they hear these things, they marvel at such extraordinary goodness. But when they see that we not only do not love those who hate us but do not even love those who love us, they scornfully laugh at us, and the Name is blasphemed.[12]

Apocalypse of Peter (c. AD 100–150)

Some unknown author, not Jesus’s disciple Peter, wrote the Apocalypse. Scholars agree that it was written sometime in the first half of the second century. Several early Christian writers cite the Apocalypse starting as early as AD 180. It circulated widely in the West and the East, and for a time some even considered it part of the church’s inspired writings.

We have two major manuscripts: a shorter Greek text and a longer Ethiopian translation. Here I use the latter, which many scholars think better presents the original.

Section 8 (section 26 in the Greek) is part of a longer description of hell where many different kinds of sinners suffer excruciating torment. This selection speaks of those who committed abortion—especially those who aborted babies conceived by fornication.

For background, see Hennecke, Apocrypha, 2:663–68, and Bremmer and Czachesz, Apocalypse.

8. And near this flame there is a great and very deep pit and into it there flow all kinds of . . . horrifying things and excretions. And the women are swallowed up by this up to their necks and are punished with great pain. These are they who have procured abortions and have ruined the work of God which he has created. Opposite them is another place where the children sit, but both alive, and they cry to God. And lightnings go forth from those children which pierce the eyes of those who, by fornication, have brought about their destruction.[13] Other men and women stand above them naked. And their children stand opposite to them in a place of delight. And they sigh and cry to God because of their parents, “These are they who neglected and cursed and transgressed thy commandment. They killed us and cursed the angel who created us and hung us up. And they withheld from us the light which thou hast appointed for all.” And the milk of the mothers flows from their breasts and congeals and smells foul, and from it come forth beasts that devour flesh, which turn and torture them forever with their husbands, because they forsook the commandment of God and killed their children. And the children shall be given to the angel Temlakos. And those who slew them will be tortured forever, for God wills it to be so.[14]

Justin Martyr (c. AD 100–167)

Justin Martyr is one of the earliest Christian apologists, writing at least two defenses of Christianity in the middle of the second century. Born in Samaria into a gentile family in approximately AD 100, Justin received a Greek education, came to admire Plato, and later became convinced that Christianity was the only true philosophy. He taught for some time in Rome where he was martyred (beaten and beheaded) after refusing to sacrifice to the Roman gods sometime between AD 162 and 167.

Justin’s First Apology, addressed to Emperor Antoninus Pius, must have been written sometime between AD 137 and 161. Other evidence (see Barnard, St. Justin, 11) suggests that Justin probably wrote it sometime between AD 151 and 155. His purpose was to correct the widespread slander and misunderstanding of Christians and portray Christian faith as the true philosophy. He denies that Christians are guilty of atheism, immorality, and disloyalty. In chapters 14–20 (including 14–17, quoted here), he describes the moral power of Christian truth.

Justin’s central argument appears in sections 30–53, where he argues at great length that the Old Testament contains numerous predictions that were fulfilled in Christ. The selection from chapter 39 is just one example. The prophets predicted that in the time of the Messiah, people would beat their swords into ploughshares (Isa. 2:2–4; Mic. 4:1–4). Christians represent the fulfillment of that prophecy because they have turned away from murder and refuse to make war upon their enemies.

The Dialogue with Trypho takes the form of a discussion with a Jew named Trypho (otherwise unknown) soon after Trypho had fled Judea after the last Jewish revolt against Rome (AD 132–35). It is thought that Justin Martyr may have written our present document much later at Rome, perhaps sometime between AD 155 and 161. The Dialogue is a lengthy argument that Jews should accept the truth of Christianity if they understand their own scriptures.

In this Dialogue, as in the First Apology, Justin Martyr cites Micah 4:1–4 (Isa. 2:2–4) and then argues that Jesus and the church are the fulfillment of this messianic prophecy. In section 109, Justin Martyr cites all of Micah 4:1–7. Then in section 110, quoted here, he argues that because Christians, who were formerly filled with war, have through Christ changed their swords into ploughshares, they represent the fulfillment of the ancient prophecy.

Some authors argue that Justin Martyr had no position on whether Christians should be in the army (see Cadoux, War, 102–3) because none of these texts explicitly state that Christians dare never kill or serve in the Roman army. But they clearly say that Christians have turned away from violence and murder, and now love their enemies, thus fulfilling the prophetic prediction that in the messianic time, people would abandon war.

For introductory material, see Barnard, St. Justin, 3–21; Swift, Military, 34–35; ANF 1:159–61; Falls, Justin Martyr, 9–18, 23–27, 139–40.

First Apology

14. We who hated and destroyed one another, and on account of their different manners would not live with people of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies,[15] and endeavor to persuade those who hate us unjustly to live according 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.

15. For Christ . . . taught thus: “If you love them that love you, what new thing do you do? For even fornicators do this. But I say unto you, Pray for your enemies, and love them that hate you, and bless them that curse you, and pray for them that despitefully use you” [cf. Matt. 5:44; Rom. 12:14].

16. And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: “To him that smiteth thee on the one cheek, offer also the other; and him that taketh away thy cloak or coat, forbid not. And whosoever shall be angry, is in danger of fire. And every one that compelleth thee to go with him a mile, follow him two” [cf. Matt. 5:22, 39–41]. For we ought not to strive; neither has He desired us to be imitators of wicked people, but He has exhorted us to lead all people, by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition.

17. And everywhere we, more readily than all people, endeavor to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, “Tell Me, whose image does the coin bear?” And they said, “Caesar’s.” And again He answered them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s” [cf. Matt. 22:17–21]. Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of people, and praying that with your kingly power you be found to possess also sound judgment.[16]

39. And when the Spirit of prophecy speaks as predicting things that are to come to pass, He speaks in this way: “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And He shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up sword against nation, neither shall they learn war any more” [Isa. 2:3–4; Mic. 4:1–4]. And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, o...

Table of contents

• Cover
• Title Page
• Copyright Page
• Endorsements
• Dedication
• Contents
• Acknowledgments
• Abbreviations
• Introduction
• Part 1: Christian Writers before Constantine
• Part 2: Church Orders and Synods
• Part 3: Miscellaneous Items
• Part 4: Other Evidence of Christian Soldiers before Constantine
• Afterword
• Notes
• Bibliography
• Scripture Index
• Index of Ancient Sources and Early Christian Writings
• Author Index
• Subject Index
• Back Cover