SECTION V.

EARLY CHRISTIANS ON WAR.

THE Bible, rather than any human authority, should be our guide; but, since the early Christians learned its meaning from the apostles themselves, or their immediate successors, we naturally wish to ascertain how they regarded the custom of war. Of their general views and practice on this point, there now remains little, if any doubt; for it is undeniable that, for a considerable period, so long indeed as the lamp of Christianity burnt pure and bright, they held it unlawful to bear arms, and actually abstained from war at the hazard of their lives; nor was it till the Church became corrupt, that her members began without remorse or rebuke to be soldiers. "It would be as easy," says a learned writer of the seventeenth century," to obscure the sun at mid-day, as to deny that the primitive Christians renounced all revenge and war."

Justin Martyr, Tatian, Clemens of Alexandria, Tertullian, Cyprian, Lactantius, and a multitude of others among the early fathers, declared it unlawful for Christians to engage in war. It seems to have been for nearly three centuries the common sentiment, avowed and defended by the great champions of Christianity. Justin Martyr and Tatian talk of soldiers and Christians as distinct characters; and Tatian says that the Christians declined even military commands. Clemens of Alexandria calls his Christian contemporaries the "followers of peace," and expressly tells us "that the followers of peace used none of the implements of war." Lactantius says expressly, "It can never be lawful for

a righteous man to go to war." About the end of the second century, Celsus, one of the opponents of Christianity, charged the Christians with refusing to bear arms even in cases of necessity. Origen, their defender, does not deny the fact; he admits the refusal, and justifies it on the ground that war is unlawful for Christians. Even after Christianity had spread over almost the whole known world, Tertullian, in speaking of a part of the Roman armies, including more than one-third of the standing legions of Rome, distinctly informs us that "not a Christian could be found amongst them."

All this is explicit; but the following facts are still more decisive. Some of the arguments which are now brought against the advocates of peace, were then urged against those early Christians; and these arguments they examined and repelled. This indicates investigation, and manifests that their belief of the unlawfulness of war was not a vague opinion, hastily admitted, and loosely floating amongst them, but was the result of deliberate examination, and a consequent firm conviction that Christ had forbidden it. The very same arguments that are brought in defence of war at the present day, were brought against Christians sixteen hundred years ago, and were promptly repelled by them. It is remarkable, too, that Tertullian appeals to the precepts from the Mount as proving that the dispositions which these precepts inculcate, are not compatible with war, and that the custom therefore is irreconcilable with Christianity.

If it be possible, a still stronger evidence of the primitive belief is contained in the circumstance, that some of the Christian authors regarded the refusal of the Christians to bear arms, as a fulfilment of ancient prophecy. The peculiar strength of this evidence consists in this, that the fact of a

refusal to bear arms is assumed as notorious and unquestioned. Irenæus, who lived about the year 180, affirms that the prophecy of Isaiah, which declares that men shall turn their swords into ploughshares, and their spears into pruning-hooks, had been fulfilled in his time; "for the Christians," says he, "have changed their swords and lances into instruments of peace, and they know not how to fight." Justin Martyr, his contemporary, writes, "that the prophecy is fulfilled, you have good reason to believe; for we who in times past killed one another, do not now fight with our enemies." Tertullian, who lived later, says, "you must confess that the prophecy has been accomplished as far as the practice of every individual is concerned, to whom it is applicable."

Take a few cases of actual martyrdom to this principle. "Maximilian, as related in the Acts of Ruinart, was brought before the tribunal to be enrolled as a soldier. On the proconsul's asking his name, Maximilian replied, 'I am a Christian, and cannot fight.' It was, however, ordered that he should be enrolled; but he refused to serve, still alleging that he was a Christian. He was immediately told that there was no alternative between bearing arms, and being put to death. But his fidelity was not to be shaken;-'I cannot fight,' said he, 'if I die.' He continued steadfast to his principles, and was consigned to the execu tioner."

The primitive Christians when already enlisted, abandoned the profession on embracing Christianity. Marcellus was a centurion in the legion called Trajana. Whilst holding this commission, he became a Christian; and, believing in common with his fellow-Christians, that war was no longer permitted to him, he threw down his belt at the

head of the legion, declaring he had become a Christian, and would serve no longer. He was committed to prison; but he was still faithful to Christianity. It is not lawful," said he "for a Christian to bear arms for any earthly consideration;" and he was, in consequence, put to death. Almost immediately afterwards, Cassian, notary to the same legion, gave up his office. He steadfastly maintained the sentiments of Marcellus, and like him was consigned to the executioner. Martin, of whom so much is said by Sulpicius Severus, was bred to the profession of arms, which, on his acceptance of Christianity, he abandoned. To Julian the Apostate, the only reason that we find he gave for his conduct, was this, "I am a Christian, and therefore I cannot fight." Tarachus, another military man and martyr, underwent his examination at Tarsus in Cilicia. Numerianus Maximus sat as President. "What is your condition?" says Maximus. "I have led a military life, and am a Roman; but because I am a Christian, I have abandoned my profession of a soldier."

It has been sometimes said, that the motive which influenced the early Christians to declare war unlawful consisted in the idolatry connected with the Roman armies. One motive this idolatry unquestionably afforded; but it is obvious from the quotations we have given, that their belief of the unlawfulness of fighting, independent of idolatry, was an insuperable objection to engaging in war.

Their

words are explicit: "I cannot fight, if I die.""I am a Christian, and therefore I cannot fight.""Christ," says Tertullian, "by disarming Peter, disarmed every soldier ;" and Peter was not about to fight in the armies of idolatry. So entire was their conviction of the incompatibility of war with our religion, that they would not even be present

66

at the gladiatorial fights, "lest," says Theophilus, we should become partakers of the murders committed there." Can any one believe that they who would not even witness a battle between two men, would themselves fight in a battle between armies? And the destruction of a gladiator, it should be remembered, was authorized by the state, as much as the destruction of enemies in war."

In time, however, Christians became soldiers, but not till they degenerated in other respects, as well as in this. When they sank into a general conformity to the world around them; when they began "to indulge in luxuries, to be envious and quarrelsome, to dissemble, and cheat, and falsify their word;" when they scrupled not to sit at meat in idolatrous temples, and aid in the sacrifices; when the manufacturers of idols were admitted to the Christian ministry, and Christians filled offices in the pagan priesthood; when the Church became thus corrupt, then she lent her sanction to war, and her members became soldiers without scruple.

This degeneracy, however, was not suddenly general. 66 During the first two hundred years, not a Christian soldier is upon record; but in the third century, when Christianity became partially corrupted, Christian soldiers were common. The number increased with the increase of the general profligacy, until at last, in the fourth century, Christians became soldiers without hesitation, and the tenet that war is unlawful, ceased at length to be a tenet of the Church."