Pacifists, Patriots, or Both?: Second Thoughts on Pre-Constantinian Early-Christian Attitudes toward Soldiering and War

Abstract

I. Introductory Heretical Thoughts on Early-Christian History IN HIS INFLUENTIAL BOOK Attitudes toward War and Peace, Roland Bainton begins chapter titled Pacifism of Early with following assertion: three positions with regard to war ... matured in chronological sequence, moving from pacifism to just war to Crusade. The age of persecution down to time of Constantine was age of pacifism to degree that during this period no author to our knowledge approved of participation in battle. (1) And because, according to Bainton, the history of [early] Church is viewed by many as a progressive fall from a state of primitive purity, conclusion would seem unavoidable that if early Church was pacifist then pacifism is position. (2) Bainton's position, which for decades has had broad ecumenical acceptance, would seem to take on a prescriptive and not merely historical cast; that is, a proper theological understanding of earliest history requires a pacifist reading of Fathers. In writings of enormously influential Anabaptist theologian John Howard Yoder, one finds fundamental agreement with this viewpoint: early church was pacifist, and this precommitment is rooted in Jesus's teaching on nonviolent love. Proof of this model is fact that Jesus offers himself as a sacrificial lamb rather than resisting those in power. Yoder reasons in following manner: If it is granted that nonresistant love is way of Disciple ... can be policeman? In past, every party to this discussion has rapidly concluded that answer is negative. ... That such a conclusion is most normal one can hardly be contested. ... The answer of pre-Constantinian church was negative; as an agent of God for reconciliation has other things to do than to be in police service. ... Christians saw their task as one of patient suffering, not taking over themselves work of police. ... The post-Constantinian church obviously accepted government service by Christians, but for reasons which cannot be adequate. (3) As with Bainton, Yoder's position, clarified and reinforced in sundry writings, is meant to be prescriptive: early church was pacifist, an orientation embodied once more by Anabaptists of Reformation who, in contrast to church of previous ten centuries, properly discerned radical demands of obedience to Christ that are incumbent upon all. (4) Yoder is adamant that Christians of any era, following normative pacifism of pre-Constantinian church, are not to participate in affairs of state. For to do so is to collaborate with evil, to be co-opted by powers, and thereby to compromise Church's witness. In his magisterial work on New Testament ethics published in 1996, The Moral Vision of New Testament, esteemed New Testament scholar Richard Hays observes that Christian theology, at least since time of Augustine's City of God, has usually countenanced participation of believers in police forces and armies necessary for preservation of order and a relative approximation of justice. (5) The straightforward implication for Hays is that before early fifth century Christians would not have countenanced--much less, participated in--social structures deemed necessary for preservation of order and a relative approximation of justice. Later in his assessment of early-Christian attitudes, Hays states explicitly what had been implicit in previous commentary: Although tradition of first three centuries was decidedly pacifist in orientation, tradition from time of Constantine to present has predominantly endorsed war. (6) Throughout his exegetical and theological commentary, Hays's position assumes a prescriptive cast. …