I will let him do most of the talking. I include limited comments or clarifications along the way. Some comments are embedded in the excerpts, noted by brackets and italics. Bold-fonted emphases will isolate important phrases not to miss. The translations used are those provided by George Kalantzis in Caesar and the Lamb, with some rewordings by me where the wording was stiff (the book could stand a re-editted edition). Older translations of this and virtually all other ancient materials are available online.
Some think it madness that, although we could offer the sacrifice right here and now and then go away unharmed, even preserving our mental reservation [the Romans didn’t mind if Christians performed the Roman sacrifices “without meaning it in their hearts”], we prefer to be obstinate rather than safe; that is to say, you [Rome] give us advice on how to cheat you [by faking piety to Rome]. But we recognize the origin of these suggestions, and who it is that prompts all of this – how sometimes by cunning deception, and sometimes by cruel rage, he [Satan] works to throw us off our constancy. Apology 27:2-3
Moreover, it is clearly unjust to force free persons to sacrifice against their will, for under all other circumstances, a willing mind is required for discharging one’s religious obligations [yet recall how the self-empowered Church itself abandoned this conviction after achieving the status of State Religion by the Fifth Century]… You are led by necessity [i.e., by edict] to force us [to sacrifice], just as much as it is our duty to face the danger. Apology 28:1
While we spread ourselves before God, let the hooks pierce us, the crosses suspend us, the flames engulf us, the swords slash our throats, the beasts leap upon us. They very posture of the Christian at prayer is preparation for any punishment. Apology 30:7
In the emperors, we respect the judgment of God, since He has set them over the people. We know that in them is that which God has willed, and so we wish that what God has willed be safe and sound; and we consider this a great oath. We are under obligation to respect [the emperor] as the one chosen by our Lord. So I might well say, “Caesar belongs more to us, since he has been appointed by our God.” As he is mine, I do more for his welfare…because I pray for it to Him who can truly grant it…. Also, because I set the majesty of Caesar below that of God, I commend him all the more to God to whom alone I subordinate him. Apology 32:1 – 33:2
If then, as we have said above, we are expressly commanded to love our enemies, whom have we to hate? And if when someone injures us we are forbidden to retaliate, so that the action may not make us [and you] alike, whom then can we injure? Apology 37:1
How often without your authority has the hostile mob of their own mere motion [beat down our door intending us harm and] invaded us with showers of stones and fire! …But in all of this conspiracy of evils against us, in the midst of these mortal provocations, what one evil have you observed to have been returned by Christians? …Away with the thought that those who are taught by God should either revenge themselves with human fire or resent the fire that is sent to refine them. Apology 37:2-3
For what kind of war would we not be fit and ready (despite our inferior numbers), we who willingly submit to the sword, if it were not for the fact that according to our doctrine we are given the freedom to be killed rather than to kill? Apology 37:5
There is for us a battle, because we are called to trial in court so that we may fight there for the truth while our life hangs in the balance. And the victory is to hold fast to that for which we have fought. This victory has attached to it the glory of pleasing God and the reward of eternal life. We have won the victory when we are killed; we escape at last when we are led forth [to execution]…. Carry on good magistrates; you will become much better in the eyes of people if you sacrifice the Christians for them. Crucify us, torture us, destroy us! Your injustice is the proof of our innocence. That is why God permits us to suffer all of this…. [Do you see the parallels with the lessons of 4 Maccabees?] Apology 37:2-3,12
In this world we have exposed our very life and our very body to all manner of injury, and we endure this injury with patience. [There is no sign of turning the other cheek only to a point, is there?] Shall we, then, be hurt by the loss of lesser things? …If one attempts to provoke you by manual violence, the admonition of the Lord is at hand: “To him,” He said, “who strikes you on the face, turn the other cheek likewise.” Let [their] outrageousness be wearied out by your patience. [You defeat them by loving not your life even unto death, remember?] Whatever that blow may be, conjoined with pain and humiliating treatment, it shall receive a heavier one from the Lord. You wound [your enemy] more by enduring; for he will be beaten by Him for whose sake you endure. If the tongue’s bitterness break out [against you] in malediction or reproach, look back at the saying, “When they curse you, rejoice!” …Let us servants, therefore, follow our Lord closely, and be cursed patiently, that we may be able to be blessed. Patience 8:1-3
But how will a Christian go to war? Indeed, how will he serve even in peacetime without a sword which the Lord has taken away? [Matthew 26:52 Then Jesus said to him, "Put your sword back into its place; for all those who take up the sword shall perish by the sword. John 18:36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm."] For even if soldiers came to John and received advice on how to act, and even if a centurion became a believer, the Lord, by taking away Peter’s sword, disarmed every soldier thereafter. We are not allowed to wear any uniform that symbolizes a sinful act. [I will suggest a parallel here with "Thus He declared all foods clean." His magnificent actions in both cases subsume into Himself the old commandments against foods and for war.] Idolatry 19:3
Is it right to make an occupation of the sword, when the Lord proclaims that he who takes the sword shall perish by the sword? Will a son of peace take part in battle when he should not even go to court? The Crown 11:2
In his Letter to Scapula, Tertullian makes two points that I really wish to not permit us to miss. Considering the darkness of my own heart, I sense that our innate, normative, and routine resistance to seriously following the Christlike example of non-violent, sacrificial enemy-love arises from the reality that, simply but profoundly put, we do not trust God. Not like Job. Not like Joseph. Not like Daniel. Not like Jesus. And I think a substantial reason for that is because "what we were won with is what we were won to": fire insurance, best life now, better friends, more parties, hundred-fold returns. How many of us had self-sacrificial enemy-love really emphasized and placed clearly before us on the day we were saved? Exactly. Note, however, a couple of points Tertullian makes with little fanfare concerning his day:To be sure, the case is different for those who are converted after they have been bound to military service. John admitted soldiers to baptism; next were the two most faithful centurions: the one whom Christ praised, and the other whom Peter instructed. But, once we have embraced the faith and have been baptized, we either must immediately leave military service, as many have done, or we must resort to all kinds of excuses in order to avoid any action which is also forbidden to civilian faithful, lest we offend God. Or last of all, for the sake of God we must suffer the fate which a mere faithful civilian was no less ready to accept [prison or execution]. For military service offers neither exemption from punishment of sins, nor relief from martyrdom. The Gospel is one and the same for the Christian at all times whatever his occupation in life. The Crown 11:4-5
For us, the things we suffer at the hands of ignorant men are not a source of great fear or dread. When we joined this sect we plainly undertook to accept the conditions this involved. [The majority of comfortable western casual Christians who join the church today begin, continue, and end clueless to this; it is never made plain that this is what is involved, and hence suffering and persecution are a huge demotivator for those who depart. What else should we expect when these self-empowered members of self-empowered churches come to find out that they had no real power after all?] To Scapula 1:1
It is the teaching of our faith that we are to love even our enemies and pray for those who persecute us. Here lies the perfection and distinctiveness of Christian goodness. [How can you know if the Holy Spirit is working in you? Ask yourself how this is working out for you.] Ordinary goodness is different, for all men love their friends, but only Christians love their enemies. We are moved with sorrow at your ignorance, and with pity for the errors of men’s ways; and as we look to the future, we see the signs of impending distress every day. In such circumstances, we have no choice but to take the initiative and openly and publicly lay before you those things which you refuse to listen to. To Scapula 1:
In a way, this is what I am doing here. I am laying out before you, and before me, things that we all have refused to listen to.
No comments:
Post a Comment