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Religion and Non-Violence
39
The statements of the Church fathers began to sound a different note from that so familiar before 313. About AD 350, Athanasius said, “Murder is not permitted, but to kill one's adversary in war is both lawful and praiseworthy.” A little later, Ambrose, Bishop of Milan, made the case even stronger by saying: “That courage which either protects the homeland against barbarians, in war or defend the weak at home, or saves one's comrades from brigands is full of righteousness.” Then in AD 416, the empire even went so far as to forbid non-Chiristians to serve in the army at all. And so the nonviolent Christian brotherhood founded by the suffering Christ, after three and a half centuries, was transformed into a militant imperial state Church.
Many church leaders began to reinterpret the non-violent teachings of Christ and the scriptures in a compromising way so as to make them fit the lower moral standards which the Church had adopted. Augustine (died AD 430) was able to work out a plausible theory of 'just wars,' which might be fought with the approval of God.” He said, "A just war is wont to be described as one that avenges wrong, when a nation or state has to be punished for refusing to make amends for the wrongs inflicted by its subjects, or to restore what it has seized unjustly.3
So far as the teachings of Christ concerning compassion and love and 'Resist not evil' were concerned, even darker days lay ahead, particularly between AD 1000 and 1450. The Roman Pope claimed authority not only over the Church but also over the governments of the world. He was more interested in power than in Christ's teachings. He claimed to be the representative of Jesus Christ on earth, and as such demanded allegiance and obedience. He enthroned and dethroned emperors as he liked. Many of the popes lived in the most shameful transgression of God's law.
Their greatest sin was complete denial of salvation by grace, through faith. Instead, indulgences were sold and the
! op. cit, p. 257.
2 De republica III, XXII 33, cited by Scott Law, in The State and the International Community, Vol. II. p. 303.
3St. Augustine, Questions on Heptatench BK. VI. Qu. X. cited by Scott, op. cit, Vol. II. p. 304.
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