The Kingdom That Refused the Sword

Why the Earliest Christians Wrestled With Violence — and Why We Still Do

Every time violence erupts somewhere in the world, Christians inevitably begin asking the same question again. What does it mean to follow Jesus in a violent world?

Recently I came across a collection of quotes from Christian thinkers spanning nearly two thousand years. What struck me was not simply their beauty, but their remarkable consistency.

Justin Martyr wrote in the second century: “We who formerly used to murder one another not only do not make war upon our enemies, but willingly die confessing Christ.”

Irenaeus observed: “The new covenant converts swords and lances into instruments of peace, and they know not how to fight.”

Tertullian went even further: “The Lord, in disarming Peter, disarmed every soldier.”

Hippolytus taught that a Christian soldier should refuse orders to kill. Origen described Christians as those who had laid down the weapons of the world. John Chrysostom declared that destroying one’s enemies was not Christian behavior but barbarism.

Even centuries later, the echoes continued.

William Law wrote: “There is but one way of destroying an enemy, and that is by loving him.”

Thomas Merton concluded: “War is totally incompatible with the teaching of Jesus Christ.”

And Pope Benedict XVI observed: “Violence is incompatible with the nature of God.”

These statements span centuries and theological traditions, yet they point toward the same unsettling idea. The kingdom Jesus announced might operate very differently from the kingdoms of the world.

But immediately a difficult question arises. What about extreme evil? What about tyrants, genocides, or regimes like Hitler’s? Does righteousness simply mean doing nothing?

Christians have wrestled with that question for centuries. And to understand why, we have to begin not with modern politics but with the words of Jesus Himself.

The Radical Words of Jesus

In the Sermon on the Mount, Jesus said something that must have sounded shocking to His first listeners.

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you… love your enemies and pray for those who persecute you.”(Matthew 5:38–44)

In the ancient world, justice was often defined through retaliation. The law of “eye for eye” was originally meant to limit revenge, ensuring punishment remained proportional. But Jesus did something radical.

He replaced retaliation with enemy-love. This was not simply moral advice. It was a description of the character of God. Jesus explains the reason immediately:

“Your Father in heaven causes his sun to rise on the evil and the good.”

God’s generosity extends even to those who oppose Him. And Jesus tells His followers to reflect that same character.

The Sword in the Garden

The tension becomes even clearer on the night of Jesus’ arrest.

When soldiers came to seize Him in Gethsemane, Peter drew a sword and struck the servant of the high priest. It was the most natural reaction in the world. Defend the innocent. Fight the injustice. But Jesus stopped him immediately.

“Put your sword back in its place, for all who take the sword will perish by the sword.” (Matthew 26:52)

To many early Christians, this moment carried enormous theological significance.

Tertullian famously concluded: “The Lord, in disarming Peter, disarmed every soldier.”

Jesus refused to establish His kingdom through violence — even when violence was used against Him.

A Kingdom That Advances Without Violence

Jesus reinforced this idea during His trial before Pilate.

“My kingdom is not of this world. If it were, my servants would fight.”(John 18:36)

Notice what Jesus says. If His kingdom were like earthly kingdoms, His followers would fight to defend it. But they do not. Because His kingdom operates according to a different logic. The apostle Paul later echoes this in Romans:

“Do not repay anyone evil for evil… Do not take revenge… If your enemy is hungry, feed him… Do not be overcome by evil, but overcome evil with good.” (Romans 12:17–21)

The early church believed this revealed something profound. Evil cannot be defeated by becoming evil. Violence does not ultimately heal violence. Instead, the kingdom of God overcomes darkness through goodness that refuses retaliation.

The Lion Who Conquers as a Lamb

Perhaps the most striking image of this paradox appears in the book of Revelation. John hears an angel announce that the Lion of Judah has conquered. But when he turns to look, he sees something unexpected.

“A Lamb standing, as though it had been slain.” (Revelation 5:6)

The Lion conquers as a Lamb. Victory comes not through domination but through sacrifice. This image shaped the imagination of the early church. They believed Jesus had redefined power itself. The kingdoms of the world conquer by killing their enemies. The kingdom of Christ conquers by loving them.

When Christians Refused the Sword

These convictions were not merely theological ideas. Some early Christians lived them out at great cost. In AD 295, a young Christian named Maximilian of Tebessa was ordered to join the Roman army. When he refused, the proconsul demanded an explanation.

Maximilian replied simply: “I am a Christian. I cannot fight.” He was executed for that confession.

Another believer, Martin of Tours, had already been serving in the Roman army when he converted to Christianity. Afterward he told his commanding officer:

“I am a soldier of Christ. I cannot fight.”

He laid down his sword and later became one of the most influential bishops of the early church. Stories like these were preserved because the early Christians believed they reflected the teachings of Jesus.

When Christianity Gained Power

For roughly the first three centuries of Christian history, believers lived as a minority within the Roman Empire. They had no political power. Their witness was primarily expressed through faithfulness, service, and often martyrdom. But everything changed in the fourth century when Emperor Constantine legalized Christianity. Suddenly Christians were not merely citizens of the kingdom of heaven — they were participants in governing earthly societies.

And a new question emerged. If Christians could govern, could they also wield the sword of justice? Thinkers like Augustine wrestled deeply with that dilemma and eventually developed what later became known as Just War theory, attempting to define when force might be morally justified to restrain evil.

From that point forward, Christianity contained two ongoing streams of thought. One emphasizing the early church’s commitment to nonviolence.

The other emphasizing the responsibility of governments to restrain injustice. Both traditions continue today.

The Tension That Remains

The tension has never disappeared. Christians read the words of Jesus:

Love your enemies.Turn the other cheek.Put away the sword.

And yet we live in a world where evil is real and often devastating. How do we resist injustice without becoming shaped by it? How do we confront evil without surrendering the character of Christ? There are no easy answers. But perhaps the most important place to return is the person of Jesus Himself.

He did not conquer Rome with legions. He conquered through the cross.

The Lamb overcame the world not by killing His enemies — but by giving His life for them. And that leaves every follower of Christ with a deeply personal question. How do we embody the character of the Lamb in a world still ruled by lions? The answer may not always be simple.

But the call remains the same.

To follow Christ.To reflect His character.And to wrestle honestly with the tension of living in His kingdom while still walking through the kingdoms of this world.