In the 2nd century, St. Justin Martyr in his Dialogue with Trypho the Jew also testifies to the Christians of Rome as consistent pacifists: “Each of us in the past was possessed by war, murder, and all kinds of ungodliness, but we have changed the instruments of war for the earth: swords into plowshares, spears into agricultural tools – now we cultivate piety, righteousness, philanthropy, faith, hope.”
In the “Apostolic Tradition,” an ancient Christian text written no later than the 3rd century, we find a sharp rejection of even the thought of military service for a Christian: “Catechumens or Christians who wish to become soldiers, let them be excommunicated, because they have despised God” (St. Hippolytus of Rome. Apostolic Tradition. 16:9). The same is found in the canons of Hippolytus of Rome, where he forbids soldier-Christians to kill under the threat of excommunication from the Church, even if they receive orders from their commander. And the 13th canon of Hippolytus generally forbids Christians from entering military service under anathema. Those who converted, already being soldiers, were not only forbidden to shed blood but also to participate in the religious rituals of their legion: “Those who have received authority to give orders to kill, and even a simple soldier, should not do this under any circumstances, even if they receive an order. If they receive a reward, a crown, they should not place it on their head.” However, the 14th canon of Hippolytus testifies to the presence of Christians in the Roman army and provides for them penances: “A Christian should not be in the army, except when forced to take up the sword. In this case, let him not take upon himself the sin of shedding blood. But if blood is shed, let him be excommunicated from the Mysteries, so that at least through punishment, tears, and groans he may be cleansed.” Thus, soldiers who shed blood were deprived of communion (fell away from the church), although they were given hope for forgiveness through penance, the term of which was not specified. The canons of Hippolytus testify to a new reality faced by the Church. Christianity paved its way into the Roman army, and legionaries, centurions, legates, equites, and tribunes became part of church life. That is why in the “Apostolic Constitutions” – a very ancient canonical collection attributed to the tradition of Pope Clement of Rome, there are attempts to regulate the behavior of the Christian-soldier (let us not forget that we are talking about those baptized with water, not those baptized with the Holy Spirit, who no longer need canons, that is, external prescriptions, norms): “If a soldier comes, let him be taught not to harm, not to slander, but let him be content with his wages; if he obeys, let him be accepted, and if he disputes, let him be rejected” (VIII, 32, 10). Being a consistent Christian in the Roman army was extremely difficult, as the texts of the “Passions” (Passions) illustrate perfectly. This hagiographic genre aimed, among other things, to describe the sufferings of Roman soldiers converted to Christianity, who refused to follow orders and who, through this disobedience for the name of Christ, were glorified.
Before moving on to the next era in the history of the Church, let us provide another striking image of the Christian worldview – the words of St. Irenaeus of Lyon about the martyrs in Gaul: “Other historians always told of victories over enemies, of triumphs and glory over adversaries, of the valor of commanders, of the courage of soldiers who defended children, the homeland, and other values – they defiled themselves with blood and numerous murders (these words contain no hint of justifying war, even the most just, most holy – V. A.); on the contrary, our word about the Kingdom of God will depict the most peaceful wars (battles) for the peace of the soul and describe the courage of those who fought more for the truth than for the homeland. On our side, the grace of God fought, strengthened the weak, and opposed the persecution with invincible pillars.”
With the conversion of Constantine the Great, the question of military service and Christian holiness became particularly acute. From this time in the Roman army appeared not only legal Christians, Christian symbols but also the possibility of Christian service. In a letter of St. Basil the Great addressed to his friend Amphilochius, bishop of Iconium, Basil compiled a list of sanctions (penances) that he recommended applying for various sins. This text is dated 375 AD. Alongside other sins, Basil lists various cases of violating the sixth commandment – “do not kill.” Aware of contemporary church practice, he still proposes to introduce penance and excommunicate from communion for three years anyone who commits murder on the battlefield: “Murder in war our fathers did not consider as murder, excusing, as it seems to me, the defenders of chastity and piety. But it would perhaps be good to advise that they (warriors), as those who have unclean hands, refrain from receiving the Holy Mysteries for three years.” (Book of Rules. Rule 13. See also in this book parallel rules: Ancyra. 22, 23; Athanasius the Great. 1; Basil the Great. 8, 43, 55; Gregory of Nyssa. 5).