(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all mistakes found.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
TERTULLIAN.
DE FUGA IN PERSECUTIONE.(1)
[TRANSLATED BY THE REV. S. THELWALL.]
1. My brother Fabius, you very lately asked, because some news or other
were communicated, whether or not we ought to flee in persecution For my
part, having on the spot made some observations in the negative suited to
the place and time, I also, owing to the rudeness of some persons, took
away with me the subject but half treated, meaning to set it forth now more
fully by my pen; for your inquiry had interested me in it, and the state of
the times had already on its own account pressed it upon me. As
persecutions in increasing number threaten us, so the more are we called on
to give earnest thought to the question of how faith ought to receive them,
and the duty of carefully considering it concerns you no less, who no
doubt, by not accepting the Comforter, the guide to all truth, have, as was
natural, opposed us hitherto in regard to other questions also. We have
therefore applied a methodical treatment, too, to your inquiry, as we see
that we must first come to a decision as to how the matter stands in regard
to persecution itself, whether it comes on us from God or from the devil,
that with the less difficulty we may get on firm ground as to our duty to
meet it; for of everything one's knowledge is clearer when it is known from
whom it has its origin. It is enough indeed to lay it down, (in bar of all
besides,) that nothing happens without the will of God. But lest we be
diverted from the point before us, we shall not by this deliverance at
once give occasion to the other discussions if one make answer--Therefore
evil and sin are both from God; the devil henceforth, and even we
ourselves, are entirely free. The question in hand is persecution. With
respect to this, let me in the meantime say, that nothing happens without
God's will; on the ground that persecution is especially worthy of God,
and, so to speak, requisite, for the approving, to wit, or if you will, the
rejection of His professing servants. For what is the issue of persecution,
what other result comes of it, but the approving and rejecting of faith, in
regard to which the Lord will certainly sift His people? Persecution, by
means of which one is declared either approved or rejected, is just the
judgment of the Lord. But the judging properly belongs to God alone. This
is that fan which even now cleanses the Lord's threshing-floor--the Church,
I mean--winnowing the mixed heap of believers, and separating the grain(2)
of the martyrs from the chaff of the deniers; and this is also the
ladder(3) of which Jacob dreams, on which are seen, some mounting up to
higher places, and others going down to lower. So, too, persecution may be
viewed as a contest. By whom is the conflict proclaimed, but by Him by whom
the crown and the rewards are offered? You find in the Revelation its
edict, setting forth the rewards by which He incites to victory--those,
above all, whose is the distinction of conquering in persecution, in very
deed contending in their victorious struggle not against flesh and blood,
but against spirits of wickedness. So, too, you will see that the adjudging
of the contest belongs to the same glorious One, as umpire, who calls us to
the prize. The one great thing in persecution is the promotion of the glory
of God, as He tries and casts away, lays on and takes off. But what
concerns the glory of God will surely come to pass by His will. And when is
trust in God more strong, than when there is a greater fear of Him, and
when persecution breaks out? The Church is awe-struck. Then is faith both
more zealous in preparation, and better disciplined in fasts, and meetings,
and prayers, and lowliness, in brotherly-kindness and love, in holiness and
temperance. There is no room, in fact, for ought but fear and hope. So even
by this very thing we have it clearly proved that persecution, improving as
it does the servants of God, cannot be imputed to the devil.
2. If, because injustice is not from God, but from the devil, and
persecution consists of injustice (for what more unjust than that the
bishops of the true God, that all the followers of the truth, should be
dealt with after the manner o the vilest criminals?), persecution therefore
seems to proceed from the devil, by whom the injustice which constitutes
persecution is perpetrated, we ought to know, as you have neither
persecution without the injustice of the devil, nor the trial of faith
without persecution, that the injustice necessary for the trial of faith
does not give a warrant for persecution, but supplies an agency; that in
reality, in reference to the trial of faith, which is the reason of
persecution, the will of God goes first, but that as the instrument of
persecution, which is the way of trial, the injustice of the devil follows.
For in other respects, too, injustice in proportion to the enmity it
displays against righteousness affords occasion for attestations of that to
which it is opposed as an enemy, that so righteousness may be perfected in
injustice, as strength is perfected in weakness.(1) For the weak things of
the world have been chosen by God to confound the strong, and the foolish
things of the world to confound its wisdom.(2) Thus even injustice is
employed, that righteousness may be approved in putting unrighteousness to
shame. Therefore, since the service is not of free-will, but of subjection
(for persecution is the appointment of the Lord for the trial of faith, but
its ministry is the injustice of the devil, supplied that persecution may
be got up), we believe that persecution comes to pass, no question, by the
devil's agency, but not by the devil's origination. Satan will not be at
liberty to do anything against the servants of the living God unless the
Lord grant leave, either that He may overthrow Satan himself by the faith
of the elect which proves victorious in the trial, or in the face of the
world show that apostatizers to the devil's cause have been in reality His
servants. You have the case of Job, whom the devil, unless he had received
authority from God, could not have visited with trial, not even, in fact,
in his property, unless the Lord had said, "Behold, all that he has I put
at your disposal; but do not stretch out your hand against himself."(3) In
short, he would not even have stretched it out, unless afterwards, at his
request, the Lord had granted him this permission also, saying, "Behold, I
deliver him to you; only preserve his life." So he asked in the case of the
apostles likewise an opportunity to tempt them, having it only by special
allowance, since the Lord in the Gospel says to Peter, "Behold, Satan asked
that he might sift you as grain; but I have prayed for you that your faith
fail not;"(4) that is, that the devil should not have power granted him
sufficient to endanger his faith. Whence it is manifest that both things
belong to God shaking of faith as well as the shielding of it, when both
are sought from Him--the shaking by the devil, the shielding by the Son.
And certainly, when the Son of God has faith's protection absolutely
committed to Him, beseeching it of the Father, from whom He receives all
power in heaven and on earth, how entirely out of the question is it that
the devil should have the assailing of it in his own power! But in the
prayer prescribed to us, when we say to our Father, "Lead us not into
temptation "(5) (now what greater temptation is there than persecution?),
we acknowledge that that comes to pass by His will whom we beseech to
exempt us from it. For this is what follows, "But deliver us from the
wicked one," that is, do not lead us into temptation by giving us up to the
wicked one, for then are we delivered from the power of the devil, when we
are not handed over to him to be tempted. Nor would the devil's legion have
had power over the herd of swine(6) unless they had got it from God; so far
are they from having power over the sheep of God. I may say that the
bristles of the swine, too, were then counted by God, not to speak of the
hairs of holy men. The devil, it must be owned, seems indeed to have power-
-in this case really his own--over those who do not belong to God, the
nations being once for all counted by God as a drop of the bucket, and as
the dust of the threshing-floor, and as the spittle of the mouth, and so
thrown open to the devil as, in a sense, a free possession. But against
those who belong to the household of God he may not do ought as by any
right of his own, because the cases marked out in Scripture show when--that
is, for what reasons-- he may touch them. For either, with a view to their
being approved, the power of trial is granted to him, challenged or
challenging, as in the instances already referred to, or, to secure an
opposite result, the sinner is handed over to him, as though he were an
executioner to whom belonged the inflicting of punishment, as in the case
of Saul. "And the Spirit of the LORD," says Scripture, "departed from Saul,
and an evil spirit from the LORD troubled and stifled him; "(7) or the
design is to humble, as the apostle tells us, that there was given him a
stake, the messenger of Satan, to buffet him;(1) and even this son of thing
is not permitted in the case of holy men, unless it be that at the same
time strength of endurance may be perfected in weakness. For the apostle
likewise delivered Phygellus and Hermogenes over to Satan that by
chastening they might be taught not to blaspheme.(2) You see, then, that
the devil receives more suitably power even from the servants of God; so
far is he from having it by any fight of his own.
3. Seeing therefore, too, these cases occur in persecutions more than
at other times, as there is then among us more of proving or rejecting,
more of abusing or punishing, it must be that their general occurrence is
permitted or commanded by Him at whose will they happen even partially; by
Him, I mean, who says, "I am He who make peace and create evil,"(3)--that
is, war, for that is the antithesis of peace. But what other war has our
peace than persecution? If in its issues persecution emphatically brings
either life or death, either wounds or healing, you have the author, too,
of this. "I will smite and heal I will make alive and put to death."(4) "I
will burn them," He says, "as gold is burned; and I will try them," He
says, "as silver is tried,"(5) for when the flame of persecution is
consuming as, then the stedfastness of our faith is proved. These will be
the fiery darts of the devil, by which faith gets a ministry of burning and
kindling; yet by the will of God. As to this I know not who can doubt,
unless it be persons with frivolous and frigid faith, which seizes upon
those who with trembling assemble together in the church. For you say,
seeing we assemble without order, and assemble at the same time, and flock
in large numbers to the church, the heathen are led to make inquiry about
us, and we are alarmed lest we awaken their anxieties. Do ye not know that
God is Lord of all? And if it is God's will, then you shall suffer
persecution; but if it is not, the heathen will be still. Believe it most
surely, if indeed you believe in that God without whose will not even the
sparrow, a penny can buy, falls to the ground.(6) But we, I think, are
better than many sparrows.
4. Well, then, if it is evident from whom persecution proceeds, we are
able at once to satisfy your doubts, and to decide from these introductory
remarks alone, that men should not flee in it. For if persecution proceeds
from God, in no way will it be our duty to flee from what has God as its
author; a twofold reason opposing; for what proceeds from God ought not on
the one hand to be avoided, and it cannot be evaded on the other. It ought
not to be avoided, because it is good; for everything must be good on which
God has cast His eye. And with this idea has perhaps this statement been
made in Genesis, "And God saw because it is good;" not that He would have
been ignorant of its goodness unless He had seen it, but to indicate by
this expression that it was good because it was viewed by God. There are
many events indeed happening by the will of God, and happening to
somebody's harm. Yet for all that, a thing is therefore good because it is
of God, as divine, as reasonable; for what is divine, and not reasonable
and good? What is good, yet not divine? But if to the universal
apprehension of mankind this seems to be the case, in judging, man's
faculty of apprehension does not predetermine the nature of things, but the
nature of things his power of apprehension. For every several nature is a
certain definite reality, and it lays it on the perceptive power to
perceive it just as it exists. Now, if that which comes from God is good
indeed in its natural state (for there is nothing from God which is not
good, because it is divine, and reasonable), but seems evil only to the
human faculty, all will be right in regard to the former; with the latter
the fault will lie. In its real nature a very good thing is chastity, and
so is truth, and righteousness; and yet they are distasteful to many. Is
perhaps the real nature on this account sacrificed to the sense of
perception? Thus persecution in its own nature too is good, because it is a
divine and reasonable appointment; but those to whom it comes as a
punishment do not feel it to be pleasant. You see that as proceeding from
Him, even that evil has a reasonable ground, when one in persecution is
cast out of a state of salvation, just as you see that you have a
reasonable ground for the good also, when one by persecution has his
salvation made more secure. Unless, as it depends on the Lord, one either
perishes irrationally, or is irrationally saved, he will not be able to
speak of persecution as an evil, which, while it is under the direction of
reason, is, even in respect of its evil, good. So, if persecution is in
every way a good, because it has a natural basis, we on valid grounds lay
it down, that what is good ought not to be shunned by us, because it is a
sin to refuse what is good; besides that, what has been looked upon by God
can no longer indeed be avoided, proceeding as it does from God, from whose
will escape will not be possible. Therefore those who think that they
should flee, either reproach God with doing what is evil, if they flee from
persecution as an evil (for no one avoids what is good); or they count
themselves stronger than God: so they think, who imagine it possible to
escape when it is God's pleasure that such events should occur.
5. But, says some one, I flee, the thing it belongs to me to do, that I
may not perish, if I deny; it is for Him on His part, if He chooses, to
bring me, when I flee, back before the tribunal. First answer me this: Are
you sure you will deny if you do not flee, or are you not sure? For if you
are sure, you have denied already, because by presupposing that you will
deny, you have given yourself up to that about which you have made such a
presupposition; and now it is vain for you to think of flight, that you may
avoid denying, when in intention you have denied already. But if you are
doubtful on that point, why do you not, in the incertitude of your fear
wavering between the two different issues, presume that you are able rather
to act a confessor's part, and so add to your safety, that you may not
flee, just as you presuppose denial to send you off a fugitive? The matter
stands thus--we have either both things in our own power, or they wholly
lie with God. If it is ours to confess or to deny, why do we not anticipate
the nobler thing, that is, that we shall confess? If you are not willing to
confess, you are not willing to suffer; and to be unwilling to confess is
to deny. But if the matter is wholly in God's hand, why do we not leave it
to His will, recognising His might and power in that, just as He can bring
us back to trial when we flee, so is He able to screen us when we do not
flee; yes, and even living in the very heart of the people? Strange
conduct, is it not, to honour God in the matter of flight from persecution,
because He can bring you back from your flight to stand before the
judgment-seat; but in regard of witness-bearing, to do Him high dishonour
by despairing of power at His hands to shield you from danger? Why do you
not rather on this, the side of constancy and trust in God, say, I do my
part; I depart not; God, if He choose, will Himself be my protector? It
beseems us better to retain our position in submission to the will of God,
than to flee at our own will. Rutilius, a saintly martyr, after having
ofttimes fled from persecution from place to place, nay, having bought
security from danger, as he thought, by money, was, notwithstanding the
complete security he had, as he thought, provided for himself, at last
unexpectedly seized, and being brought before the magistrate, was put to
the torture and cruelly mangled,--a punishment, I believe, for his
fleeing,--and thereafter he was consigned to the flames, and thus paid to
the mercy of God the suffering which he had shunned. What else did the Lord
mean to show us by this example, but that we ought not to flee from
persecution because it avails us nothing if God disapproves?
6. Nay, says some one, he fulfilled the command, when he fled from city
to city. For so a certain individual, but a fugitive likewise. has chosen
to maintain, and others have done the same who are unwilling to understand
the meaning of that declaration of the Lord, that they may use it as a
cloak for their cowardice, although it has had its persons as well as its
times and reasons to which it specially applies. "When they begin," He
says, "to persecute you, flee from city to city,"(1) We maintain that this
belongs specially to the persons of the apostles, and to their times and
circumstances, as the following sentences will show, which are suitable
only to the apostles: "Do not go into the way of the Gentiles, and into a
city of the Samaritans do not enter: but go rather to the lost sheep of the
house of Israel."(2) But to us the way of the Gentiles is also open, as in
it we in fact were found, and to the very last we walk; and no city has
been excepted. So we preach throughout all the world; nay, no special care
even for Israel has been laid upon us, save as also we are bound to preach
to all nations, Yes, and if we are apprehended, we shall not be brought
into Jewish councils, nor scourged in Jewish synagogues, but we shall
certainly be cited before Roman magistrates and judgment-seats.(3) So,
then, the circumstances of the apostles even required the injunction to
flee, their mission being to preach first to the lost sheep of the house of
Israel. That, therefore, this preaching might be fully accomplished in the
case of those among whom this behoved first of all to be carried out--that
the sons might receive bread before the dogs, for that reason He commanded
them to flee then for a time--not with the object of eluding danger, under
the plea strictly speaking which persecution urges (rather He was in the
habit of proclaiming that they would suffer persecutions, and of teaching
that these must be endured); but in order to further the proclamation of
the Gospel message, lest by their being at once put down, the diffusion of
the Gospel too might be prevented. Neither were they to flee to any city as
if by stealth, but as if everywhere about to proclaim their message; and
for this, everywhere about to undergo persecutions, until they should
fulfil their teaching. Accordingly the Saviour says, "Ye will not go over
all the cities of Israel."(4) So the command to flee was restricted to the
limits of Judea. But no command that shows Judea to be specially the sphere
for preaching applies to us, now that the Holy Spirit has been poured out
upon all flesh. Therefore Paul and the apostles themselves, mindful of the
precept of the Lord, bear this solemn testimony before Israel, which they
had now filled with their doctrine--saying, "It was necessary that the word
of God should have been first delivered to you; but seeing ye have rejected
it, and have not thought yourselves worthy of eternal life, lo, we turn to
the Gentiles."(1) And from that time they turned their steps away, as those
who went before them had laid it down, and departed into the way of the
Gentiles, and entered into the cities of the Samaritans; so that, in very
deed, their sound went forth into all the earth, and their words to the end
of the world.(2) If, therefore, the prohibition against setting foot in the
way of the Gentiles, and entering into the cities of the Samaritans, has
come to an end, why should not the command to flee, which was issued at the
same time, have come also to an end? Accordingly, from the time when,
Israel having had its full measure, the apostles went over to the Gentiles,
they neither fled from city to city, nor hesitated to suffer. Nay, Paul
too, who had submitted to deliverance from persecution by being let down
from the wall, as to do so was at this time a matter of command, refused in
like manner now at the close of his ministry, and after the injunction had
come to an end, to give in to the anxieties of the disciples, eagerly
entreating him that he would not risk himself at Jerusalem, because of the
sufferings in store for him which Agabus had foretold; but doing the very
opposite, it is thus he speaks, "What do ye, weeping and disquieting my
heart? For I could wish not only to suffer bonds, but also to die at
Jerusalem, for the name of my Lord Jesus Christ."(3) And so they all said,
"Let the will of the Lord be done." What was the will of the Lord?
Certainly no longer to flee from persecution. Otherwise they who had wished
him rather to avoid persecution, might also have adduced that prior will of
the Lord, in which He had commanded flight. Therefore, seeing even in the
days of the apostles themselves, the command to flee was temporary, as were
those also relating to the other things at the same time enjoined, that
[command] cannot continue with us which ceased with our teachers, even
although it had not been issued specially for them; or if the Lord wished
it to continue, the apostles did wrong who were not careful to keep fleeing
to the last.
7. Let us now see whether also the rest of our Lord's ordinances accord
with a lasting command of flight. In the first place, indeed, if
persecution is from God, what are we to think of our being ordered to take
ourselves out of its way, by the very party who brings it on us? For if He
wanted it to be evaded, He had better not have sent it, that there might
not be the appearance of His will being thwarted by another will. For He
wished us either to suffer persecution or to flee from it. If to flee, how
to suffer? If to suffer, how to flee? In fact, what utter inconsistency in
the decrees of One who commands to flee, and yet urges to suffer, which is
the very opposite! "Him who will confess Me, I also will confess before My
Father."(4) How will he confess, fleeing? How flee, confessing? "Of him who
shall be ashamed of Me, will I also be ashamed before My Father."(5) If I
avoid suffering, I am ashamed to confess. "Happy they who suffer
persecution for My name's sake."(6)Unhappy, therefore, they who, by running
away, will not suffer according to the divine command. "He who shall endure
to the end shall be saved."(7) How then, when you bid me flee, do you wish
me to endure to the end? If views so opposed to each other do not comport
with the divine dignity, they clearly prove that the command to flee had,
at the time it was given, a reason of its own, which we have pointed out.
But it is said, the Lord, providing for the weakness of some of His people,
nevertheless, in His kindness, suggested also the haven of flight to them.
For He was not able even without flight--a protection so base, and
unworthy, and servile--to preserve in persecution such as He knew to be
weak! Whereas in fact He does not cherish, but ever rejects the weak,
teaching first, not that we are to fly from our persecutors, but rather
that we are not to fear them. "Fear not them who are able to kill the body,
but are unable to do ought against the soul; but fear Him who can destroy
both body and soul in hell."(8) And then what does He allot to the fearful?
"He who will value his life more than Me, is not worthy of Me; and he who
takes not up his cross and follows Me, cannot be My disciple."(9) Last of
all, in the Revelation, He does not propose flight to the "fearful,"(10)
but a miserable portion among the rest of the outcast, in the lake of
brimstone and fire, which is the second death.
8. He sometimes also fled from violence Himself, but for the same
reason as had led Him to command the apostles to do so: that is, He wanted
to fulfil His ministry of teaching; and when it was finished, I do not say
He stood firm, but He had no desire even to get from His Father the aid of
hosts of angels: finding fault, too, with Peter's sword. He likewise
acknowledged, it is true, that His "soul was troubled, even unto
death,"(11) and the flesh weak; with the design, (however,) first of all,
that by having, as His own, trouble of soul and weakness of the flesh, He
might show you that both the substances in Him were truly human; lest, as
certain persons have now brought it in, you might be led to think either
the flesh or the soul of Christ different from ours; and then, that, by an
exhibition of their states, you might be convinced that they have no power
at all of themselves without the spirit. And for this reason He puts first
"the willing spirit,"(1) that, looking to the natures respectively of both
the substances, you may see that you have in you the spirit's strength as
well as the flesh's weakness; and even from this may learn what to do, and
by what means to do it, and what to bring under what,--the weak, namely,
under the strong, that you may not, as is now your fashion, make excuses on
the ground of the weakness of the flesh, forsooth, but put out of sight the
strength of the spirit. He also asked of His Father, that if it might be,
the cup of suffering should pass from Him.(2) So ask you the like favour;
but as He did, holding your position,--merely offering supplication, and
adding, too, the other words: "but not what I will, but what Thou wilt."
But when you run away, how will you make this request? taking, in that
case, into your own hands the removal of the cup from you, and instead of
doing what your Father wishes, doing what you wish yourself.
9. The teaching of the apostles was surely in everything according to
the mind of God: they forgot and omitted nothing of the Gospel. Where,
then, do you show that they renewed the command to flee from city to city?
In fact, it was utterly impossible that they should have laid down anything
so utterly opposed to their own examples as a command to flee, while it was
just from bonds, or the islands in which, for confessing, not fleeing from
the Christian name, they were confined, they wrote their letters to the
Churches. Paul(3) bids us support the weak, but most certainly it is not
when they flee. For how can the absent be supported by you? By bearing with
them? Well, he says that people must be supported, if anywhere they have
committed a fault through the weakness of their faith, just as (he enjoins)
that we should comfort the faint-hearted; he does not say, however, that
they should be sent into exile. But when he urges us not to give place to
evil,(4) he does not offer the suggestion that we should take to our heels,
he only teaches that passion should be kept under restraint; and if he says
that the time must be redeemed, because the days are evil,(5) he wishes us
to gain a lengthening of life, not by flight, but by wisdom. Besides, he
who bids us shine as sons of light,(6) does not bid us hide away out of
sight as sons of darkness. He commands us to stand stedfast,(7) certainly
not to act an opposite. part by fleeing; and to be girt, not to play the
fugitive or oppose the Gospel. He points out weapons, too, which persons
who intend to run away would not require. And among these he notes the
shield(8) too, that ye may be able to quench the darts of the devil, when
doubtless ye resist him, and sustain his assaults in their utmost force.
Accordingly John also teaches that we must lay down our lives for the
brethren;(9) much more, then, we must do it for the Lord. This cannot be
fulfilled by those who flee. Finally, mindful of his own Revelation, in
which he had heard the doom of the fearful, (and so) speaking from personal
knowledge, he warns us that fear must be put away. "There is no fear," says
he, "in love; but perfect love casteth out fear; because fear has torment"-
-the fire of the lake, no doubt. "He that feareth is not perfect in
love"(10)--to wit, the love of God. And yet who will flee from persecution,
but he who fears? Who will fear, but he who has not loved? Yes; and if you
ask counsel of the Spirit, what does He approve more than that utterance of
the Spirit? For, indeed, it incites all almost to go and offer themselves
in martyrdom, not to flee from it; so that we also make mention of it. If
you are exposed to public infamy, says he, it is for your good; for he who
is not exposed to dishonour among men is sure to be so before the Lord. Do
not be ashamed; righteousness brings you forth into the public gaze. Why
should you be ashamed of gaining glory? The opportunity is given you when
you are before the eyes of men. So also elsewhere: seek not to die on
bridal beds, nor in miscarriages, nor in soft fevers, but to die the
martyr's death, that He may be glorified who has suffered for you.
10. But some, paying no attention to the exhortations of God, are
readier to apply to themselves that Greek versicle of worldly wisdom, "He
who fled will fight again;" perhaps also in the battle to flee again. And
when will he who, as a fugitive, is a defeated man, be conqueror? A worthy
soldier he furnishes to his commander Christ, who, so amply armed by the
apostle, as soon as he hears persecution's trumpet, runs off from the day
of persecution. I also will produce in answer a quotation taken from the
world: "Is it a thing so very sad to die?"(11) He must die, in whatever way
of it, either as conquered or as conqueror. But although he has succumbed
in denying, he has yet faced and battled with the torture. I had rather be
one to be pitied than to be blushed for. More glorious is the soldier
pierced with a javelin in battle, than he who has a safe skin as a
fugitive. Do you fear man, O Christian?--you who ought to be feared by the
angels, since you are to judge angels; who ought to be feared by evil
spirits, since you have received power also over evil spirits; who ought to
be feared by the whole world, since by you, too, the world is judged. You
are Christ-clothed, you who flee before the devil, since into Christ you
have been baptized. Christ, who is in you, is treated as of small account
when you give yourself back to the devil, by becoming a fugitive before
him. But, seeing it is from the Lord you flee, you taunt all runaways with
the futility of their purpose. A certain bold prophet also had fled from
the Lord, he had crossed over from Joppa in the direction of Tarsus, as if
he could as easily transport himself away from God; but I find him, I do
not say in the sea and on the land, but, in fact, in the belly even of a
beast, in which he was confined for the space of three days, unable either
to find death or even thus escape from God. How much better the conduct of
the man who, though he fears the enemy of God, does not flee from, but
rather despises him, relying on the protection of the Lord; or, if you
will, having an awe of God all the greater, the more that he has stood in
His presence, says, "It is the Lord, He is mighty. All things belong to
Him; wherever I am, I am in His hand: let Him do as He wills, I go not
away; and if it be His pleasure that I die, let Him destroy me Himself,
while I save myself for Him. I had rather bring odium upon Him by dying by
His will, than by escaping through my own anger."
11. Thus ought every servant of God to feel and act, even one in an
inferior place, that he may come to have a more important one, if he has
made some upward step by his endurance of persecution. But when persons in
authority themselves--I mean the very deacons, and presbyters, and bishops-
-take to flight, how will a layman be able to see with what view it was
said, Flee from city to city? Thus, too, with the leaders turning their
backs, who of the common rank will hope to persuade men to stand firm in
the battle? Most assuredly a good shepherd lays down his life for the
sheep, according to the word of Moses, when the Lord Christ had not as yet
been revealed, but was already shadowed forth in himself: "If you destroy
this people," he says, "destroy me also along with it."(1) But Christ,
confirming these foreshadowings Himself, adds: "The bad shepherd is he who,
on seeing the wolf, flees, and leaves the sheep to be torn in pieces."(2)
Why, a shepherd like this will be tuned off from the farm; the wages to
have been given him at the time of his discharge will be kept from him as
compensation; nay, even from his former savings a restoration of the
master's loss will be required; for "to him who hath shall be given, but
from him who hath not shall be taken away even that which he seemeth to
have."(3) Thus Zechariah threatens: "Arise, O sword, against the shepherds,
and pluck ye out the sheep; and I will turn my hand against the
shepherds."(4) And against them both Ezekiel and Jeremiah declaim with
kindred threatenings, for their not only wickedly eating of the Sheep,--
they feeding themselves rather than those committed to their charge,--but
also scattering the flock, and giving it over, shepherdless, a prey to all
the beasts of the field. And this never happens more than when in
persecution the Church is abandoned by the clergy. If any one recognises
the Spirit also, he will hear him branding the runaways. But if it does not
become the keepers of the flock to flee when the wolves invade it--nay, if
that is absolutely unlawful (for He who has declared a shepherd of this
sort a bad one has certainly condemned him; and whatever is condemned has,
without doubt, become unlawful)--on this ground it will not be the duty of
those who have been set over the Church to flee in the time of persecution.
But otherwise, if the flock should flee, the overseer of the flock would
have no call to hold his ground, as his doing so in that case would be,
without good reason, to give to the flock protection, which it would not
require in consequence of its liberty, forsooth, to flee.
12. So far, my brother, as the question proposed by you is concerned,
you have our opinion in answer and encouragement. But he who inquires
whether persecution ought to be shunned by us must now be prepared to
consider the following question also: Whether, if we should not flee from
it, we should at least buy ourselves off from it. Going further than you
expected, therefore, I will also on this point give you my advice,
distinctly affirming that persecution, from which it is evident we must not
flee, must in like manner not even be bought off. The difference lies in
the payment; but as flight is a buying off without money, so buying off is
money-flight. Assuredly you have here too the counselling of fear. Because
you fear, you buy yourself off; and so you flee. As regards your feet, you
have stood; in respect of the money you have paid, you have run away. Why,
in this very standing of yours there was a fleeing from persecution, in the
release from persecution which you bought; but that you should ransom with
money a man whom Christ has ransomed with His blood, how unworthy is it of
God and His ways of acting, who spared not His own Son for you, that He
might be made a curse for us, because cursed is he that hangeth on a
tree,(1)--Him who was led as a sheep to be a sacrifice, and just as a lamb
before its shearer, so opened He not His mouth;(2) but gave His back to the
scourges, nay, His cheeks to the hands of the smiter, and turned not away
His face from spitting, and, being numbered with the transgressors, was
delivered up to death, nay, the death of the cross. All this took place
that He might redeem us from our sins. The sun ceded to us the day of our
redemption; hell re-transferred the right it had in us, and our covenant is
in heaven; the everlasting gates were lifted up, that the King of Glory,
the Lord of might, might enter in,(3) after having redeemed man from earth,
nay, from hell, that he might attain to heaven. What, now, are we to think
of the man who strives against that glorious One, nay, slights and defiles
His goods, obtained at so great a ransom--no less, in truth, than His most
precious blood? It appears, then, that it is better to flee than to fall in
value, if a man will not lay out for himself as much as he cost Christ. And
the Lord indeed ransomed him from the angelic powers which rule the world--
from the spirits of wickedness, from the darkness of this life, from
eternal judgment, from everlasting death. But you bargain for him with an
informer, or a soldier or some paltry thief of a ruler--under, as they say,
the folds of the tunic--as if he were stolen goods whom Christ purchased in
the face of the whole world, yes, and set at liberty. Will you value, then,
this free man at any price, and possess him at any price, but the one, as
we have said, it cost the Lord,--namely, His own blood? (And if not,) why
then do you purchase Christ in the man in whom He dwells, as though He were
some human property? No otherwise did Simon even try to do, when he offered
the apostles money for the Spirit of Christ. Therefore this man also, who
in buying himself has bought the Spirit of Christ, will hear that word,
"Your money perish with you, since you have thought that the grace of God
is to be had at a price!"(4) Yet who will despise him for being (what he
is), a denier? For what says that extorter? Give me money: assuredly that
he may not deliver him up, since he tries to sell you nothing else than
that which he is going to give you for money. When you put that into his
hands, it is certainly your wish not to be delivered up. But not delivered
up, had you to be held up to public ridicule? While, then, in being
unwilling to be delivered up, you are not willing to be thus exposed; by
this unwillingness of yours you have denied that you are what you have been
unwilling to have it made public that you are. Nay, you say, While I am
unwilling to be held up to the public as being what I am, I have
acknowledged that I am what I am unwilling to be so held up as being, that
is, a Christian. Can Christ, therefore, claim that you, as a witness for
Him, have stedfastly shown Him forth? He who buys himself off does nothing
in that way. Before one it might, I doubt not, be said, You have confessed
Him; so also, on the account of your unwillingness to confess Him before
many you have denied Him. A man's very safety will pronounce that he has
fallen while getting out of persecution's way. He has fallen, therefore,
whose desire has been to escape. The refusal of martyrdom is denial. A
Christian is preserved by his wealth, and for this end has his treasures,
that he may not suffer, while he will be rich toward God. But it is the
case that Christ was rich in blood for him. Blessed therefore are the poor,
because, He says, the kingdom of heaven is theirs who have the soul only
treasured up.(5) If we cannot serve God and mammon, can we be redeemed both
by God and by mammon? For who will serve mammon more than the man whom
mammon has ransomed? Finally, of what example do you avail yourself to
warrant your averting by money the giving of you up? When did the apostles,
dealing with the matter, in any time of persecution trouble, extricate
themselves by money? And money they certainly had from the prices of lands
which were laid down at their feet,(6) there being, without a doubt, many
of the rich among those who believed--men, and also women, who were wont,
too, to minister to their comfort. When did Onesimus, or Aquila, or
Stephen,(7) give them aid of this kind when they were persecuted? Paul
indeed, when Felix the governor hoped that he should receive money for him
from the disciples,(8) about which matter he also dealt with the apostle in
private, certainly neither paid it himself, nor did the disciples for him.
Those disciples, at any rate. who wept because he was equally persistent in
his determination to go to Jerusalem, and neglectful of all means to secure
himself from the persecutions which had been foretold as about to occur
there, at last say, "Let the will of the Lord be done." What was that will?
No doubt that he should suffer for the name of the Lord, not that he should
be bought off. For as Christ laid down His life for us, so, too, we should
do for Him; and not only for the Lord Himself, nay, but likewise for our
brethren on His account. This, too, is the teaching of John when he
declares, not that we should pay for our brethren, but rather that we
should die for them. It makes no difference whether the thing not to be
done by you is to buy aft a Christian, or to buy one. And so the will of
God accords with this. Look at the condition--certainly of God's ordaining,
in whose hand the king's heart is--of kingdoms and empires. For increasing
the treasury there are daily provided so many appliances--registerings of
property, taxes in kind benevolences, taxes in money; but never up to this
time has ought of the kind been provided by bringing Christians under some
purchase-money for the person and the sect, although enormous gains could
be reaped from numbers too great for any to be ignorant of them. Bought
with blood, paid for with blood, we owe no money for our head, because
Christ is our Head. It is not fit that Christ should cost us money. How
could martyrdoms, too, take place to the glory of the Lord, if by tribute
we should pay for the liberty of our sect? And so he who stipulates to have
it at a price, opposes the divine appointment. Since, therefore, Caesar has
imposed nothing on us after this fashion of a tributary sect--in fact, such
an imposition never canbe made,--with Antichrist now close at hand, and
gaping for the blood, not for the money of Christians--how can it be
pointed out to me that there is the command, "Render to Caesar the things
which are Caesar's?"(1) A soldier, be he an informer or an enemy, extorts
money from me by threats, exacting nothing on Caesar's behalf; nay, doing
the very opposite, when for a bribe he lets me go--Christian as I am, and
by the laws of man a criminal. Of another sort is the denarius which I owe
to Caesar, a thing belonging to him, about which the question then was
started, it being a tribute coin due indeed by those subject to tribute,
not by children. Or how shall I render to God the things which are God's,--
certainly, therefore, His own likeness and money inscribed with His name,
that is, a Christian man? But what do I owe God, as I do Caesar the
denarius, but the blood which His own Son shed for me? Now if I owe God,
indeed, a human being and my own blood; but I am now in this juncture, that
a demand is made upon me for the payment of that debt, I am undoubtedly
guilty of cheating God if I do my best to withhold payment. I have well
kept the commandment, if, rendering to Caesar the things which are
Caesar's, I refuse to God the things which are God's!
13. But also to every one who asks me I will give on the plea of
charity, not under any intimidation. Who asks?(2) He says. But he who uses
intimidation does not ask. One who threatens if he does not receive, does
not crave, but compels. It is not alms he looks for, who comes not to be
pitied, but to be feared. I will give, therefore, because I pity, not
because I fear, when the recipient honours God and returns me his
blessing; not when rather he both believes that he has conferred a favour
on me, and, beholding his plunder, says, "Guilt money." Shall I be angry
even with an enemy? But enmities have also other grounds. Yet withal he did
not say a, betrayer, or persecutor, or one seeking to terrify you by his
threats. For how much more shall I heap coals upon the head of a man of
this sort, if I do not redeem myself by money? "In like manner," says
Jesus, "to him who has taken away your coat, grant even your cloak also."
But that refers to him who has sought to take away my property, not my
faith. The cloak, too, I will grant, if I am not threatened with betrayal.
If he threatens, I will demand even my coat back again. Even now, the
declarations of the Lord have reasons and laws of their own. They are not
of unlimited or universal application. And so He commands us to give to
every one who asks, yet He Himself does not give to those who ask a sign.
Otherwise, if you think that we should give indiscriminately to all who
ask, that seems to me to mean that you would give, I say not wine to him
who has a fever, but even poison or a sword to him who longs for death. But
how we are to understand," Make to yourselves friends of mummort,"(3) let
the previous parable teach you. The saying was addressed to the Jewish
people; inasmuch as, having managed ill the business of the Lord which had
been entrusted to them, they ought to have provided for themselves out of
the men of mammon, which we then were, friends rather than enemies, and to
have delivered us from the dues of sins which kept us from God, if they
bestowed the blessing upon us, for the reason given by the Lord, that when
grace began to depart from them, they, betaking themselves to our faith,
might be admitted into everlasting habitations. Hold now any other
explanation of this parable and saying you like, if only you clearly see
that there is no likelihood of our opposers, should we make them friends
with mammon, then receiving us into everlasting abodes. But of what will
not cowardice convince men? As if Scripture both allowed them to flee, and
commanded them to buy off! Finally, it is not enough if one or another is
so rescued. Whole Churches have imposed tribute en masse on themselves. I
know not whether it is matter for grief or shame when among hucksters, and
pickpockets, and bath-thieves, and gamesters, and pimps, Christians too are
included as taxpayers in the lists of free soldiers and spies. Did the
apostles, with so much foresight, make the office of overseer of this type,
that the occupants might be able to enjoy their rule free from anxiety,
under colour of providing(a like freedom for their flocks)? For such a
peace, forsooth, Christ, returning to His Father, commanded to be bought
from the soldiers by gifts like those you have in the Saturnalia!
14. But how shall we assemble together? say you; how shall we observe
the ordinances of the Lord? To be sure, just as the apostles also did, who
were protected by faith, not by money; which faith, if it can remove a
mountain, can much more remove a soldier. Be your safeguard wisdom, not a
bribe. For you will not have at once complete security from the people
also, should you buy off the interference of the soldiers. Therefore all
you need for your protection is to have both faith and wisdom: if you do
not make use of these, you may lose even the deliverance which you have
purchased for yourself; while, if you do employ them, you can have no need
of any ransoming. Lastly, if you cannot assemble by day, you have the
night, the light of Christ luminous against its darkness. You cannot run
about among them one after another. Be content with a church of threes. It
is better that you sometimes should not see your crowds, than subject
yourselves (to a tribute bondage). Keep pure for Christ His betrothed
virgin; let no one make gain of her. These things, my brother, seem to you
perhaps harsh and not to be endured; but recall that God has said, "He who
receives it, let him receive it,"(1) that is, let him who does not receive
it go his way. He who fears to suffer, cannot belong to Him who suffered.
But the man who does not fear to suffer, he will be perfect in love--in the
love, it is meant, of God; "for perfect love casteth out fear."(2) "And
therefore many are called, but few chosen."(3) It is not asked who is ready
to follow the broad way, but who the narrow. And therefore the Comforter is
requisite, who guides into all truth, and animates to all endurance. And
they who have received Him will neither stoop to flee from persecution nor
to buy it off, for they have the Lord Himself, One who will stand by us to
aid us in suffering, as well as to be our mouth when we are put to the
question.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 4, Roberts and Donaldson.) The original digital version was by
The Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-
WORD.
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