Is War Permissible?

 The issue of self-defense and the protection of human life, especially in the event of invasion or attack, is one of the most sensitive and complex subjects in Christian thought. While the central message of the New Testament is love, forbearance, and peace, the Church has always recognized the necessity of protecting the innocent and defending one's homeland.

The following are the relevant references and theological perspectives arranged by category.

1. Old Testament

In the Old Testament, the concepts of self-defense and the defense of the community or nation against foreign invaders are strongly emphasized and explicitly permitted.

Exodus 22:2

There is a clear legal provision concerning self-defense during the night:

"If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him."

If a thief is caught breaking into a house at night and is struck and dies, the one who struck him is not considered guilty of murder, since the act is regarded as self-defense in circumstances where the danger cannot be clearly assessed.

Nehemiah 4:14

When the Jews were rebuilding the walls of Jerusalem and were threatened by hostile enemies, Nehemiah exhorted them:

"Fight for your brothers, your sons, your daughters, your wives, and your homes."

The Example of Abraham (Genesis 14)

When Abraham learned that his nephew Lot had been taken captive by invading kings, he armed his men, pursued the attackers, and rescued him. His action was later blessed by Melchizedek.

2. New Testament

The New Testament focuses primarily on spiritual life and enduring persecution for the sake of faith, but it does not abolish the responsibility to protect others.

Luke 22:36

Shortly before His arrest, Christ told His disciples:

 "...and let the one who has no sword sell his cloak and buy one."

Although many Church Fathers interpret this passage allegorically, referring to the spiritual trials that lay ahead, it nevertheless indicates that the possession of means of protection was not considered inherently forbidden in a hostile world.

John 15:13

The supreme expression of sacrificial love is found in Christ's words:

"Greater love has no one than this, that someone lay down his life for his friends."

In the event of an invasion, the soldier or citizen who defends others does not fight out of hatred but out of love, seeking to protect women, children, and those who are helpless.

Romans 13:4

The Apostle Paul teaches that secular authority, including military and police institutions, is ordained by God for the preservation of good and the restraint of evil:

"For he is God's servant for your good... for he does not bear the sword in vain."

Civil authority is understood as a minister of God charged with maintaining justice and restraining wrongdoing.

3. Writings of the Church Fathers and Saints

The Church Fathers distinguished clearly between killing motivated by hatred or revenge and killing that occurs in time of war in defense of one's homeland and the vulnerable.

Saint Athanasius the Great

Perhaps the clearest statement preserved in the Church's tradition is:

"It is not lawful to kill indiscriminately; but to slay one's enemies in war is both lawful and worthy of praise."

Saint Athanasius explains that soldiers defending their country protect the freedom and bodily safety of their fellow citizens.

Saint Augustine

Saint Augustine formulated the theory of the Just War. He emphasized that resisting violent aggression can be a moral duty. If someone has the ability to prevent an innocent person from being harmed and refuses to act, he becomes, in a sense, complicit in the evil.

Saint Cyril (Mission to the Saracens)

When Muslims asked Saint Cyril why Christians fight if Christ commanded them to turn the other cheek, he replied:

"Christ commanded us to endure personal insults. Yet He also taught us to lay down our lives for our brethren. When you invade our country, you do not insult us personally; you take our brothers captive, destroy their families, and compel them to renounce their faith. Therefore, we defend ourselves."

Saint Paisios of Mount Athos

Saint Paisios, who served as a radio operator during his military service, would say:

"If someone comes to harm me personally, I ought, as a monk, to forgive him. But if he seeks to harm my country or my neighbour's family, I have a duty to take up arms and stop him, because this too is love for one's neighbour."

Saint Isidore of Pelusium (5th Century)

Saint Isidore, one of the Church's most distinguished theologians and letter writers, wrote concerning warfare:

"Not to wage war is better, but to fight is sometimes necessary, lest the innocent be slaughtered."

He explains that the purpose of the defending soldier is not destruction but the restraint of evil.

The question of whether a Christian may defend himself, even to the point of killing an attacker when his own life or that of his family is under immediate threat, is a delicate matter with profound moral and spiritual implications.

Orthodox tradition distinguishes between the calling of the monk, who is expected to embrace complete non-violence and imitate Christ's martyrdom, and that of the layperson, for whom the protection of life is regarded as a duty.

The following passages, canons, and examples from the lives of the saints shed further light on this issue.

Additional Testimonies

Exodus 21:12–13

The Law of Moses distinguishes premeditated murder from accidental killing or killing committed in circumstances of conflict or self-defense:

"But if he did not act intentionally, and God delivered him into his hand, I will appoint for you a place to which he may flee."

Thus, Scripture recognizes that not all killing carries the same degree of moral responsibility.

1 Timothy 5:8

The Apostle Paul teaches:

"But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever."

Theological interpretation extends this duty not only to material support but also to the physical protection of one's family.

Saint John the Faster (7th Century), Canon 21

Saint John prescribes spiritual remedies for various sins and clarifies:

"Whoever kills in war, or while defending himself against robbers, or in some other similar manner, is not regarded as a murderer."

Saint John Climacus (6th Century)

Although writing primarily for monks, Saint John makes an important distinction concerning intention:

"It is one thing to defend oneself out of fear of death, and quite another to act out of hatred."

Defending oneself because one's life is threatened is fundamentally different from acting out of hatred or revenge. The former may be excusable; the latter is sinful.