Tag: pray

From the Series: Ordinary Saints: Lessons from the Ante-Nicene Church

_{Scripture quotations are from the New King James Version®.
^{Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.}}

In a world where power is often linked with violence and justice with vengeance, Jesus’s teachings stand in stark contrast. Among His commands, none is more challenging than loving one’s enemies. As Jesus said, “Love your enemies and pray for those who persecute you” (Matthew 5:44). This radical love sets Kingdom people apart from the world.

“Love your enemies and pray for those who persecute you.”
— Matthew 5:44

For early Christians, loving their enemies showed loyalty to Christ. Following Jesus meant imitating His love, even through betrayal or threats of death. Instead of killing, they chose to die, echoing Christ’s words: “Father, forgive them, for they know not what they do” (Luke 23:34). This forgiveness was their core witness, placing God’s law of love above any earthly ties.

Throughout history, societies have justified violence by appealing to justice, protection, or patriotism. But the Ante-Nicene Christians rejected these reasons. They were not pacifists because of weakness. Instead, they were peacemakers empowered by the Spirit.

They refused to retaliate, enlist in the military, or occupy positions that required acts of violence. They consistently chose the cross instead of the sword.

“It is not lawful for a Christian to bear arms for any earthly consideration.”
— Tertullian, On Idolatry 19

“We who formerly used to kill one another now not only refuse to make war upon our enemies, but gladly die confessing Christ.”
— Justin Martyr, First Apology 39

Killing, whether in self-defense or war, denied Christ’s call to love. Bearing Jesus’s name meant imitating His peaceful response to threats and pain. As Tertullian said, “It is not lawful for a Christian to bear arms for any earthly consideration.” Early Christians lived out Justin Martyr’s words: “We who formerly used to kill one another now not only refuse to make war upon our enemies, but gladly die confessing Christ.”

“Father, forgive them, for they know not what they do.”
— Luke 23:34

They believed Jesus’s self-sacrifice called them to willingly give up their lives. Dying without violence was not failure, but a testimony of faith. Tertullian said, “The blood of the martyrs is the seed of the Church” (Apology 50); their martyrdom strengthened, not stained, their witness.

Pagans and Roman authorities were confounded by this behavior. How could individuals face death calmly, praying, forgiving, and singing? Their love spoke more powerfully than the roar of lions; their peace silenced the jeers. Both their lives and deaths proclaimed a Kingdom not of this world—a Kingdom shaped by Jesus’s words and example.

Today, some Christians justify violence in the name of freedom or justice. Yet, the example of the early Church demonstrates that Christ died so that believers might lay down their rights rather than defend them. This call to love is not limited to times of persecution. In our own lives, at work, in families, with neighbors, when we are wronged, Jesus’s words, “Pray for those who persecute you,” take practical form. Christians can choose forgiveness over revenge, reconciliation over resentment, and truth spoken in love over harsh words. By practicing this radical love, the teaching of Jesus becomes visible in our world.

Kingdom citizenship requires radical obedience to the law of Christ, which is love. This obedience does not signify weakness. Instead, it represents a different form of warfare, one that overcomes evil not through force but through forgiveness.

What We Can Learn Today

1. The early martyrs’ refusal to retaliate, even in the face of death, reveals the radical love that Jesus calls His followers to embody. Their actions remind us that love for one’s enemies is not just a lofty idea but the distinguishing mark of a true disciple. Killing, whether in retaliation or in service to any earthly power, stands in direct contradiction to Christ’s command: “Love your enemies.”
2. Martyrdom, for these believers, was not the loss of a life but the fulfillment of one. By choosing the cross over the sword, they showed that following Christ means embracing His prayer, “Father, forgive them,” even when hatred surrounds us. To reclaim a theology of the cross is to make it not just a symbol but a way of life: loving those who harm us, trusting that forgiveness is more powerful than violence, and living by a standard defined not by what we’re willing to kill for, but by what we’re willing to die for. This legacy of love and sacrifice continues to challenge and inspire the world today.

To live out this radical love, act now: Pray for someone who has wronged you. Forgive a recent offense, even if it seems minor. Reach out to reconcile with those in conflict. Let go of resentment and seek ways to serve those who oppose you. These simple yet courageous choices reveal Christ’s transforming love, a legacy that begins with one bold step today. Take time to forgive a hurt or offense, even if it is small. Reach out to someone you are in conflict with and offer a word of reconciliation or kindness. Choose to let go of resentment or the desire to retaliate, and instead look for ways to serve or bless those who oppose you. Small acts of grace in daily life open our hearts to the transforming power of Christ’s love. In these moments, the teaching of Jesus and the example of the martyrs become real and visible in our world.

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Sources:

• The Holy Bible — Matthew 5:44; Luke 23:34
• Tertullian, On Idolatry 19; Apology 50
• Justin Martyr, First Apology 39
• Origen, Against Celsus, Book 8
• The Epistle to Diognetus, c. AD 130–200

From the Series: Ordinary Saints: Lessons from the Ante-Nicene Church

_{Scripture quotations are from the New King James Version®.
^{Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.}}

Contemporary approaches to Scripture frequently reflect denominational backgrounds, academic training, or philosophical frameworks. In contrast, the earliest Christians, those preceding the Council of Nicaea, exemplified a simple, Spirit-led, and grounded method of personal faithfulness. Their convictions were shaped primarily by direct experience and the guidance of the Holy Spirit, rather than by formal theological constructs. This distinction constitutes the central lesson of their legacy. Reflecting on these differences can encourage our group to consider how we engage with Scripture today. By drawing inspiration from the early church’s emphasis on simplicity and shared spiritual discernment, we may find meaningful ways to reexamine our own approach, prioritizing openness to the Spirit and a humble pursuit of faith together.

Prior to the establishment of creeds and councils that defined orthodoxy, these believers relied exclusively on God’s written Word. Although the New Testament canon was formalized later, the early church regarded apostolic writings as inspired and authoritative. Irenaeus affirmed, “The Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit.”

For these early Christians, Scripture was considered sufficient. Their focus remained on faithfully practicing its teachings rather than constructing elaborate theological systems.

Ante-Nicene Christians regarded the Holy Spirit as the Church’s primary Teacher. They drew upon passages such as 1 John 2:27: “The anointing you received from Him abides in you, and you have no need that anyone should teach you… His anointing teaches you about everything.” Their writings emphasize humility, prayer, and fasting in the pursuit of understanding, rather than reliance on tradition or doctrinal development.

This approach did not reflect individualism or rebellion but rather Spirit-led submission to the authority of Scripture. They trusted the Spirit to illuminate the Word for all believers, not solely for a select few.

The early Christians adhered to Scripture literally and uncompromisingly, enacting Jesus’ commands such as loving enemies and practicing radical forgiveness, even when this resulted in suffering. For example, during the persecution of Christians under Roman rule, many early believers responded to violence not with retaliation but with prayer and acts of kindness toward their persecutors. Accounts describe martyrs who forgave their executioners, imitating Jesus’ call to love one’s enemies even in the face of death. Such stories demonstrate how these Christians embodied Christ’s teachings not as abstract ideals but as daily practices that shaped their lives and witness.

• Do not resist an evil person.
• Give to those who ask.
• Turn the other cheek.

For these believers, Christ’s words were not merely admired; they were actively put into practice.

Allegorical interpretation emerged later, introduced by thinkers such as Origen and Clement of Alexandria, who were influenced more by Greek philosophy than by the early church’s emphasis on direct obedience. While allegory represented a departure from earlier straightforward readings, it has nonetheless enriched Christian understanding for many believers throughout history. Acknowledging the valuable contributions of allegorical interpretation allows us to respect the diversity of traditions within the Christian community.

Scripture was not interpreted in isolation. Early Christians gathered in homes, read the Gospels and Epistles aloud, and sought the Spirit’s guidance together. Despite lacking formal education, they recognized the clarity and power of God’s Word. As Clement of Rome urged, “Let us therefore hold steadfastly and unceasingly to our hope and the guarantee of our righteousness, who is Jesus Christ… Let us look steadfastly to Him.”

Ante-Nicene Christians aspired to be faithful servants rather than theologians. Their primary objective was transformation and obedience, rather than intellectual mastery.

What lessons can be drawn from their example for contemporary practice? In our group, we might apply these lessons through tangible practices such as praying together for the Spirit’s guidance before our discussions, reading Scripture aloud as a community, and sharing reflections on how we sense the Spirit leading us in our application of the text. We could also set aside regular times for group study, encourage each member to ask questions, and support one another in living out Jesus’ specific teachings in daily life. By incorporating these simple practices, we can more closely embody the early church’s approach.

• The Holy Spirit should be trusted to lead believers into a true understanding of Scripture.
• Prioritizing living out Jesus’ explicit commands is more important than generating complex theological systems.
• Studying Scripture together in community helps believers discern its meaning more clearly.
• Every developed doctrine should always be compared to Scripture’s plain meaning first.

By following the example of the Ante-Nicene Christians, it is possible to rediscover a faith that is simple, humble, and deeply rooted in the living Word of God. In such a faith, Scripture, illuminated by the Spirit and embodied within an obedient community, serves as the foundation.

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Sources:

• The Holy Bible — 1 John 2:27
• Irenaeus, Against Heresies, 2.28.2
• Clement of Rome, 1 Clement 36
• Acts 2:42; John 14:26