Early Christian Views on Capital Punishment
Early Christian writers gave mixed answers about capital punishment. Some, like Lactantius, Athenagoras, and Origen, rejected Christians taking life, while Irenaeus and Romans 13 allowed civil rulers to punish evil. Justin Martyr and Tertullian also spoke against cruel executions and harsh courts. This page groups the strongest quotes on both sides so readers can compare them.
147 early-church witnesses · 229 source quotations · compared with Scripture
What did early Christians believe about capital punishment?
Early Christian writers did not all agree on capital punishment. Some, like Lactantius, Athenagoras, and Origen, spoke against Christians killing or approving of killing, while others like Irenaeus and some biblical passages accepted the magistrate’s sword as a lawful power against evil. Justin Martyr and Tertullian also criticized harsh punishments and the cruelty of Roman courts, which shows real concern about state violence. Overall, the earliest witness is mixed:
Christian moral teaching leaned away from killing, but many writers still used Romans 13 and Old Testament law to explain civil punishment. Many more early Christian quotations, Bible passages, and source links are gathered below so you can study the evidence for yourself.
Key Takeaways
- Some early Christians said it was not lawful for believers to put people to death.
- Other writers accepted the magistrate’s power to punish evil, including the sword in Romans 13:4.
- Several writers criticized harsh Roman executions and treated them as signs of cruelty.
- The earliest Christian view is not one single flat answer; it is mixed.
Questions Answered by the Sources
Did early Christians say Christians should not personally kill or condemn to death?
Several early writers say Christians should not personally accuse, slay, or condemn anyone to death, and some describe even watching executions as morally problematic. These texts are among the clearest anti-killing witnesses in the set.
-
Lactantius, The Divine Institutes Direct teaching
Exiles also were accustomed to be forbidden the use of fire and water: for as yet it seemed unlawful to inflict capital punishment on any, however guilty, inasmuch as they were men.
-
Lactantius, The Divine Institutes Direct teaching
...for a just man to engage in warfare, since his warfare is justice itself, nor to accuse anyone on a capital charge, because it makes no difference whether you put a man to death by word or by the sword, since it is the act of putting to death itself that is forbidden. Therefore, regarding this command of God, there ought to be no exception at all. It is always unlawful to put a man to death, whom God willed to be a sacred living creature.
-
Origen, Against Celsus Direct teaching
For Christians could not slay their enemies, or condemn to be burned or stoned, as Moses commands, those who had broken the law, and were therefore condemned as deserving of these punishments;
-
Clement of Alexandria, The Stromata (Miscellanies) Supporting witness
Thence also the Romans, in the case of a pregnant woman being condemned to death, do not allow her to undergo punishment till she is delivered.
-
Athenagoras, A Plea for the Christians Supporting witness
Names are not deserving of hatred: it is the unjust act that calls for penalty and punishment.
-
Athenagoras, The Resurrection of the Dead Supporting witness
... this, let them stop this godless disbelief and this blasphemy against sacred things. For it will clearly appear from what I am about to say that they do not speak the truth when they say that it is impossible, or not in agreement with the divine will. Strictly speaking, a thing is considered impossible for a person when it is such that he either does not know what must be done, or does not have enough power to do properly what he knows must be done. A person who does not know what needs to be done is completely unable either to attempt or to do what he does not know. In the same way, a person who knows very well what must be done, and by what means, and how, but has either no power at all to do the known thing, or not enough power, will not even try, if he is wise and considers his own strength. And if he did try without proper thought, he would not accomplish his purpose. But it is not possible for God to be ignorant, either of the nature of the bodies that are to be raised, both with regard to the members as a whole and the particles of which they consist, or of where each of the dissolved particles goes, and what part of the elements has received what was dissolved and passe
-
Arnobius, Against the Heathen Supporting witness
...desire takes hold of you, rob us of our property, drive us from the homes of our fathers, put us to death, torture us, mutilate us, burn us, and at last expose us to wild beasts and hand us over to be torn apart by monsters? Whoever condemns this in us, or thinks it should be charged against us, does he deserve even to be called a man, though he seems so to himself? Or should he be believed to be a god, even though he says he is through the mouth of a thousand prophets? Does Trophonius, or Jupiter of Dodona, declare that we are wicked? And will he himself be called a god, and be counted among the number of the deities, if he either charges with impiety those who serve the Supreme King, or is tortured with envy because His majesty and worship are preferred to his own?
-
Athenagoras, A Plea for the Christians Supporting witness
But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles.
-
Athenagoras, A Plea for the Christians Supporting witness
How, then, when we do not even look on, lest we should contract guilt and pollution, can we put people to death?
-
Origen, Against Celsus Supporting witness
and yet He nowhere teaches that it is right for His own disciples to offer violence to any one, however wicked.
-
Athenagoras, A Plea for the Christians Supporting witness
For when they know that we cannot endure even to see a man put to death, though justly;
Did early Christians connect Jesus or the apostles with rejecting violence and the sword?
A few sources use Jesus’ teaching about the sword and examples from apostolic life to support nonviolence or to frame death as something Christians must endure rather than impose. These are secondary to the civil-authority texts, but they reinforce the anti-killing strand.
-
Lactantius, Of the Manner in Which the Persecutors Died Supporting witness
... in matters of little importance, and in civil cases. Crucifixion was the punishment kept ready for capital cases, and chains for lesser crimes. Women of honorable position were dragged into workhouses. And when any man was to be whipped, four posts were fixed in the ground, and he was tied to them in a way unknown even in the punishment of slaves. What shall I say about his room for amusement, and his favorite entertainments? He kept bears, very much like himself in fierceness and size, which he had gathered during the course of his reign. Whenever he chose to satisfy his mood, he ordered a particular bear to be brought in, and men were thrown to that savage animal, more to be swallowed whole than eaten. And when their limbs were torn apart, he laughed with extreme pleasure. He never even ate his supper without watching human blood being poured out. Men of ordinary rank were condemned to be burned alive. He began this method of execution with edicts against the Christians, commanding that after torture and sentence, they should be burned with a slow fire. They were fastened to a stake, and first a small flame was applied to the soles of their feet, until the muscles, tightened
-
Lactantius, Of the Manner in Which the Persecutors Died Supporting witness
Crucifixion was the punishment ready prepared in capital cases;
-
Tertullian, Apology Supporting witness
however, by common consent that cruelty was afterwards erased from the statutes, and the capital penalty turned into a brand of shame.
-
Tertullian, Apology Supporting witness
...an obstinate refusal to offer sacrifices, he found in their religious services nothing but meetings early in the morning for singing hymns to Christ and God, and sealing their way of life by a united pledge to remain faithful to their religion, forbidding murder, adultery, dishonesty, and other crimes. In reply, Trajan wrote back that Christians were by no means to be sought out. But if they were brought before him, they should be punished. O miserable deliverance. Under the necessities of the case, it is a self-contradiction. It forbids them to be sought out, as innocent, and it commands them to be punished, as guilty. It is at once merciful and cruel. It passes by, and it punishes. Why do you play this game of evasion with yourself, O Judgment? If you condemn, why do you not also inquire? If you do not inquire, why do you not also absolve? Military stations are set throughout all the provinces for tracking robbers. Against traitors and public enemies every man is a soldier. Search is made even for their confederates and accessories. The Christian alone must not be sought, though he may be brought and accused before the judge, as if a search had any other end than that! And so
-
Dionysius of Alexandria, Epistles and Epistolary Fragments Supporting witness
Heron, Ater, and Isidorus, who were Egyptians, were also handed over, along with Dioscorus, a boy about fifteen years old. At first, the judge tried to deceive the boy with pleasant words, thinking he could easily lead him astray. Then he also tried to force him through torture, thinking he could make him give in without much difficulty that way. But Dioscorus neither yielded to his persuasion nor gave way to his threats. As for the others, after their bodies had been torn in a very savage way, and yet they still remained steadfast, he also sent them to the flames. But he released Dioscorus, amazed at the remarkable way he had conducted himself in public and at the great wisdom of the answers he gave when questioned. He said that, because of his age, he was giving him more time to repent. And this most godly Dioscorus is still with us at present, waiting for a greater conflict and a longer struggle. There was also a man named Nemesion, who was likewise an Egyptian. He was falsely accused of being a companion of robbers. After he had cleared himself of this charge before the centurion and proved that it was a completely false slander, he was accused as a Christian and had to come as
-
Dionysius of Alexandria, Epistles and Epistolary Fragments Supporting witness
For even up to the present day the governor does not cease to put to death, in a cruel manner, as I have already said, some of those who are brought before him;
-
Lactantius, Of the Manner in Which the Persecutors Died Supporting witness
and for lesser crimes, fetters. Matrons of honourable station were dragged into workhouses;
-
Minucius Felix, Octavius Supporting witness
Chapter 37. Argument: Tortures Most Unjustly Inflicted for the Confession of Christ's Name are Spectacles Worthy of God.
What Bible passages did early Christians use when talking about capital punishment?
Romans 13:4 is the main passage for rulers using the sword, and Romans 1:32 is also used to say some sins deserve death. Old Testament laws about death penalties appear in Ezra 8:24, Deuteronomy, Numbers, and Leviticus, while some writers also quoted passages about the sword and judgment.
-
Romans 13:4 Direct teaching
For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
-
Ezra 8:24 Supporting witness
And whosoever shall transgress the law of thy God, and of the king, shall be punished diligently, whether it be by death, or other punishment, by penalty of money, or by imprisonment.
-
Romans 1:32 Supporting witness
who, knowing the righteous judgment of God, that those who practice such things are deserving of death, not only do the same but also approve of those who practice them.
-
Jeremiah 26:11 Supporting witness
Then the priests and the prophets said to the officials and to all the people, “This man deserves the sentence of death, because he has prophesied against this city, as you have heard with your own ears.”
-
Deuteronomy 17:7 Supporting witness
The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
-
Numbers 35:30 Supporting witness
Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty.
-
Job 19:29 Supporting witness
Be ye afraid of the sword: for wrath bringeth the punishments of the sword, that ye may know there is a judgment.
-
Deuteronomy 17:6 Supporting witness
Whoever is deserving of death shall be put to death on the testimony of two or three witnesses; he shall not be put to death on the testimony of one witness.
-
Deuteronomy 21:22 Supporting witness
And if a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree:
-
Numbers 15:35 Supporting witness
Then the Lord said to Moses, “The man must surely be put to death; all the congregation shall stone him with stones outside the camp.”
-
Numbers 35:31 Supporting witness
Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.
-
Deuteronomy 17:5 Supporting witness
then you shall bring out to your gates that man or woman who has committed that wicked thing, and shall stone to death that man or woman with stones.
More related quotations from this section 4 shown
-
Deuteronomy 13:9 Supporting witness
but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people.
-
Leviticus 24:21 Supporting witness
Whoever kills an animal shall make it good, and whoever kills a person shall be put to death.
-
Genesis 9:6 Supporting witness
“Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.
-
Matthew 5:21 Supporting witness
Ye have heard that it was said of them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
Common Questions
Did early Christians support capital punishment?
Some did, but many did not. Lactantius, Athenagoras, and Origen spoke against Christians putting people to death, while Irenaeus used Romans 13 to defend the ruler’s sword.
Did the early church think Christians should execute people?
Usually not as a Christian duty. Writers like Lactantius said it was unlawful to kill, but other writers still accepted civil punishment by magistrates.
What Bible passage was used most about capital punishment?
Romans 13:4 was the main passage. It says the ruler does not bear the sword in vain and is God’s minister to punish evil.
Source Index for Capital punishment
The guided sections above show the strongest quotations. This compact index highlights 160 ranked source links from 229 compiled sources for deeper study.
Source index 160 ranked links shown
Early Christian Writings 80 shown of 147
Primary-source quotations from early Christian writers and church documents.
Bible Passages 80 shown of 82
Related Bible passages saved for comparison with the early Christian quotations.
-
Book 79 1:62
-
Book 79 1:41