Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asks thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sends rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. Matthew 5:38-48
Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Romans 12:19-21
You have condemned, you have murdered the just; he does not resist you. James 5:6
There are two ways, one of life and one of death, but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, love your neighbor as yourself, and do not do to another what you would not want done to you. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there for loving those who love you? Do not the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Didache (A.D. 80-140) ch.1
Against their outbursts of wrath be you meek; against their proud words be you humble; against their railings set you your prayers; against their errors be you steadfast in the faith; against their fierceness be you gentle. And be not zealous to imitate them by requital. Let us show ourselves their brothers by our forbearance; but let us be zealous to be imitators of the Lord, vying with each other who shall suffer the greater wrong, who shall be defrauded, who shall be set at naught; that no herb of the devil be found in you: but in all purity and temperance abide you in Christ Jesus, with your flesh and with your spirit. Ignatius: to the Ephesians (A.D. 35-105) ch.5
And their oppressors they appease (lit: comfort) and make them their friends; they do good to their enemies. Aristides (A.D. 125) Ante-Nicene Fathers vol.9 pg. 276
For we will not require that you punish our accusers; they being sufficiently punished by their present wickedness and ignorance of what is right. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.165
We who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.167
We who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.176
And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: “To him that smites you on the one cheek, offer also the other; and him that takes away your cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compels you to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven.” For we ought not to strive; neither has He desired us to be imitators of wicked men, but He has exhorted us to lead all men, by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbors’ lives, or by the extraordinary forbearance they have observed in their fellow-travelers when defrauded, or by the honesty of those with whom they have transacted business. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.168
But they who were brought up licentiously in wicked customs, and are prejudiced in their own opinions, should kill and hate us; whom we not only do not hate, but, as is proved, pity and endeavour to lead to repentance. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.182
These we hold in contempt, though to the generality they appear matters of great importance; for we have learned, not only not to return blow for blow, nor to go to law with those who plunder and rob us, but to those who smite us on one side of the face to offer the other side also, and to those who take away our coat to give likewise our cloak. But, when we have surrendered our property, they plot against our very bodies and souls, pouring upon us wholesale charges of crimes of which we are guiltless even in thought, but which belong to these idle praters themselves, and to the whole tribe of those who are like them. Athenagorus (A.D. 137) Ante-Nicene Fathers vol.2 pg.129
But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; “not rendering evil for evil, or railing for railing,” or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: “Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;” and once more, “Blessed are the poor, and those that are persecuted for righteousness’ sake, for theirs is the kingdom of God.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 408
The ingenuous among the philosophers will then with propriety be taken up in a friendly exposure both of their life and of the discovery of new dogmas, not in the way of our avenging ourselves on our detractors (for that is far from being the case with those who have learned to bless those who curse, even though they needlessly discharge on us words of blasphemy), but with a view to their conversion; if by any means these adepts in wisdom may feel ashamed, being brought to their senses by barbarian demonstration; so as to be able, although late, to see clearly of what sort are the intellectual acquisitions for which they make pilgrimages over the seas. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg. 347
He never cherishes resentment or harbours a grudge against any one, though deserving of hatred for his conduct. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg. 540
For he does not merely instance the Gnostic [spiritual man, not the heretical Ganostic] as characterized by suffering wrong rather than do wrong; but he teaches that he is not mindful of injuries, and does not allow him even to pray against the man who has done him wrong. For he knows that the Lord expressly enjoined “to pray for enemies.” To say, then, that the man who has been injured goes to law before the unrighteous, is nothing else than to say that he shows a wish to retaliate, and a desire to injure the second in return, which is also to do wrong likewise himself. And his saying, that he wishes “some to go to law before the saints,” points out those who ask by prayer that those who have done wrong should suffer retaliation for their injustice, and intimates that the second are better than the former; but they are not yet obedient, if they do not, having become entirely free of resentment, pray even for their enemies. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg. 548
Above all, Christians are not allowed to correct with violence the delinquencies of sins. For it is not those that abstain from wickedness from compulsion, but those that abstain from choice, that God crowns. It is impossible for a man to be steadily good except by his own choice. For he that is made good by compulsion of another is not good; for he is not what he is by his own choice. For it is the freedom of each one that makes true goodness and reveals real wickedness. Whence through these dispositions God contrived to make His own disposition manifest. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol. 2 pg. 581
They say, accordingly, that the blessed Peter, on seeing his wife led to death, rejoiced on account of her call and conveyance home, and called very encouragingly and comfortingly, addressing her by name, “Remember thou the Lord.” Such was the marriage of the blessed and their perfect disposition towards those dearest to them. Clement of Alexandria (A.D. 195) Stromata, Book VII, Chapter XI
If we are commanded, then, to love our enemies, as I have remarked above, whom have we to hate? If injured, we are forbidden to retaliate, lest we become as bad ourselves: who can suffer injury at our hands? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 45
Hippias is put to death laying plots against the state: no Christian ever attempted such a thing in behalf of his brethren, even when persecution was scattering them abroad with every atrocity. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 51
For all love those who love them; it is peculiar to Christians alone to love those that hate them. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 105
If he is pointed at (for his religion), he glories in it; if dragged to trial, he does not resist; if accused, he makes no defense. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 110
Who else, therefore, are understood but we, who, fully taught by the new law, observe these practices,—the old law being obliterated, the coming of whose abolition the action itself demonstrates? For the wont of the old law was to avenge itself by the vengeance of the glaive, and to pluck out “eye for eye,” and to inflict retaliatory revenge for injury. But the new law’s won’t was to point to clemency, and to convert to tranquillity the pristine ferocity of “glaives” and “lances,” and to remodel the pristine execution of “war” upon the rivals and foes of the law into the pacific actions of “ploughing” and “tilling” the land. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 154
For men were of old wont to require “eye for eye, and tooth for tooth” and to repay with usury “evil with evil;” for, as yet, patience was not on earth, because faith was not either. Of course, meantime, impatience used to enjoy the opportunities which the law gave. That was easy, while the Lord and Master of patience was absent. But after He has supervened, and has united the grace of faith with patience, now it is no longer lawful to assail even with word, nor to say “fool” even, without “danger of the judgment.” Anger has been prohibited, our spirits retained, the petulance of the hand checked, the poison of the tongue extracted. The law has found more than it has lost, while Christ says, “Love your personal enemies, and bless your cursers, and pray for your persecutors, that ye may be sons of your heavenly Father.” Tertullian (A.D. 200) Ante-Nicene Fathers vol.3 pg. 711
If one attempt to provoke you by manual violence, the monition of the Lord is at hand: “To him,” He saith, “who smiteth thee on the face, turn the other cheek likewise.” Let outrageousness be wearied out by your patience. Whatever that blow may be, conjoined with pain and contumely, it shall receive a heavier one from the Lord. You wound that outrageous one more by enduring: for he will be beaten by Him for whose sake you endure. Tertullian (A.D. 200) Ante-Nicene Fathers vol.3 pg. 712
For what difference is there between provoker and provoked, except that the former is detected as prior in evil-doing, but the latter as posterior? Yet each stands impeached of hurting a man in the eye of the Lord, who both prohibits and condemns every wickedness. In evil doing there is no account taken of order, nor does place separate what similarity conjoins. And the precept is absolute, that evil is not to be repaid with evil. Tertullian (A.D. 200) Ante-Nicene Fathers vol.3 pg. 713
No one gives the name of sheep to those who fall in battle with arms in hand, and while repelling force with force, but only to those who are slain, yielding themselves up in their own place of duty and with patience, rather than fighting in self-defense. Tertullian (A.D. 207) Ante-Nicene Fathers vol.3 pg. 415
Moreover, the command about the right cheek being struck is most [literally] impossible, since everyone who strikes (unless he happens to have some bodily irregularity) strikes the left cheek with his right hand. Origen (A.D. 225), Ante-Nicene Fathers vol. 4 pg. 367
[Celsus, a pagan critic,] says, “They also have a teaching to this effect: that we should not avenge ourselves on one who injures us.” Or, as Christ expresses it: “Whoever will strike you on the one cheek, turn the other to him also.” Origen (A.D. 248), Ante-Nicene Fathers vol. 4 pg. 634.
We revile no one, for we believe that “revilers will not inherit the kingdom of God.” And we read, “Bless them that curse you; bless, and curse not.” Also, “Being reviled, we bless.” Origen (A.D. 248), Ante-Nicene Fathers vol. 4 pg. 654.
Do not willingly use force and do not return force when it is used against you. Commodianus ( A.D. 240), Ante-Nicene Fathers vol. 4 pg. 212
When a Christian is arrested, he does not resist. Nor does he avenge himself against your unrighteous violence— even though our people are numerous and plentiful. Cyprian (A.D. 250), Ante-Nicene Fathers vol. 5 pg. 462
We may not hate. And we please God more by rendering no return for wrong. Therefore, we exhort you to make satisfaction to God. Do this while you have the power, while there yet remains in you something of life. . . . We do not envy your comforts, nor do we conceal the divine benefits. We repay kindness for your hatred. In return for the torments and penalties that are inflicted on us, we point out to you the ways of salvation. Cyprian (A.D. 250), Ante-Nicene Fathers vol. 5 pg. 465.
The Christian has departed from rage and carnal contention as if from the hurricanes of the sea. He has already begun to be tranquil and meek in the harbor of Christ. Therefore, he should allow neither anger nor discord within his breath. For he must neither return evil for evil, nor bear hatred. Cyprian (A.D. 250), Ante-Nicene Fathers vol. 5 pg. 488
Even our enemies are to be loved. Cyprian (A.D. 250), Ante-Nicene Fathers vol. 5 pg. 546
Do no one any injury at any time; provoke no one to anger. If an injury is done to you, look to Jesus Christ. And even as you desire Him to forgive your transgressions, also forgive others theirs. Theonas of Alexandria (A.D. 300), Ante-Nicene Fathers vol. 6 pg. 161
Religion is to be defended— not by putting to death— but by dying. Not by cruelty, but by patient endurance. Not by guilt, but by good faith. For the former belongs to evil, but the latter to the good. . . . For if you wish to defend religion by bloodshed, tortures, and guilt, it will no longer be defended. Rather, it will be polluted and profaned. . . . And, therefore, when we suffer such impious things, we do not resist even in word. Rather, we leave vengeance to God. We do not act as those persons who would have it appear that they are defenders of their gods, who rage without restraint against those who do not worship them. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 157-158
If we all derive our origin from one man whom God created, we are clearly of one blood. Therefore, it must be considered the greatest wickedness to hate a man— even if he is guilty. On this account, God has forbidden us to ever contract enmities. Rather, they are to be eliminated, so that we sooth those who are our enemies by reminding them of their relationship. For, if we are all inspired and quickened by one God, what else are we except brothers? . . . Therefore, they are to be considered as savage beasts who injure man, who— in opposition to every law and right of human nature— plunder, torture, slay, and banish. On account of this relationship of brotherhood, God teaches us never to do evil, but always good. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 172-173
When we suffer such ungodly things, we do not resist even in word. Rather, we leave vengeance to God. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 158
The Christian does injury to no one. He does not desire the property of others. If fact, he does not even defend his own property if it is taken from him by violence. For he knows how to patiently bear an injury inflicted upon him. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 160.
We do not resist those who injure us, for we must yield to them. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 182
If anyone should be so shameless as to inflict injury on a good and just man, such a man must bear it with calmness and moderation. He will not take upon himself his revenge. Rather, he will reserve it for the judgment of God. He must maintain innocence at all times and in all places. And this commandment is not limited to merely his not [being the first to] inflict injury on another. Rather, he should not even avenge it when injury is inflicted on him. For there sits on the judgment-seat a very great and impartial Judge. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 183
Why do contests, fights, and contentions arise among men? Is it because impatience against injustice often excites great tempests? However, if you meet injustice with patience, then no virtue can be found more true. . . . In contrast, if injustice . . . has met with impatience on the same level as itself, . . . it will ignite a great fire that no stream can extinguish, but only the shedding of blood. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 184
In what respect, then, does the wise and good man differ from the evil and foolish one? Is it not that he has unconquerable patience, of which the foolish are destitute? Is it not that he knows how to govern himself and to mitigate his anger— which those are unable to curb because they are without virtue? . . . What if a man gives way to grief and anger and indulges these emotions (which he should struggle against)? What if he rushes wherever injustice will call him? Such a man does not fulfill the duty of virtue. For he who tries to return an injury desires to imitate that very person by whom he has been injured. In short, he who imitates a bad man cannot be good. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 184
When provoked by injury, if he returns violence to his assailant, he is defeated. Lactantius (A.D. 304-313), Ante-Nicene Fathers vol. 7, pg. 185
“An eye for an eye, and a tooth for a tooth.” That is the expression of justice. However, His injunction that a man who is struck on the one cheek should offer the other also— that is the expression of goodness. Now, are justice and goodness opposed to each other? Far from it! Rather, there has only been advancement from simple justice to positive goodness. Disputation of Archelaus and Manes (A.D. 320), Ante-Nicene Fathers vol. 6, pg. 216