On Idolatry 19

Summary: A Christian may not become a soldier, nor may soldiers remain soldiers after believing, for the oath to Christ cannot be shared with the oath to Caesar, and Christ disarmed Peter.

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Latin text · CSEL 20:53

Possit in isto capitulo etiam de militia definitum uideri, quae inter dignitatem et potestatem est. at nunc de isto quaeritur, an fidelis ad militiam conuerti possit et an militia ad fidem admitti, etiam caligata uel inferior quaeque, cui non sit necessitas immolationum uel capitalium iudiciorum. non conuenit sacramento diuino et humano, signo Christi et signo diaboli, castris lucis et castris tenebrarum; non potest una anima duobus deberi, deo et Caesari. et virgam portavit Moyses, fibulam et Aaron, cingitur loro et Iohannes, agmen agit et Iesus Naue, bellauit et populus, si placet ludere. quomodo autem bellabit, immo quomodo etiam in pace militabit sine gladio, quem dominus abstulit? nam etsi adierant milites ad Iohannem et formam obseruationis acceperant, si etiam centurio crediderat, omnem postea militem dominus in Petro exarmando discinxit. nullus habitus licitus est apud nos illicito actui adscriptus.

English · Claude translation

In the preceding chapter the question of military service too might seem to have been settled, since it lies between rank and power. But the present question is whether a believer may turn to military service, and whether soldiers may be admitted to the faith, even the rank and file or any lower grade, who are under no necessity of sacrifices or capital judgments. There is no agreement between the divine oath and the human, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness; one soul cannot be owed to two, to God and to Caesar. “And Moses carried a rod, and Aaron wore a buckle, and John is girded with a leather belt, and Joshua son of Nun leads an army, and the people waged war,” if one wants to play with words. But how will he wage war, nay, how will he serve as a soldier even in peace, without the sword, which the Lord has taken away? For although soldiers had come to John and received a rule to observe, and even a centurion had believed, the Lord afterwards, in disarming Peter, unbelted every soldier. No dress is lawful among us that is assigned to an unlawful act.

About this passage

Source
CSEL 20:53 · August Reifferscheid and Georg Wissowa, eds., Quinti Septimi Florentis Tertulliani Opera, Pars 1, CSEL 20 (Prague: Tempsky; Vienna: Tempsky; Leipzig: Freytag, 1890), 30–58 · Latin text: August Reifferscheid and Georg Wissowa (CSEL 20), digitized by Open Greek and Latin, University of Leipzig (csel-dev), CC BY-SA 4.0
Text
As printed in CSEL 20. Manuscript variants and the editor's apparatus are not reproduced; no textual problem is noted in this passage.
Translation
Claude translation (claude-opus-5-5), 2026-09-27 · Translated by Claude from the Latin text of CSEL 20; made independently of existing English translations.
Compare
Ante-Nicene Fathers, vol. 3 (1885) (an older public-domain English translation, whole volume at CCEL; checked against ours only after ours was made)
Scripture
Topics
Ethics

Notes

Translation notes

  • Sacramentum is here the soldier's oath, set against the baptismal pledge (“the divine oath”). The objector's examples are Moses' rod (Exod 4:20), Aaron's vestments (Exod 28), John the Baptist's belt (Matt 3:4), and Joshua's army (Josh 6). The soldiers are Luke 3:14; the centurion, Matt 8:5–13; the disarming of Peter, Matt 26:52 and John 18:11.

Cite this passage

Tertullian, Idol. 19 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/tertullian-idololatria/19/).

Plain text
Tertullian, Idol. 19 (trans. Sophia Scriptura, https://sophiascriptura.com/fathers/tertullian-idololatria/19/).

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