What is the place-if any-for violence in the Christian life? At the core of Christian faith is an experience of suffering violence as the price for faithfulness, of being victimized by the world's violence, from Jesus himself to martyrs who have died while following him. At the same time, Christian history had also held the opinion that there are situations when the follower of Jesus may be justified in inflicting violence on others, especially in the context of war. Do these two facets of Christian ethics and experience present a contradiction? Christian Martyrdom and Christian Violence: On Suffering and Wielding the Sword explores the tension between Christianity's historic reverence for martyrdom (suffering violence for faith) and Christianity's historical support of a just war ethic (involving the inflicting of violence). While the book considers the possibility that the two are unreconcilable, it also argues that they are ultimately compatible; but their compatibility requires a more humanized portrait of the Christian martyr as well as a stricter approach to the justified use of violence.

A look at the developing conflicts in Christian-Muslim relations during late antiquity and the early Islamic era How did the medieval Middle East transform from a majority-Christian world to a majority-Muslim world, and what role did violence play in this process? Christian Martyrs under Islam explains how Christians across the early Islamic caliphate slowly converted to the faith of the Arab conquerors and how small groups of individuals rejected this faith through dramatic acts of resistance, including apostasy and blasphemy. Using previously untapped sources in a range of Middle Eastern languages, Christian Sahner introduces an unknown group of martyrs who were executed at the hands of Muslim officials between the seventh and ninth centuries CE. Found in places as diverse as Syria, Spain, Egypt, and Armenia, they include an alleged descendant of Muhammad who converted to Christianity, high-ranking Christian secretaries of the Muslim state who viciously insulted the Prophet, and the children of mixed marriages between Muslims and Christians. Sahner argues that Christians never experienced systematic persecution under the early caliphs, and indeed, they remained the largest portion of the population in the greater Middle East for centuries after the Arab conquest. Still, episodes of ferocious violence contributed to the spread of Islam within Christian societies, and memories of this bloodshed played a key role in shaping Christian identity in the new Islamic empire. Christian Martyrs under Islam examines how violence against Christians ended the age of porous religious boundaries and laid the foundations for more antagonistic Muslim-Christian relations in the centuries to come.

Holy War, Martyrdom, and Terror examines the ways Christian theology has shaped centuries of violence from Christianity's first centuries up to our own day, through the crusades, the French Revolution, and more recent American wars.

An expert on early Christianity reveals how the early church invented stories of Christian martyrs—and how this persecution myth persists today. According to church tradition and popular belief, early Christians were systematically persecuted by a brutal Roman Empire intent on their destruction. As the story goes, vast numbers of believers were thrown to the lions, tortured, or burned alive because they refused to renounce Christ. But as Candida Moss reveals in The Myth of Persecution, the “Age of Martyrs” is a fiction. There was no sustained 300-year-long effort by the Romans to persecute Christians. Instead, these stories were pious exaggerations; highly stylized rewritings of Jewish, Greek, and Roman noble death traditions; and even forgeries designed to marginalize heretics, inspire the faithful, and fund churches. The traditional story of persecution is still invoked by church leaders, politicians, and media pundits who insist that Christians were—and always will be—persecuted by a hostile, secular world. While violence against Christians does occur in select parts of the world today, the rhetoric of persecution is both misleading and rooted in an inaccurate history of the early church. By shedding light on the historical record, Moss urges modern Christians to abandon the conspiratorial assumption that the world is out to get them.

The act of martyrdom in the worldview of the Apocalypse has been considered to be an exemplification of non-violent resistance. Paul Middleton argues here, however, that it is in fact a representation of direct participation by Christians, through their martyrdom, in divine violence against those the author of Revelation portrays as God's enemies. Middleton shows that acceptance of martyrdom is to grasp the invitation to participate in the Revelation's divine violence. Martyrs follow the model laid down by the Lamb, who was not only slain, but resurrected, glorified, and who executes judgement. The world created by the Apocalypse encourages readers to conquer the Beast through martyrdom, but also through the experience of resurrection and being appointed judges. In this role, martyrs participate in the judgement of the wicked by sharing the Lamb's power to judge. Different from eschewing violence, the conceptual world of the Apocalypse portrays God, the Lamb, and the martyrs as possessing more power, might, and violent potential than the Emperor and his armies. Middleton believes that martyrdom and violence are necessary components of the worldview of Revelation.

Focusing on the 4th and 5th centuries, Michael Gaddis explores how various groups employed the language of religious violence to construct their own identities, to undermine the legitimacy of their rivals, & to advance themselves in the competitive & high stakes process of Christianizing the Roman Empire.

For centuries into the Common Era, Christians faced social ostracism and suspicion from neighbors and authorities alike. At times, this antipathy erupted into violence. Following Christ was a risky allegiance: to be a Christian in the Roman Empire carried with it the implicit risk of being branded a traitor to cultural and imperial sensibilities. The prolonged experience of distrust, oppression, and outright persecution helped shape the ethos of the Christian faith and produced a wealth of literature commemorating those who gave their lives in witness to the gospel. Wolfram Kinzig, in Christian Persecution in Antiquity, examines the motivations and legal mechanisms behind the various outbursts of violence against Christians, and chronologically tracks the course of Roman oppression of this new religion to the time of Constantine. Brief consideration is also given to persecutions of Christians outside the borders of the Roman Empire. Kinzig analyzes martyrdom accounts of the early church, cautiously drawing on these ancient voices alongside contemporary non-Christian evidence to reconstruct the church's experience as a minority sect. In doing so, Kinzig challenges recent reductionist attempts to dismantle the idea that Christians were ever serious targets of intentional violence. While martyrdom accounts and their glorification of self-sacrifice seem strange to modern eyes, they should still be given credence as historical artifacts indicative of actual events, despite them being embellished by sanctified memory. Newly translated from the German original by Markus Bockmuehl and featuring an additional chapter and concise notes, Christian Persecution in Antiquity fills a gap in English scholarship on early Christianity and offers a helpful introduction to this era for nonspecialists. Kinzig makes clear the critical role played by the experience of persecution in the development of the church's identity and sense of belonging in the ancient world.