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Good points from John which I think conclusively answer beliefs some (not myself) Christians may have that moral ideas and equality were absent pre 30-33AD.I've appreciate both standpoints in this Blog! I think the source of Jesus' & Paul's beliefs has to be founded in OT theology due to their context which was most certainly Jewish?

(James Thompson, on "Atheism and the Good Life")

Just War and the New Testament

The first thing to say about Just War Theory is that it is not derived from the Bible. Although it draws from and leans on biblical teaching, it is not a view that can be compiled readily from Scripture.

Those who developed it (Augustine, Aquinas, Grotius and today, George Weigel, Michael Novak and James Turner Johnson among many) did so using a mixture of biblical, political and ethical notions.

It is a tradition of moral thinking, which interacts with Scripture, but does not offer a comprehensive biblical approach to war.

However, it is worth looking now at one of the biblical ideas which is important to Just War theory. The Apostle Paul's writing from Romans 12 and 13 presents what could be perceived as a tension between the command to love and forgive one's fellow human beings, and the divine provision of government with the power to punish wrongdoing. 		 
  The first thing to say about Just War Theory is that it is not derived from the Bible.  

  love one another with mutual affection; outdo one another in showing honor. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, so far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Do not be overcome by evil, but overcome evil with good. (Romans 12:10-21)
 

Notice in the text the strong elements of peace, non-violent resistance, even passivity, and solidarity—even with one’s enemies! I am struck, too, by the radical confidence of the Apostle in God's faithfulness and his just character−God will avenge.

Such thoughts are immediately followed by this in chapter 13:

  Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgement. For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority* does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. Therefore one must be subject, not only because of wrath but also because of conscience. For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. Pay to all what is due to them—taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honour to whom honour is due. (Romans 13:1-7)
 

I am challenged by the surprisingly positive view of empire presented here: obey authorities; don't resist. God has appointed them; obey God. And the passage contains a confronting verse, that the rightful ruler is God's avenging servant, administering justice on God's behalf...by the sword!

We can assume there is no contradiction or tension for the writer, Paul, in these two passages. There is no textual hint of such a problem. Paul insists on the brotherly acts of blessing and forgiveness, and the social acts of obedience and citizenship.

And yet, we can feel a tension. How can I love an enemy, and bomb the daylights out of him at the same time? How can I leave vengeance to God, while siding with a war on terror? We must have misunderstood something of what Paul is saying. 		 
  How can I love an enemy, and bomb the daylights out of him at the same time?
 

Just War thinking goes some way towards helping us sort this out.

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