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Anarchy and Christianity

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Jacques Ellul was the bad boy of western Christianity during his lifetime, continuously gadflying rigid hierarchies, smug or tepid Christians, and orthodox theologians with book after book that challenged conventional wisdom. (In this regard, he reminds one of Kierkegaard in the 19th century.) Anarchy and Christianity is one of his most penetrating criticisms of institutional Christianity. But like most of his theological works, it's not entirely (or even primarily) critical in tone. It also offers a vision of what Christian faith might be.

Ellul argues that both the Hebrew and Christian scriptures are wary of political (worldly) authority. The transition from judges to kings in ancient Israel was viewed as a decline by Hebrew Bible authors, and Jesus' entire public ministry is a challenge to both political and religious authority. The subsequent institutionalization of the Church, and the transformation of the living presence of Christ into "religion," break faith with the teachings and meaning of the Christ.

Ellul intends his audience to be not just Christians, but also the anarchist community, which has generally been militantly anti-Christian. In one of the more interesting sections of his book, Ellul tries to demonstrate that in fact genuine Christianity (as opposed to the institutionalization of it that both he and atheistic anarchists dislike) is deeply anarchistic. Through a series of masterful scriptural interpretations (pp. 32-44), Ellul argues that God is not omnipotent, providence doesn't rule out human freedom, and God is a liberator. This re-envisioning of God, which Ellul argues is more loyal to the scriptural model than subsequent theological analyses, is instructive. Is rejection of the monarchical understanding of God anticipates much of what liberation theologians had to say.

Also of interest is Ellul's exegesis of five texts from the Christian scriptures which he sees as central to the anarchic message of Christ (pp. 59-85), especially his reading of the Book of Revelation as an anti-governmental authority document (pp. 71-74). Much of what he has to say is reminiscent of the American Christian iconoclast William Stringfellow.

An instructive, disturbing, but ultimately inspiring read. Highly recommended.

In what might well be the last book he ever wrote,Jacques Ellul, the great French resistance fighter, politician, sociologist, political analyst, biblical scholar, radical Christian, has summed up his life and thought in this brief and trenchant little book. Don't be fooled by its size. Like everything I have read of his, there is not one wasted word; every one needs to be carefully chewed on, but beware if you swallow it. You might become the kind of follower Jesus was looking for.
Ellul makes it clear at the outset that he is not trying to convince anarchists to be Christians, nor is he attempting to make Christians become anarchists. He's just writng what he thinks the Hebrew Bible, Jesus, Paul and the rest of the New Testament authors, are saying, namely that no one [but God] has the right to rule anyone else. (That's what "an-archos" means in Greek). Love God, Love others, be responsible, and let the chips fall where they may.
Though he sides with political anarchists in their rejection of those who claim the right to rule others, Ellul hastens to add that he does not share their utopian belief that once statist or authoritarian domination is eliminated, people (being naturally good and kind) will achieve peace, security, happiness, and community. He rejects that assumption, he writes, because he is a Christian and accepts the Christian view of the radicality of evil in human beings. Consequently, anarchists reject him because he's a Christian and Christians reject him because he's an anarchist. So be it. This is the way he has chosen to live, and leaves it up to us the readers to choose as well.

This brief manifesto condenses the theses of Jacques Ellul's philosophic life into a concise format that provides a good overview and a primer for possible future reading. It provides a handy summary of the logic by which he believes close reading of Scripture reveals an anti-statist bent at odds with the tendency of formal Christianity to make common cause with the powers of the earth.

Throughout this volume Ellul insists he is not trying to proselytize anyone for a point of view. The repetition makes me suspect he protests too much, but this book is too short and introductory to change many minds. What it is likely to do is start lively, productive discussions that may allow two camps, often regarded as incompatible, to find commonalities and stop the feud that divides them both.

Ellul calls himself a Protestant, but expresses disdain for anyone exercising dominion over others. He insists we must be cautious and selective in reading Calvin and Luther. There are some places, particularly in his exegesis of 1 Peter and of Paul, that he must perform interesting verbal gymnastics to reconcile his thesis with Scripture. He might have been better served here to take a bold approach and admit there are some things he just doesn't know.

Ellul doesn't write for dabblers or dilettantes. His prose is ponderous and allusive. He makes references to prior writings by himself and others. This book is meant to engage true believers, activists, and thinkers. Be willing to set aside a healthy measure of time before reading this book.

But if you set that time aside and use it wisely, this book opens up a new way of regarding our Christian mission on earth. Highly recommended for Christians, for conscientious resisters, and for intellectuals on both sides of the theological divide.

Jacques Ellul's book is unfocused and frequently contradictory - I guess "paradoxical" is the polite term - occasionally verging on incoherence. Still, he provides an ultimately enjoyable, if often confusing, account of the relationship between Christianity and "anarchy," as Ellul understands the two movements. If the book is a relatively aimless ramble, still it is a thoroughly harmless and occasionally enlightening one.

A Protestant theologian of some renown, Ellul's personal intellectual odyssey was deeply influenced by major events of anarchist history that are utterly forgotten by my most Christians. Alluding to the Kronstadt rebellion of 1921, Ellul writes that "the Cronstadt sailors and the Makhno government seemed to me to have been truly revolutionary and I could not pardon their suppression." (p. 2). Referring to the Stalinist treachery in May of 1937, Ellul adds that "what led me to detest the communists was their conduct during the Spanish Civil War and their horrible assassination of the Barcelona anarchists." (p. 2). That's enough to establish Ellul's credibility as a political (or anti-political) radical.

But what of Anarchy and Christianity? "There has always been a Christian anarchism," writes Ellul. (p.7) "In every century there have been Christians who have discovered the simple biblical truth, whether intellectually, mystically, or socially." (p. 7). And yet, Ellul insists, "I am not in any way trying to tell Christians that they ought to be anarchists." (p. 4).

What exactly is this "simple biblical truth" that Ellul insists he is not telling Christians to follow? What do "anarchism" and "anarchy" mean?

"By anarchy," Ellul writes, "I mean first an absolute rejection of violence." (p. 11). As government, by definition seeks a monopoly on the means of organized violence (see Woodrow Wilson's The State: Elements Of Historical And Practical Politics), strict pacifists naturally tend toward anarchistic philosophies - witness, for example, Leo Tolstoy and Ammon Hennacy. Taking Jesus' nonviolent teaching seriously, says Ellul, "Christianity means a rejection of power and a fight against it." (p. 13).

Yet if Ellul finds himself "thus very close to one of the forms of anarchism," still he insists that he is not truly an anarchist at all: "The true anarchist thinks that an anarchist society - with no state, no organization, no hierarchy, and no authorities - is possible. But I do not. . . . I believe that the anarchist fight, the struggle for an anarchist society is essential, but I also think that the realizing of such a society is impossible." (pp. 18-19).

Just four pages later, though, Ellul insists "it is more necessary than ever to promote and extend the anarchist movement," for he says that "Anarchy . . . has a bright future before it. This is why I adopt it." (p. 23).

So, is Ellul an anarchist, or isn't he? It really is hard to tell from this book. Perhaps he means to say that it's necessary to strive for the impossible, and that this is what Jesus directed Christians to do. Recall Jesus' charge to his followers "Be perfect, therefore, as your heavenly Father is perfect." Matthew 5:48 (NRSV). One need not believe that moral perfection is possible, in order to strive for it.

In truth, though, it is rather difficult to understand precisely what Ellul really means to say. I suspect he means to be difficult. Yet his book is studded with random jewels - insights or observations that demand further thought.

Of Romans 13:1-7 and Titus 3:1, so often cited as mandating submission to human governments, Ellul writes: "These are the only texts in the whole Bible which stress obedience and the duty of obeying authorities." (p. 50). He insists that they run counter to overwhelming antiauthoritarian currents in the scriptures - currents that he documents with scriptural citations.

Considering the temptation of Christ, when Satan offers Jesus the power of all the world's kingdoms (Matthew 4:8-11; Luke 4:5-7), Ellul writes that according to the biblical texts "all the power and glory of the kingdoms, all that has to do with politics and political authority, belongs to the devil. It has all been given to him and he gives it to whom he wills." (p. 48).

And of Jesus Christ himself: "For those who are not very familiar with the Bible it must be pointed out that Jesus never said himself that he was the Christ (Messiah) or the Son of God. He always called himself the Son of man (i.e., true man)." (p. 70).

There is much in the book to ponder, then, even if Ellul never manages to weave his rambling thoughts into a coherent statement on much of anything in particular.

Eric Alan Isaacson

Jacques Ellul (1912-1994) was a French sociologist, philosopher, and theologian, but his main profession was teaching law at the University of Bordeaux. He held strong views about the nature of government as antithetical to Christian faith, and is counted among the 20th century Christian anarchists.

Anarchy and Christianity is a short work presenting the essentials of Ellul's political philosophy with respect to Scripture. It reads in a scholarly manner, especially with his references to historical and textual criticism and the assumption that the reader knows something about Marxian class theory, historical theological traditions, and even a bit of Greek. One must be prepared to encounter someone distant from the American evangelical theology that we are so familiar with. I'd be hard-pressed to say he is a "theological liberal," but he is different. Despite the qualms I have with certain elements of Ellul's thought, I found the book to be a very enjoyable read and it enlivened Scriptures that I had not paid due attention in the past. Since it isn't that long, I think anyone can gain a lot from reading this book.

The book contains three main parts, plus an appendix for further thoughts. First, Ellul includes a personal introduction to demonstrate why the political question of anarchy is still important to the church today. He begins: "The question I am posing is the more difficult because fixed opinions have long since been reached on both sides and have never been subjected to the least examination." If anything, the question is not settled (not even with him). He reveals some of his personal history, including his time participating in Marxist movements before converting to Christianity. Even though he admired Marx, he was also very familiar with Proudhon ("Liberty is the mother, not the daughter, of order.") and therefore never really considered himself a strict Marxist/communist even while sympathetic to the ideas.

Part 1 is entitled "Anarchy from a Christian Standpoint" and outlines what anarchy actually is, describes why he considers himself and anarchist, and answers some anarchist objections to Christianity. To Ellul, the essential element of anarchy is not the caricature of a bomb-throwing revolter but a rejection of violence and aggression as a means of accomplishing political goals. "No matter what the motivation, however, I am against violence and aggression. I am against it on two levels. The first is simply tactical... My second reason is obviously a Christian one. Biblically, love is the way, not violence." Ellul then addresses the charge of non-Christian anarchists that Christianity itself is antithetical to freedom, even going so far as to address briefly the "problem of evil."

I love this paragraph where he defends the position that God is the great liberator:
"But why freedom? If we accept that God is love, and that it is human beings who are to respond to this love, the explanation is simple. Love cannot be forced, ordered, or made obligatory. It is necessarily free. If God liberates, it is because he expects and hopes that we will come to know him and love him. He cannot lead us to do so by terrorizing us."

The subject of Part 2 is "The Bible as the Source of Anarchy," where Ellul shows via what he calls a "naïve reading" of the Bible that typical interpretations of pro-state Christians are wrongheaded. He surveys both the Old and New Testaments, answering a variety of questions that seemingly pro-state Scriptures bring to the forefront. Without giving too much away, he addresses 1 Samuel, the Prophets, the teachings of Jesus, Paul, Peter, and Revelation. Some of his interpretations are what I expected, others are quite surprising. I will leave it to you to discover and enjoy.

In summary, Ellul's work is quality material for the Christian libertarian. His chief flaw - and this flaw is certainly not trivial from my point of view - is a lack of understanding about the free market as the great vehicle of practicing freedom. I think it very likely that he is caricaturing corporatism as capitalism, but nevertheless a steadier free market principle would be help bolster his ideas to contemporary libertarians of all backgrounds. But most importantly, he gives an thought-provoking case that the State is from any point of view the enemy of freedom and of God.

Originally posted at [...]

Jacques Ellul's book is a thoughtful and serious account of the intersection of Christianity and anti-statism. I give it my highest recommendation to Christians, non-Christians, anarchists, and non-anarchists...pretty much everyone. In fact, I have recommended it to many people, and I only got it a few days ago! Serious thinkers will love this book.

I didn't agree with every theological point, but I imagine that no one agrees with anyone 100% of the time. All things considered, this is one of the best books I've read recently.

Jacques Ellul's "Anarchy and Christianity" is 109 pages long and is divided into 8 chapters and several appendices. The main focus is on re-thinking power structures and relationships from a Christian viewpoint based on the New Testament writings. The church, in essence, should not get involved in the machinations of the world.

There are several strengths to the work. First, it is written by a professional academic and activist who has many years of experience in law, sociology, and the history of institutions. He knows of what he writes. Second, it is written in an easy-to-read conversational style that does not bog you down with technical jargon. This will make it accessible to a wider audience. Third, the biblical analysis challenges the reader about what they thought they knew about the Bible. There are numerous texts that are either completely missed or misunderstood by many modern Christians, but which Ellul highlights as they relate to Christians versus the State apparatus. Fourth, a good survey is taken of large segment of the Bible to bolster his points, such as the Book of Judges, the Gospels, the Writings of Paul, 1 Peter, and Revelation.

I have two complaints. First off, the several appendices from Karl Barth and an obscure Catholic priest do not add much to the thrust of the book. Also, I wish instead that Ellul has examined more thoroughly the biblical texts instead and perhaps given his own practical assessment of how his findings affect power relationships not just between the church and the state, but also within the institutional church itself, which has a long and problematic history with hierarchy. For me this issue is paramount, especially since I am involved in trying to establish a network of house churches after a more New Testament model of the church (see Acts 2:41-47, 20:20, Rom 16:3-5, 1 Cor 16:19).

Overall, this is an excellent introduction to the biblical roots of anarchism and should be considered required reading for anyone interested in the relationship of Christians to the state and, possibly, leadership within the church.

RAD ZDERO, author of LETTERS TO THE HOUSE CHURCH MOVEMENT and THE GLOBAL HOUSE CHURCH MOVEMENT

Very thought provoking and a challenge to both classical dogma and the status quo within the Christian Church. I will have to do a lot more studying from early church history to verify what the thinking of the early church was concerning a Christians relationship to the state.
Highly recommended for anyone not satisfied with contemporary Christianity esp. as practiced in the U.S.