By Jacques Ellul
Jacques Ellul blends politics, theology, heritage, and exposition during this research of the connection among political anarchy and biblical religion. at the one hand, indicates Ellul, anarchists have to remember the fact that a lot in their feedback of Christianity applies purely to the shape of faith that built, to not biblical religion. Christians, nevertheless, have to examine the biblical texts and never reject anarchy as a political alternative, for it kind of feels closest to biblical pondering. Ellul right here defines anarchy because the nonviolent repudiation of authority. He appears to be like on the Bible because the resource of anarchy (in the feel of nondomination, now not disorder), operating throughout the previous testomony heritage, Jesus' ministry, and eventually the early church's view of energy as mirrored within the New testomony writings. "With the verve and the reward of trenchant simplification to which we have now been accustomed, Ellul lays naked the fallacy that Christianity may still typically be the best friend of civil authority." -John Howard Yoder
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It is given "all authority and power over every tribe, every people, every tongue, and every nation" (13:7). All who dwell on earth worship it. , absolute obedience). This beast is created by the dragon. We thus find the same relation as that already noted between political power and the diabolos. Confirmation of this idea that the beast is the state may be found in the fact that at the end of Revelation (ch. , Rome) is destroyed. The beast unites all the kings of earth to make war on God and is finally crushed and condemned after his main representative has first been destroyed.
Again, my concern is not with the facticity of the records nor with theological problems. My concern is with the views of the writers, with the personal convictions that they express here. 57 It is not unimportant to emphasize, perhaps, that the two Gospels were probably written with Christian communities of Greek origin in view, not Jews who were influenced by the 'hatred to which we referred above. The reference in these texts, then, is to political power in general ("all the kingdoms of the world") and not just the Herod monarchy.
76 75 Now the Parthians, for their part, were governed by a king. Some think that prayers were being said for the king, that is, the Parthian king, and that they were forbidden. If we grant this, and some historians, of course, dispute it, the text in I Peter is seen in a new light. There can be no question of honoring the emperor under the name of king, or of praying for the king of Rome! But Peter twice refers to the king. Why, then, should he not have had the Parthian king in view? If so, the passage is a totally subversive one.
Anarchy and Christianity by Jacques Ellul