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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 that a lot in their feedback of Christianity applies simply to the shape of faith that built, to not biblical religion. Christians, however, have to examine the biblical texts and never reject anarchy as a political choice, for it kind of feels closest to biblical pondering. Ellul the following defines anarchy because the nonviolent repudiation of authority. He seems on the Bible because the resource of anarchy (in the experience of nondomination, now not disorder), operating in the course of the previous testomony historical past, Jesus' ministry, and eventually the early church's view of strength as mirrored within the New testomony writings. "With the verve and the reward of trenchant simplification to which we've got been accustomed, Ellul lays naked the fallacy that Christianity may still usually be the best friend of civil authority." -John Howard Yoder

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2. It may be an attitude of total repudiation of political power. 3. It may be an attitude of condemnation of Roman power. D. 70, the Christian hatred of political power clearly came to focus on Rome. 5. Paul We finally arrive at the passages in Paul. We had first to fix the general Christian climate in order to put the verses in 77 context. ) well known, I will quote them. First we have Romans 13:1-7: "Let every person be subject to the higher authorities. For there is no authority which does not come from God, and the authorities that exist have been instituted by God.

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. The second beast rises out of the earth. Specialists have railed against my interpretation of this beast, but I stand by it.

But the reference in this case is solely to the political power of Rome and not to the state as such, for the author is supporting another power. Nevertheless, the passage is in accord with the general Christian attitude, which is far from being one of passivity or obedience, and which we might classify in three ways. 1. It may be first an attitude of scorn, of a refusal to recognize the validity of political power, though not of total rejection. 2. It may be an attitude of total repudiation of political power.

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