Christian anarchism

Christian anarchism is a movement in political theology that claims anarchism is inherent in Christianity and the Gospels.

• Anarchism…rests upon the doctrine that no man has a right to control by force the action of any other man.
  Anarchism is defended on historic grounds: the evils are recited which have been wrought in human history by the employment of force compelling obedience by one will to another will, as they are seen in political and religious despotism, in the subjugation of women, in every form of brigandage from that of the Italian bands to that of the Napoleonic armies. It is conceded that evils might grow out of the abolition of all government; but it is insisted that they would be insignificant in comparison with the wrongs which have been perpetrated on mankind by the authority of government. Anarchism is defended on religious grounds. Jesus Christ is cited as the first of anarchists; for did he not say, "Resist not evil: if one take away thy coat, give him thy cloak also; and if one smite thee upon the one cheek, turn to him the other also?" What is this, we are asked, but a denial of the right to use force even in defense of one's simplest and plainest rights?
  • Lyman Abbott, "The Cause and Cure of Anarchism" in The Outlook, Volume 70 (February 1902)

• Jesus Christ was the supreme example of authentic anarchy — the creative non-violent anarchist par excellence — working not from the top down, but from the bottom up with the poor, and the poorest of the poor, to empower people and enable them to realize their potential, as men and women made in the image of God.
  • Dave Andrews, in Christi-Anarchy: Discovering A Radical Spirituality of Compassion (1999), p. 73

• The order of authority derives from God, as the Apostle says [in Romans 13:1-7]. For this reason, the duty of obedience is, for the Christian, a consequence of this derivation of authority from God, and ceases when that ceases. But, as we have already said, authority may fail to derive from God for two reasons: either because of the way in which authority has been obtained, or in consequence of the use which is made of it. There are two ways in which the first may occur. Either because of a defect in the person, if he is unworthy; or because of some defect in the way itself by which power was acquired, if, for example, through violence, or simony or some other illegal method.
  • Saint Thomas Aquinas, Commentary on the Sentences of Peter Lombard (c. 1254-1256), in Aquinas: Selected Political Writings (Basil Blackwell: 1974), p. 183

• With regard to the abuse of authority, this also may come about in two ways. First, when what is ordered by an authority is opposed to the object for which that authority was constituted (if, for example, some sinful action is commanded or one which is contrary to virtue, when it is precisely for the protection and fostering of virtue that authority is instituted). In such a case, not only is there no obligation to obey the authority, but one is obliged to disobey it, as did the holy martyrs who suffered death rather than obey the impious commands of tyrants. Secondly, when those who bear such authority command things which exceed the competence of such authority; as, for example, when a master demands payment from a servant which the latter is not bound to make, and other similar cases. In this instance the subject is free to obey or disobey.
  • Saint Thomas Aquinas, Commentary on the Sentences of Peter Lombard (c. 1254-1256), in Aquinas: Selected Political Writings (Basil Blackwell: 1974), p. 183

• One who liberates his country by killing a tyrant is to be praised and rewarded.
  • Saint Thomas Aquinas, Commentary on the Sentences of Peter Lombard, Trans. J.G. Dawson (Oxford, 1959), 44, 2 in O’Donovan, pp. 329-30

• Vita enim in hoc maxime manifestatur quod aliquid movet se ipsum; quod autem non potest moveri nisi ab alio, quasi mortuum esse videtur.
  • The highest manifestation of life consists in this: that a being governs its own actions. A being that is always subject to the direction of another is somewhat of a dead thing.
  • Variant translation: Now slavery has a certain likeness to death, hence it is also called civil death. For life is most evident in a thing's moving itself, while what can only be moved by another, seems to be as if dead. But it is manifest that a slave is not moved by himself, but only at his master's command.
    • Saint Thomas Aquinas, On The Perfection of the Spiritual Life, Chapter 14 (1269-1270)

• An unjust law is no law at all.
  • Saint Augustine of Hippo, On Free Choice Of The Will, Book 1, § 5 (388 A.D.)

• Remota itaque iustitia quid sunt regna nisi magna latrocinia? quia et latrocinia quid sunt nisi parua regna? Manus et ipsa hominum est, imperio principis regitur, pacto societatis astringitur, placiti lege praeda diuiditur. Hoc malum si in tantum perditorum hominum accessibus crescit, ut et loca teneat sedes constituat, ciuitates occupet populos subiuget, euidentius regni nomen adsumit, quod ei iam in manifesto confert non dempta cupiditas, sed addita inpunitas. Eleganter enim et ueraciter Alexandro illi Magno quidam comprehensus pirata respondit. Nam cum idem rex hominem interrogaret, quid ei uideretur, ut mare haberet infestum, ille libera contumacia: Quod tibi, inquit, ut orbem terrarum; sed quia <id> ego exiguo nauigio facio, latro uocor; quia tu magna classe, imperator.
  • Justice being taken away, then, what are kingdoms but great robberies? For what are robberies themselves, but little kingdoms? The band itself is made up of men; it is ruled by the authority of a prince, it is knit together by the pact of the confederacy; the booty is divided by the law agreed on. If, by the admittance of abandoned men, this evil increases to such a degree that it holds places, fixes abodes, takes possession of cities, and subdues peoples, it assumes the more plainly the name of a kingdom, because the reality is now manifestly conferred on it, not by the removal of covetousness, but by the addition of impunity. Indeed, that was an apt and true reply which was given to Alexander the Great by a pirate who had been seized. For when that king had asked the man what he meant by keeping hostile possession of the sea, he answered with bold pride, “What thou meanest by seizing the whole earth; but because I do it with a petty ship, I am called a robber, whilst thou who dost it with a great fleet art styled emperor.”
    • Saint Augustine of Hippo, City of God, Book IV, Chapter 4 (426 A.D.)

• How many does it take to annul the commandments of God, and render that lawful, which HE has forbidden? How many does it take to metamorphose wickedness into righteousness?
  One man must not kill. If he does it is murder. Two, ten, one hundred men, acting on their own responsibility, must not kill. If they do, it is still murder. But a state or nation may kill as many as they please, and it is no murder. It is just, necessary, commendable and right. Only get people enough to agree to it, and the butchery of myriads of human beings is perfectly innocent.
  But how many does it take? This is the question. Just so with theft, robbery, burglary, and all other crimes. Man-stealing is a great crime in one man, or a very few men only. But a whole nation can commit it, and the act becomes not only innocent, but highly honorable. So a whole nation can rob on the largest scale, and perpetrate burglary on an entire city by martial power, without crime. They can do all these things with impunity, and call on the ministers of religion to say prayers for them.
  Verily there is magic in numbers! The sovereign multitude can out-legislate the Almighty, at least in their own conceit. But how many does it take? Just enough to make a nation. It did not take many thousands to make Texas a nation. Yet Texas, especially after the battle of San Jacinto, was perfectly competent to decree any of these things, and to make slavery, murder, &c. absolutely meritorious. Whether any smaller number could nullify the divine law, we leave to our great metaphysicians to determine.
  Alexander the Great demanded of a pirate, by what right he infested the seas. By the same right, retorted the pirate, that Alexander ravages the world. How far was he from the truth?
  • Adin Ballou, Non-Resistance Tract No. II, Community Press, Hopedale

• Given that only the religion of pervasive kenosis can be truly universal, no single historical individual can exhaust its fullness by virtue of his redemptive acts, and no religious institution can grasp and articulate its meaning by means of dogmatic or doctrinal teachings. In the last resort, it is in the name of religious universalism that Simone Weil calls for a reversion of historical Christianity to its origins as a religion of kenosis.
  • J. Edgar Bauer, in "Simone Weil: Kenotic Thought and "Sainteté Nouvelle" in The 2002 CESNUR International Conference : Minority Religions, Social Change, and Freedom of Conscience (June 2002)

• It is beyond dispute that the state exercises very great power over human life and it always shows a tendency to go beyond the limits laid down for it.
  • Nikolai Berdyaev, in Slavery and Freedom (1939), p. 145

• There is absolute truth in anarchism and it is to be seen in its attitude to the sovereignty of the state and to every form of state absolutism. … The religious truth of anarchism consists in this, that power over man is bound up with sin and evil, that a state of perfection is a state where there is no power of man over man, that is to say, anarchy. The Kingdom of God is freedom and the absence of such power... the Kingdom of God is anarchy.
  • Nikolai Berdyaev, Slavery and Freedom (1939), p. 147

• The church is a major bureaucracy, and major bureaucracies are disobedient to the gospel.
  • Philip Berrigan, in Fighting the Lamb's War: Skirmishes with the American Empire (1996), p. 38

• The Biblical view of the law, the courts, and the state is profoundly radical. The Bible looks upon the state as a kind of rebellious artifice; it is spurious, a human creation in rebellion against God.
  In the Old Testament, when the first state is proposed in the person of Saul, the first King of Israel, God tells the prophet Samuel that this project spells rejection of God. The state and its legislature are in rebellion against, or rejection of, God. Its courts are a human fabrication, cannot promote justice and peace; they are founded in violence, and legalize violence.
  The state holds together through police power, against the citizenry.
  The state, conceived in violence, and backed by violence, will never achieve true peace.
  • Philip Berrigan, in Fighting the Lamb's War: Skirmishes with the American Empire (1996), p. 202

• According to a University of South Carolina study, violence in America rose 42 percent during the Vietnam War. This is hardly surprising. Our leaders are lawless, so why not we? If the government threatens other countries with the bomb, why not threaten one another with handguns? If our leaders are raping the planet, why not our neighbors? Our leaders create a climate of fear and violence. Why do they appear shocked when Americans kill, rob, and maim one another?
  • Philip Berrigan, in Fighting the Lamb's War: Skirmishes with the American Empire (1996), p. 217

• If there ever was an anarchist on Earth the gospel Jesus was one.
  • Frank S. Billings, How Shall the Rich Escape? (1894), p. 54

• The Gospel is concerned with the kingdom of God and only with the kingdom of God. The kingdom cannot, therefore, be equated with any human archy, be that archy left wing or right wing, liberal or conservative, revolutionary or anti-revolutionary, Roman Catholic, Orthodox, or Protestant. The Archy of God is intent on reconciling adversaries instead of creating them.
  • David Alan Black, Christian Archy (2009), p. 5

• The vision of Christ that thou dost see is my vision’s greatest enemy.
  Both read the Bible day and night, but thou read’st black where I read white.
  His seventy disciples sent against religion and government.
  • William Blake, The Everlasting Gospel (c.1818)

• Should the church be trying to erect a spiritual reign of terror over people by threatening earthly and eternal punishment on its own authority and commanding everything a person must believe and do to be saved? Should the church's word bring new tyranny and violent abuse to human souls? It may be that some people yearn for such servitude. But could the church ever serve such a longing?
  When holy scripture speaks of following Jesus, it proclaims that people are free from all human rules, from everything which presumes, burdens, or causes worry and torment of conscience. In following Jesus, people are released from the hard yoke of their own laws to be under the gentle yoke of Jesus Christ. … Jesus' commandment never wishes to destroy life, but rather to preserve, strengthen, and heal life.
  • Dietrich Bonhoeffer, in Discipleship (1937), "Preface", as translated by Barbara Green and Reihhard Krauss (2001)

relation of this caption to Christian anarchism is not clear out of the context.

• He who obeys God needs no other authority.
  • Petr Chelčický, in The Net of Faith, (c.1443)

• True Christians love God and their neighbors as themselves; they commit no evil by the grace of God. It is not necessary to compel them to goodness since they know better what is good than the law imposing authority.
  • Petr Chelčický, Net of Faith (1443), E. Molnár, trans. (1947), Chapter 95

• The one thing that can never be told is the last notion of the President, for his notions grow like a tropical forest. So in case you don't know, I'd better tell you that he is carrying out his notion of concealing ourselves by not concealing ourselves to the most extraordinary lengths just now. Originally, of course, we met in a cell underground, just as your branch does. Then Sunday made us take a private room at an ordinary restaurant. He said that if you didn't seem to be hiding nobody hunted you out. Well, he is the only man on earth, I know; but sometimes I really think that his huge brain is going a little mad in its old age. For now we flaunt ourselves before the public. We have our breakfast on a balcony — on a balcony, if you please — overlooking Leicester Square."
  "And what do the people say?" asked Syme.
  "It's quite simple what they say," answered his guide.
  "They say we are a lot of jolly gentlemen who pretend they are anarchists."
  • G. K. Chesterton, in his allegorical mystery The Man Who Was Thursday (1908), Ch. V : The Feast of Fear; this to some extent evokes the question of Jesus to his disciples in the Gospel of Luke 9:18: Whom do the people say that I am? (Douay-Rheims translation)

• Let us remain together a little, we who have loved each other so sadly, and have fought so long. I seem to remember only centuries of heroic war, in which you were always heroes — epic on epic, iliad on iliad, and you always brothers in arms. Whether it was but recently (for time is nothing), or at the beginning of the world, I sent you out to war. I sat in the darkness, where there is not any created thing, and to you I was only a voice commanding valour and an unnatural virtue. You heard the voice in the dark, and you never heard it again. The sun in heaven denied it, the earth and sky denied it, all human wisdom denied it. And when I met you in the daylight I denied it myself.
  • G. K. Chesterton, in The Man Who Was Thursday (1908), Ch. XV : The Accuser, Sunday (God) speaking to the anarchist circle.

• He had turned his eyes so as to see suddenly the great face of Sunday, which wore a strange smile.
  "Have you," he cried in a dreadful voice, "have you ever suffered?"
  As he gazed, the great face grew to an awful size, grew larger than the colossal mask of Memnon, which had made him scream as a child. It grew larger and larger, filling the whole sky; then everything went black. Only in the blackness before it entirely destroyed his brain he seemed to hear a distant voice saying a commonplace text that he had heard somewhere, "Can ye drink of the cup that I drink of?"
  • G. K. Chesterton, in The Man Who Was Thursday (1908), Ch. XV : The Accuser, God's final revelations of his part as the creator of the anarchist societies.

• But the truth is that it is only by believing in God that we can ever criticise the Government. Once abolish the God, and the Government becomes the God.
  • G. K. Chesterton, in Christendom in Dublin (1932), Ch. III: Very Christian Democracy

• The Gospels are radical pacifist material, if you take a look at them. When the Roman emperor Constantine adopted Christianity he shifted it from a radical pacifist religion to the religion of the Roman Empire. So the cross, which was symbol of the suffering of the poor, was put on the shield of Roman soldiers. Since that time the Church has been pretty much the church of the rich and the powerful — the opposite of the message of the Gospels. Liberation theology, in Brazil particularly, brought the actual Gospels to peasants.
  • Noam Chomsky, David Barsamian, What We Say Goes: Conversations on U.S. Power in a Changing World, Metropolitan Books; 1st edition (October 2, 2007)

• Christian anarchism does share a lot with Christian pacifism, but it goes further, especially by carrying this pacifism forward as implying a critique of the violent state. Christian anarchism also shares a lot with liberation theology especially its insistence that Christianity does have very real political implications. But Christian anarchism is critical of liberation theology's emphasis on human agency, of its compromise with violence, and its lack of New Testament references compared to Christian anarchism. In short, while related to at least two important trends within Christian political thinking, Christian anarchism is more radical than both, and thus provides a unique contribution to Christian political thought. … It is a unique political theology, and a unique political theory
  • Alexandre Christoyannopoulos, in Christian Anarchism: A Political Commentary on the Gospel (2010), p. 294

• Rocking the vote may mean going to the booths and writing in our Candidate, because he doesn't seem to be on the ballot.
  • Shane Claiborne, in Jesus for President: Politics for Ordinary Radicals (2008), p. 335

• Do not put your trust in princes,

in human beings, who cannot save.

• David, Psalm 146:3

• There is no greater mindlessness and absurdity than to force conscience and the spirit with external power, when only their creator has authority for them.
  • Ferenc Dávid, as quoted in "The Transylvania Journey" by Rev. Michael McGee (25 July 2004), and in Whose God? and Three Related Works (2007) by Benjamin C. Godfrey, p. 61

• "What do you mean by anarchist-pacifist?" First, I would say that the two words should go together, especially […] when more and more people, even priests, are turning to violence, and are finding their heroes in Camillo Torres among the priests, and Che Guevara among laymen. The attraction is strong, because both men literally laid down their lives for their brothers. "Greater love hath no man than this." "Let me say, at the risk of seeming ridiculous, that the true revolutionary is guided by great feelings of love." Che Guevara wrote this, and he is quoted by Chicano youth in El Grito Del Norte.
  • Dorothy Day, "On Pilgrimage — Our Spring Appeal," Catholic Worker (May 1970)

• For Christian anarchists...the goal of anarchy is "theonomy" — the rule, the ordering, the arky of God.
  • Vernard Eller, in Christian Anarchy: Jesus' Primacy Over the Powers (1987), Chapter One, Christian Anarchy — The very idea!

• Jesus asserted that each person could have direct and personal access to the truth, and each become in effect his or her own authority.
  • Michael C. Elliot, in Freedom, Justice and Christian Counter-Culture (1990), p. 164

• My aim is not the establishment of an anarchist society or the total destruction of the state. Here I differ from anarchists. I do not believe that it is possible to destroy the modern state. It is pure imagination to think that some day this power will be overthrown. From a pragmatic standpoint there is no chance of success. Furthermore, I do not believe that anarchist doctrine is the solution to the problem of organization in society and government. I do not think that if anarchism were to succeed we should have a better or more livable society. Hence I am not fighting for the triumph of this doctrine.
  • Jacques Ellul, The Ethics of Freedom (1973 - 1974), p. 396

• There are different forms of anarchy and different currents in it. I must, first say very simply what anarchy I have in view. By anarchy I mean first an absolute rejection of violence.
  • Jacques Ellul, in Anarchy and Christianity (1988), p. 11

• What seems to be one of the disasters of our time is that we all appear to agree that the nation-state is the norm. … Whether the state be Marxist or capitalist, it makes no difference. The dominant ideology is that of sovereignty.
  • Jacques Ellul, in Anarchy and Christianity (1988), p. 104

• So I can very well say without hesitation that all those who have political power, even if they use it well have acquired it by demonic mediation and even if they are not conscious of it, they are worshippers of diabolos.
  • Jacques Ellul, in Si tu es le Fils de Dieu (1991), p. 76

• Anarchism can teach Christian thinkers to see the realities of our societies from a different standpoint than the dominant one of the state. What seems to be one of the disasters of our time is that we all appear to agree that the nation-state is the norm. … Whether the state be Marxist or capitalist, it makes no difference. The dominant ideology is that of sovereignty.
  • Jacques Ellul, Anarchy and Christianity [Anarchie et Christianisme] (1988) as translated by Geoffrey W. Bromiley (1991), pp.104–5

• We cannot acknowledge allegiance to any human government; neither can we oppose any such government by a resort to physical force. We recognize but one KING and LAWGIVER, one JUDGE and RULER of mankind. We are bound by the laws of a kingdom which is not of this world; the subjects of which are forbidden to fight; in which MERCY and TRUTH are met together, and RIGHTEOUSNESS and PEACE have kissed each other; which has no state lines, no national partitions, no geographical boundaries; in which there is no distinction of rank, or division of caste, or inequality of sex; the officers of which are PEACE, its exactors RIGHTEOUS-NESS, its walls SALVATION, and its gates PRAISE; and which is destined to break in pieces and consume all other kingdoms.
  Our country is the world, our countrymen are all mankind. We love the land of our nativity only as we love all other lands. The interests, rights, liberties of American citizens are no more dear to us than are those of the whole human race. Hence, we can allow no appeal to patriotism, to revenge any national insult or injury. The PRINCE OF PEACE, under whose stainless banner we rally, came not to destroy, but to save, even the worst of enemies. He has left us an example, that we should follow his steps. GOD COMMENDETH HIS LOVE TOWARD US, IN THAT WHILE WE WERE YET SINNERS, CHRIST DIED FOR US.
  We conceive, that if a nation has no right to defend itself against foreign enemies, or to punish its invaders, no individual possesses that right in his own case. The unit cannot be of greater importance than the aggregate. If one man may take life, to obtain or defend his rights, the same license must necessarily be granted to communities, states, and nations. If he may use a dagger or a pistol, they may employ cannon, bomb-shells, land and naval forces. The means of self-preservation must be in proportion to the magnitude of interests at stake and the number of lives exposed to destruction. But if a rapacious and bloodthirsty soldiery, thronging these shores from abroad, with intent to commit rapine and destroy life, may not be resisted by the people or magistracy, then ought no resistance to be offered to domestic troublers of the public peace or of private security. No obligation can rest upon Americans to regard foreigners as more sacred in their persons than themselves, or to give them a monopoly of wrong-doing with impunity.
  • William Lloyd Garrison, Declaration of Sentiments Adopted by the Peace Convention, September 28, 1838

• How can a man be master of another's life, if he is not even master of his own? Hence he ought to be poor in spirit, and look at Him who for our sake became poor of His own will; let him consider that we are all equal by nature, and not exalt himself impertinently against his own race […]
  • Saint Gregory of Nyssa, Homilies on the Beatitudes

• Christian anarchism is based upon the answer of Jesus to the Pharisees, when He said that he without sin should be the first to cast the stone, and upon the Sermon on the Mount, which advises the return of good for evil and the turning of the other cheek. Therefore, when we take any part in government by voting for legislative, judicial, and executive officials, we make these men our arm by which we cast a stone and deny the Sermon on the Mount.
  The dictionary definition of a Christian is one who follows Christ; kind, kindly, Christ-like. Anarchism is voluntary cooperation for good, with the right of secession. A Christian anarchist is therefore one who turns the other cheek, overturns the tables of the moneychangers, and does not need a cop to tell him how to behave. A Christian anarchist does not depend upon bullets or ballots to achieve his ideal; he achieves that ideal daily by the One-Man Revolution with which he faces a decadent, confused, and dying world.
  • Ammon Hennacy, "Christian Anarchism" in The Book of Ammon (1965)

• An anarchist is someone who doesn't need a cop to make him behave. Anarchism is voluntary cooperation with the right of secession. The individual or the family or the small group as a unit instead of the State.
  • Ammon Hennacy, in The Book of Ammon (1965), p. 31

• Oh judge! Your damn laws! The good people don't need them, and the bad people don't obey them.
  • Ammon Hennacy, as quoted in Voices from the Catholic Worker (1993) edited by Rosalie Riegle Troester, p. 114

• I am an Anarchist. All good men are Anarchists. All cultured, kindly men; all gentlemen; all just men are Anarchists. Jesus was an Anarchist.
  • Elbert Hubbard, in A Message to Garcia and Thirteen Other Things (1901), p. 147

• Jesus was an anarchist savior. That's what the Gospels tell us.
  • Ivan Illich, The Educational enterprise in the Light of the Gospel, Chicago (13 November 1988)

• no historical fact is better established than that the doctrine of one god, pure and uncompounded was that of the early ages of Christianity; and was among the efficacious doctrines which gave it triumph over the polytheism of the antients, sickened with the absurdities of their own theology. nor was the unity of the supreme being ousted from the Christian creed by the force of reason, but by the sword of civil government wielded at the will of the fanatic Athanasius.
  • Thomas Jefferson, to James Smith (1822)

• ὁ δὲ ἰησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, οἴδατε ὅτι οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν.
  οὐχ οὕτως ἔσται ἐν ὑμῖν· ἀλλ᾽ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι ἔσται ὑμῶν διάκονος,
  καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος·
  ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
  • But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.
    But it shall not be so among you: but whosoever will be great among you, let him be your minister;
    And whosoever will be chief among you, let him be your servant:
    Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.
    • Jesus, in the Gospel of Matthew, 20:25-28 (KJV)
  • Variant translation: You know that the rulers of the unbelievers lord it over them and their superiors act like tyrants over them. That’s not the way it should be among you.
    • Matthew 20:25-26 ISV

• ὑμεῖς δὲ μὴ κληθῆτε, ῥαββί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε.
  καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος.
  μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστιν εἷς ὁ χριστός.
  ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
  ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
  • But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.
    And call no man your father upon the earth: for one is your Father, which is in heaven.
    Neither be ye called masters: for one is your Master, even Christ.
    But he that is greatest among you shall be your servant.
    And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
    • Jesus, in the Gospel of Matthew, 23:8-12 (KJV)

• νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω·
  • Now is the time for the judgment of this world to begin. Now the ruler of this world will be thrown out.
    • Jesus, in the Gospel of John, 12:31 (ISV)

• οὐκέτι πολλὰ λαλήσω μεθ’ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν,
  • I won't talk with you much longer, because the ruler of this world is coming. He has no power over me.
    • Jesus, in the Gospel of John, 14:30 (ISV)

• περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται.
  • and concerning judgment, because the ruler of this world has been condemned.
    • Jesus, in the Gospel of John, 16:11 (NET)

• καὶ ὑμεῖς τὸ χρῖσμα ὃ ἐλάβετε ἀπ’ αὐτοῦ μένει ἐν ὑμῖν, καὶ οὐ χρείαν ἔχετε ἵνα τις διδάσκῃ ὑμᾶς· ἀλλ’ ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων, καὶ ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος, καὶ καθὼς ἐδίδαξεν ὑμᾶς, μένετε ἐν αὐτῷ.
  • But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
    • Saint John the Evangelist, in the First Epistle of John, 2:27 (KJV)

• One may well ask: "How can you advocate breaking some laws and obeying others?" The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that "an unjust law is no law at all."
  Now, what is the difference between the two? How does one determine whether a law is just or unjust? A just law is a man made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an "I it" relationship for an "I thou" relationship and ends up relegating persons to the status of things. […]
  I hope you are able to see the distinction I am trying to point out. In no sense do I advocate evading or defying the law, as would the rabid segregationist. That would lead to anarchy. One who breaks an unjust law must do so openly, lovingly, and with a willingness to accept the penalty. I submit that an individual who breaks a law that conscience tells him is unjust, and who willingly accepts the penalty of imprisonment in order to arouse the conscience of the community over its injustice, is in reality expressing the highest respect for law. […]
  We should never forget that everything Adolf Hitler did in Germany was "legal" and everything the Hungarian freedom fighters did in Hungary was "illegal." It was "illegal" to aid and comfort a Jew in Hitler's Germany. Even so, I am sure that, had I lived in Germany at the time, I would have aided and comforted my Jewish brothers. If today I lived in a Communist country where certain principles dear to the Christian faith are suppressed, I would openly advocate disobeying that country's antireligious laws.
  • Martin Luther King, Jr., Letter from a Birmingham Jail (1963)

• The true founder of anarchy was Jesus Christ and…the first anarchist society was that of the apostles.
  • Georges Lechartier, as quoted in Anarchism : A History of Libertarian Ideas and Movements (1962) by George Woodcock, Part One : The Idea, Ch. 2 : The Family Tree p. 36

• All the wars and strifes between tribes, races, nations, from the beginning until now, have been the result of man's effort to govern himself and the world, rather than to submit to the government of God.
  • David Lipscomb, in Civil Government : Its Origin, Mission, and Destiny, and the Christian's Relation To It (1889), p. 10

• God has always kept on earth a government of his own…In Eden the government was direct, individual and personal. God spoke directly to man and gave specific commands to be obeyed.
  • David Lipscomb, in Civil Government : Its Origin, Mission, and Destiny, and the Christian's Relation To It (1889), p. 12

• Every one who honors and serves the human government and relies upon it, for good, more than he does upon the Divine government, worships and serves the creature more than he does the Creator.
  • David Lipscomb, in Civil Government : Its Origin, Mission, and Destiny, and the Christian's Relation To It (1889), p. 49

• Human government, the embodied effort of man to rule the world without God, ruled over by "the prince of this world," the devil. Its mission is to execute wrath and vengeance here on earth. Human government bears the same relation to hell as the church bears to heaven.
  • David Lipscomb, in Civil Government : Its Origin, Mission, and Destiny, and the Christian's Relation To It (1889), p. 73

• It is the duty of the Christian to submit to the human government in its office and work and to seek its destruction only by spreading the religion of Christ and so converting men from service to the earthly government to service to the heavenly one, and so, too, by removing the necessity for its existence and work. No violence, no sword, no bitterness or wrath can he use. The spread of the peaceful principles of the Savior, will draw men out of the kingdoms of earth into the kingdom of God.
  • David Lipscomb, in Civil Government : Its Origin, Mission, and Destiny, and the Christian's Relation To It (1889), p. 87

• The Roman government called the Christians enemies of the state. They would not serve in the Roman army. They refused to salute the emperor’s statue, which meant the same to Roman society that a nation’s flag does to citizens today. They were loyal only to their religion.
  • Edith McCall, Evalyn Rapparlie and Jack Spatafora, Man—His World and Cultures (1974), p. 67, 68

• I began my political responsibility as an ultra-conservative. I wanted the Kaiser to come back; and now I am a revolutionary. I really mean that. If I live to be a hundred I shall maybe be an anarchist, for an anarchist wants to do without all government.
  • Martin Niemöller, as quoted in Martin Niemöller, 1892-1984 (1984) by James Bentley, p. 223

• The phenomenon is of the first order of importance: the small insurrectionary movement which took the name of Jesus of Nazareth is simply the Jewish instinct redivivus — in other words, it is the priestly instinct come to such a pass that it can no longer endure the priest as a fact. … Christianity actually denies the church.
  It was an insurrection…against the whole hierarchy of society — not against corruption but against caste, privilege, order, formalism. It was an unbelief in "superior men," a Nay flung at everything priests and theologians stood for. … This saintly anarchist, who aroused the people of the abyss, the outcasts and "sinners," the Chandala of Judaism, to rise in revolt against the established order of things — and in language which, if the Gospels are to be credited, would get him sent to Siberia today — this man was certainly a political criminal, at least in so far as it was possible to be one in so absurdly unpolitical a community. This is what brought him to the cross: the proof thereof is to be found in the inscription that was put upon the cross.
  • Friedrich Nietzsche, The Antichrist, Sec. 27

• Jesus wanted to liberate everyone from the law — from all laws. But this could not be achieved by abolishing or changing the law. He had to dethrone the law. He had to ensure that the law be man’s servant and not his master (Mark 2:27-28). Man must therefore take responsibility for his servant, the law, and use it to serve the needs of mankind.
  • Albert Nolan, in Jesus Before Christianity: The Gospel of Liberation (1976), p. 72

• Anarchism is in reality the ideal of political and social science, and also the ideal of religion. It is the ideal to which Jesus Christ looked forward. Christ founded no church, established no state, gave practically no laws, organized no government and set up no external authority, but he did seek to write on the hearts of men God's law and make them self-legislating.
  • Heber Newton, in Free Speech for Radicals (1916) by Theodore Schroeder, p. 7

• The first point which Celsus brings forward, in his desire to throw discredit upon Christianity, is, that the Christians entered into secret associations with each other contrary to law, saying, that “of associations some are public, and that these are in accordance with the laws; others, again, secret, and maintained in violation of the laws.” And his wish is to bring into disrepute what are termed the “love-feasts” of the Christians, as if they had their origin in the common danger, and were more binding than any oaths. Since, then, he babbles about the public law, alleging that the associations of the Christians are in violation of it, we have to reply, that if a man were placed among Scythians, whose laws were unholy, and having no opportunity of escape, were compelled to live among them, such an one would with good reason, for the sake of the law of truth, which the Scythians would regard as wickedness, enter into associations contrary to their laws, with those like-minded with himself; so, if truth is to decide, the laws of the heathens which relate to images, and an atheistical polytheism, are “Scythian” laws, or more impious even than these, if there be any such. It is not irrational, then, to form associations in opposition to existing laws, if done for the sake of the truth. For as those persons would do well who should enter into a secret association in order to put to death a tyrant who had seized upon the liberties of a state, so Christians also, when tyrannized over by him who is called the devil, and by falsehood, form leagues contrary to the laws of the devil, against his power, and for the safety of those others whom they may succeed in persuading to revolt from a government which is, as it were, “Scythian,” and despotic.
  • Origen, Against Celsus, Book 1, Chapter 1 (248 A.D.)

• Jesus … is the final priest who makes all priesthood obsolete – not merely the performance of ritual sacrifice, but the office, pomp and circumstance of priestly authority and hierarchy itself. Instead of deferring to any caste of religious hierarchs, followers of the Way are thus now summoned to collectively be a "royal priesthood," a "chosen race" or "holy nation" built not upon offices of any kind but upon transferred allegiance to God's in-breaking "kingdom."
  • Ronald E. Osborn, Anarchy and Apocalypse: Essays on Faith, Violence, and Theodicy (2010), pp.35-36

• Government by kings was first introduced into the world by the Heathens, from whom the children of Israel copied the custom. It was the most prosperous invention the Devil ever set on foot for the promotion of idolatry.
  • Thomas Paine, Common Sense (1776)

• Μηδενὶ μηδὲν ὀφείλετε, εἰ μὴ τὸ ἀλλήλους ἀγαπᾶν· ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν.
  • Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
    • Saint Paul of Tarsus, Romans 13:8 (KJV)

• Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·
  • Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:
    • Saint Paul of Tarsus, 1 Corinthians 2:6 (KJV)
  • Variant translation: We do, however, speak a message of wisdom among the mature, but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
    • First Epistle to the Corinthians (NIV)

• εἶτα τὸ τέλος, ὅταν παραδιδοῖ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν,
  δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὗ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.
  ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος·
  • Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
    For he must reign, till he hath put all enemies under his feet.
    The last enemy that shall be destroyed is death.
    • Saint Paul of Tarsus, 1 Corinthians 15:24-26 (KJV)
  • Variant translation: then comes the end, when He hands over the kingdom to our God and Father, when He has abolished all rule and all authority and power. For He must reign until He has put all His enemies under His feet. The last enemy that will be abolished is death.
    • First Epistle to the Corinthians (NASB)
• ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις.
  • For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.
    • Saint Paul of Tarsus, Ephesians 6:12 (KJV)

• ἐπεὶ οὖν τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκός, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τοῦτ’ ἔστιν τὸν διάβολον,
  καὶ ἀπαλλάξῃ τούτους, ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας.
  • Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
    And deliver them who through fear of death were all their lifetime subject to bondage.
    • Saint Paul of Tarsus, Epistle to the Hebrews 2:14-15 (KJV)

• It is correctly asserted that the apostles undertook no social propaganda. Paul held no antislavery meetings, and Peter made no public protest against the organized grafting in the Roman system of tax-farming. Of course they did not. Even the most ardent Christian socialist of our day would have stepped softly if he had been in their place. The right of public agitation was very limited in the Roman Empire. Any attempt to arouse the people against the oppression of the government or the special privileges of the possessing classes, would have been choked off with relentless promptness. […] Society was tensely alert against any possible slave rising. If a slave killed his master, the law provided that every slave of that household should be killed, even if there was no trace of complicity. Upper-class philosophers might permit themselves very noble and liberal sentiments only because there was no connection between them and the masses, and their sentiments ended in perfumed smoke.
  Under such circumstances any prudent man will husband his chances of life and usefulness, and drop the seeds of truth warily. If the convictions of William Lloyd Garrison had burned in Paul, we should probably not know that Paul had ever existed. There is no parallel between such a situation and our own in a country where we are ourselves the citizen kings, and where the right of moral agitation is almost unlimited.
  • Walter Rauschenbusch, Christianity and the Social Crisis (1913), p. 152

• He declared that in the present world evil is the reigning power. Satan is "the prince of this world," and everything obeys him. The kings kill the prophets. The priests and the doctors do not that which they command others to do; the righteous are persecuted, and the only portion of the good is weeping. The "world" is in this manner the enemy of God and his saints; but God will awaken and avenge his saints. The day is at hand, for the abomination is at its height. The reign of goodness will have its turn.
  The advent of this reign of goodness will be a great and sudden revolution. The world will seem to be turned upside down: the actual state being bad, in order to represent the future, it suffices to conceive nearly the reverse of that which exists. The first shall be last. A new order shall govern humanity.
  Jesus, in some respects, was an anarchist, for he had no idea of civil government. That government seems to him purely and simply an abuse.
  A great social revolution, in which rank will be overturned, in which all authority in this world will be humiliated, was his dream.
  • Ernest Renan, in The Life of Jesus (1863), Ch. XII: Development of the ideas of Jesus respecting the Kingdom of God

• In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil.
  But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion.
  • Upton Sinclair, The Profits of Religion, Book Seven : The Church of the Social Revolution, "Christ and Caesar"

• On this account the nature of the demons has no place for repentance; for they are the reflection of matter and of wickedness. But matter desired to exercise lordship over the soul; and according to their free-will these gave laws of death to men; but men, after the loss of immortality, have conquered death by submitting to death in faith; and by repentance a call has been given to them, according to the word which says, "Since they were made a little lower than the angels." And, for every one who has been conquered, it is possible again to conquer, if he rejects the condition which brings death. And what that is, may be easily seen by men who long for immortality.
  • Tatian, Address to the Greeks, Chap. xv.—Necessity of a union with the Holy Spirit. (c. 160 A.D.)

• Nam daemonia magistratus sunt saeculi huius ; unius collegii insignia fasces et purpuras gestant.
  • For demons are the magistrates of this world: they bear the fasces and the purples, the ensigns of one college.
    • Tertullian, On Idolatry, Chapter 18, Dress as Connected with Idolatry (c. 200 A.D.)

• If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? what kind of purple would bloom from His shoulders? what kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil’s pomp. For He would not have condemned things, except such as were not His; but things which are not God’s, can be no other’s but the devil’s. If you have forsworn “the devil’s pomp,” know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God’s servants; through them, too, penalties prepared for the impious are ignored. But “both your birth and your substance are troublesome to you in resisting idolatry.” For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens.
  • Tertullian, On Idolatry, Chapter 18, Dress as Connected with Idolatry (c. 200 A.D.)

• Non conuenit sacramento diuino et humano, signo Christi et signo diaboli, castris lucis et castris tenebrarum ; non potest una anima duobus deberi, deo et Caesari. Et uirgam portauit Moyses, fibulam et Aaron, cingitur loro et Iohannes, agmen agit et Iesus Naue, bellauit et populus, si placet ludere. Quomodo autem bellabit, immo quomodo etiam in pace militabit sine gladio, quem dominus abstulit ? Nam etsi adierant milites ad Iohannem et formam obseruationis acceperant, si etiam centurio crediderat, omnem postea militem dominus in Petro exarmando discinxit. Nullus habitus licitus est apud nos illicito actui adscriptus.
  • There is no agreement between the divine and the human sacrament, the standard of Christ and the standard of the devil, the camp of light and the camp of darkness. One soul cannot be due to two masters—God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the Son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier. No dress is lawful among us, if assigned to any unlawful action.
    • Tertullian, On Idolatry, Chapter 19, Concerning Military Service (c. 200 A.D.)

• All men live not by the thought they spend on their own welfare, but because love exists in man.
  I knew before that God gave life to men and desires that they should live; now I understood more than that.
  I understood that God does not wish men to live apart, and therefore he does not reveal to them what each one needs for himself; but he wishes them to live united, and therefore reveals to each of them what is necessary for all.
  I have now understood that though it seems to men that they live by care for themselves, in truth it is love alone by which they live. He who has love, is in God, and God is in him, for God is love.
  • Leo Tolstoy, in What Men Live By (1881), Ch. XII

• The sanctification of political power by Christianity is blasphemy; it is the negation of Christianity.
  • Leo Tolstoy, Church and State (1882)

• Christ says, "Do not resist evil." The sole object of courts of law is – to resist evil. Christ enjoins us to return good for evil. Courts of law return evil for evil. Christ says, "Make no distinction between the just and the unjust." Courts of law do nothing else. Christ says, "Forgive all. Forgive not once, not seven times, but forgive without end." "Love your enemies." "Do good to those who hate you." Courts of law do not forgive, but they punish; they do not do good, but evil, to those whom they call the enemies of society. So, the true sense of the doctrine is that Christ forbids all courts of law.
  • Leo Tolstoy, What I Believe (1885), Ch. III

• "Historically, Helchitsky attributes the degeneration of Christianity to the times of Constantine the Great, whom the Pope Sylvester admitted into the Christian Church with all his heathen morals and life. Constantine, in his turn, endowed the Pope with worldly riches and power. From that time forward these two ruling powers were constantly aiding one another to strive for nothing but outward glory. Divines and ecclesiastical dignitaries began to concern themselves only about subduing the whole world to their authority, incited men against one another to murder and plunder, and in creed and life reduced Christianity to a nullity. Helchitsky denies completely the right to make war and to inflict the punishment of death; every soldier, even the 'knight,' is only a violent evil doer—a murderer."
  • Leo Tolstoy, The Kingdom of God Is Within You, Chapter I, The Doctrine of Non-resistance to Evil by Force has been Professed by a Minority of Men from the Very Foundation of Christianity

• For a Christian the oath of allegiance to any government whatever — the very act which is regarded as the foundation of the existence of a state — is a direct renunciation of Christianity. For the man who promises unconditional obedience in the future to laws, made or to be made, by that very promise is in the most, positive manner renouncing Christianity, which means obeying in every circumstance of life only the divine law of love he recognizes within him.
  • Leo Tolstoy, in The Kingdom of God is Within You (1894), Ch. IX

• Christianity in its true sense puts an end to government. So it was understood at its very commencement; it was for that cause that Christ was crucified. So it has always been understood by people who were not under the necessity of justifying a Christian government. Only from the time that the heads of government assumed an external and nominal Christianity, men began to invent all the impossible, cunningly devised theories by means of which Christianity can be reconciled with government. But no honest and serious-minded man of our day can help seeing the incompatibility of true Christianity — the doctrine of meekness, forgiveness of injuries, and love — with government, with its pomp, acts of violence, executions, and wars. The profession of true Christianity not only excludes the possibility of recognizing government, but even destroys its very foundations.
  • Leo Tolstoy, in The Kingdom of God is Within You (1894), Ch. X

• In all history there is no war which was not hatched by the governments, the governments alone, independent of the interests of the people, to whom war is always pernicious even when successful.
  The government assures the people that they are in danger from the invasion of another nation, or from foes in their midst, and that the only way to escape this danger is by the slavish obedience of the people to their government. This fact is seen most prominently during revolutions and dictatorships, but it exists always and everywhere that the power of the government exists. Every government explains its existence, and justifies its deeds of violence, by the argument that if it did not exist the condition of things would be very much worse. After assuring the people of its danger the government subordinates it to control, and when in this condition compels it to attack some other nation. And thus the assurance of the government is corroborated in the eyes of the people, as to the danger of attack from other nations.
  • Leo Tolstoy, in Christianity and Patriotism (1895), as translated in The Novels and Other Works of Lyof N. Tolstoï, Vol. 20, p. 44

• Government is violence, Christianity is meekness, non-resistance, love. And, therefore, government cannot be Christian, and a man who wishes to be a Christian must not serve government.
  • Leo Tolstoy, Letter to Dr. Eugen Heinrich Schmitt (1896)

• The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without authority, there could not be worse violence than that of authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. "To establish Anarchy." "Anarchy will be instituted." But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power.
  • Leo Tolstoy, "On Anarchy", in Pamphlets : Translated from the Russian (1900) as translated by Aylmer Maude, p. 22

• If only each King, Emperor, and President understood that his work of directing armies is not an honourable and important duty, as his flatterers persuade him it is, but a bad and shameful act of preparation for murder — and if each private individual understood that the payment of taxes wherewith to hire and equip soldiers, and, above all, army-service itself, are not matters of indifference, but are bad and shameful actions by which he not only permits but participates in murder — then this power of Emperors, Kings, and Presidents, which now arouses our indignation, and which causes them to be murdered, would disappear of itself.
  • Leo Tolstoy, Thou Shalt Not Kill (1900)

• There can be only one permanent revolution — a moral one; the regeneration of the inner man.
  How is this revolution to take place? Nobody knows how it will take place in humanity, but every man feels it clearly in himself. And yet in our world everybody thinks of changing humanity, and nobody thinks of changing himself.
  • Leo Tolstoy, "Three Methods Of Reform" in Pamphlets : Translated from the Russian (1900) as translated by Aylmer Maude, p. 29
  • Variant: Everyone thinks of changing the world, but no one thinks of changing himself.
    • As quoted in The Artist's Way at Work : Riding the Dragon (1999) by Mark A. Bryan with Julia Cameron and Catherine A. Allen, p. 160

• Not only does the action of Governments not deter men from crimes; on the contrary, it increases crime by always disturbing and lowering the moral standard of society. Nor can this be otherwise, since always and everywhere a Government, by its very nature, must put in the place of the highest, eternal, religious law (not written in books but in the hearts of men, and binding on every one) its own unjust, man-made laws, the object of which is neither justice nor the common good of all but various considerations of home and foreign expediency.
  • Leo Tolstoy, in The Meaning of the Russian Revolution (1906) a work about the 1905 Russian Revolution.

• Understand then all of you, especially the young, that to want to impose an imaginary state of government on others by violence is not only a vulgar superstition, but even a criminal work. Understand that this work, far from assuring the well-being of humanity is only a lie, a more or less unconscious hypocrisy, camouflaging the lowest passions we possess.
  • Leo Tolstoy, passage written for for The Law of Love and the Law of Violence (1908), released in 1917, as quoted in Equality in Liberty and Justice (2001) by Antony Flew, p. 89

• It would seem inevitable that we must repudiate one of the two, either Christianity with its love of God and one's neighbor, or the State with its armies and wars. Perhaps Christianity may be obsolete, and when choosing between the two — Christianity and love of the State and murder — the people of our time will conclude that the existence of the State and murder is more important than Christianity. Perhaps we must forgo Christianity and retain only what is important: the State and murder.
  That may be so — at least people may think and feel so. But in that case they should say so! They should openly admit that people in our time have ceased to believe in what the collective wisdom of mankind has said, and what is said by the Law of God they profess: have ceased to believe in what is written indelibly on the heart of each man, and must now believe only in what is ordered by various people who by accident or birth have happened to become emperors and kings, or by various intrigues and elections have become presidents or members of senates and parliaments — even if those orders include murder. That is what they ought to say!
  But it is impossible to say it; and yet one of these two things has to be said. If it is admitted that Christianity forbids murder, both armies and governments become impossible. And if it is admitted that government acknowledges the lawfulness of murder and denies Christianity, no one will wish to obey a government that exists merely by its power to kill.
  • Leo Tolstoy, Last Message to Mankind (1909)

• Christian anarchism is not a revolutionary politic for it denies the legitimacy of revolution. This is a call for something far more subversive than the replacing of one regime with another. Regime change has been the model of worldly power since its inception. Instead, Christian anarchism rejects the very presuppositions that make the idea of revolution, and, perhaps, even liberation itself, intelligible. Jesus is neither exemplified in Che Guevara or Simon the Zealot. He had no desire to destroy or replace the kingdoms that surrounded him with a different ruler; instead, he established a community of believers who developed and reside in the altera civitas on earth: the church.
  • Tripp York, in Living on Hope While Living in Babylon: The Christian Anarchists of the 20th Century (2009), p. 30

• Reward for information leading to the apprehension of —
  Jesus Christ
  Wanted — For Sedition, Criminal Anarchy — Vagrancy, and Conspiring to Overthrow the Established Government.
  Dresses poorly, said to be a carpenter by trade, ill-nourished, has visionary ideas, associates with common working people, the unemployed and bums. Alien — believed to be a Jew. Alias: "Prince of Peace. Son of Man." "Light of the world" &c. &c. Professional Agitator, Red beard, marks on hands and feet the result of injuries inflicted by an angry mob led by respectable citizens and legal authorities.
  • Art Young, Jesus Christ "wanted-poster" political cartoon in The Masses (1917)

• Anarchism
• Christianity
• Christian atheism
• Christian pacifism
• Christian socialism
• Christian Universalism
• Constantinian shift
• Liberation theology

• Jesus Radicals
• Chrisitan Anarchy
• The Christian Anarchist
• Christian "Anarchism" In a Nutshell
• Christian Anarchism: A Revolutionary Reading of the Bible, by Alexandre Christoyannopoulos, World International Studies Conference (23–26 July 2008)
• Jesus Is an Anarchist by James Redford, Social Science Research Network (17 October 2009)
• "Christian Anarchist": An Oxymoron? by Jim Davies
• "Was Jesus an anarchist?"- interview with Alexandre Christoyannopoulos by William Crawley, BBC (May 2011)
• "Union Square Speech" by Dorothy Day (6 November 1965)