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Title: Christian Anarchism
Author: Graham Cameron
Date: 2006
Language: en
Topics: Christian anarchism
Source: Retrieved on 4th May 2021 from https://www.jesusradicals.com/uploads/2/6/3/8/26388433/revolution-of-hope-graham-cameron.pdf
Notes: Originally published by the Wildcat Collective.

Graham Cameron

Christian Anarchism

On the first weekend of July 2006 at Poututerangi Marae, Te Puna,

Aotearoa New Zealand held it’s very first Christian Anarchist

conference. People traveled from Perth, Brisbane, Auckland, Hamilton,

Wellington, and Tauranga. The hopeful might comment that a mustard seed

was sown.

Now the most common question that I am asked is: what is Christian

Anarchism? The question is laced with a fair dollop of amusement, or in

the case of Challenge Weekly, a national ‘Christian’ newspaper, (when

receiving our conference advertisement) a fair dollop of horror:

Challenge Weekly has guidelines on what we can or cannot publish whether

editorial or advertising…. Anarchism is normally associated with anti

government behaviour and overseas this often means violence eg skinheads

and Nazi sympathizers etc. (C. Mellors, Customer Services, Challenge

Weekly; email communication 19 April 2006)

This particular email response demonstrates a commonly held belief:

Christians are not anarchists, and anarchists are not Christians.

Indeed, it suggests that for Christians it is an offence by association.

There was, of course, a time when being associated with Jesus of

Nazareth was an offense. Such subversives were called atheists because

they refused to worship the Emperor. They called themselves Followers of

the Way. That all changed when Constantine became the highest profile

nominal Christian in the Roman world and made Christianity the preferred

religion of the state. This was a significant sea change, and the church

has been in a long, slow wrestle with Hell for its soul ever since.

Christian Anarchism is a relatively new name in a long and fertile

powerless movement that claims whakapapa to Christ’s legacy. This

powerless[1] view contends with Christendom, a powerful movement that

has presumed its full ownership of Christ’s legacy. The most recent

demonstration of a powerful church is the driving force of Christendom

in the U.S. politics that have put an oppressive American army into

Iraq.

This powerless movement has been modeled since the inception of the

church, by the underground church in the Roman empire, the Anabaptists,

the Amish, the Mennonites, the incredible scope of the 20^(th) Century

international inter-faith non-violent writings of Gandhi, Khan, Kagawa,

Jones, Andrews, and Tolstoy. Here in Aotearoa it has been modeled by

Tohu Kakahi and Te Whiti o Rongomai at Parihaka, by Rua Kenana at

Maungapohatu, by Archibald and Hemi Baxter and all their supporters.

There have been others as well, making the case that powerlessness is

not a new idea.

Christian Anarchism was really only termed 20 years ago by Jacques

Ellul, the French theologian and sociologist. Ellul saw no

contradiction, but definitely some tensions in the relationship between

the political movement anarchism and the faith movement of powerless

Christianity:

The only Christian political position consistent with revelation is the

negation of power: the radical total refusal of its existence, a

fundamental questioning of it, no matter what form it may take. (Ellul

1988:173)

biblical thought leads straight to anarchism… (Ellul 1988:157)

Anarchism is the only answer to the modern state and politics when the

milieu and action become technical and order and organisation are

imposed… (Ellul 1964:198)

The particular challenge that Christianity poses to anarchism is the

anarchist belief in progress. Christianity offers hope that is not

predicated on outcome, that is not discouraged should an anarchist

society not eventuate. Indeed, Christianity clearly doubts the capacity

of humanity to bring about revolution within itself. We have a

pessimistic hope.

Yet Ellul’s concept of Christian Anarchy is established on the belief

that a radical personal and collective revolution is needed to

subvert/replace/transform/overthrow(?) the social and political

structures and technology that destroy the human person.

Importantly a purely political revolution will not achieve this. Nor is

it that Christian social or political action has more meaning in itself.

Rather it is that Christian Anarchy is a prophecy, a counter-cultural

voice of hope that states that it is the action of God and humans fully

realising their God-given potential, which will fundamentally change

society.

Based on this theoretical foundation, what is Christian Anarchism in

Aotearoa New Zealand? It is my belief that Christian Anarchism today is

consciously counter-cultural in that it:

does not claim to be a theory, but an impulse of humanity

seeks to create an ethical society free of the assumed ‘need’ for

coersion and domination

will only move towards that society by the use of ethical strategies

and tactics, notable in its commitment to non‐violence and personal

transformation.

seeks to disperse power, not seize it, so it can be lived out now as

powerful systems crumble.

That ethical society is seen in small communities who intentionally seek

in their words and actions:

the devolution of authority

the decentralisation of power

the redistribution of wealth

to unmask the idolatrous consent to alienated labour

the conscientization of people

the constructive criticism and remoulding of technology

to protect and nurture our brother creation.

Even a cursory perusal of the scriptures shows support for ethical

societies, the need to transcend and overthrow abusive systems, and the

community as the keystone of human physical and spiritual development.

Jesus of Nazareth is the incarnation of those grand themes, and

continues to partner with us as we seek to fol ow his example.

Further, I see that in the South Pacific, Christian Anarchists

particularly struggle alongside indigenous peoples as our tuakana to

realise their dreams, and as a model for us of community that can be

more in balance and harmony with our respective whenua.

My experience of our small community is that Christian Anarchism offers

a significant pessimistic hope in a world that is drowning in noise and

consumption. Having a view of scripture that sees the immanent and

transcendent revolution that has come and is coming, means I can

confidently pray “Your Will be done on earth as in heaven.” To

paraphrase, the revolution is not being televised.

References

Elliott M. Freedom, Justice and Counter‐Culture London: SCM Press; 1990.

Ellul J. The Technological Society Trans. John Wilkinson, New York:

Knopf; 1964.

Ellul J. Jesus and Marx: From Gospel to Ideology Trans. Joyce Main

Hanks, Grand Rapids: Eerdmans; 1988.

Ellul J. Anarchy and Christianity Trans. Geoffrey W. Bromiley, Grand

Rapids: Eerdmans; 1991.

[1] Throughout the article, ‘powerless’ and ‘powerful’ are used. They

are an attempt to emphasize the juxtaposed and idealized use of power

and control in the suggested movements.