By Jacques Ellul
Jacques Ellul blends politics, theology, historical past, and exposition during this research of the connection among political anarchy and biblical religion. at the one hand, indicates Ellul, anarchists have to take into account that a lot in their feedback of Christianity applies in basic terms 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 seems on the Bible because the resource of anarchy (in the feel of nondomination, now not disorder), operating in the course of the previous testomony heritage, Jesus' ministry, and at last 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 have now been accustomed, Ellul lays naked the fallacy that Christianity may still generally be the best friend of civil authority." -John Howard Yoder
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Specialists have railed against my interpretation of this beast, but I stand by it. It is described as follows. "It makes all the inhabitants of the earth worship the first beast.... It seduces the inhabitants of the earth. It tells them to make an image of the first beast .... It animates the image of the beast and speaks in its name .... It causes all, small and great, rich and poor, free and slave, to receive a mark on their right hand or on their forehead, so that no one can buy or sell without having the mark of the beast" (13:12-17).
During the 1st century a strange party evolved on the basis of a global philosophy. This philosophy was as follows. The world's empires have a cyclical life. A political power is born, grows, reaches its height, and then, unable to grow further, inevitably declines, entering a period of decomposition. This applied to all known empires. Hence it applied to Rome as well. Many writers of the I st century thought that Rome had already reached the summit of its power. Its rule stretched from Spain to Persia, from Scotland to the Sahara and the south of Egypt.
He thus came to be known as Herod the Great. But he could engage in this construction program only by imposing heavy taxes and oppressing the people, even to the point of forced labor. Nor should we forget that after him the country would be delivered up to 150 years of civil war and incomparable devastation. The land was ruined and there were frequent famines. Violence and terror were the instruments of government, as we can well imagine. The only reality that counted for Herod was the friendship and support of Rome and the emperor.