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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 the fact that a lot in their feedback of Christianity applies in simple terms to the shape of faith that constructed, to not biblical religion. Christians, nonetheless, have to examine the biblical texts and never reject anarchy as a political choice, for it sort of feels closest to biblical pondering. Ellul the following 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 background, Jesus' ministry, and eventually the early church's view of energy as mirrored within the New testomony writings. "With the verve and the present of trenchant simplification to which we've been accustomed, Ellul lays naked the fallacy that Christianity may still as a rule be the best friend of civil authority." -John Howard Yoder

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This counterforce did not represent the people - it represented God. Even idolatrous kings found it very hard to deal with these representatives of God in whom the people believed. The prophets stated unceasingly that the kings were mistaken, that the policies they were pursuing would have such and such consequences which had to be viewed as a divine judgment. Sometimes the kings appealed to others who also claimed to be speaking in God's name and to be prophets. There was thus a battle of prophets.

Pompey besieged Jerusalem and finally took it, a horrible massacre following. When Pompey celebrated his triumph at Rome, Aristobulus, the last Hasmonean king, was among his prisoners. An abominable struggle for the succession then began among the leading Jewish families. Obviously, the law of God and the solidarity of faith meant nothing to the leaders. It was Herod, the son of a protege of Caesar, who was appointed governor of Galilee by the Romans. Herod adopted a harsh policy and restored order in what had become a world of dismal brigandage.

Only reductionist thinking can see this passage as directed solely against Rome. " "In the great city was found the blood of prophets and of saints, of all who had been slain on earth" (18:24). ) A remarkable point is that according to 20:4 those who were thus put to death for their Christian allegiance were beheaded. They were not killed in the arena or fed to lions, etc. Power slays not merely Christians but all righteous people. This experience undoubtedly strengthened the conviction that political power would be condemned.

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