Christian anarchism is any of several traditions which combine anarchism with Christianity. Christian anarchists believe that freedom is justified spiritually through the teachings of Jesus. This has caused them to be critical of government and Church authority. Some believe all individuals can directly communicate with God, which negates the need for a system of clergy. Leo Tolstoy's The Kingdom of God Is Within You is a key text in modern Christian anarchism. Christian anarchism is closer to communist anarchism than to individualist anarchism, except for some strains of Christian anarchism that appeared in America which are more individualistic.
History
The Life and Teaching of Jesus
See also: Ministry of JesusMore than any other text, the four Gospels are used as the basis for Christian anarchism. Dorothy Day, Ammon Hennacy, Leo Tolstoy and others constantly refer back to the words of Jesus in their social and political texts. For example, the title "The Kingdom of God is Within You" is a direct quote of Jesus from Luke 17:21. Dorothy Day and the Catholic Worker Movement particularly favored the Works of Mercy (Matthew 25:31–46), which were a recurring theme in both their writing and art.
Many Christian anarchists say that Jesus opposed the use of government power, even for supposedly good purposes like welfare. They point to Luke 22:25, which says: "The kings of the Gentiles exercise lordship over the people; and those who exercise authority over them call themselves ‘Benefactors.’ But you are not to be like that."
Jesus antagonised the ‘system’ ruled by Satan: "He sent me forth to preach a release to the captives, to send the crushed ones away with a release." (Luke 4:18,19, John 12:31, 14:30, 16:11, 17:16, 18:36). He was against human leadership (Matthew 23:8-12), and he refused to be made king (Matthew 4:8-10 John 6:15).
The first Christians opposed the primacy of the State: “We must obey God as ruler rather than men” (Acts 4:19, 5:29, 1 Corinthians 6:1-6); "Stripping the governments and the authorities bare, he exhibited them in open public as conquered, leading them in a triumphal procession by means of it.” (Colossians 2:15). Eschatology identifies the State with the wild beast (Revelation chapters 13, 14, 17) and predicts an end to oppression: "The meek ones will possess the earth." (Psalms 37:10,11,28).
The anarchist attitude comes from the Old Testament: Nimrod was disapproved for becoming a dominator (Genesis 10:8,9). Abraham, who left civilization to life in tents, conflicted with Nimrod. (Jewish tradition Gen. R. Pesik. R.). Moses led the Hebrews out of captivity to live in the desert (Exodus 3:7,10), and the big nation remained three centuries without king: “In those days there was no king in Israel. As for everybody, what was right in his own eyes he was accustomed to do." (Judges 17:6, 21:25). Gideon refused to be made king: "Jehovah is the one who will rule over you." (Judges 8:23), and his son described the state as parasites (Judges 9:8-21). Samuel then warned the Hebrews against the evils of a kingdom (1 Samuel 8:5-18). The prophets disapproved domination (Ecclesiastes 8:9, Jeremiah 25:34, Ezekiel 34:10, 45:8, Hosea 13:10,11), and a God's kingdom of freedom was envisioned (Isaiah 2:4, 65:22).
The early Church
See also: Early ChristianitySome of the early Christian communities seem to have practiced certain features of anarchism. For example, the Jerusalem group, as described in Acts, shared their money and labor equally and fairly among the members. From the earliest period, women and men seem to have shared religious duties equally, though the public offices, such as missionary work and Temple observances, seem to have been held exclusively by men. However, it may be noted in Romans 16:1-2: "i commend to you Pheobe our sister, who is a servant (diakonos)of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also" Referring here to Pheobe, the word rendered "servant" being in the Greek 'diakonos' (dee-ak'-on-os), the parallel English word being deaconess, and in the context of the above quote, this denotes a servant who is given servants to manage, in effect, a deaconess,one who delegates, a manager, though in most ways, Christianity did not differ from any of the other Jewish sects active in the ancient world.
Some, such as Ammon Hennacy and Keith Akers, have claimed that a "shift" away from Jesus' practices and teachings of nonviolence, simple living and freedom occurred in the theology of Paul of Tarsus, see also Paul of Tarsus and Judaism. These individuals suggest that Christians should look at returning to pre-"Pauline Christianity". Although there is some evidence that egalitarian Jewish Christians existed shortly after Jesus's death, possibly including the Ebionites, the majority of Christians soon followed a more hierarchical religious structure, particularly after the First Council of Nicaea (see also First seven Ecumenical Councils).
As the Christian community grew and spread, some prominent members began to advocate legalism and strict obedience to church doctrine. This type of religious authority and adherence has been compared to the theological economy of Israelite sacrificial religion in the second Temple period which Jesus directly attacked in throwing the money changers out of the Temple district (Matt 21:12-27).
Other Christians say that Paul's teachings emphasized congregational autonomy, servant-like leadership within the churches, prohibitions on one-man rule even in a local church, and other practices which contrast with this claim. Evidence of this interpretation can be found in Galatians 3:28.
The conversion of the Roman Empire
See also: Constantine I and ChristianityAfter the conversion of the emperor Emperor Constantine, Christianity was legalised under the Edict of Milan in 313 bringing an end to the persecution of Christians. Some Christian anarchists argue that this merger of Church and state marks the beginning of the "Constantinian shift", in which Christianity gradually came to be identified with the will of the ruling elite and, in some cases, a religious justification for the exercise of power.
Anarchist Biblical views and principles
Antinomianism
Main article: AntinomianismSome Christian anarchists self-identify as antinomian , often meaning that they do not consider themselves subject to a moral law given by religious or other authorities, but most frequently applying to the Old Testament. Anne Hutchinson was among the early Christian anarchists in America in the 1600s, holding to a belief in the form of, or similar to, individualist anarchism, upholding the right of individuals to determine their own lives. Many base their beliefs upon an interpretation of the simple principles and historic messages of Jesus, such as the Sermon on the Mount, while others hold a higher critical view of the Bible, allowing for more lenient interpretation.
Opponents of Christian anarchism, ranging from Jewish to Catholic to certain Protestant sects, have criticized the anarchist viewpoint for what they view as rejection of the "inerrant Word of God" and also of church leadership. They believe that there is a need for a law to maintain order, while anarchists claim that good people do not require a law. See also Biblical law in Christianity.
Mysticism
See also: Christian mysticism and Christian meditationThe spirituality of a Christian anarchist can be as diverse as in any Christian tradition. For Christian anarchists who have their roots in the New Testament their spirituality may be described as mystical but is also very orthodox. In both Christian monasticism and lay spirituality certain elements of anarchism which, while being present in normative Christianity, move more to the forefront. Thomas Merton, for instance, in his introduction to a translation of the Sayings of the Desert Fathers describes these early monastics as "Truly in certain sense 'anarchists,' and it will do no harm to think of them as such." It is also written that "As of the 4th century A.D., the desert lands of Egypt saw the beginning of the longest-living anarchic society of all time: that of the Christian anachorites."
Directly, anarchists have borrowed from Quakerism the method of facilitation and meetings known as consensus decision making. This technique, which forms a fundamental part of Quaker worship, is used in most anarchist meetings.
Other anarchists would hold to the syncretisms of Christianity and the New Age movement, which describes a broad movement of the late 20th century and contemporary Western culture. It is characterized by an eclectic and individual approach to spiritual exploration, such as mixing Christian principles with meditation and yoga practices from the East. One could describe Spirituality as anarchic if it is seen as being based on individual freedom and choice rather than keeping within rigid boundaries.
Pacifism and nonviolence
Main articles: Christian pacifism and Anarcho-pacifism <
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