Christian anarchism is a movement in political
theology that claims anarchism is inherent
in Christianity and the Gospels.
It is grounded in the belief that there is
only one source of authority to which Christians
are ultimately answerable—the authority
of God as embodied in the teachings of Jesus.
It therefore rejects the idea that human governments
have ultimate authority over human societies.
Christian anarchists denounce the state, believing
it is violent, deceitful and, when glorified,
idolatrous.
Christian anarchists hold that the "Reign
of God" is the proper expression of the relationship
between God and humanity.
Under the "Reign of God", human relationships
would be characterized by divided authority,
servant leadership, and universal compassion—not
by the hierarchical, authoritarian structures
that are normally attributed to religious
social order.
Most Christian anarchists are pacifists—they
reject war and the use of violence.More than
any other Bible source, the Sermon on the
Mount is used as the basis for Christian anarchism.
Leo Tolstoy's The Kingdom of God Is Within
You is often regarded as a key text for modern
Christian anarchism.
== Origins ==
=== Old Testament ===
Jacques Ellul, a French philosopher and Christian
anarchist, notes that the final verse of the
Book of Judges (Judges 21:25) states that
there was no king in Israel and that "everyone
did as they saw fit".
Subsequently, as recorded in the first Book
of Samuel (1 Samuel 8) the people of Israel
wanted a king "so as to be like other nations".
God declared that the people had rejected
him as their king.
He warned that a human king would lead to
militarism, conscription and taxation, and
that their pleas for mercy from the king's
demands would go unanswered.
Samuel passed on God's warning to the Israelites
but they still demanded a king, and Saul became
their ruler.
Much of the subsequent Old Testament chronicles
the Israelites trying to live with this decision.
=== New Testament ===
More than any other Bible source, the Sermon
on the Mount is used as the basis for Christian
anarchism.
Alexandre Christoyannopoulos explains that
the Sermon perfectly illustrates Jesus's central
teaching of love and forgiveness.
Christian anarchists claim that the state,
founded on violence, contravenes the Sermon
and Jesus' call to love our enemies.The gospels
tell of Jesus's temptation in the desert.
For the final temptation, Jesus is taken up
to a high mountain by Satan and told that
if he bows down to Satan he will give him
all the kingdoms of the world.
Christian anarchists use this as evidence
that all Earthly kingdoms and governments
are ruled by Satan, otherwise they would not
be Satan's to give.
Jesus refuses the temptation, choosing to
serve God instead, implying that Jesus is
aware of the corrupting nature of Earthly
power.Christian eschatology and various Christian
anarchists, such as Jacques Ellul, have identified
the state and political power as the Beast
in the Book of Revelation.Whether or not Christianity
is compatible with anarchism is a point of
contention, as some hold that one cannot consistently
be a Christian and anarchist simultaneously.
Critics include Christians and anarchists
as well as those who reject both categories.
For example, anarcho-syndicalists often cite
the phrase "no gods, no masters" and Christians
often cite Romans 13 (see State authority
below).
Others, such as Friedrich Nietzsche and Frank
Seaver Billings, criticize Christianity and
anarchism by arguing that they are the same
thing.
=== Early Church ===
According to Alexandre Christoyannopoulos,
several of the Church Fathers' writings suggest
anarchism as God's ideal.
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).
Also some early Christian communities appear
to have practised anarchist communism, such
as the Jerusalem group described in Acts,
who shared their money and labour equally
and fairly among the members.
Roman Montero claims that using an anthropological
framework, such as that of anarchist David
Graeber, one can plausibly reconstruct the
communism of these early Christian communities
and that these practices were widespread,
long-lasting and substantial.
Christian anarchists, such as Kevin Craig,
insist that these communities were centred
on true love and care for one another rather
than liturgy.
They also allege that the reason the early
Christians were persecuted was not because
they worshipped Jesus Christ, but because
they refused to worship human idols claiming
divine status (see Imperial cult).
Given that they refused to worship the Roman
Emperor they refused to swear any oath of
allegiance to the Empire.
For example, when requested that he swear
by the emperor, Speratus, spokesperson of
the Scillitan Martyrs, said in 180ce, "I recognize
not the empire of this world... because I
know my Lord, the King of kings and Emperor
of all nations.Thomas Merton in his introduction
to a translation of the Sayings of the Desert
Fathers describes the early monastics as "Truly
in certain sense 'anarchists,' and it will
do no harm to think of them as such."During
the Ante-Nicene Period there were several
independent sects who took a radically different
approach to Christianity than the Proto-Orthodox
Church and displayed anarchist tendencies
by relying on direct Revelation rather than
scripture.
For example:
Gnosticism (particularly Valentinianism) – 2nd
to 4th centuries – reliance on revealed
knowledge from a transcendant, unknowable
God, who was a distinct divinity from the
Demiurge who created and oversees the material
world.Montanism – 2nd century – relied
on prophetic revelations from the Holy Spirit.
=== Conversion of the Roman Empire ===
For Christian anarchists the moment which
epitomises the degeneration of Christianity
is the conversion of Emperor Constantine after
his victory at the Battle of the Milvian Bridge
in 312.
Following this event Christianity was legalized
under the Edict of Milan in 313, hastening
the Church's transformation from a humble
bottom-up sect to an authoritarian top-down
organization.
Christian anarchists point out that this marked
the beginning of the "Constantinian shift",
in which Christianity gradually came to be
identified with the will of the ruling elite,
becoming the State church of the Roman Empire,
and in some cases (such as the Crusades, Inquisition
and Wars of Religion) a religious justification
for violence.
=== Middle Ages ===
There were many groups and individuals in
the Middle Ages who displayed anarchist tendencies,
taking God as their guide and rejecting both
church and secular authority.
Paulicans – an Armenian group (6th to 9th
centuries) who sought a return to the purity
of the church at the time of Paul the Apostle.Tondrakians
– an Armenian group (9th to 11th centuries)
who advocated the abolition of the Church
along with all its traditional rites.Bogomils
– a group arising in the 11th century in
Macedonia and the Balkans who sought a return
to the spirituality of the early Christians
and opposed established forms of government
and church.Gundolfo – an itinerant 11th
century preacher near Lille, France, who taught
that salvation was achieved through a virtuous
life of abandoning the world, restraining
the appetites of the flesh, earning food by
the labor of hands, doing no injury to anyone,
and extending charity to everyone of their
own faith.Arnoldists – a 12th century group
from Lombardy who criticized the wealth of
the Catholic Church and preached against baptism
and the Eucharist.Petrobrusians were 12th
century followers of Peter of Bruys in southeastern
France who rejected the authority of the Church
Fathers and of the Catholic Church, opposing
clerical celibacy, infant baptism, prayers
for the dead and organ music.Henricans were
12th century followers of Henry of Lausanne
in France.
They rejected the doctrinal and disciplinary
authority of the church, did not recognize
any form of worship or liturgy and denied
the sacraments.Waldensians – a movement
that began in the 12th century in Lyon, France,
and still exists today.
They held that Apostolic poverty was the way
to spiritual perfection and rejected what
they perceived as the idolatry of the Catholic
Church.Brethren of the Free Spirit – a term
applied in the 13th century to those, primarily
in the Low Countries, Germany, France, Bohemia
and northern Italy, who believed that the
sacraments were unnecessary for salvation,
that the soul could be perfected through imitating
the life of Christ, and that the perfected
soul was free of sin and beyond all ecclesiastical,
moral and secular law.Apostolic Brethren (later
known as Dulcinians) – a 13th to 14th century
sect from northern Italy founded by Gerard
Segarelli and continued by Fra Dolcino of
Novara.
The Apostolic Brethren rejected the worldliness
of the church and sought a life of perfect
sanctity, in complete poverty, with no fixed
domicile, no care for the morrow, and no vows.Fraticelli
(or Spiritual Franciscans) – Franciscan
extremists (13th to 15th centuries) who regarded
the wealth of the Church as scandalous.Neo-Adamites
– a term applied in the 13th to 15th centuries
to those, including Taborites, Picards and
some Beghards, who wished to return to the
purity of the life of Adam by living communally,
practicing social and religious nudity, embracing
free love, rejecting marriage and individual
ownership of property.Nicholas of Basel – a
14th century Swiss leader who, after a spiritual
experience, taught that he had the authority
to use episcopal and priestly powers (even
though he was not ordained), that submission
to his direction was necessary for attaining
spiritual perfection, and that his followers
could not sin even though they committed crimes
or disobeyed both the Church and pope.
=== Peasant revolts in the post-reformation
era ===
Various libertarian socialist authors have
identified the written work of English Protestant
social reformer Gerrard Winstanley and the
social activism of his group, the Diggers,
as anticipating this line of thought.
For anarchist historian George Woodcock "Although
(Pierre Joseph) Proudhon was the first writer
to call himself an anarchist, at least two
predecessors outlined systems that contain
all the basic elements of anarchism.
The first was Gerrard Winstanley (1609–c.
1660), a linen draper who led the small movement
of the Diggers during the Commonwealth.
Winstanley and his followers protested in
the name of a radical Christianity against
the economic distress that followed the Civil
War and against the inequality that the grandees
of the New Model Army seemed intent on preserving.
In 1649–1650 the Diggers squatted on stretches
of common land in southern England and attempted
to set up communities based on work on the
land and the sharing of goods.
The communities failed following a crackdown
by the English authorities, but a series of
pamphlets by Winstanley survived, of which
The New Law of Righteousness (1649) was the
most important.
Advocating a rational Christianity, Winstanley
equated Christ with “the universal liberty”
and declared the universally corrupting nature
of authority.
He saw “an equal privilege to share in the
blessing of liberty” and detected an intimate
link between the institution of property and
the lack of freedom."
For Murray Bookchin "In the modern world,
anarchism first appeared as a movement of
the peasantry and yeomanry against declining
feudal institutions.
In Germany its foremost spokesman during the
Peasant Wars was Thomas Müntzer; in England,
Gerrard Winstanley, a leading participant
in the Digger movement.
The concepts held by Müntzer and Winstanley
were superbly attuned to the needs of their
time — a historical period when the majority
of the population lived in the countryside
and when the most militant revolutionary forces
came from an agrarian world.
It would be painfully academic to argue whether
Müntzer and Winstanley could have achieved
their ideals.
What is of real importance is that they spoke
to their time; their anarchist concepts followed
naturally from the rural society that furnished
the bands of the peasant armies in Germany
and the New Model in England."
=== Modern era ===
Nineteenth century Christian abolitionist
Adin Ballou was critical of government and
believed that it would be supplanted by a
new order in which individuals are guided
solely by their love for God.
His writings heavily influenced Leo Tolstoy,
who wrote extensively on his anarchist principles
and their descension from his Christian faith,
in books including The Kingdom of God is Within
You, a key Christian anarchist text.
Tolstoy sought to separate Russian Orthodox
Christianity — which was merged with the
state — from what he believed was the true
message of Jesus as contained in the Gospels,
specifically in the Sermon on the Mount.
He takes the viewpoint that all governments
who wage war, and churches who in turn support
those governments, are an affront to the Christian
principles of nonviolence and nonresistance.
Although Tolstoy never actually used the term
"Christian anarchism" in The Kingdom of God
Is Within You, reviews of this book following
its publication in 1894 appear to have coined
the term.Antireligious former priest Thomas
J. Hagerty was a primary author of the Industrial
Workers of the World (IWW) Preamble ("an injury
to one is an injury to all").
IWW members included Christian anarchists
like Dorothy Day and Ammon Hennacy.Day was
a journalist turned social activist who became
known for her social justice campaigns in
defense of the poor.
Alongside Peter Maurin, she founded the Catholic
Worker Movement in 1933, espousing nonviolence,
and hospitality for the impoverished and downtrodden.
Dorothy Day was declared Servant of God when
a cause for sainthood was opened for her by
Pope John Paul II.
Dorothy Day's Distributist economic views
are very similar to Proudhon's mutualism whom
she was influenced by.
Day also named the phrase "precarious work"
based on former anarcho-communist Léonce
Crenier's embrace of poverty.
Peter Maurin's vision to transform the social
order consisted of establishing urban houses
of hospitality to care for the destitute;
rural farming communities to teach city dwellers
agrarianism and encourage a movement back-to-the-land;
and roundtable discussions in community centres
to clarify thought and initiate action.
== Anarchist biblical views and practices
==
=== 
Church authority ===
With some notable exceptions, such as the
Catholic Worker Movement, many Christian anarchists
are critical of Church dogma and rituals.
Christian anarchists tend to wish that Christians
were less preoccupied with performing rituals
and preaching dogmatic theology, and more
with following Jesus' teaching and practices.
Jacques Ellul and Dave Andrews claim that
Jesus did not intend to be the founder of
an institutional religion, while Michael Elliot
believes one of Jesus' intentions was to bypass
human intermediaries and do away with priests.
=== Pacifism and nonviolence ===
Christian anarchists, such as Leo Tolstoy,
Ammon Hennacy, Jacques Ellul, and Dave Andrews,
follow Jesus' call to not resist evil but
turn the other cheek.
They argue that this teaching can only imply
a condemnation of the state, as the police
and army hold a monopoly over the legitimate
use of force.
They believe freedom will only be guided by
the grace of God if they show compassion to
others and turn the other cheek when confronted
with violence.
Christian anarchists believe violence begets
violence and the ends never justify the means.Many
Christian anarchists practice the principles
of nonviolence, nonresistance, and turning
the other cheek.
To illustrate how nonresistance works in practice,
Alexandre Christoyannopoulos offers the following
Christian anarchist response to terrorism:
The path shown by Jesus is a difficult one
that can only be trod by true martyrs.
A "martyr," etymologically, is he who makes
himself a witness to his faith.
And it is the ultimate testimony to one’s
faith to be ready to put it to practice even
when one’s very life is threatened.
But the life to be sacrificed, it should be
noted, is not the enemy’s life, but the
martyr’s own life — killing others is
not a testimony of love, but of anger, fear,
or hatred.
For Tolstoy, therefore, a true martyr to Jesus’
message would neither punish nor resist (or
at least not use violence to resist), but
would strive to act from love, however hard,
whatever the likelihood of being crucified.
He would patiently learn to forgive and turn
the other cheek, even at the risk of death.
Such would be the only way to eventually win
the hearts and minds of the other camp and
open up the possibilities for reconciliation
in the "war on terror."
=== Simple living ===
Christian anarchists, such as Ammon Hennacy,
Peter Maurin and Dorothy Day, often advocate
voluntary poverty.
This can be for a variety of reasons, such
as withdrawing support for government by reducing
taxable income or following Jesus' teachings.
Jesus appears to teach voluntary poverty when
he told his disciples, "It is easier for a
camel to go through the eye of a needle than
for a rich man to enter the kingdom of God"
(Mark 10:25) and "You cannot serve both God
and Mammon" (Luke 16:13).
=== State authority ===
The most common challenge for anarchist theologians
is interpreting Paul's Epistle to the Romans
13:1–7, in which Paul demanded obedience
to governing authorities and described them
as God's servants exacting punishment on wrongdoers.
Romans 13:1–7 holds the most explicit reference
to the state in the New Testament but other
parallel texts include Titus 3:1, Hebrews
13:17 and 1 Peter 2:13-17.
Some theologians, such as C.E.B.
Cranfield, have interpreted Romans 13:1–7
to mean the Church should support the state,
as God has sanctified the state to be his
main tool to preserve social order.
Similarly, in the case of the state being
involved in a "just war", some theologians
argue that it's permissible for Christians
to serve the state and wield the sword.
Christian anarchists do not share these interpretations
of Romans 13 but still recognize it as "a
very embarrassing passage."Christian anarchists
and pacifists, such as Jacques Ellul and Vernard
Eller, do not attempt to overthrow the state
given Romans 13 and Jesus' command to turn
the other cheek.
As wrath and vengeance are contrary to the
Christian values of kindness and forgiveness,
Ellul neither supports, nor participates in,
the state.
Eller articulates this position by restating
the passage this way:
Be clear, any of those human [authorities]
are where they are only because God is allowing
them to be there.
They exist only at his sufferance.
And if God is willing to put up with...the
Roman Empire, you ought to be willing to put
up with it, too.
There is no indication God has called you
to clear it out of the way or get it converted
for him.
You can't fight an Empire without becoming
like the Roman Empire; so you had better leave
such matters in God's hands where they belong.
Christians who interpret Romans 13 as advocating
support for governing authorities are left
with the difficulty of how to act under tyrants
or dictators.
Ernst Käsemann, in his Commentary on Romans,
challenged the mainstream Christian interpretation
of the passage in light of German Lutheran
Churches using this passage to justify the
Holocaust.Paul's letter to Roman Christians
declares "For rulers hold no terror for those
who do right, but for those who do wrong."
However Christian anarchists point out an
inconsistency if this text were to be taken
literally and in isolation as Jesus and Paul
were both executed by the governing authorities
or "rulers" even though they did "right."There
are also Christians anarchists, such as Tolstoy
and Hennacy, who do not see the need to integrate
Paul's teachings into their subversive way
of life.
Tolstoy believed Paul was instrumental in
the church's "deviation" from Jesus' teaching
and practices, whilst Hennacy believed "Paul
spoiled the message of Christ" (see Jesuism).
Hennacy and Ciaron O'Reilly, in contrast to
Eller, advocate nonviolent civil disobedience
to confront state oppression.
=== Swearing of oaths ===
In the Sermon on the Mount (Matthew 5:33-37)
Jesus tells his followers to not swear oaths
in the name of God or Man.
Tolstoy, Adin Ballou and Petr Chelčický
understand this to mean that Christians should
never bind themselves to any oath as they
may not be able to fulfil the will of God
if they are bound to the will of a fellow-man.
Tolstoy takes the view that all oaths are
evil, but especially an oath of allegiance.
=== Tax ===
Some Christian anarchists resist taxes in
the belief that their government is engaged
in immoral, unethical or destructive activities
such as war, and paying taxes inevitably funds
these activities, whilst others submit to
taxation.
Adin Ballou wrote that if the act of resisting
taxes requires physical force to withhold
what a government tries to take, then it is
important to submit to taxation.
Ammon Hennacy, who, like Ballou also believed
in nonresistance, eased his conscience by
simply living below the income tax threshold.Christian
anarchists do not interpret the injunction
in Matthew 22:21 to "give to Caesar what is
Caesar's" as advocating support for taxes,
but as further advice to free oneself from
material attachment.
For example, Dorothy Day said if we were to
give everything to God there will be nothing
left for Caesar, and Jacques Ellul believed
the passage showed that Caesar may have rights
over fiat money but not things that are made
by God, as he explained:
"Render unto Caesar..." in no way divides
the exercise of authority into two realms....They
were said in response to another matter: the
payment of taxes, and the coin.
The mark on the coin is that of Caesar; it
is the mark of his property.
Therefore give Caesar this money; it is his.
It is not a question of legitimizing taxes!
It means that Caesar, having created money,
is its master.
That's all.
Let us not forget that money, for Jesus, is
the domain of Mammon, a satanic domain!
=== Vegetarianism ===
Vegetarianism in the Christian tradition has
a long history commencing in the first centuries
of Church with the Desert Fathers and Desert
Mothers who abandoned the "world of men" for
intimacy with the God of Jesus Christ.
Vegetarianism amongst hermits and Christian
monastics in the Eastern Christian and Roman
Catholic traditions remains common to this
day as a means of simplifying one's life,
and as a practice of asceticism.
Leo Tolstoy, Ammon Hennacy, and Théodore
Monod extended their belief in nonviolence
and compassion to all living beings through
vegetarianism.
== Present-day Christian anarchist groups
==
=== 
Brotherhood Church ===
The Brotherhood Church is a Christian anarchist
and pacifist community.
The Brotherhood Church can be traced back
to 1887 when a Congregationalist minister
called John Bruce Wallace started a magazine
called "The Brotherhood" in Limavady, Northern
Ireland.
An intentional community with Quaker origins
has been located at Stapleton, near Pontefract,
Yorkshire, since 1921.
=== Catholic Worker Movement ===
Established by Peter Maurin and Dorothy Day
in the early 1930s, the Catholic Worker Movement
is a Christian movement dedicated to nonviolence,
personalism and voluntary poverty.
Over 130 Catholic Worker communities exist
in the United States where "houses of hospitality"
care for the homeless.
The Joe Hill House of hospitality (which closed
in 1968) in Salt Lake City, Utah featured
an enormous twelve feet by fifteen foot mural
of Jesus Christ and Joe Hill.
Present-day Catholic Workers include Ciaron
O'Reilly, an Irish-Australian civil rights
and anti-war activist.Anne Klejment, professor
of history at University of St. Thomas, wrote
of the Catholic Worker Movement:
The Catholic Worker considered itself a Christian
anarchist movement.
All authority came from God; and the state,
having by choice distanced itself from Christian
perfectionism, forfeited its ultimate authority
over the citizen...Catholic Worker anarchism
followed Christ as a model of nonviolent revolutionary
behavior...He respected individual conscience.
But he also preached a prophetic message,
difficult for many of his contemporaries to
embrace.
The Catholic Worker Movement has consistently
protested against war and violence for over
seven decades.
Many of the leading figures in the movement
have been both anarchists and pacifists, as
Ammon Hennacy explains:
Christian Anarchism is based upon the answer
of Jesus to the Pharisees when Jesus 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.
Maurin and Day were both baptized and confirmed
in the Catholic Church and believed in the
institution, thus showing it is possible to
be a Christian anarchist and still choose
to remain within a church.
After her death, Day was proposed for sainthood
by the Claretian Missionaries in 1983.
Pope John Paul II granted the Archdiocese
of New York permission to open Day's cause
for sainthood in March 2000, calling her a
Servant of God.
In literature, in Michael Paraskos's 2017
novel, Rabbitman, a political satire prompted
by Donald Trump's presidency, the heroine,
called Angela Witney, is a member of an imagined
Catholic Worker commune located in the southern
English village of Ditchling, where the artist
Eric Gill once lived.
=== Online communities ===
Numerous Christian anarchist websites, social
networking sites, forums, electronic mailing
lists and blogs have emerged on the internet
over the last few years.
These include: The AnarchoChristian Podcast
and Website, The Libertarian Christian Institute,
started by Norman Horn, A Pinch of Salt, a
1980s Christian anarchist magazine, revived
in 2006 by Keith Hebden as a blog and bi-annual
magazine; Vine & Fig Tree founded by Kevin
Craig in 1982; Jesus Radicals founded by Mennonites
Nekeisha and Andy Alexis-Baker in 2000 and
currently organized by Nekeisha Alexis-Baker,
Joanna Shenk, and Mark Van Steenwyk; Lost
Religion of Jesus created by Adam Clark in
2005; Christian Anarchists created by Jason
Barr in 2006; The Mormon Worker, a blog and
newspaper, founded in 2007 by William Van
Wagenen to promote Mormonism, anarchism and
pacifism; Academics and Students Interested
in Religious Anarchism (ASIRA) founded by
Alexandre Christoyannopoulos in 2008; Christian
Anarchists Meeting Prayerfully to Understand
Scripture (C.A.M.P.U.S.) founded in Utah by
Shawn McCraney.
== Criticism ==
Critics of Christian anarchism include both
Christians and anarchists.
Christians often cite Romans 13 as evidence
that the State should be obeyed, while secular
anarchists do not believe in any authority
including God as per the slogan "no gods,
no masters".
Christian anarchists often believe Romans
13 is taken out of context, emphasizing that
Revelation 13 and Isaiah 13, among other passages,
are needed to fully understand Romans 13 text.
== See also ==
== References ==
== Further reading ==
=== 19th century ===
Ernest Renan (1863) The Life of Jesus.
Leo Tolstoy (1886–94) What I Believe; and
The Kingdom of God Is Within You.
=== 20th century ===
Elbert Hubbard (1910) Jesus Was An Anarchist
(originally titled The Better Part).
Ammon Hennacy (1954) The Autobiography of
a Catholic Anarchist (reprinted in 1965 as
The Book of Ammon).
ISBN 978-1608990535
Archie Penner (1959) The Christian, The State,
and the New Testament (reprinted in 2000 as
The New Testament, the Christian, and the
State).
Ruth Gilmore (1970) The Christian Anarchists:
Ruskin and Tolstoy, and a Consideration of
Their Influence on Gandhi.
Niels Kjaer (1972) Kristendom og Anarkisme
(translated as Christianity and Anarchism).
Mary Segers (1977) Equality and Christian
Anarchism: The Political and Social Ideas
of the Catholic Worker Movement.
Vernard Eller (1987) Christian Anarchy: Jesus'
Primacy Over the Powers.
ISBN 978-1579102227
Linda H. Damico (1987) The Anarchist Dimension
of Liberation Theology.
ISBN 978-1620323441
Jacques Ellul (1988) Anarchy and Christianity.
ISBN 978-1606089712
Patrick Coy, et al. (1988) A Revolution of
the Heart: Essays on the Catholic Worker.
ISBN 978-0865712621
Michael C. Elliott (1990) Freedom, Justice
and Christian Counter-Culture.
ISBN 978-1620328576
George Tarleton (1993) Birth of a Christian
Anarchist.
Dave Andrews (1999) Christi-Anarchy: Discovering
a Radical Spirituality of Compassion.
ISBN 978-1610978521
=== 21st century ===
Frederick G. Boehrer (2001) Christian Anarchism
and the Catholic Worker Movement: Roman Catholic
Authority and Identity in the United States.
Jonathan Bartley (2006) Faith and Politics
After Christendom: The Church as a Movement
for Anarchy.
ISBN 978-1842273487
Ted Lewis ed. (2008) Electing Not to Vote:
Christian Reflections on Reasons for Not Voting
ISBN 978-1556352270
Shane Claiborne (2008) Jesus for President:
Politics for Ordinary Radicals.
ISBN 978-0310278429
Tripp York (2009) Living on Hope While Living
in Babylon: The Christian Anarchists of the
20th Century.
ISBN 978-1556356858
David Alan Black (2009) Christian Archy.
ISBN 978-1893729773
Alexandre Christoyannopoulos (2010) Christian
Anarchism: A Political Commentary on the Gospel.
ISBN 978-1845402471
Ronald E. Osborn (2010) Anarchy and Apocalypse:
Essays on Faith, Violence, and Theodicy.
ISBN 978-1606089620
Keith Hebden (2011–13) Dalit Theology and
Christian Anarchism.
ISBN 978-1409424390 and Seeking Justice: The
Radical Compassion of Jesus.
ISBN 978-1-78099-688-2
Tom O'Golo (2011) Christ?
No!
Jesus?
Yes!: A Radical Reappraisal of a Very Important
Life.
ISBN 978-0953252008
Jacques de Guillebon and Falk van Gaver (2012)
L'anarchisme chrétien (translated as Christian
anarchism).
ISBN 978-2356310613
Mark Van Steenwyk (2012–13) That Holy Anarchist:
Reflections on Christianity & Anarchism.
ISBN 978-0615659817 and The Kingdom of God:
Embracing the Subversive Power of Repentance.
ISBN 978-0830836550
Noel Moules (2012) Fingerprints of Fire, Footprints
of Peace: A Spiritual Manifesto from a Jesus
Perspective.
ISBN 978-1-84694-612-7
Davor Džalto (2016) Anarchism and Orthodoxy
[1].
Montero, Roman A. 2017.
All Things in Common: The Economic Practices
of the Early Christians.
Eugene, OR: Wipf & Stock.
ISBN 9781532607912
Beno aka Profetyk (2017) Christocrate, la
logique de l'anarchisme chrétien ISBN 978-2839918466
== External links ==
AnarchoChristian.com - Articles and Podcast
on Christian Anarchism
Works on Christian anarchism at Internet Archive
Books on Christian anarchism at the Open Library
"Union Square Speech", Dorothy Day, November
6, 1965
Commentary: John 18:33-38, Ollie Harrison,
Third Way Magazine, February 1996
Christian Anarchism: A Revolutionary Reading
of the Bible, Alexandre Christoyannopoulos,
World International Studies Conference (WISC),
July 23–26, 2008
Jesus Is an Anarchist, James Redford, Social
Science Research Network (SSRN), October 17,
2009
Was Jesus an anarchist?
- interview with Alexandre Christoyannopoulos
by William Crawley, BBC Northern Ireland,
May 2011
Jesus Radicals - A webzine exploring Christianity
and anarchism
Compassionistas - A resource for Spiritual
Activism with some Christian Anarchist material
Christianarchism - An interpretation of Christian
Anarchism
Christocrate.ch - A Christian Anarchist website
(in French)
Maurin, Day, the Catholic Worker, and Anarcho-Distributism
by Nicholas Evans 2018
Pantarchy: Voluntary State and a New Catholic
Church: Brief Overview of the Views of the
Individualist Anarchist Stephen Pearl Andrews
by Nicholas Evans 2018
