Christian Anarchism: Conclusions

Conclusions

Christian Anarchism has developed from literalist interpretations of the teachings of Jesus in regards to non-violence and political power. From early isolationist groups like the Waldensians and the Amish, the practice of non-violence and political withdrawal was formed into a coherent political theology in the 19^th Century, culminating in Tolstoy's The Kingdom of God is Within You. In the middle of the 20^th Century, Christian Anarchism found its most visible practitioners in the Catholic Worker movement. In the late 20^th and early 21^st Century, Christian Anarchist ideas began to appear in popular Christian literature with a wide readership, allowing unprecedented dissemination. How this will affect the political theology of the church in general, or individual Christians in particular will depend on a willingness to engage with ideas that are outside of Christian cultural norms.

We have seen that the Christian Anarchist rests on two thesis, and that the Biblical case is much stronger than the historical one. The historical thesis rests on a one-sided and highly simplistic reading of church history. It does serve to redress a balance in the minds of those who may have assumed that throughout history the church had acted as an entirely positive force. To strengthen the historical case, Christian Anarchists should offer an appraisal of church-state interactions that have been positive, for example the Clapham sect and the abolition of slavery, or the creation of education systems.

The Biblical thesis could be developed with increased focus on the Hebrew Scriptures and whole-bible theologies. We have seen that reliance on secondary sources has led to a degree of misinterpretation which weakens the case. A more scholarly version of Claiborne and Haw's Jesus for President would be an important contribution. A scholarly engagement with other political theologies – particularly liberation theology - would lead to mutual enrichment.

Christian Anarchism offers a challenge to mainstream churches with its critique of historical collusion between the church and earthly power, and its insistence on a particular Christian politics. There is a choice for Christian Anarchist groups to withdraw or remain within the mainstream church. Remaining can suggest compromise or collusion, but withdrawal limits effectiveness.

Ultimately, the strong claims of Christian Anarchism offer the church, and the individual disciple, an opportunity to question their own political position. Are they the persecuted minority of the 1^st and 2^nd Centuries? Are they the state-supporting (or compromised) church of the Christian Roman Empire? Are they reactionary protesters, indignant at the official church's indolence or collusion? The challenge is to allow personal morality, job choice, voting behaviour, financial arrangements, relationship with neighbours and enemies – indeed, all thought and activity – to be obedient to the peculiar politics of Jesus.