The State in the New Testament

by Oscar Cullmann

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94 pages, Library Binding

First published January 1, 1955

Reviews

[Luke Wagner · Rating 4 out of 5]

Cullmann's analysis of the New Testament's view of and approach to the state is helpful, succinct, and easily accessible. His two opening chapters situate Jesus within the political framework of his world, especially comparing and contrasting his ministry and ethos with that of the Zealots. I especially found these two opening chapters insightful; when one considers that Jesus was killed as a revolutionary by the state and that he had followers in his midst (Simon, potentially even Peter, Judas, and James and John) who considered themselves zealots, one must seek to understand Jesus in light of this growing Jewish movement. Cullmann by no means calls Jesus a Zealot, but that he was perceived by those on the outside as a Zealot is intriguing and significant. John Yoder does something rather similar in "The Politics of Jesus" and the opening essay in "The Original Revolution."

Ultimately, Cullmann presents Jesus' view of the state as a duality: (1) the state is not final, but (2) the state is tolerated in this present evil age. There is good that the state does, but it can easily become evil and satanic, demanding things that it never should demand. Then, Cullmann traces this same duality through the writings of Paul and in the Apocalypse of John. The contradictory nature of Romans 13's presentation of the state and Revelation 13's presentation of the state is, in Cullmann's opinion, superficial. When one digs deeper, one finds that both Paul and John viewed the state in the same way that Jesus did: it is not the highest authority and it can become demonic, but when it does what it is intended to do, it can be the "servant of God."

The book is easy to read, very short, and in many ways "spot on." I would have liked to hear Cullmann's thoughts on when the "authorities" do not wield the sword for good, and when they do not condemn evil and reward good. Far too many worldly powers and governments call evil good and good evil, and similarly wield the sword for unjust and evil reasons. Is this the indication that they have now become demonic? It would seem so. Yet, Cullmann narrowly only applies the "demonic/satanic" label to the state when it demands worship of itself (i.e. "emperor worship" at the time of John). Obviously, this is one way in which the state becomes the "beast." But can the state only be considered demonic if it becomes totalitarian? Or, are there other instances as well?

[Fr. Kyle · Rating 3 out of 5]

Cullman has some great insights in to the concept of state and the Church's relation to it within the New Testament. He goes through the key texts in the Gospels, in the letters of St. Paul, and in Revelation. I couldn't help but think he was countering Marxism though. Maybe I'm anachronising too much.