What do you think?
Rate this book
Christian Anarchism: A Political Commentary on the Gospel
Christian anarchism has been around for at least as long as secular anarchism. Leo Tolstoy is its most famous proponent, but there are many others, such as Jacques Ellul, Vernard Eller, Dave Andrews or the people associated with the Catholic Worker movement. They offer a compelling critique of the state, the church and the economy based on the New Testament.."
336 pages, Hardcover
First published January 1, 2010
44 people are currently reading
640 people want to read
About the author
Alexandre Christoyannopoulos
9 books13 followersAlexandre J.M.E. Christoyannopoulos (born 1979) is a French–Greek author and politics lecturer. He currently lectures at Loughborough University, England. Christoyannopoulos graduated in Economics from the University of Kent in 2000, then went on to earn an MA in International Relations and European Studies and a PhD in Religious Studies and Politics from the same university. His books Religious Anarchism: New Perspectives and Christian Anarchism: A Political Commentary on the Gospel were the topics of his doctoral thesis.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 20 of 20 reviews
March 12, 2025
This is a much-needed overview and synthesis of a relatively unexplored area of Christian political thought. Put simply, Christian anarchists believe that the teachings (and life) of Jesus imply and necessitate the rejection of the state/government, “and an honest and consistent application of Christianity would lead to a stateless society” (1). Specifically, the state’s inevitable use of violence and coercion is what leads Christian anarchists to repudiate the state, since loving and sacrificial nonviolence/non-resistance is essential to the life and teachings of Jesus. While Christian anarchists concede that God “somehow works through [the state] to preserve some order,” and that “among those who have rejected God and elevated human agency to divine status, at its best, the state might maintain some sort of justice—an imperfect justice of a calculative, reciprocal, utilitarian kind” (289), Christian anarchists make clear that for Christians—for the church—the only acceptable response to the state is one of rejection, since a Christian’s only true authority is Christ/God. Christian anarchists, therefore, do not seek to overthrow the powers that be, violently or otherwise, but to lead by example, to prophetically critique, and to create an alternative
community (the “true church”) established not on the violence of the state but on the nonviolence of Christ.
I have too many thoughts about Christian anarchism to put down in this review, and as of right now, I feel both sympathetic to and skeptical about Christian anarchism. But I am so glad to have read this book, as it has given me much to think about, and it has reminded me of the central role that nonviolence and prophetic critique played in the life of Jesus (and should play in the life of the church today). Caesar rules with the sword, while Christ rules from the cross, and inevitably the two will clash—and in such a clash, I hope that I always choose the cross.
community (the “true church”) established not on the violence of the state but on the nonviolence of Christ.
I have too many thoughts about Christian anarchism to put down in this review, and as of right now, I feel both sympathetic to and skeptical about Christian anarchism. But I am so glad to have read this book, as it has given me much to think about, and it has reminded me of the central role that nonviolence and prophetic critique played in the life of Jesus (and should play in the life of the church today). Caesar rules with the sword, while Christ rules from the cross, and inevitably the two will clash—and in such a clash, I hope that I always choose the cross.
November 20, 2013
This "political commentary" was a good read for the novice anarchist, especially. Beyond just Catholic Workers, it discusses several aspects of Christian anarchism. It helped me realise that on more than one front, I have been a Christian anarchist most of my life. It was an excellent read, and I intend to wear it out as both a "textbook" and commentary as I go through the last decades of my life.
September 5, 2021
The book is primarily a survey of Christian anarchist thinkers, yet it's put together in such a way that it lays out an overall case. I would actually read the conclusion section first if I was unfamiliar with CA, and then read the chapters to fill in the argumentation. The conclusion gives a great overall framework of ideas and the chapters get more into the weeds. That aerial view may help those new to the concept
Read
March 28, 2023Christianity and anarchism may be thought to be two incompatible sets of beliefs, yet in this book, Alexandre Christoyannopoulos tries to show that they are compatible beliefs and that there is a coherent set of beliefs that can be called Christian anarchy.
Christian anarchists see the sermon on the mount as the ultimate guide for the church. It, more than any other set of teachings, provide a manifesto for Christian anarchism. The sermon on the mount gives the basic teachings for Christian anarchism, including the primary text of resist not evil.
Christian anarchism rejects the state because they think that the state is based upon violence, deception, and economic exploitation. Because of this, Christian anarchists are consistent in their rejection of the state. In fact, rejection of the state is perhaps the core belief of Christian anarchists. So much so that at times I got the sense that criticism of the state was the tail that was wagging the dog (biblical exegesis).
At best the state can preserve some form of justice. Christian anarchists think only Christians should be anarchists for instance. But the state can never be Christian and should always be critiqued. On this topic Christoyannopoulos writes that “at its best, the state might maintain some sort of justice — an imperfect justice of a calculative, reciprocal, utilitarian kind. Ricoeur suggests that “Perhaps the mystery of the state is indeed to limit evil without curing it, to conse humankind without saving it.” But that last section of his statement is important: the state will not save us, and however forgivable it might be, it remains an aberration from the will of God. It might conserve humanity, but it tends to violence and juridicalism. It might administer some sort of justice and social care, but it does so out of the taxpayers’ pockets rather than out of their heart. The very existence of the state betrays a failure to love our neighbour, a shameful delegation of our responsibility towards fellow human beings. This might somehow conserve humanity, but it is not enough to save it. Salvation will not be attained through politics, but through the cross — not through an idolatrous veneration of and delegation to political engineering, but through the love and sacrifice which God expects from the church of true Christians.”
Christian anarchists oppose the state and serving in any capacity in the state. They want to oppose the state, but to be a Christian anarchist also necessitates a commitment to nonviolence. Unlike other criticisms of the state or society such as from liberation theologians, Christian anarchists are thoroughly committed to nonviolence.
Christian anarchists are not defined solely by a negative – rejection of the state – but by a positive vision of the church or kingdom of God. They think that the church is called to be a counter-society, a patient faithful witness to the kingdom of God in contrast to the state. They acknowledge the past failures of the church, even sometimes loudly rejecting the label Christian and all Christian dogmas, but they think that the church truly understood, is the alternative society we need.
I’m sympathetic to much that Christoyannopoulos has put forth in this book. The rejection of the state, the call of the church to be an alternative polis, the call to patience, and the call to nonviolence are all things I would affirm. I found this book to contain interesting critiques of the state, insightful interpretations of biblical passages, and moving examples of faithful witness. But it did seem at times that anarchism was the driving factor behind interpretations of the Bible instead of attempts to read it faithfully. Leo Tolstoy and Amon Hennacy were the two worst culprits of it, but there were examples throughout.
Reading this book was helpful to clarify for me what is meant by Christian anarchy. Christoyannopoulos did a heroic job of combining the different voices into a coherent whole which produced a few conclusions which surprised me. I did not realize that nonviolence was crucial to Christian anarchism, nor did I realize the positive vision of the church near the center of it.
It is impossible to rate this book. As a book, with clearly defined purpose and objectives, it is easily five star. Christoyannopoulos does an excellent job at giving us an annotated summary and introduction to Christian anarchism. As to the ideas in this book it is a bit more mixed. There are some wonderful things I agree with and others that are extremely unpersuasive. Am I persuaded to be a Christian anarchist? If by that it means a criticism of the state, commitment to nonviolence, belief in a literal interpretation of the sermon on the mount, and that the church is our counter-polis, then I wholeheartedly am. But most people won’t hear it that way and, as I believe Kierkegaard once said “once you label me, you negate me.”
I’ll close with my favorite quote from the book by Adin Ballou ““Well,” says the objector, “I should like to know how you would manage matters if the ruffian should actually break into your house with settled intent to rob and murder. Would you shrink back like a coward and see your wife and children slaughtered before your eyes?” I cannot tell how I might act in such a dreadful emergency — how weak and frail I should prove. But I can tell how I ought to act — how I should wish to act. If I am a firm, consistent non-resistant, I should prove myself no coward; for it requires the noblest courage and the highest fortitude to be a true non-resistant. If I am what I ought to be, I should be calm and unruffled by the alarm at my door. I should meet my wretched fellow-man with a spirit, an air, a salutation, and a deportment so Christ-like, so little expected, so confounding, and so morally irresistible that in all probability his weapons of violence and death would fall harmless to his side. I would say, “Friend, why do you come here? Surely not to injure those who wish you nothing but good? This house is one of peace and friendship to all mankind. If you are cold, warm yourself at our fire; if hungry, refresh yourself at our table; if you are weary, sleep in our bed; if you are destitute, poor, and needy, freely take of our goods. Come, let us be friends, that God may keep us all from evil and bless us with his protection.” What would be the effect of such treatment as this? Would it not completely overcome the feelings of the invader, so as either to make him retreat inoffensively out of the house, or at least forbear all meditated violence? Would it not be incomparably safer than to rush to the shattered door, half distracted with alarm, grasping some deadly weapon and bearing it aloft, looking fiery wrath and mad defiance at the enemy? How soon would follow the mortal encounter, and how extremely uncertain the outcome? The moment I appeared in such an attitude (just the thing expected), would not the ruffian’s coolness and well-trained muscular force be almost sure to seal the fate of my family and myself? But in acting the non-resistant part, should I not be likely, in nine cases out of ten, to escape with perfect safety?”
Christian anarchists see the sermon on the mount as the ultimate guide for the church. It, more than any other set of teachings, provide a manifesto for Christian anarchism. The sermon on the mount gives the basic teachings for Christian anarchism, including the primary text of resist not evil.
Christian anarchism rejects the state because they think that the state is based upon violence, deception, and economic exploitation. Because of this, Christian anarchists are consistent in their rejection of the state. In fact, rejection of the state is perhaps the core belief of Christian anarchists. So much so that at times I got the sense that criticism of the state was the tail that was wagging the dog (biblical exegesis).
At best the state can preserve some form of justice. Christian anarchists think only Christians should be anarchists for instance. But the state can never be Christian and should always be critiqued. On this topic Christoyannopoulos writes that “at its best, the state might maintain some sort of justice — an imperfect justice of a calculative, reciprocal, utilitarian kind. Ricoeur suggests that “Perhaps the mystery of the state is indeed to limit evil without curing it, to conse humankind without saving it.” But that last section of his statement is important: the state will not save us, and however forgivable it might be, it remains an aberration from the will of God. It might conserve humanity, but it tends to violence and juridicalism. It might administer some sort of justice and social care, but it does so out of the taxpayers’ pockets rather than out of their heart. The very existence of the state betrays a failure to love our neighbour, a shameful delegation of our responsibility towards fellow human beings. This might somehow conserve humanity, but it is not enough to save it. Salvation will not be attained through politics, but through the cross — not through an idolatrous veneration of and delegation to political engineering, but through the love and sacrifice which God expects from the church of true Christians.”
Christian anarchists oppose the state and serving in any capacity in the state. They want to oppose the state, but to be a Christian anarchist also necessitates a commitment to nonviolence. Unlike other criticisms of the state or society such as from liberation theologians, Christian anarchists are thoroughly committed to nonviolence.
Christian anarchists are not defined solely by a negative – rejection of the state – but by a positive vision of the church or kingdom of God. They think that the church is called to be a counter-society, a patient faithful witness to the kingdom of God in contrast to the state. They acknowledge the past failures of the church, even sometimes loudly rejecting the label Christian and all Christian dogmas, but they think that the church truly understood, is the alternative society we need.
I’m sympathetic to much that Christoyannopoulos has put forth in this book. The rejection of the state, the call of the church to be an alternative polis, the call to patience, and the call to nonviolence are all things I would affirm. I found this book to contain interesting critiques of the state, insightful interpretations of biblical passages, and moving examples of faithful witness. But it did seem at times that anarchism was the driving factor behind interpretations of the Bible instead of attempts to read it faithfully. Leo Tolstoy and Amon Hennacy were the two worst culprits of it, but there were examples throughout.
Reading this book was helpful to clarify for me what is meant by Christian anarchy. Christoyannopoulos did a heroic job of combining the different voices into a coherent whole which produced a few conclusions which surprised me. I did not realize that nonviolence was crucial to Christian anarchism, nor did I realize the positive vision of the church near the center of it.
It is impossible to rate this book. As a book, with clearly defined purpose and objectives, it is easily five star. Christoyannopoulos does an excellent job at giving us an annotated summary and introduction to Christian anarchism. As to the ideas in this book it is a bit more mixed. There are some wonderful things I agree with and others that are extremely unpersuasive. Am I persuaded to be a Christian anarchist? If by that it means a criticism of the state, commitment to nonviolence, belief in a literal interpretation of the sermon on the mount, and that the church is our counter-polis, then I wholeheartedly am. But most people won’t hear it that way and, as I believe Kierkegaard once said “once you label me, you negate me.”
I’ll close with my favorite quote from the book by Adin Ballou ““Well,” says the objector, “I should like to know how you would manage matters if the ruffian should actually break into your house with settled intent to rob and murder. Would you shrink back like a coward and see your wife and children slaughtered before your eyes?” I cannot tell how I might act in such a dreadful emergency — how weak and frail I should prove. But I can tell how I ought to act — how I should wish to act. If I am a firm, consistent non-resistant, I should prove myself no coward; for it requires the noblest courage and the highest fortitude to be a true non-resistant. If I am what I ought to be, I should be calm and unruffled by the alarm at my door. I should meet my wretched fellow-man with a spirit, an air, a salutation, and a deportment so Christ-like, so little expected, so confounding, and so morally irresistible that in all probability his weapons of violence and death would fall harmless to his side. I would say, “Friend, why do you come here? Surely not to injure those who wish you nothing but good? This house is one of peace and friendship to all mankind. If you are cold, warm yourself at our fire; if hungry, refresh yourself at our table; if you are weary, sleep in our bed; if you are destitute, poor, and needy, freely take of our goods. Come, let us be friends, that God may keep us all from evil and bless us with his protection.” What would be the effect of such treatment as this? Would it not completely overcome the feelings of the invader, so as either to make him retreat inoffensively out of the house, or at least forbear all meditated violence? Would it not be incomparably safer than to rush to the shattered door, half distracted with alarm, grasping some deadly weapon and bearing it aloft, looking fiery wrath and mad defiance at the enemy? How soon would follow the mortal encounter, and how extremely uncertain the outcome? The moment I appeared in such an attitude (just the thing expected), would not the ruffian’s coolness and well-trained muscular force be almost sure to seal the fate of my family and myself? But in acting the non-resistant part, should I not be likely, in nine cases out of ten, to escape with perfect safety?”
October 12, 2025
I don't even remember the exact moment I learned about christian anarchism, or how I did. I was a Christian then an anarchist and when I became a Christian again the marriage of the two ideologies felt as natural as making coffee in the morning. However, kinda good to read up on a particular political/religious identity before declaring yourself part of it. With that being said, the pacifist nature of Christianarchy was a tradition I wasn't familiar with. Being more familiar with anarchism than a Christianarchy position I had previously considered its sister idealogy, I find myself more sympathetic to anarchism than my own beliefs. Chrsitianarchy/Christian anarchism (i use these terms interchangeably), is in fact a purer version of chrsitianity than the popular understanding of Christianity. In this way I am less of a purest and more of an anarchist sympathizer. I'm okay with that, but I was surprised by it. I don't have time to get into all my differing positions than most Christian anarchists, but the main thing is that i have more of a focus on other human hierarchies, in particular youth liberation, and in general I respect liberation movements and liberation theology more than most Christian anarchists. All that aside, this book is a great summary of Christianarchist positions on key issues and biblical passages. Highly recommend this book to those that seek first the kingdom of heaven. Those that recognize one cannot serve two masters and wish to not lord authority over their fellow image bearers like the world does. And I also recommend it to any one who has an interest in niche beliefs and perspectives on the Bible and Jesus. And also people curious about Tolstoy who don't want to read all of his words. I myself hope to tackle The Kingdom of God is Within You, but i understand not everyone wants to, or has the time to embark on such an endeavor. Let alone War and Peace which my sister decided to read. Honor to whom honor is due.
March 26, 2024
This is a deeply thought provoking book at a time when I feel politically homeless. It is an ambitious synthesis of centuries of Christian anarchic and proto-anarchic thought and as such it could feel a bit diffuse. The clear blueprint of the Sermon on the Mount as the basis of Christian anarcho -pacifism made perfect sense to me.
Where I became more distanced and frustrated was with the idea of abandoning any attempt to alter the political status quo, even via non violent action and worse, the idea that the state was alright for non-Christians and it was only a rarified group of Christians who deserved liberation from oppression! There was little sense of a duty of solidarity with the poor and oppressed as such and it felt a bit precious. Catholic Workers have stood on picket lines with workers and surely that type of syndicalist organising is a valid part of a non-violent struggle for political change that does not involve selling out to Satan/empire? Anyway, it gave me a lot to think about.
Where I became more distanced and frustrated was with the idea of abandoning any attempt to alter the political status quo, even via non violent action and worse, the idea that the state was alright for non-Christians and it was only a rarified group of Christians who deserved liberation from oppression! There was little sense of a duty of solidarity with the poor and oppressed as such and it felt a bit precious. Catholic Workers have stood on picket lines with workers and surely that type of syndicalist organising is a valid part of a non-violent struggle for political change that does not involve selling out to Satan/empire? Anyway, it gave me a lot to think about.
November 27, 2012
Christoyannopoulos simply and clearly chronicles the theology of Christian anarchism by drawing on notable advocates over the last two millennia. He affirms that the foundation of Christian anarchism is a rejection of violence. In following Jesus' nonviolent message these adherents withdrew their support for civil government, as all states retain power by using, or threatening to use, force.
Christoyannopoulos explains that even though "Christian anarchism" is a relatively modern term, the early church (such as the Church Fathers) had anarchist ideals by following Jesus' pacifist teachings rather than the militaristic empire of the day. However after Christianity became the official state religion in the 4th century, the church transgressed from a humble bottom-up sect to an authoritarian top-down organisation. Christoyannopoulos notes that Christian pacifism and anarchism were then submerged for nearly a millennium until the Middle Ages. He then cites the emergence of various pacifist/anarchist Christians such as Francis of Assisi, Peter Chelcicky and Leo Tolstoy.
One minor criticism. The conclusion is titled "The Prophetic Role of Christian Anarchism" and includes the section "Christian anarchists as prophets". The term "prophet" does not sit comfortably with me. I much prefer the preceding chapter "Examples of Christian Anarchist Witness". I would call myself a witness, not a prophet, due to Revelations and a belief that humanity has been blessed with all the prophets it needs.
However even with this criticism, it is still amongst the best books I've ever read and in my opinion on a par with Gandhi's autobiography. If need be beg, borrow (but don't steal) a copy!
Hardcover vs. paperback: I own a copy of both the hardcover and paperback. The much cheaper paperback version has the same main text as the hardcover and is "abridged" solely because it has lighter footnotes. Any long key footnotes from the hardcover are incorporated in the main text of the paperback within square brackets, so you are not losing out. I actually prefer the paperback as the binding is better quality.
Christoyannopoulos explains that even though "Christian anarchism" is a relatively modern term, the early church (such as the Church Fathers) had anarchist ideals by following Jesus' pacifist teachings rather than the militaristic empire of the day. However after Christianity became the official state religion in the 4th century, the church transgressed from a humble bottom-up sect to an authoritarian top-down organisation. Christoyannopoulos notes that Christian pacifism and anarchism were then submerged for nearly a millennium until the Middle Ages. He then cites the emergence of various pacifist/anarchist Christians such as Francis of Assisi, Peter Chelcicky and Leo Tolstoy.
One minor criticism. The conclusion is titled "The Prophetic Role of Christian Anarchism" and includes the section "Christian anarchists as prophets". The term "prophet" does not sit comfortably with me. I much prefer the preceding chapter "Examples of Christian Anarchist Witness". I would call myself a witness, not a prophet, due to Revelations and a belief that humanity has been blessed with all the prophets it needs.
However even with this criticism, it is still amongst the best books I've ever read and in my opinion on a par with Gandhi's autobiography. If need be beg, borrow (but don't steal) a copy!
Hardcover vs. paperback: I own a copy of both the hardcover and paperback. The much cheaper paperback version has the same main text as the hardcover and is "abridged" solely because it has lighter footnotes. Any long key footnotes from the hardcover are incorporated in the main text of the paperback within square brackets, so you are not losing out. I actually prefer the paperback as the binding is better quality.
May 7, 2020
I'm anarcho-capitalist leaning whereas this book covers more anarcho-communist figures. Still, a great study that is well written and engaging.
August 10, 2022
Super interesting!
December 9, 2025
When the standard anarchist slogan is "no gods no masters," it's strange to conceive of a strain of anarchism that is explicitly Christian. Squaring the circle of "no gods" with Christianity seems, on the surface, quite the leap.
Christoyannopoulos' book is, by all accounts, the first cohesive and unified summary of Christian anarchist beliefs. A fringe ideology at best, the writings in support of this strain of anarchism have been scattered across fairly obscure writings, with only Leo Tolstoy being the most prominent proponent. (And even then, he is known primarily for his fiction and not his philosophy.) The book itself is very clearly written, and is a fairly fast read. It is built from the bones of his thesis, and is organized very academically with specific subject headings, clear demarcation of topics, etc. It's very academically organized but at the same time not academically written, and I found it very accessible.
As for the tenets it puts forward, they are intriguing. Christian anarchists root their beliefs almost exclusively in the Sermon on the Mount and the Beatitudes, rooting their faith in these tenets. As a whole they give very little thought to the Old Testament and to later books in the New Testament, the latter of which they see at best as just reiterating the teachings of Jesus and at worst distorting them. They take their cues from Jesus' teachings on non-violence, helping others, and focusing not on the state but instead on community.
The book breaks down everything from Jesus' views on taxation to his turning over the tables of the moneylenders in the Temple. Some of the arguments are persuasive, some require a little too much stretching of credulity, but I was surprised at how much I found myself being pushed to understand why the argument may be flawed. What is unquestionably true, and what I agree wholeheartedly with the anarchists on, is that the messages of Jesus have been distorted to be pro-state. Whether he was an anarchist is still an open question, but I can confidently say that his message was not compatible with state control for his message of salvation.
I am not a Christian, but (echoing the sentiments of one of my favorite authors Kurt Vonnegut) I do think that if more people lived their lives guided by the Sermon on the Mount and the Beatitudes then the world would unquestionably be a better place, even if, to my ear, the guidance one takes from those messages isn't one that requires entirely tearing down state. It's an extremism that I can get behind.
Christoyannopoulos' book is, by all accounts, the first cohesive and unified summary of Christian anarchist beliefs. A fringe ideology at best, the writings in support of this strain of anarchism have been scattered across fairly obscure writings, with only Leo Tolstoy being the most prominent proponent. (And even then, he is known primarily for his fiction and not his philosophy.) The book itself is very clearly written, and is a fairly fast read. It is built from the bones of his thesis, and is organized very academically with specific subject headings, clear demarcation of topics, etc. It's very academically organized but at the same time not academically written, and I found it very accessible.
As for the tenets it puts forward, they are intriguing. Christian anarchists root their beliefs almost exclusively in the Sermon on the Mount and the Beatitudes, rooting their faith in these tenets. As a whole they give very little thought to the Old Testament and to later books in the New Testament, the latter of which they see at best as just reiterating the teachings of Jesus and at worst distorting them. They take their cues from Jesus' teachings on non-violence, helping others, and focusing not on the state but instead on community.
The book breaks down everything from Jesus' views on taxation to his turning over the tables of the moneylenders in the Temple. Some of the arguments are persuasive, some require a little too much stretching of credulity, but I was surprised at how much I found myself being pushed to understand why the argument may be flawed. What is unquestionably true, and what I agree wholeheartedly with the anarchists on, is that the messages of Jesus have been distorted to be pro-state. Whether he was an anarchist is still an open question, but I can confidently say that his message was not compatible with state control for his message of salvation.
I am not a Christian, but (echoing the sentiments of one of my favorite authors Kurt Vonnegut) I do think that if more people lived their lives guided by the Sermon on the Mount and the Beatitudes then the world would unquestionably be a better place, even if, to my ear, the guidance one takes from those messages isn't one that requires entirely tearing down state. It's an extremism that I can get behind.
August 25, 2017
Personally thought this book was very informative, this was honesty more of a focus material of Fathers of the Church, to me felt there should have been a little more Christology on the matter, but was more political and a lot of focus was given through in Idol Tolstoy, personally felt sermons given was a little conflicting with doctrine and humility, for some of the doctrine I believed meant another meaning. Alexandre deserves a 5 star because he was very informative on political stand point but I feel Christian Anarchism is more of a liberation with prudence, not a political party but what's human with prudent mentality in accordance to the Divine. This is one of the best Political Christian Anarchism books available today, in worth adding to a collection of Charismatic guidance but not to fully accept all it's guidance's but use your diligence to determine proper liberation. Sincerely, John Shelton Jones
October 11, 2025
This book took me a very long time to finish because of how dense it is. I really liked the different ways on thinking it presented and what it means to consider yourself a ‘Christian anarchist’ in today’s society.
January 3, 2024
A good overview and typology of the Christian Anarchist political theology.
May 29, 2025
A great synthesis of many authors thoughts on the gospel.
February 21, 2015
Whilst I’ve long been a Christian, I’ve never considered myself an anarchist. My thinking is that anarchy is something you’re more likely to see on the news than on ‘’Songs of Praise’’. However, there is a school of thought that suggests that Jesus’ teachings were so counter-cultural and so against Roman law that it constitutes anarchism.
Alexandre Christoyannopoulos provides an introduction to this school of thought. He outlines the theories behind it and how the major thinkers have formed them from their understanding of scripture. He looks at the main proponents of the theory and how they view the state and the church. Much of the book is drawn together from the writings of Christian anarchists over several hundred years and he presents many different lines of thought; where they match as well as where they differ.
It appears the book was written as part of Christoyannopoulos’ doctoral thesis and this shows in the presentation. It’s laid out incredibly clearly, with the introduction showing where the book will go and each chapter outlining the theories contained within. The whole book is thought out well enough that the sections flow naturally one to another and the writing is clear and surprisingly readable given the potential dryness of the subject. The footnotes and the index are also well laid out, making further study very simple, should the reader be interested in doing so.
As a Christian, I found that the ideas were presented in an easily digestible form and it was easy to follow the lines of thinking that led these writers into their theories of Christian anarchism. Whilst I didn’t find myself agreeing with many of the ideas, it’s testament to the amount of research that has gone into the book that I could understand them well enough to disagree with them, as I had little knowledge of the subject before reading. I did find it a shame that the scope of the book didn’t allow for more discussion in terms of rebuttal to the ideas, but what is within scope of the book is presented well.
The minor disadvantages I found were largely due to the age of the ideas presented and were more stylistic than subjective. The bible quotes were from the King James Version, which would have been the version in common use when the ideas were formed, but it’s written in slightly more difficult language for the modern reader and is no longer the commonly used translation. The references to the church also refer to the more traditional churches rather than modern evangelical churches, although again this is understandable within the scope of the book and only seemed slightly distracting to me as I attend one of the more modern churches.
I would also have liked to see a little more discussion on the subject, although that was never the point of this book. I accept that this wasn’t the place to find that and it’s a credit to what is here that it whetted my appetite enough to want to hear the counter arguments. It does leave the book with a slightly unbalanced view, but still leaves it as more than adequate in terms of an introduction to the subject and points the reader well towards further reading.
These minor quibbles aside, this is an excellent introductory book for Christian anarchism. The ideas and concepts are very clearly presented and whilst the audience appeal may be narrow, that is often the case with what is essentially a textbook, albeit a well written and quite readable one. In terms of the ideas, it’s more aimed at Christians than non-Christian anarchists, but it’s an excellent study into the basic ideas behind Christian anarchism.
This review may also appear, in whole or in part, under my name at any or all of www.ciao.co.uk, www.thebookbag.co.uk, www.goodreads.com, www.amazon.co.uk and www.dooyoo.co.uk
Alexandre Christoyannopoulos provides an introduction to this school of thought. He outlines the theories behind it and how the major thinkers have formed them from their understanding of scripture. He looks at the main proponents of the theory and how they view the state and the church. Much of the book is drawn together from the writings of Christian anarchists over several hundred years and he presents many different lines of thought; where they match as well as where they differ.
It appears the book was written as part of Christoyannopoulos’ doctoral thesis and this shows in the presentation. It’s laid out incredibly clearly, with the introduction showing where the book will go and each chapter outlining the theories contained within. The whole book is thought out well enough that the sections flow naturally one to another and the writing is clear and surprisingly readable given the potential dryness of the subject. The footnotes and the index are also well laid out, making further study very simple, should the reader be interested in doing so.
As a Christian, I found that the ideas were presented in an easily digestible form and it was easy to follow the lines of thinking that led these writers into their theories of Christian anarchism. Whilst I didn’t find myself agreeing with many of the ideas, it’s testament to the amount of research that has gone into the book that I could understand them well enough to disagree with them, as I had little knowledge of the subject before reading. I did find it a shame that the scope of the book didn’t allow for more discussion in terms of rebuttal to the ideas, but what is within scope of the book is presented well.
The minor disadvantages I found were largely due to the age of the ideas presented and were more stylistic than subjective. The bible quotes were from the King James Version, which would have been the version in common use when the ideas were formed, but it’s written in slightly more difficult language for the modern reader and is no longer the commonly used translation. The references to the church also refer to the more traditional churches rather than modern evangelical churches, although again this is understandable within the scope of the book and only seemed slightly distracting to me as I attend one of the more modern churches.
I would also have liked to see a little more discussion on the subject, although that was never the point of this book. I accept that this wasn’t the place to find that and it’s a credit to what is here that it whetted my appetite enough to want to hear the counter arguments. It does leave the book with a slightly unbalanced view, but still leaves it as more than adequate in terms of an introduction to the subject and points the reader well towards further reading.
These minor quibbles aside, this is an excellent introductory book for Christian anarchism. The ideas and concepts are very clearly presented and whilst the audience appeal may be narrow, that is often the case with what is essentially a textbook, albeit a well written and quite readable one. In terms of the ideas, it’s more aimed at Christians than non-Christian anarchists, but it’s an excellent study into the basic ideas behind Christian anarchism.
This review may also appear, in whole or in part, under my name at any or all of www.ciao.co.uk, www.thebookbag.co.uk, www.goodreads.com, www.amazon.co.uk and www.dooyoo.co.uk
August 2, 2011
A meticulous tour de force survey of Christian Anarchism -- extended from a doctoral thesis by the author, looks at veins of Christian Anarchist theology, from the early church to Tolstoy, Dorothy Day & Catholic Worker movement, anarcho-capitalists of lewrockwell.com, Jacques Ellul and sympathetic theologians like Walter Wink, John Howard Yoder, etc.…
Opening "Introduction" chapter begins by identifying the thinkers and lumping them into various buckets, noting the band of differences that exist in Christian anarchist thought -- on pacifism, private property, orthodoxy in Christian theology, etc.…
Chapter 1 lays out how the entire blueprint/foundation of Christian Anarchism is contained in Matthew 5-7, the sermon on the mount, which is a litmus test for a Christian Anarchist. While an evangelical Christians define themselves based on having a "personal relationship" with Jesus (these are my words here, not in the actual chapter), a Christian Anarchist is defined by taking Matthew 5-7 literally to heart -- swearing no oath to the state (or other human being), loving enemies, giving freely to brothers and sisters, etc.…
Chapter 2 looks at other teachings of Jesus and Paul, and briefly the Old Testament which is mostly confined to 1 Sam 8. And in the latter part of the chapter, some counterpoints to commonly voiced rebuttal to the non-violence espoused by Jesus.
Chapter 3 examines at post-Constantine church infidelity and idolatry in aligning with state over the truth of Jesus.
Chapter 4 goes into more detail, giving a Christian Anarchist exegesis of Romans 13. Also taxes, conscription and civil disobedience are explored.
Chapter 5 pronounces the Christian Anarchist "collective witness as the true church".
Chapter 6 traverses history of Christian Anarchist stream movements -- from times of pre-Constantine, to the middle ages, then modern groups.
Opening "Introduction" chapter begins by identifying the thinkers and lumping them into various buckets, noting the band of differences that exist in Christian anarchist thought -- on pacifism, private property, orthodoxy in Christian theology, etc.…
Chapter 1 lays out how the entire blueprint/foundation of Christian Anarchism is contained in Matthew 5-7, the sermon on the mount, which is a litmus test for a Christian Anarchist. While an evangelical Christians define themselves based on having a "personal relationship" with Jesus (these are my words here, not in the actual chapter), a Christian Anarchist is defined by taking Matthew 5-7 literally to heart -- swearing no oath to the state (or other human being), loving enemies, giving freely to brothers and sisters, etc.…
Chapter 2 looks at other teachings of Jesus and Paul, and briefly the Old Testament which is mostly confined to 1 Sam 8. And in the latter part of the chapter, some counterpoints to commonly voiced rebuttal to the non-violence espoused by Jesus.
Chapter 3 examines at post-Constantine church infidelity and idolatry in aligning with state over the truth of Jesus.
Chapter 4 goes into more detail, giving a Christian Anarchist exegesis of Romans 13. Also taxes, conscription and civil disobedience are explored.
Chapter 5 pronounces the Christian Anarchist "collective witness as the true church".
Chapter 6 traverses history of Christian Anarchist stream movements -- from times of pre-Constantine, to the middle ages, then modern groups.
January 26, 2017
In Christian Anarchism, Alexandre Christoyannopoulos lays out how various “Christian anarchists” understood the Bible. Christoyannopoulos correctly observes that modern anarchism would have been meaningless before the appearance of the modern state, leaving him with only a relatively small sample of people who fit this description. Of these, even fewer wrote extensively about the Bible, and not many were highly educated or particularly sophisticated theologians. Including those who did not embrace the term “anarchist” themselves, the individuals whose writings feature most prominently in Christoyannopoulos’ study include Leo Tolstoy, Jacques Ellul, Vernard Eller, Michael C. Elliott, Dave Andrews, Peter Chelčický, Adin Ballou, Ched Myers, Walter Wink, and John Howard Yoder. Without much commentary of his own, Christoyannopoulos tells us what each of them thinks about key Bible passages such as the Sermon on the Mount (Matthew 5-7), the Israelites’ plea for a king (1 Samuel 8), the temptation of Christ (Matthew 4), Jesus’ teaching about paying taxes (Mark 12), Jesus’ cleansing of the temple (Matthew 21), Jesus’ trial (John 18), Paul’s exhortation to submit to the authorities (Romans 13), and the defeat of the dragon in the Apocalypse (Revelation 12-13). This makes for fairly pedestrian reading at times, and the book exposes how little theology has actually been written from an anarchist perspective. Perhaps this should not be surprising, because the anarchist hermeneutic is a fairly literal one that focuses more on doing than on interpretation. In the words of Dave Andrews, “to quote these Be-Attitudes is religious – but to act on them is revolutionary”.
See my full review here: https://wordsbecamebooks.com/2017/01/...
See my full review here: https://wordsbecamebooks.com/2017/01/...
July 24, 2012
Outstanding analysis and incredibly thorough political commentary on the Gospels and, particularly, their consistent opposition to earthly authority. Alleged peaceful Christian anarchists that oppose government force and violence, as it pertains to waging war, are "a dime a dozen." Those that realize, as reflected in Christoyannopoulos commentary, are refreshing: recognizing that there is absolutely nothing--not one single thing--that a government can do, regardless of intent, without a threat of force against those that refuse to conform. This, Christ would oppose, at "every turn." Peace.
April 24, 2023
Pretty good starter / general review of the topic. Would recommend to any christian who would wish to strive towards a more morally consistent [yet still christian] view of the world.
October 18, 2012
A nice summary of some of the main players and modes of thought within Christian anarchism.
Displaying 1 - 20 of 20 reviews