Revisiting the Christian and State Relationship.

[This will only be an introductory set of thoughts. Perhaps at a future time I will actually offer something at finer granularity.]

I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other Gods before Me (Exodus 20:2, 3).

I included the preamble here, for it reminds us of an important truth; God did not just give His law; He delivered His people and then He gave them His law. Man subjugates man; God delivers man. Notice that in Egypt man was in bondage. Man has only two situations; he is either in liberty or in bondage. Here, a people managed to get themselves into bondage and God provided a deliverer. However, once God delivered the Hebrews He immediately brought them His law.

Christian anarchism is not antinomian (although historically, there have been some). By definition it should have no trouble with an infinitely kind and loving and just Being offering insight—or legislation—in the form of His law. The fundamental appeal of anarchism is that it provides the outline for a just society. God’s laws, the Christian anticipates, are just to begin with. The issue for the Christian anarchist is not THE ARKY, God Himself, but it is the human arky, inevitably unjust.

In any case, on to the first commandment. Here is an anarchist advantage:

This commandment is exceedingly clarifying in the anarchist context.

Whereas your garden variety Christian may, all unawares, be trapped in a fog of essential obeisance to the state, the Christian anarchist has the relationships of the various structures much clearer. He knows that every earthly arky is an armed and running machine of violence, injustice, exploitation, human degradation. Its monopolies it inevitably spends to preen itself for an ever more engulfing godlike role. Like mold, it creeps in on people, surrounds them, demanding, small increment by small increment, their fealty. The state cannot help itself, cannot keep its hands to itself, but relentlessly slimes out from behind its mask of goodness and greatness. It makes itself necessary. This is all illusion, of course.

By His Ten Commandments, it is as if God roars, “You are a human being, a moral creature, made in My own image. You shall not create structures between the reality and the reflection. You shall not make any entity your god, you shall not place in any entity the trust you place in Me. The best that Egypt, the world, has to offer, is nothing compared to what I have designed you for.”

The first commandment differs little from the first chapter of Romans, in that it makes it clear that all human constructs are other gods, and have the inevitable quality of reducing the truly human, the image, to mere animal.

Perhaps nothing is quite so clarifying as the idea that God is supreme and there that no other gods must obscure the connection between God and man. “No” other gods means no mixed loyalties, no half-commitments, no separation of realms. God does not divide His creation up into two separate kingdoms, one He rules through His church and one that He rules through the state. He does not partner with any government to make a franchise. He rules in the kingdom (singular) of men. Beside Him there is no other.


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