Jaques Ellul sources:
https://ellul.org/
https://en.wikipedia.org/wiki/Jacques_Ellul
Ellul forum for critique of Technological civilization
Fall 2017 Edition
https://journals.wheaton.edu/index.php/ellul/issue/view/89/Ellul%20Forum%2060
Some quotes:
The first builder of a city was Cain.
Cain is completely dissatisfied with the security granted to him by God, and so he searches out his own security. … He will satisfy his desire for eternity by producing children, and he will satisfy his desire for security by creating a place belonging to him, a city.
Cain has built a city. For God's Eden he substitutes his own, for the goal given to his life by God, he substitutes a goal chosen by himself.
The Scriptures … tell us what man wanted to do when he created the city, what he was hoping to conquer, what he thought to establish. And this narrative of the origin of the city is essential, for we see there in its purest state, and expressed simply, the feelings of the builders. Such feelings are no longer evident in our modern day when the prodigious complexity of the world hides the simple plans of the never-changing human heart.
Man's power is first of all the result of hardening his heart against God: man affirms that he is strong, conquers the world, and builds cities.
I describe a world with no exit, convinced that God accompanies man throughout his history.
I can very well say without hesitation that all those who have political power, even if they use it well have acquired it by demonic mediation and even if they are not conscious of it, they are worshippers of diabolos.
Every modern state is totalitarian. It recognizes no limit either factual or legal. This is why I maintain that no state in the modern world is legitimate. No present-day authority can claim to be instructed by God, for all authority is set in the framework of a totalitarian state. This is why I decide for anarchy.
o society can last in conditions of anarchy. This is self-evident and I am in full agreement. But my aim is not the establishment of an anarchist society or the total destruction of the state. Here I differ from anarchists. I do not believe that it is possible to destroy the modern state. It is pure imagination to think that some day this power will be overthrown. From a pragmatic standpoint there is no chance of success. Furthermore, I do not believe that anarchist doctrine is the solution to the problem of organization in society and government. I do not think that if anarchism were to succeed we should have a better or more livable society. Hence I am not fighting for the triumph of this doctrine.
On the other hand, it seems to me that an anarchist attitude is the only one that is sufficiently radical in the face of a general statist system.
We seem to have here a fulfillment of the prophecy of Jesus that a little evil or error will corrupt the whole (like the leaven of the Pharisees). … Christians and the church have wanted an alliance with everything that represents power in the world. In reality this rests on the conviction that thanks to the power of the Holy Spirit the powers of this world have been vanquished and set in service of the gospel, the church, and mission. We must use their forces in the interest of evangelism. … But what happens is the exact opposite. The church and mission are penetrated by the power and completely turned aside from their truth by the corruption of power. When Jesus says that his kingdom is not of this world, he says clearly what he intends to say. He does not validate any worldly kingdom (even if the ruler be a Christian).
Certainly everywhere in the church there are examples of the rich who give up all things, who become poor for God. They did exist. But in doing this, they either chose the hermit life and withdrew from the life of the church, or they were canonized and held up as miraculous instances of sanctity, that is, they were excluded from the concrete life of the church, set outside the church as “saints” whom, of course, there was no question of ordinary people ever imitating.
The act of canonization itself demonstrates that these are exceptions not meant for ordinary believers. Ordinary believers should follow a path that conforms to what is natural and normal. Hence theology becomes increasingly a theology of nature and moves further apart from a theology of grace. The hard question put by Jesus: “What more are you doing than others?” is obscured. In accord with society as a whole, theology enters into a search for normality, for obedience to the “laws of nature.”