III.
Was Jesus then an anarchist?
The question is absurd if one means by anarchy the philosophy of dynamite and terror. But this, of course, is only a caricature of a far more tenable political philosophy. Proudhon's "anarchic government " was to be no more full of violence than the "natural" state of Rousseau. The name has unfortunate associations, but, at least as the name of a philosophy, may stand for an ideal condition, which is to be the expression of law. But this law is no longer as with Thomas Aquinas the outflow of the divine nature, but is rather the expression of a human nature that is instinctively to do that which is good not only in the eyes of its possessor, but also in those of his neighbors.
"Anarchy is not inconsistent with association, but only with enforced association. It means simply a state of society in which no one is bound or obliged to do anything (whether to associate with others or anything else); it is not opposed to order, but only to enforced order; nor to rule, but only to obligatory rule. In other words it is synonymous with liberty. Under such a system, individuals would simply be left free to do as they chose; compulsion would disappear; the only bonds in society would be moral bonds."[1]
There could be no inherent objection to calling Jesus this sort of anarchist if his teachings were sufficiently distinct to justify the use of any political term. It might, indeed, by its sensational connections attract new attention to his words. It would not be the first time novelty has done yeoman service as
- ↑ Salter, Anarchy or Government, p. 7. Two other opinions may be requoted from this little work: "In heaven nothing like what we call government on earth can exist."—Channing, Works, p. 361. "Strict anarchy may be the highest conceivable grade of perfection of social existence; but, if all men spontaneously did justice and loved mercy, it is plain that all swords might advantageously be turned into ploughshares, and that the occupation of judges and police would be gone."—Huxley, Essays, I. 39.
does not expect these words to be taken literally, but rather as impassioned rhetoric to express the fact that the teachings of Jesus have a bearing upon social questions. It is to be regretted that so earnest an effort as is made in this and other works of Professor Herron should be disfigured by a disregard of the necessity of sober statement.
