This book presents an original and dynamic reading of the twentieth-century French sociologist and theological ethicist Jacques Ellul. Adopting Ellul’s use of ‘presence’ as a hermeneutical key to understanding his work, it examines the origins of Ellul’s approach to presence in his readings of Kierkegaard and the biblical book of Ecclesiastes, highlights the central structural role of presence in Ellul’s theological ethics, and elucidates a crucial turning point in Ellul’s theology following a personal crisis in Ellul’s faith and life. Drawing from numerous unpublished and untranslated texts, Jacob Marques Rollison argues that this crisis involves confrontation with a critique of presence manifest in Ellul’s reading of and engagement with Michel Foucault. Marques Rollison distills Ellul’s sociological critiques and theological responses to this crisis, presenting Ellul’s evolving theology against the background of major shifts in French intellectual life. In doing so, the author simultaneously calls for renewed engagement with Ellul’s prophetic thought, critically appraises Ellul’s dialectical theology and Marxist inheritances, and develops a robustly Protestant approach to theological communication ethics for our time.

Jacques Ellul (1912-1994) was one of the world's last great polymaths and one of the most important Christian thinkers of his time, engaging the world with a simplicity, sincerity, courage, and passion that few have matched. However, Ellul is an often misunderstood thinker. As more than fifty books and over one thousand articles bear his name, embarking on a study of Ellul's thought can be daunting. This book provides an introduction to Ellul's life and work, analysing and assessing his thought across the most important themes of his scholarship. Readers will see that his remarkably broad field of vision, clarity of focus, and boldly prophetic voice make his work worth reading and considering, rereading and discussing.

“There has never been a book provoking more delirium, foolishness and irrational movements, without any relationship to Jesus Christ [than the Book of Revelation].” —Jacques Ellul, Introduction Known for his trenchant critique of modernity and of those Christians who celebrate their captivity to it, Ellul here cuts to the heart of the theological intention of the Book of Revelation, and thereby reveals the liberating gospel in all its offensiveness. Neither an exhaustive commentary nor a work of historical-exegetical analysis, Apocalypse is a provocative, independent interpretation. Ellul seeks to rescue Revelation from the reassuring and orthodox banality to which commentators often reduce it. The goal is to perceive the totality of the book in its movement and structure. “Architecture in movement” is the key to understanding Revelation’s puzzling but simple message. This edition also comes with a new foreword by Jacob Marques Rollison who provides an essential aid for guiding readers through Ellul’s thorough engagement with Revelation.

This seminal study and critique of propaganda from one of the greatest French philosophers of the 20th century is as relevant today as when it was first published in 1962. Taking not only a psychological approach, but a sociological approach as well, Ellul’s book outlines the taxonomy for propaganda, and ultimately, it’s destructive nature towards democracy. Drawing from his own experiences fighting for the French resistance against the Vichy regime, Ellul offers a unique insight into the propaganda machine.

Pointing to the many contradictions between the Bible and the practice of the church, Jacques Ellul asserts in this provocative and stimulating book that what we today call Christianity is actually far removed from the revelation of God. Successive generations have reinterpreted Scripture and modeled it after their own cultures, thus moving society further from the truth of the original gospel. The church also perverted the gospel message, for instead of simply doing away with pagan practice and belief, it reconstituted the sacred, set up its own religious forms, and thus resacralized the world. Ellul develops several areas in which this perversion is most obvious, including the church's emphasis on moralism and its teaching in the political sphere. The heart of the problem, he says, is that we have not accepted the fact that Christianity is a scandal; we attempt to make it acceptable and easy--and thus pervert its true message. Ultimately, however, Ellul remains hopeful. For, in spite of all that has been done to subvert the message of God, the Holy Spirit continues to move in the world. Christianity, writes Ellul, never carries the day decisively against Christ.

Jacques Ellul--much less solemn in mood than usual--here cracks open political and sociological commonplaces, destructively and wittily demonstrating how our unthinking acceptance of them encourages hypocrisy, smugness, and mental inertia. Among the stereotypes of thought and speech thus exploded are such phrases as "You can't act without getting your hands dirty," "Work is freedom," "We must follow the current of history," and "Women find their freedom (dignity) in work." A certain number of these old saws preside over our daily life. They permit us to understand one another and to swim in the ordinary current of society. They are accepted as so certain that we almost never question them. They serve at once as sufficient explanations for everything and as "clinchers" in too many arguments. Ellul explores the ways in which such clichs mislead us and prevent us from having independent thoughts--and in fact keep us from facing the problems to which they are theoretically addressed. They are the "new commonplaces." Just as the nineteenth century brought forth many such commonplaces (they are enshrined in Leon Bloy's Exgse and Flaubert's Dictionnaire des ides reues), so our century has been busy creating its own. What Ellul has done is to stand still long enough to look at them carefully, attack them with cool reason, and leave them nakedly exposed. In this remarkable document, Ellul's caustic fearlessness is at the service of truths that often are cruel, but always are lucid and impassioned. He represents the voice of intelligence, and while doing so is often hilarious and always therapeutic about matters of first importance.

Jacque Ellul blends politics, theology, history, and exposition in this analysis of the relationship between political anarchy and biblical faith. While he clarifies the views of each and how they can be related, his aim is not to proselytize either anarchists into Christianity or Christians into anarchy. On the one hand, suggests Ellul, anarchists need to understand that much of their criticism of Christianity applies only to the form of religion that developed, not to biblical faith. Christians, on the other hand, need to look at the biblical texts and not reject anarchy as a political option, for it seems closest to biblical thinking. After charting the background of his own interest in the subject, Ellul defines what he means by anarchy: the nonviolent repudiation of authority. He goes on to look at the Bible as the source of anarchy (in the sense of nondomination, not disorder), working through Old Testament history, Jesus' ministry, and finally the early church's view of power as reflected in the New Testament writings.