Argues that the work of Jacques Ellul is frequently misread on account of inattention to the theological underpinning that governs Ellul's thought. This book offers an introduction to Ellul's thought, his contribution to theology and philosophy, and how his philosophy of technology is both theologically informed and culturally relevant.

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.

Jacques Ellul (1912–1994) was Professor of the History and Sociology of Institutions at the University of Bordeaux. A sociologist, historian, and Protestant lay theologian, Ellul is primarily known for his writings on technology, propaganda, and Christian anarchism. He influenced a wide array of thinkers including Ivan Illich, William Stringfellow, Thomas Merton, Paul Virilio, and Neil Postman. In this book, Jacob Van Vleet and Jacob Marques Rollison guide readers through Ellul’s most influential theological and sociological writings. By understanding Ellul’s primary works, readers will be able to clearly grasp his social theory and theological ethics, profiting from his deep insight and prophetic wisdom.

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 Drawing from numerous unpublished and untranslated texts, Jacob Marques Rollison argues that this crisis involves confrontation with a critique of presence manifest in Ellul’s reading of and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.

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.

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, a former member of a Law Faculty at the University of Bordeaux, was recognized as a brilliant and penetrating commentator on the relationship between theology and sociology. In the Meaning of the City he presents what he finds in the Bible--a sophisticated, coherent theology of the city fully applicable to today's urbanized society. Ellul believes that the city symbolizes the supreme work of man--and, as such, represents man's ultimate rejection of God. Therefore it is the city, where lies man's rebellious heart, that must be reformed. The author stresses the fact that the Bible does not find man's fulfillment in a return to an idyllic Eden, but points rather to a life of communion with the Savior in the city transfigured. The Meaning of the City, says John Wilkinson in his introductory essay to the book, is the theological counterpoint to Ellul's Technological Society, a work that analyzed the phenomenon of the autonomous and totally manipulative post-industrial world. Ellul takes issue with those who idealistically plan new urban environments for man, as though man alone can negate the inherent diabolism of the city. For Ellul, the history of the city from the times of Cain and Nimrod through to Babylon and Jerusalem reveals a tendency to destroy the human being for the sake of human works. Nevertheless, continuing the theme of the tension between two realities that characterizes all his works, Ellul sees God as electing the city as itself an instrument of grace for the believer. William Stringfellow describes The Meaning of the City as a book of startling significance, which should rank beside Reinhold Niebuhr's Moral Man and Immoral Society as a work of truly momentous potential. Douglass D. McFerran adds that it is a book worth serious consideration by anyone interested in the relationship between religious commitment and secular involvement. And John Wilkinson sums it up: There are very few convincingly religious analyses of the sociological phenomena of the present day. . . . Ellul's biblically based sociology is today furnishing the matter for a large and growing group of social protestants, particularly in the United States.

How does the preacher know what God might say now based upon the many things God said then? Preachers and theologians throughout Christian history have grappled with Scripture's diverse emphases alongside the urgent task of declaring the authoritative Word of God in the contemporary pulpit. Aaron Edwards offers a new way of engaging with this problem, by exploring the theological relationship between biblical dialectics and heraldic proclamation. Edwards highlights the theological necessity of dialectical variety, without forfeiting assertiveness in the prophetic moment of preaching. A vast array of key voices from the theological tradition are drawn upon - including Augustine, Aquinas, Eckhart, Luther, Calvin, Hegel, Kierkegaard, Chesterton, Barth, Bultmann, Tillich, Ebeling, and others - to navigate the connection between Scriptural unity, clarity, and paradoxical plurivocality, leading to a nuanced account of dialectic. Applying this to the homiletically neglected concept of 'heraldic' confidence in preaching, Edwards examines the theological possibility of preaching in light of dialectical complexity via its 'prophetic' dimension. He shows how the uniquely revelatory relationship of Word and Spirit enables Scriptural illumination, prophetic discernment, and dialectical decisiveness in the 'momentary' encounter which undergirds all Christian proclamation.

“Western people no longer hear; everything is grasped by sight. They no longer speak; they show.” -- Jacques Ellul Well-known for his many books on sociology and theology, Jacques Ellul creatively braids these two strands together in this provocative examination of how reality (which is visual) has superseded truth (which is verbal) in modern times. Ellul explores biblical texts for distinguishing visual cultural forms from the communicative (divine and human) Word, then examines how this distinction plays out with the rise of audiovisual media in the 20th-century West. Even in human speech, visual forms dominate contemporary life and devalue the word; this insight informs discussion of the image/word clash in religion, politics, and art. After a scathing critique of present-day idolatry, Ellul places his hope for nonviolent community in the fragile spoken word. Ultimately, Ellul sees the Bible as presenting a hopeful vision of reconciliation—between visual reality and spoken truth. A new afterword by Jacob Marques Rollison contextualizes Ellul’s stance within French postmodern thought, illuminating Humiliation of the Word as an outspokenly “Protestant communication ethic” in contemporary philosophical and theological discussions of language.

Jacques Ellul (1912-1994) was Professor of the History and Sociology of Institutions at the University of Bordeaux. A sociologist, historian, and Protestant lay theologian, Ellul is primarily known for his writings on technology, propaganda, and Christian anarchism. He influenced a wide array of thinkers including Ivan Illich, William Stringfellow, Thomas Merton, Paul Virilio, and Neil Postman. In this book, Jacob Van Vleet and Jacob Marques Rollison guide readers through Ellul's most influential theological and sociological writings. By understanding Ellul's primary works, readers will be able to clearly grasp his social theory and theological ethics, profiting from his deep insight and prophetic wisdom.