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 Europe where secularisation is most pronounced, religious institutions and religious mindsets continue to play important roles in public life, whether through moral conventions, established traditions or new spiritual and religious perspectives. For many anarchists, many criticisms of religion therefore still stand. Anarchists have thus condemned religion as, for instance: a source of inequality and suffering; a deluded and incoherent lie harmful to rational self-awareness; a hypnotic deception distracting the masses from revolutionary consciousness; an unnecessary, and perhaps harmful, basis for morality; an institution complicit in the perpetuation of injustice and slavery; and a residue from an arcane past. Yet not all anarchists have been this hostile, with some seeing positive elements in at least some religious claims and values, and acknowledging the contributions of dissenting religious groups who have challenged their orthodox counterparts.$10$ Indeed many religious anarchists have themselves articulated sharp criticisms of religion, sometimes exhibiting a zealous anticlericalism of their own. All these anarchist critiques, and indeed any religious counter-arguments, constitute one category of analysis in the area.

The second principal category, religious exegesis, is not unconnected to the anarchist critique in that anticlerical arguments by religious anarchists have often been based precisely on the interpretation of religious scripture. Anarchist exegesis, however, does not stop with the development of anticlerical arguments. There are numerous examples of religious texts being interpreted as implying either direct or implicit criticism of the state, capitalism or other structures of oppression. At the same time, the focus of anarchist exegesis has more often been the state (and to some extent the church) rather than other oppressive structures or phenomena. Leo Tolstoy and Jacques Ellul are the most cited authors of such anarchist exegeses, though there are many others who each bring different angles of interpretation and focus on different varieties of scriptural texts. Many of those authors have been weaved together to articulate a more generic anarchist exegesis of Christian scripture in, for example, Christian Anarchism: A Political Commentary on the Gospel.$11$ Yet there are many more anarchist interpretations of religious texts, many of which have been published in recent years, and not only with a Christian