Essays in Anarchism and Religion

134 Essays in Anarchism and Religion: Volume 1

very far, and saying something more is challenging, not least be-
cause anarchism is profoundly anti-dogmatic.^91 Nonetheless, the
definition of the anthropologist Brian Morris is one that is helpful
for our purposes, encapsulating both its critical and constructive
programme.

Anarchists are people who reject all forms of government or co-

ercive authority, all forms of hierarchy and domination [...] But

anarchists also seek to establish or bring about by varying means,

a condition of anarchy, that is, a decentralised society without co-

ercive institutions.^92

However, it might also be helpful to keep in mind, in what fol-
lows, the suggestion by David Graeber, that any definition of
the term anarchist has to encompass a range of interrelated and
overlapping meanings. He notes that generally speaking, people,
ideas or institutions are labelled anarchist if they endorse an ex-
plicit doctrine, display a particular attitude, or engage in specific
practices. That is, anarchists include those who are heirs of the
intellectual tradition that began in the nineteenth century which is
characterised by “a certain vision of human possibilities”;^93 those
that display a particular “attitude” which “reject[s] government
and believe[s] that people would be better off in a world without
hierarchies”;^94 and those that engage in practices and forms of so-
cial organisation that are broadly egalitarian in ethos^95 (seen, for
example in what Evans-Pritchard called the “ordered anarchy” of
the Nuer).^96 No definition of “anarchist” will ever be satisfactory
but Graeber’s remarks remind us that whilst we should be care-
ful not to make our understanding of the term so broad as to be
meaningless (it will not do, for example, to label anyone who is
anti-authoritarian an anarchist) we should be aware that the term
is an expansive, dynamic and necessarily malleable one.
However, having briefly explored the question of what an “an-
archist” might be usefully said to be, we now need to address
whether it is anachronistic or ethnocentric to ask if the historical
Jesus can be usefully described in this way.
The charge of anachronism seems, at face value, a damning one.
To many anarchism may seem clearly wedded to a specific histor-
ical moment, its character determined by its formal origins in the