William B. Eerdmans Publishing Company, 1988. — 116 p. Jacques Ellul blends politics, theology, history, and exposition in this analysis of the relationship between political anarchy and biblical faith. 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...
InterVarsity Press, 1984. — 173 p. Tracing attitudes toward wealth from the Old Testament to the New Testament, Jacques Ellul discusses both societal and individual responsibilities related to the use of money and power. Ellul takes Jesus at his word that Money is a spiritual power that Christians must contend with intentionally. "Jesus is not describing a relationship between us...
Random House, Vintage , 1973. — 352 p. "A far more frightening work than any of the nightmare novels of George Orwell. With the logic which is the great instrument of French thought, [Ellul] explores and attempts to prove the thesis that propaganda, whether its ends are demonstrably good or bad, is not only destructive to democracy, it is perhaps the most serious threat to...
The Seaburry Press, 1978. — 207 p. Jacques Ellul is primarily known for his insightful critiques of Western culture. His recent books describe the "new demons" let loose on the contemporary world by the double-edged achievements of science and industry. But, he asserts in this latest book, the critics have gone too far. The West is the victim os a betrayal — that of its own...
William B. Eerdmans Publishing Company , 2001. — 300 p. In "The Humiliation of the Word", Jacques Ellul contrasts Truth and Reality. The dichotomy between word and image and between truth and reality is a temporary effect of the Fall, and contrary to God’s ultimate purpose for humankind. In the Incarnation and the consummation of God’s Kingdom, word and image are reconciled.The...
Seabury Press , 1975. — 228 p. The modem world is secularized: everyone takes that for grantednow. We are supposedly in the third (positivist or scientific) age of Saint-Simon and Auguste Comte. Religious society indeed existed once upon a time, but we have left those primitive forms behind. Religions are old, ruptured cocoons, fit only to be studied by antiquarians; they cannot...
William B. Eerdmans Publishing Company, 1972. — 199 p. Human freedom - God's omnipotence: how can they be reconciled? That question is central to this penetrating study of political action and prophetic function. Ellul's answer to that question, though based on events recorded in the Second Book of Kings, is immediately relevant to contemporary issues and to the church today....
William B. Eerdmans Publishing Company, 1990. — 434 p. The author argues that "an easily distracted consumer society is caught up in a rapidly developing, uncontrollable technological system...Every problem generates a technological solution; computers breed ever larger, more fragile, and vulnerable systems. But the solutions raise more and greater problems than they...
Continuum, 1980. — 384 p. This is a philosophical book about the technology, more specifically about the relationship between the technology and man (and society). The main idea is that technological artifacts are not independent objects, but rather they form a technological system in which every object is interconnected to the other and cannot be considered independent since its...
Pilgrim Press, 1969. — 159 p. A professor at the University of Bordeaux, a scholar versed in history, law, and sociology, Jacques Ellul is a Christian not by birth and inertia, the easy way, but by persuasion out of the torments of political turmoils in the France of the 30's and his own careful reflection. He has much of the ardor of a convert. His espousal of Christianity gives...
Wipf & Stock Publishers, 1970. — 179 p. “I hold that in every situation of injustice and oppression, the Christian--who cannot deal with it by violence--must make himself completely a part of it as representative of the victims.” This is the most thoughtful treatise on violence. This is a radical call, one that traditional Christianity has chosen to reject in the name of...
William B. Eerdmans Publishing Company, 1989. — 114 p. "For me the difference between what I do not believe and what I do believe has a very different origin. What I do not believe is very clear and precise. What I do believe is is complex, diffuse-I might almost say unconscious-and theoretical. It involves myself, whereas what I do not believe can be at a distance. I can regard...
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