Capitalism is continuing to spread its destructive reign. It has now reached the point where entertaining the idea of an imminent apocalypse is quite fashionable. Capitalism is
the methodical organization of a general fraudulent domination of all living matter. The confiscation of all common goods for the purpose of profit maximization is a total social phenomenon. It is not only total in terms of the economy but also in terms of anthropology,
technology, the rule of law and political life. The primary condition for the existence of this
capitalist organization is a political power which reduces all life to the exclusive principle of economic efficiency. It has reached its highest point by placing the world’s ecosystems in
mortal danger. Capitalism is the end of history, not in the sense that it is the only possible form of social organization, but because it has transformed human history into a permanent
In reaction to capitalism there has now arisen in many countries, including in France, a sovereign of self-identification. This sense of sovereignty is less concerned with combatting
capitalism than with pursuing the fantasy of culturally homogenous nations which are hostile to one another. It confines Christianity to the status of a rich national heritage.
It restrictively presents Christianity as the guarantor of a past conservatism or as an instrument for maintaining national cohesiveness.
On the left side of the political chessboard
Christianity is ignored or reduced to its “moral values” (altruism, humanism, dignity…) This takes away from the Gospels their political force and from prayer its powers fort the
conversion of both human persons and social structures.
In this unusual historic moment, which is ours to live it is urgent that we discover the political power of the Gospels. Faith is not only a belief or pure sentiment. It is an energy, founded on the model of Christ’s life, which creates its own special form of personal and
collective life. The end goal of this form of life is communion, that is to say, a unity which is not a uniformity. Its aim is a difficult liberty, searched for together with many others,
recognizable by the liberation it provides from alienating social structures and from the evils which enchain all of us.
This way of life struggles for an equality which considers all goods which allow for a
dignified existence to be universally destined for the benefit of all. It proposes a vision of
happiness defined as charity, as giving oneself for others, first of all, to those among us who
are most vulnerable.
Everywhere Christianity really exists it is in opposition to the will to power, proposing instead the folly of Gospel charity. Against the destructive reign of
capitalism, it proposes an egalitarian universalism as an alternative to capitalist globalization.
ANASTASIS is a Greek word meaning “resurrection” and “insurrection”. In our view it designates the two key polarities of Christian life. One pole is our belief in a God of love who died on the cross and was raised from the dead and who is the promise of salvation for all human beings. The other pole is our belief that this God invites us to struggle everywhere and always for justice. And his reign is already at work in those places where love is concretely put into action.
OUR COURSE OF ACTION
Anastasis is proposing to offer essays and articles for political reflection, written in the light of Christian theology and faith.
Anastasis will bring together critical summaries of scholarship dealing with political
philosophy and theology.
Anastasis will take political positions on current events and will participate
independently in public actions and demonstrations.
Anastasis will organize an annual weekend conference for reflection on political theology.
Anastasis will offer a monthly podcast in order to share the fruits of these reflections
and debates on current events.
We want to join together with others, when this appears necessary in our view, in initiatives and with already existing movements and form alliance around concrete issues.
We come from a number of traditions. The greater majority of us are Catholic but a certain number are from Protestant and Orthodox traditions. Our deepest desire is to more fully make live in our country a Christianity which takes the radicality of the Gospels seriously.
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