Anarcho-pacifism
state attempts to direct their lives. Catholic
HAROLD B. BARCLAY
Anarcho-pacifists hold that anarchism is a
philosophy of non-violence, arguing that
since anarchism opposes all domination,
it cannot endorse the worst form of dom-
ination, which is violence upon another
person. While pacifism remains a minority
position among anarchists, anarcho-pacifists
have considerably influenced other anar-
chists in their emphasis on non-violent civil
disobedience as a means of protest.
Perhaps a majority of anarcho-pacifists
are Christians, basing their belief on the
Sermon on the Mount (Matthew 5–7). The
most famous was Leo Tolstoy, who, via his
influence on Gandhi, is among the most
influential of anarchists. The earliest Chris-
tian anarcho-pacifist was probably Adin
Ballou (1803–90). Later Christian anarchists
include Russian existentialist philosopher
Nikolai Berdyaev (1874–1948) and French
theologian Jacques Ellul (1911–94).
A few Christian sects might be placed in
this category as well, although none would
appreciate being called anarchist. The conser-
vative Anabaptist sects such as the Old Order
Amish and the Hutterites believe there are
two kingdoms: that of the world, represented
by the state and violence, with which no
Christian may be associated, and the king-
dom of God, represented by the church as a
holy community living according to the New
Testament. Accordingly, they have always
resisted state interference in their lives. A
group of Russian origin bearing some sim-
ilarities to the Society of Friends (Quakers)
is the Doukhobors, within which the Sons
of Freedom subsect has, at least until recent
The International Encyclopedia of Revolution and Protest, Edited by Immanuel Ness.
© 2010 John Wiley & Sons, Ltd. Published 2010 by John Wiley & Sons, Ltd.
DOI: 10.1002/9781405198073.wbierp1663
times, been very militant in its opposition to
Worker is another Christian anarcho-pacifist
organization.
Apart from religious anarcho-pacifists,
there are also those who consider themselves
secular, most of whom reject religion. Many
base their pacifism and anarchism on the
innateness of the principle of mutual aid.
Gustav Landauer (1870–1919), Bart De Ligt
(1883–1938), and Paul Goodman (1911–72)
are examples of secular anarcho-pacifists.
SEE ALSO: Anabaptist Movement; Anthony,
Susan B. (1820–1906); Anti-Slavery Move-
ment, United States, 1700–1870; Catholic
Worker Movement; Gandhi, Mohandas Karam-
chand (1869–1948); Garrison, William Lloyd
(1805–1879); Goodman, Paul (1911–1972);
Hutterites; India, Civil Disobedience Move-
ment and Demand for Independence; India,
Non-Violent Non-Cooperation Movement,
1918–1929; Khuda-i Khidmatgar: Pashtun
Non-Violent Resistance Force (1929–1948);
Landauer, Gustav (1870–1919); Muste, A. J.
(1885–1967); Non-Violent Movements: Foun-
dations and Early Expressions; Non-Violent
Movements: Struggles for Rights, Justice, and
Identities; Non-Violent Revolutions; Parks,
Rosa (1913–2005) and the Montgomery Bus
Boycott; Proudhon, Pierre Joseph (1809–1865);
Sharp, Gene (b. 1928); Student Non-Violent
Coordinating Committee (SNCC); Tolstoy,
Leo N. (1828–1910)
REFERENCES AND SUGGESTED READINGS
Berdyaev, N. (1938) Slavery and Freedom. London:
Geoffrey Bles.
De Ligt, B. (1989) The Conquest of Violence: An
Essay on War and Revolution. London: Pluto
Press.
2 ANARCHO-PACIFISM
Ellul, J. (1991) Anarchy and Christianity. Grand
Rapids, MI: W. B. Eerdmans.
Goodman, P. (1946) Drawing the Line. New York:
Random House.
Hawthorne, H. B. (Ed.) (1955) The Doukhobors
of British Columbia. Vancouver: University of
British Columbia Press.
Hostetler, J. A. (1963) Amish Society. Baltimore:
Johns Hopkins University Press.
Hostetler, J. A. (1974) Hutterite Society. Baltimore:
Johns Hopkins University Press.
Landauer, G. (1978) For Socialism. St. Louis: Telos
Press.
Miller, W. D. (1973) A Harsh and Dreadful Love.
New York: Liveright.
Tolstoy, L. (1967) On Civil Disobedience and
Non-Violence. New York: Bergman.
Woodcock, G. and Avakumovic, I. (1968) The
Doukhobors. Toronto: Oxford University Press.