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Jacques Ellul foi filósofo, sociólogo, teólogo e um notável anarquista cristão francês. Nasceu em Bordeaux, na França, e foi educado nas universidades de Bordeaux e Paris. Ellul foi professor de História e Sociologia das Instituições na Faculdade de Direito e Ciências Econômicas da Universidade de Bordéus. Escritor prolífico, ele escreveu 58 livros e mais de mil artigos ao longo de sua vida, abordando, sobretudo a propaganda, o impacto da tecnologia sobre a sociedade e a interação entre religião e política. O tema dominante de seu trabalho foi a ameaça à liberdade humana e religião provocada pela tecnologia moderna.

Foi um dos líderes da resistência francesa durante a 2ª Guerra Mundial e destacado teólogo no movimento ecumênico. Por seus esforços para salvar judeus, o Memorial do Holocausto o agraciou com o título de Justo entre as Nações, em 1981. Converteu-se ao cristianismo protestante neoortodoxo aos 22 anos. Nos seus trabalhos sobre a tecnologia tem uma aproximação determinista e fatalista. Suas preocupações apontavam para a emergência de uma tirania tecnológica sobre a humanidade.

Dentre suas obras sobre tecnologia e cristianismo, destaca-se Anarchie et christianisme em que argumenta que o anarquismo e o cristianismo têm as mesmas perspectivas sociais. Wikipedia  

✵ 6. Janeiro 1912 – 19. Maio 1994  •  Outros nomes 雅克·埃呂爾, ז'ק אלול
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Jacques Ellul frases e citações

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“Sua grande paixão no mundo deveria ser uma paixão pela libertação dos homens.”

Jacques Ellul

Jacques Ellul: Frases em inglês

“But if technique demands the participation of everybody, this means that the individual is reduced to a few essential functions which make him a mass man. He remains 'free', but he can no longer escape being a part of the mass. Technical expansion requires the widest possible domain. In the near future not even the whole earth may be sufficient.”

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Jacques Ellul livro The Technological Society

Fonte: The Technological Society (1954), p. 207

“The church buys the possibility of maintaining itself sat the price of concessions. … In so doing it disavows its martyrs. [Martyrs] want to obey God, not men. But the church trades its support for advantages, honors, titles and money. It comes under the rule of mammon. Finally, it lets itself be bought so as to gain facilities for its celebrations, its evangelism, its good works, its preaching of the good Word. But Satan rejoices at all this, for as this gospel is not based on the cornerstone, on Jesus Christ, but on the power of the world thanks to which it is propagated.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 127

“The church in the spiritual and theological sense always contains a current that is hostile to political power, that is revolutionary and anarchical. But this is not the current that society as a whole, and especially the political authorities, recognize as the church. If these many movements have failed, it is primarily because of their intrinsic nature. Spiritual currents cannot last. When they attach political power, this power attacks them in return and proclaims that the true church is that which is in alliance with it.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 132

“Once the church is ready to associate with instituted power it is obliged to associate with all and sundry forms of the state. The scandal is that each time the church seeks to justify both its adaptation and the existing power. It continues to legitimize the state and to be an instrument of its propaganda.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 126

“No technique is possible when men are free. … Technique requires predictability and, no less, exactness of prediction. It is necessary, then, that technique prevail over the human being. … The individual must be fashioned by techniques … in order to wipe out the blots his personal determination introduces into the perfect design of the organization.”

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Jacques Ellul livro The Technological Society

Fonte: The Technological Society (1954), p. 138

“The biblical view is not just apolitical but antipolitical in the sense that it refuses to confer any value on political power, or in the sense that it regards political power as idolatrous.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 113

“I can very well say without hesitation that all those who have political power, even if they use it well have acquired it by demonic mediation and even if they are not conscious of it, they are worshippers of diabolos.”

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Jacques Ellul

Si tu es le Fils de Dieu (1991), p. 76

“We are in the process of seeing the fulfillment of Edgar Allan Poe's prophecy in which the painter, impassioned by his mistress-model and also by his art, "did not want to see that the colors he spread on his canvas were taken from the cheeks of the woman seated beside him. And when several weeks had passed, and very little remained to be done, nothing but a stroke on the mouth and a glaze over the eye, the mistress’s spirit still flickered like the flame at the base of a lamp. Then he put on the final touch, put the glaze in place, and for a moment the painter stood in ecstasy before the work he had finished. But a moment later, he was struck with panic, and shouting with a piercing voice: ‘It is truly Life itself,’ he suddenly turned around to look at his mistress. She was dead."”

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Jacques Ellul

Nothing ever constrains us to face what is dying when we see it so alive in our images.
J. Hanks, trans. (1985), p. 208
The Humiliation of the Word (1981)

“Certainly everywhere in the church there are examples of the rich who give up all things, who become poor for God. They did exist. But in doing this, they either chose the hermit life and withdrew from the life of the church, or they were canonized and held up as miraculous instances of sanctity, that is, they were excluded from the concrete life of the church, set outside the church as “saints” whom, of course, there was no question of ordinary people ever imitating.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 32

“Very quickly the church found intolerable and inapplicable features in what Jesus Christ demanded and proclaimed. Let us simply take two themes. First, he tells us to be perfect as our Father in heaven is perfect. But how can anyone take this impossibility seriously? … Again, Jesus says, “Go, sell all your goods, give them to the poor, and then come and follow me.” How are we to take this? …
The way opens, then, for the sapping work of theologians of all kinds, then of lawyers, in an attempt to explain that Jesus wanted to say something other than what is written, or that these commandments are meant only for a spiritual elite and are simply counsels for others, or that the order given to the rich young ruler was meant for him alone. In other words, the texts have been wrested in all kinds of ways so that we should not be driven into a corner or forced to recognize the distance between God and us.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), pp. 41-42

“Cain has built a city. For God's Eden he substitutes his own, for the goal given to his life by God, he substitutes a goal chosen by himself.”

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Jacques Ellul livro The Meaning of the City

Fonte: The Meaning of the City (1951), p. 5

“Journalistic content is a technical complex expressly intended to adapt man to the machine.”

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Jacques Ellul livro The Technological Society

Fonte: The Technological Society (1954), p. 96

“Technique shapes an aristocratic society, which in turn implies aristocratic government. Democracy in such a society can only be a mere appearance. Even now, we see in propaganda the premises of such a state of affairs. When it comes to state propaganda, there is no longer any question of democracy.”

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Jacques Ellul livro The Technological Society

Fonte: The Technological Society (1954), p. 275

“Jesus told his disciples they were a little flock. All his comparisons tend to show that the disciples will necessarily be small in number and weak: the leaven in the dough, the salt in the soup, the sheep among wolves, and many other metaphors. Jesus does not seem to have had a vision of a triumphant and triumphal church encircling the globe. He always depicts for us a secret force that modifies things from within.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 35

“The exousia of political power … is a rebel exousia, an angel in revolt against God.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 115

“Perfect freedom, spiritual as well as political or social, … is accomplished in us by the death and resurrection of Jesus Christ. … But it is strictly intolerable in the fullness of its implications. It is psychologically unbearable. It carries frightening social risks and is politically insulting to every form of power. It was not possible. On every social level and in every culture, people have found it impossible to take up this freedom and accept its implications. This is the basic impossibility, the unanimous refusal of all people, which has resulted in the rejection of Christian freedom.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 43

“Throughout the Old Testament we see God choosing what is weak and humble to represent him (the stammering Moses, the infant Samuel, Saul from an insignificant family, David confronting Goliath, etc). Paul tells us that God chooses the weak things of the world to confound the mighty. Here, however, we have a striking contradiction. In Constantine God is supposedly choosing an Augustus, a triumphant military leader. This vision and this miracle are totally impossible. But they are not impossible in the context of Christianity that is already off the rails, that thinks of God as the one who directs history and is the motive power in politics.”

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Jacques Ellul

Fonte: The Subversion of Christianity (1984), p. 123

“Cain is not the city and Abel is not the country; but the relationship between them also illuminates … the relationship between the city and the country. … The city was, from the day of its creation, incapable, because of the motives behind its construction, of any other destiny than that of killing the country, where God put man to enable him to life his life as best he could.”

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Jacques Ellul livro The Meaning of the City

Fonte: The Meaning of the City (1951), p. 8

“The Scriptures … tell us what man wanted to do when he created the city, what he was hoping to conquer, what he thought to establish. And this narrative of the origin of the city is essential, for we see there in its purest state, and expressed simply, the feelings of the builders. Such feelings are no longer evident in our modern day when the prodigious complexity of the world hides the simple plans of the never-changing human heart.”

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Jacques Ellul livro The Meaning of the City

Fonte: The Meaning of the City (1951), p. 7

“Urban civilization is warring civilization.”

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Jacques Ellul livro The Meaning of the City

Fonte: The Meaning of the City (1951), p. 13

“Why freedom? If we accept that God is love, and that it is human beings who are to respond to this love, the explanation is simple. Love cannot be forced, ordered, or made obligatory. It is necessarily free. If God liberates, it is because he expects and hopes that we will come to know him and love him.”

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Jacques Ellul livro Anarchy and Christianity

Fonte: Anarchy and Christianity (1988), p. 39

“It is impossible for the state or society or an institution to be Christian. Since being Christian presupposes an act of faith, it is plainly impossible for an abstraction like the state.”

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Jacques Ellul livro Anarchy and Christianity

Fonte: Anarchy and Christianity (1988), p. 28

“In his cynical way Napoleon said that the clergy control the people, the bishops the clergy, and he himself the bishops. No one could state more clearly the real situation that the church was an agent of state propaganda.”

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Jacques Ellul livro Anarchy and Christianity

Fonte: Anarchy and Christianity (1988), p. 28

“We must unmask the ideological falsehoods of the many powers, and especially we must show that the famous theory of the rule of law which lulls the democracies is a lie from beginning to end.”

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Jacques Ellul livro Anarchy and Christianity

Fonte: Anarchy and Christianity (1988), p. 16

“Should anarchists vote? ... For my part, like many anarchists, I think not. To vote is to take part in the organization of the false democracy that has been set up forcefully by the middle class. ... The political game can produce no important changes in our society and we must radically refuse to take part in it.”

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Jacques Ellul livro Anarchy and Christianity

Fonte: Anarchy and Christianity (1988), p. 14

“There is no concrete possibility at all of disengagement from social, political, and economic determinations. The only freedom man has is to recognize these and to recognize that he is determined by them. The first act of freedom is a recognition of necessity, not theoretically, but with a personal reference, and an attempt to put this recognition to work by trying to assess necessity, to discover its meaning and significance. To face up to the necessity that is seen at work in oneself, to perceive that I myself obey necessity, and to consider the implications of this—this act of recognition is an act of freedom.”

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Jacques Ellul

Fonte: The Ethics of Freedom (1973 - 1974), p. 44

“It is because we know that we are going forward to life and resurrection that we must purify ourselves in order that we may be presented holy and faultless. This purification, of course, is not just ritual or moral. It is purification from the stains of the world. It will manifest itself in our freedom with regard to the things of the world. This is why hope and freedom are so often related in the texts. The hope which binds us to the risen Christ by a full and actual bond is precisely that which allows us to reject the validity of the secular powers.”

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Jacques Ellul

Fonte: The Ethics of Freedom (1973 - 1974), p. 17

“Having analyzed these traits, we can now advance a definition of propaganda — not an exhaustive definition, unique and exclusive of all others, but at least a partial one: Propaganda is a set of methods employed by an organized group that wants to bring about the active or passive participation in its actions of a mass of individuals, psychologically unified through psychological manipulations and incorporated in an organization.”

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Jacques Ellul livro Propaganda: The Formation of Men's Attitudes

Vintage, p. 61
Propaganda: The Formation of Men's Attitudes (1962)

“First of all, modern propaganda is based on scientific analyses of psychology and sociology. Step by step, the propagandist builds his techniques on the basis of his knowledge of man, his tendencies, his desires, his needs, his psychic mechanisms, his conditioning — and as much on social psychology as on depth psychology. He shapes his procedures on the basis of our knowledge of groups and their laws of formation and dissolution, of mass influences, and of environmental limitations. Without the scientific research of modern psychology and sociology there would be no propaganda, or rather we still would be in the primitive stages of propaganda that existed in the time of Pericles or Augustus.”

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Jacques Ellul livro Propaganda: The Formation of Men's Attitudes

Vintage, p. 4
Propaganda: The Formation of Men's Attitudes (1962)

“In the midst of increasing mechanization and technological organization, propaganda is simply the means used to prevent these things from being felt as too oppressive and to persuade man to submit with good grace. When man will be fully adapted to this technological society, when he will end by obeying with enthusiasm, convinced of the excellence of what he is forced to do, the constraint of the organization will no longer be felt by him; the truth is, it will no longer be a constraint, and the police will have nothing to do. The civic and technological good will and the enthusiasm for the right social myths — both created by propaganda — will finally have solved the problem of man.”

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Jacques Ellul livro Propaganda: The Formation of Men's Attitudes

Vintage, p. xviii
Propaganda: The Formation of Men's Attitudes (1962)

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