Presence in the Modern World: A New Translation

Table of Contents

Foreword

Translator’s Preface

Author’s Preface

Chapter One: The Christian in the World

Chapter Two: Revolutionary Christianity

Chapter Three: End and Means

Chapter Four: Communication

Chapter Five: Prologue and Conclusion

Afterword: Notes on Revolution

Introduction to Jacques Ellul’s Life and Thought

Bibliography of Books by Jacques Ellul

Presence in the Modern World

Jacques Ellul

A New Translation by Lisa Richmond

Foreword by Ted Lewis

Introduction to Jacques Ellul’s Life and Thought by David W. Gill

Presence in the Modern World

A New Translation

Copyright © 2016 Wipf and Stock Publishers. English translation copyright © 2016 Lisa Richmond. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

Original french language edition of Jacques Ellul, Présence au monde moderne, copyright ©, and published by permission of, Editions de La Table Ronde. First edition published by Éditions Roulet, 1948. Second edition published by Presses Bibliques Universitaires, Éditions Ouverture, 1988.

Preface and afterword copyright Jacques Ellul, 1989. Used by permission of Helmers & Howard Publishers, P.O. Box 7407, Colorado Springs, CO 80933.

Introduction to Jacques Ellul’s Life and Thought copyright David W. Gill, 2016.

Cascade Books

An Imprint of Wipf and Stock Publishers

199 W. 8th Ave., Suite 3

Eugene, OR 97401

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paperback isbn 13: 978-1-4982-9134-7

hardcover isbn 13: 978-1-4982-9136-1

ebook isbn: 978-1-4982-9135-4

Cataloguing-in-Publication data:

Names: Ellul, Jacques.

Title: Presence in the modern world / Jacques Ellul, translated by Lisa Richmond, with a foreword by Ted Lewis and an introduction to Ellul’s life and thought by David W. Gill.

Description: Eugene, OR: Cascade Books, 2016 | Includes bibliographical references and index.

Identifiers: isbn 978-1-4982-9134-7 (paperback) | isbn 978-1-4982-9136-1 (hardcover) | isbn 978-1-4982-9135-4 (ebook)

Subjects: LCSH: Christian life. | Church and social problems. | Christian ethics. | Christianity—20th century—Influence. | Church and the world. | Richmond, Lisa. | Lewis, Ted.| Gill, David W. | Title.

Classification: BV4501 E587 2016 (paperback) | BV4501 (ebook)

Manufactured in the U.S.A.

In a real sense, [this] is Jacques Ellul’s most astonishing book. . . . The book evidences an uncanny and virtually unerring perception of the forces and issues of contemporary social change which plague men and nations—and which, therefore, beset Christians in the world. Ellul not only anticipates the imminence of sophisticated technics, the dehumanizing tyrannies of mass media, and the perils of thermonuclear diplomacy, but also apprehends the relentless conflicts of ideologies among themselves and men, and then foresees a triumph of the totalitarian spirit, which has by now been substantially institutionalized in the United States and in Ellul’s own country."

* * *

In the theology of Ellul the recurrent and cosmic drama of the will to death is transcended, through the work of the Holy Spirit, by the will to life, bringing freedom from idolatry of death—in the form of nationalism, racism, ideology, personal lusts, class distinction, professionalism, or human philosophy. For Ellul, since death is real and the power of death is thus proved great, if not almighty, so is the Holy Spirit actualized in the everyday and immediate issues of existence by the emancipation from the power of death signaled in the resurrection—and dispensed so extravagantly thereby.

William Stringfellow

(from his Foreword to The Presence of the Kingdom, 1967).

Foreword

Readers of Jacques Ellul’s magnum opus, The Technological Society , can hardly be faulted for concluding that his analysis of modern society is pessimistic and fatalistic. Nothing in society, so it seems, remains unsullied by the totalistic force of technique. But Ellul never intended this book to be understood in isolation from his other writings. In his 1981 essay On Dialectic, he bemoaned the fact that, No one is using my studies in correlation with one another. Perhaps it was a tall order for all of his readers, Christian and non-Christian alike, to appreciate the dialectical tension he established between his sociological works and his biblical or theological works. On the one hand, he was unveiling a dark vision of technological totalitarianism that pulls every facet of Western culture (and every person) into its vortex; on the other hand, he was presenting a theological vision where human freedom and responsibility could lead to a hopeful future. What all readers need to see, however, is how Ellul’s social analysis was always answered by his biblical commentary, not in the sense that there are dogmatic religious answers, but rather in the sense of how divine revelation presents the opposite dialectical pole to technocracy. Indebted to Marx, Kierkegaard, and Barth for their respective dialectical methods, Ellul consistently worked within a framework where opposites do not synthesize but remain in a mid-zone of creative tension where awareness and social change can be stimulated.

It is in this dialectical framework that we can best appreciate the significance of Ellul’s Presence in the Modern World. With the French edition coming out in 1948, this work can be seen as a blueprint for all of his later books. As Ellul later explained, the chapters grew out of four presentations he gave to a Christian audience in 1946. I established the very broad plan for a work that would consist in studying the modern world and the Christian requirement in parallel, he said in 1989. When I was writing this book, I had the impression that this was the direction that I needed to work in, and that this book could be the introduction to the whole. Likewise, Bernard Rordorf noted in his introduction to the second French edition that this book announces Ellul’s whole future body of work, bearing within itself the seed of that work’s choices and developments. That seed, according to Rordorf, is Ellul’s intentional duality, which is the key for understanding Ellul’s entire body of work. Even the original title (Presence in the Modern World) evokes the tension of this dialectic between spiritual and material realms.

Rejecting both Christian escapism from society and Christian collusion with society, Ellul set out to develop how Christians are to be present in a world with a style that is truly revolutionary. He repeatedly pointed out that Christian mission can be truly understood only in its confrontation with society. To do this, though, Ellul soon realized that he had to plumb the depths of modern society. I needed to devote myself to discerning the foundations, structures, and components of the present ‘age,’ that is, the twentieth century (Preface). And thus began the book that you now hold in your hands: Ellul’s early sketchbook of social analysis, in conjunction with biblical reflection, which all together would find greater development in his subsequent writings. (Unless otherwise noted, all forthcoming quotes are by Ellul as translated in the chapters of this book.)

How might one who is not a Christian read a book that is wholly structured around the topic of Christian presence in the world? To begin with, Ellul’s ideas largely grew out of his conversation with non-Christian sources. Without Marx, his extensive reconfiguration of the End and Means topic might not have unfolded. Without grappling with fascist or communist methods for manipulating facts, Ellul might not have developed his theories of propaganda that are foreshadowed in the chapter on Communication. These two chapters, in fact, may serve as better starting points for readers who want to identify Ellul’s early articulations of his social critique. While Ellul wrote specifically for the Christian intellectual, he also wrote indirectly for all intellectuals who view themselves in the time for awareness. Just as Christians must honestly see themselves on the level of other human beings, along with them, subject to the same laws, influences, and despair, so those who are not Christians can also wake up from this hideous nightmare in which techniques induce the world to slumber and, according to Ellul, perhaps alter the course of social trends.

But is there anything, for Ellul, in this world that can help us to become aware and to become agents of real change? We are back to Ellul’s pessimism. Humanity cannot generate its own illumination and remedy, especially in an age where novels such as Brave New World are written as prophetic literature about contemporary issues. Since the root problem of our mechanistic world is basically a spiritual one, the answer can only come in the boundary between the profane and the sacred. Again, the Christian, as prophetic seer, is uniquely called to enter this border land between the dialectical poles of Babel and Christ, to understand the decisive nature of our era. Awareness has to translate into action, of course, but never action that becomes the master. It is essentially a matter of ‘being’ and not ‘doing.’ For Ellul, this subversion of all other social agendas (which even Christians are prone to follow) is itself a revolutionary presence that strikes more to the core of technological totalitarianism than any other form of action.

Much of this boils down to the way ethics, for Ellul, is to be guided by a vision of God’s future. The Christian mandate is not to save or change the world; it is to be, as Rordorf summarized it, bearers of the eschaton, . . . bearers of the end that God desires. Being salt, light, and sheep in modern society is perhaps more revolutionary than anyone would suspect. Ellul drove home the point that authentic Christians live on the margin of this totalitarian society, not by rejecting it outright but by sifting it thoroughly. It is very much in this context that we can see why such a prophet as William Stringfellow was invited to write the foreword for this book in 1967. Fittingly, he wrote that "The Presence of the Kingdom is Jacques Ellul’s most astonishing book."

Given the exponential growth of technological trends, it may turn out that Christians will reach a place of radical witness only when they collaborate better with those who may not share a Christian faith but do share a commitment to reverse the slow drift of technological oppression. Such partners often have greater insights that can strengthen communities of Christian faith, and a book like this may lead to fruitful conversations for those who jointly want to move from enlightened comprehension to ethical response. Certainly Ellul’s lifelong friendship with Bernard Charbonneau, who was not a Christian believer, represents this kind of dialectic partnership that stimulates new thought and subversive action. And if the subtitle of the original French edition is to be considered (Présence au monde moderne: Problèmes de la civilisation post-chrétienne), Christians and non-Christians alike face a crisis that requires all hands on deck. To be sure, this book shines the spotlight on the specific role that prophetic Christians have in this day and age. At the same time, Christians will likely falter in this role if they do not partner well with other co-prophets who equally wish to give the slip to modern civilization for the sake of true human freedom.

Ted Lewis

April 2016

Duluth, Minnesota

Translator’s Preface

This foundational book by Jacques Ellul first appeared in French in 1948 under the title Présence au monde moderne: Problèmes de la civilisation post-chrétienne (Presence in the Modern World: Problems of Post-Christian Civilization). An English translation prepared by Olive Wyon was published in 1951 as The Presence of the Kingdom and was republished in 1967 and 1989 . The French work was also republished, with minor revisions, in 19 88 . I have used this revised French version as the source for my translation.

My method in preparing this translation has been to incline toward the literal end of the translation spectrum while still seeking to produce a text that flows well in English. My goal has been to provide a clear expression of the original without crossing over into the kind of interpretation that should belong with the reader rather than the translator. At points where I found it necessary to explain or to supply words, I enclosed them in square brackets or provided a footnote.

An example of my method may be helpful. Here are two sentences from Ellul’s original, accompanied by a very literal translation. Following this, I provide my translation as it appears in this book, and, for comparison, Olive Wyon’s translation from 1951.

Mais en fonction de cette constatation, quel va être le

But in function of this observation, what is going to be the

rôle du chrétien? . . . l’Écriture même nous montre

role of the Christian? . . . the Scripture [it]self to us shows

comment rendre cela plus réel, comment comprendre

how to render that more real, how to understand

de façon concrète cette situation et cette action.

in fashion concrete this situation and this action.

[Richmond:] If all this is the case, what then is the Christian’s role? . . . Scripture itself shows us how to make the Christian’s role more real and how to understand in a concrete way its situation and activity.

[Wyon:] If this, then, is the Christian’s situation, what part should he play in the life of the world? . . . It is the Bible which shows us what the Christian calling really is; it enables us to understand this situation, and it shows us what concrete action is required.

I frequently divided Ellul’s long, syntactically loose sentences into more than one sentence. I changed paragraph breaks where I judged that such a change would promote greater understanding of the argument. I have chosen to leave apparent as much as possible various French expressions and ways of seeing the world. I think that English readers may find it interesting to learn, for example, that Huxley’s Brave New World is known in French as The Best of Worlds (a reference to Voltaire’s Candide), or that French has a verb to tricolor, which is roughly equivalent to to wave the flag (the French flag has three colors). Two requests of the publisher also governed my work: this translation uses gender-neutral language for human beings, and the French noun technique is rendered in English as technique rather than as technics.

Footnotes that comment on Ellul’s main themes were provided by David Gill and are marked with the notation (DG). The remaining footnotes are my own. Ellul frequently referred to other writers or events. Most of the time, these references are not important for understanding his argument and can be disregarded.

I could not have prepared this translation without the help of others. I am grateful to Anne-Marie Andreasson-Hogg and to Eli Nupanga for reviewing portions of my text. To Don Simpson of Helmers & Howard, for permission to translate and print Ellul’s preface and afterword to the 1989 English edition, and for copies of Ellul’s typescripts of these. To Ted Lewis and David Gill, for their extensive collaboration and encouragement. Above all, I am grateful to Daniel Cérézuelle, whose knowledge and judgment are exceptional and who devoted his time to helping me improve this work. Of course, any errors that remain are my own.

Author’s Preface

As a preface to this re-edition, about which I am very pleased, I would like to recall briefly the circumstances in which this book was written.

Before the war of 1939–45, European Christians were divided into two primary tendencies. For some, the only things that counted were witnessing, evangelism, theology, Bible study, and piety. And most of these, including the Barthians,¹ believed that if God does everything, then we need not be concerned with the world’s history. The other group believed on the contrary that it was essential to intervene in the concrete, practical, and essentially political world. (A very small number in France, around André Philip, pursued a Christian socialism.²) For this group, the one great problem raised was that of the state in general (and in this, they were good followers of Karl Barth!). What were the powers, functions, and limits of the state? It is true that at this time people were coming up against the establishment of great dictatorships, and the question that seemed urgent and perhaps unprecedented was to know precisely what position to take in the face of this dictatorial state. Was it always necessary, for instance, to obey Romans 13:1 and following (which, regardless of the political issue, always seemed to be the text that was