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April 10, 2026
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"Historically, Helchitsky attributes the degeneration of Christianity to the times of Constantine the Great, whom the Pope Sylvester admitted into the Christian Church with all his heathen morals and life. Constantine, in his turn, endowed the Pope with worldly riches and power. From that time forward these two ruling powers were constantly aiding one another to strive for nothing but outward glory. Divines and ecclesiastical dignitaries began to concern themselves only about subduing the whole world to their authority, incited men against one another to murder and plunder, and in creed and life reduced Christianity to a nullity. Helchitsky denies completely the right to make war and to inflict the punishment of death; every soldier, even the 'knight,' is only a violent evil doer—a murderer."
"In all history there is no war which was not hatched by the governments, the governments alone, independent of the interests of the people, to whom war is always pernicious even when successful."
"Government is violence, Christianity is meekness, non-resistance, love. And, therefore, government cannot be Christian, and a man who wishes to be a Christian must not serve government."
"All violence consists in some people forcing others, under threat of suffering or death, to do what they do not want to do."
"Pre-Constantinian Christians had been pacifists, rejecting the violence of army and empire not only because they had no share of power, but because they considered it morally wrong; the post-Constantinian Christians considered imperial violence to be not only morally tolerable but a positive good and a Christian duty."
"Vegetarianism is a way of life that we should all move toward for economic survival, physical well-being and spiritual integrity."
"While we resist violence, injustice, and war, and while we practice nonviolence, seek peace, and struggle for justice for the poor, we are also invited to break down the species barrier, extending our belief in Christian compassion to the animal kingdom by, among other things, adopting a vegetarian diet. … Vegetarianism proves that we’re serious about our belief in compassion and justice, that we’re mindful of our commitment, day in and day out, every time we eat. We are reminded of our belief in mercy, and we remind others. We begin to live the nonviolent vision, right here and now. … Many Christians who agree that harming a dog or cat is wrong think nothing of harming cows, pigs, chickens, fish and other creatures. We need to understand that if we’re eating meat, we are paying people to be cruel to animals. For the simple reasons that all animals are creatures beloved by God and that God created them with a capacity for pain and suffering, we should adopt a vegetarian diet."
"Our appetite for meat leads to widespread, horrific cruelty to animals—chickens pressed wing-to-wing into filthy sheds and debeaked, for example. And since I've always espoused creative nonviolence as the fundamental gospel value, my vegetarianism helps me not to participate in the vicious torture and destruction of billions of cows, chickens, and so many other creatures. These chickens never raise families, root in the soil, build nests, or do anything natural. … Animals have feelings, they suffer; they have needs and desires. They were created by God to breathe fresh air, raise their families, peck in the grass, or root in the soil. Today's farms don't let them do anything God designed them to do. Animal scientists attest that farm animals have personalities and interests, that chickens and pigs can be smarter than dogs and cats. I like that even Jesus identified himself as “a mother hen who longs to gather us under her wings.”"
"Vegans recognize the value of life to all living creatures and extend to them the compassion, kindness, and justice in The Golden Rule. Vegans see animals as free entities in nature, not slaves or vassals, nor as chattel, pieces of goods to be bought and sold. An animal has feelings, an animal has sensitivity, an animal has a place in life, and the vegan respects this life that is manifest in the animal. Vegans do not wish to harm the animal any more than they would want the animal to harm them. This is an example of The Golden Rule precisely as it should be applied."
"I believe my dear Master has been pleased to try my faith and obedience, by teaching me that I ought no longer to partake of any thing that had life."
"Therefore, in the light of the Truth that God is love, and that Jesus came to make his love manifest in the world, we cannot believe it is his will for men to eat meat, or to do anything else that would cause suffering to the innocent and helpless."
"Jesus' message is about love and compassion, but there is nothing loving or compassionate at factory farms and slaughterhouses, where billions of animals endure miserable lives and die violent deaths. Jesus mandates kindness and mercy for all God's creatures. He'd be appalled by the suffering that we inflict on animals today to indulge our acquired taste for their flesh. Catholics, and all Christians, have a choice. When we sit down to eat, we can add to the violence, misery and death in the world, or we can respect God's creatures with a vegetarian diet. I believe we're obligated to make choices that are as merciful as possible, and we can all do that at the dinner table with a vegetarian diet. There won't be any factory farms and slaughterhouses in heaven."
"Esaias says: “The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. …” I am quite aware that some persons endeavour to refer these words to the case of savage men, both of different nations and various habits, who come to believe, and when they have believed, act in harmony with the righteous. But although this is [true] now with regard to some men coming from various nations to the harmony of the faith, nevertheless in the resurrection of the just [the words shall also apply] to those animals mentioned. For God is rich in all things. And it is right that when the creation is restored, all the animals should … revert to the food originally given by God … that is, the productions of the earth."
"Just as divorce according to the Saviour's word was not permitted from the beginning, but on account of the hardness of our heart was a concession of Moses to the human race, so too the eating of flesh was unknown until the deluge. But after the deluge, like the quails given in the desert to the murmuring people, the poison of flesh-meat was offered to our teeth. … At the beginning of the human race we neither ate flesh, nor gave bills of divorce, nor suffered circumcision for a sign. Thus we reached the deluge. But after the deluge, together with the giving of the law which no one could fulfil, flesh was given for food, and divorce was allowed to hard-hearted men, and the knife of circumcision was applied, as though the hand of God had fashioned us with something superfluous. But once Christ has come in the end of time, and Omega passed into Alpha and turned the end into the beginning, we are no longer allowed divorce, nor are we circumcised, nor do we eat flesh."
"Veganism has given me a higher level of awareness and spirituality, primarily because the energy associated with eating has shifted to other areas. … If you're violent to yourself by putting [harmful] things into your body that violate its spirit, it will be difficult not to perpetuate that [violence] onto someone else."
"The biblical case for vegetarianism does not rest on the view that killing may never be allowable in the eyes of God, rather on the view that killing is always a grave matter. When we have to kill to live we may do so, but when we do not, we should live otherwise. It is vital to appreciate the force of this argument. In past ages many – including undoubtedly the biblical writers themselves – have thought that killing for food was essential in order to live. But … we now know that – at least for those now living in the rich West – it is perfectly possible to sustain a healthy diet without any recourse to flesh products. … Those individuals who opt for vegetarianism can do so in the knowledge that they are living closer to the biblical ideal of peaceableness than their carnivorous contemporaries. The point should not be minimized. In many ways it is difficult to know how we can live more peaceably in a world striven by violence and greed and consumerism. Individuals often feel powerless in the face of great social forces beyond even democratic control. To opt for a vegetarian life-style is to take one practical step towards living in peace with the rest of creation. One step towards reducing the rate of institutionalized killing in the world today."
"In early times of Christianity, even those who used animal food themselves came to think of the vegetarian as one who lived a higher life, and approached more nearly to Christian perfection."
"A man can live and be healthy without killing animals for food; therefore, if he eats meat, he participates in taking animal life merely for the sake of his appetite. And to act so is immoral."
"Men think it right to eat animals, because they are led to believe that God sanctions it. This is untrue. No matter in what books it may be written that it is not sinful to slay animals and to eat them, it is more clearly written in the heart of man than in any books that animals are to be pitied and should not be slain any more than human beings. We all know this if we do not choke the voice of our conscience."
"A mystery enwrapped Pythagoras, the preacher of vegetarianism … Silent fellowships were founded, remote from turmoil of the world, to carry out this doctrine as a sanctification from sin and misery. Among the poorest and most distant from the world appeared the Saviour, no more to teach redemption's path by precept, but example; his own flesh and blood he gave as last and highest expiation for all the sin of outpoured blood and slaughtered flesh, and offered his disciples wine and bread for each day's meal:—"Taste such alone, in memory of me." … Perhaps the one impossibility, of getting all professors to continually observe this ordinance of the Redeemer's, and abstain entirely from animal food, may be taken for the essential cause of the early decay of the Christian religion as Christian Church. But to admit that impossibility, is as much as to confess the uncontrollable downfall of the human race itself."
"Those who eat flesh are but eating grains and vegetables at second hand; for the animal receives from these things the nutrition that produces growth. The life that was in the grains and the vegetables passes into the eater. We receive it by eating the flesh of the animal. How much better to get it direct by eating the food that God provided for our use!"
"The effects of a flesh diet may not be immediately realized; but this is no evidence that it is not harmful. Few can be made to believe that it is the meat they have eaten which has poisoned their blood and caused their suffering. Many die of diseases wholly due to meat eating, while the real cause is not suspected by themselves or by others. The moral evils of a flesh diet are not less marked than are the physical ills. Flesh food is injurious to health, and whatever affects the body has a corresponding effect on the mind and the soul. Think of the cruelty to animals that meat eating involves, and its effect on those who inflict and those who behold it. How it destroys the tenderness with which we should regard these creatures of God!"
"God gave our first parents the food he designed that the race should eat. It was contrary to his plan to have the life of any creature taken. There was to be no death in Eden. The fruit of the trees in the garden, was the food man's wants required."
"He declared that in the present world evil is the reigning power. Satan is "the prince of this world," and everything obeys him. The kings kill the prophets. The priests and the doctors do not that which they command others to do; the righteous are persecuted, and the only portion of the good is weeping. The "world" is in this manner the enemy of God and his saints; but God will awaken and avenge his saints. The day is at hand, for the abomination is at its height. The reign of goodness will have its turn. The advent of this reign of goodness will be a great and sudden revolution. The world will seem to be turned upside down: the actual state being bad, in order to represent the future, it suffices to conceive nearly the reverse of that which exists. The first shall be last. A new order shall govern humanity. Jesus, in some respects, was an anarchist, for he had no idea of civil government. That government seems to him purely and simply an abuse. A great social revolution, in which rank will be overturned, in which all authority in this world will be humiliated, was his dream."
"In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil. But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion."
"On this account the nature of the demons has no place for repentance; for they are the reflection of matter and of wickedness. But matter desired to exercise lordship over the soul; and according to their free-will these gave laws of death to men; but men, after the loss of immortality, have conquered death by submitting to death in faith; and by repentance a call has been given to them, according to the word which says, "Since they were made a little lower than the angels." And, for every one who has been conquered, it is possible again to conquer, if he rejects the condition which brings death. And what that is, may be easily seen by men who long for immortality."
"Nam daemonia magistratus sunt saeculi huius ; unius collegii insignia fasces et purpuras gestant."
"If, also, He exercised no right of power even over His own followers, to whom He discharged menial ministry; if, in short, though conscious of His own kingdom, He shrank back from being made a king, He in the fullest manner gave His own an example for turning coldly from all the pride and garb, as well of dignity as of power. For if they were to be used, who would rather have used them than the Son of God? What kind and what number of fasces would escort Him? what kind of purple would bloom from His shoulders? what kind of gold would beam from His head, had He not judged the glory of the world to be alien both to Himself and to His? Therefore what He was unwilling to accept, He has rejected; what He rejected, He has condemned; what He condemned, He has counted as part of the devil’s pomp. For He would not have condemned things, except such as were not His; but things which are not God’s, can be no other’s but the devil’s. If you have forsworn “the devil’s pomp,” know that whatever there you touch is idolatry. Let even this fact help to remind you that all the powers and dignities of this world are not only alien to, but enemies of, God; that through them punishments have been determined against God’s servants; through them, too, penalties prepared for the impious are ignored. But “both your birth and your substance are troublesome to you in resisting idolatry.” For avoiding it, remedies cannot be lacking; since, even if they be lacking, there remains that one by which you will be made a happier magistrate, not in the earth, but in the heavens."
"Non conuenit sacramento diuino et humano, signo Christi et signo diaboli, castris lucis et castris tenebrarum ; non potest una anima duobus deberi, deo et Caesari. Et uirgam portauit Moyses, fibulam et Aaron, cingitur loro et Iohannes, agmen agit et Iesus Naue, bellauit et populus, si placet ludere. Quomodo autem bellabit, immo quomodo etiam in pace militabit sine gladio, quem dominus abstulit ? Nam etsi adierant milites ad Iohannem et formam obseruationis acceperant, si etiam centurio crediderat, omnem postea militem dominus in Petro exarmando discinxit. Nullus habitus licitus est apud nos illicito actui adscriptus."
"All men live not by the thought they spend on their own welfare, but because love exists in man. I knew before that God gave life to men and desires that they should live; now I understood more than that. I understood that God does not wish men to live apart, and therefore he does not reveal to them what each one needs for himself; but he wishes them to live united, and therefore reveals to each of them what is necessary for all. I have now understood that though it seems to men that they live by care for themselves, in truth it is love alone by which they live. He who has love, is in God, and God is in him, for God is love."
"The sanctification of political power by Christianity is blasphemy; it is the negation of Christianity."
"Christ says, "Do not resist evil." The sole object of courts of law is – to resist evil. Christ enjoins us to return good for evil. Courts of law return evil for evil. Christ says, "Make no distinction between the just and the unjust." Courts of law do nothing else. Christ says, "Forgive all. Forgive not once, not seven times, but forgive without end." "Love your enemies." "Do good to those who hate you." Courts of law do not forgive, but they punish; they do not do good, but evil, to those whom they call the enemies of society. So, the true sense of the doctrine is that Christ forbids all courts of law."
"For a Christian the oath of allegiance to any government whatever — the very act which is regarded as the foundation of the existence of a state — is a direct renunciation of Christianity. For the man who promises unconditional obedience in the future to laws, made or to be made, by that very promise is in the most, positive manner renouncing Christianity, which means obeying in every circumstance of life only the divine law of love he recognizes within him."
"Anarchism…rests upon the doctrine that no man has a right to control by force the action of any other man. Anarchism is defended on historic grounds: the evils are recited which have been wrought in human history by the employment of force compelling obedience by one will to another will, as they are seen in political and religious despotism, in the subjugation of women, in every form of brigandage from that of the Italian bands to that of the Napoleonic armies. It is conceded that evils might grow out of the abolition of all government; but it is insisted that they would be insignificant in comparison with the wrongs which have been perpetrated on mankind by the authority of government. Anarchism is defended on religious grounds. Jesus Christ is cited as the first of anarchists; for did he not say, "Resist not evil: if one take away thy coat, give him thy cloak also; and if one smite thee upon the one cheek, turn to him the other also?" What is this, we are asked, but a denial of the right to use force even in defense of one's simplest and plainest rights?"
"In all history there is no war which was not hatched by the governments, the governments alone, independent of the interests of the people, to whom war is always pernicious even when successful. The government assures the people that they are in danger from the invasion of another nation, or from foes in their midst, and that the only way to escape this danger is by the slavish obedience of the people to their government. This fact is seen most prominently during revolutions and dictatorships, but it exists always and everywhere that the power of the government exists. Every government explains its existence, and justifies its deeds of violence, by the argument that if it did not exist the condition of things would be very much worse. After assuring the people of its danger the government subordinates it to control, and when in this condition compels it to attack some other nation. And thus the assurance of the government is corroborated in the eyes of the people, as to the danger of attack from other nations."
"The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without authority, there could not be worse violence than that of authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. "To establish Anarchy." "Anarchy will be instituted." But it will be instituted only by there being more and more people who do not require protection from governmental power, and by there being more and more people who will be ashamed of applying this power."
"If only each King, Emperor, and President understood that his work of directing armies is not an honourable and important duty, as his flatterers persuade him it is, but a bad and shameful act of preparation for murder — and if each private individual understood that the payment of taxes wherewith to hire and equip soldiers, and, above all, army-service itself, are not matters of indifference, but are bad and shameful actions by which he not only permits but participates in murder — then this power of Emperors, Kings, and Presidents, which now arouses our indignation, and which causes them to be murdered, would disappear of itself."
"There can be only one permanent revolution — a moral one; the regeneration of the inner man. How is this revolution to take place? Nobody knows how it will take place in humanity, but every man feels it clearly in himself. And yet in our world everybody thinks of changing humanity, and nobody thinks of changing himself."
"Not only does the action of Governments not deter men from crimes; on the contrary, it increases crime by always disturbing and lowering the moral standard of society. Nor can this be otherwise, since always and everywhere a Government, by its very nature, must put in the place of the highest, eternal, religious law (not written in books but in the hearts of men, and binding on every one) its own unjust, man-made laws, the object of which is neither justice nor the common good of all but various considerations of home and foreign expediency."
"Understand then all of you, especially the young, that to want to impose an imaginary state of government on others by violence is not only a vulgar superstition, but even a criminal work. Understand that this work, far from assuring the well-being of humanity is only a lie, a more or less unconscious hypocrisy, camouflaging the lowest passions we possess."
"It would seem inevitable that we must repudiate one of the two, either Christianity with its love of God and one's neighbor, or the State with its armies and wars. Perhaps Christianity may be obsolete, and when choosing between the two — Christianity and love of the State and murder — the people of our time will conclude that the existence of the State and murder is more important than Christianity. Perhaps we must forgo Christianity and retain only what is important: the State and murder. That may be so — at least people may think and feel so. But in that case they should say so! They should openly admit that people in our time have ceased to believe in what the collective wisdom of mankind has said, and what is said by the Law of God they profess: have ceased to believe in what is written indelibly on the heart of each man, and must now believe only in what is ordered by various people who by accident or birth have happened to become emperors and kings, or by various intrigues and elections have become presidents or members of senates and parliaments — even if those orders include murder. That is what they ought to say! But it is impossible to say it; and yet one of these two things has to be said. If it is admitted that Christianity forbids murder, both armies and governments become impossible. And if it is admitted that government acknowledges the lawfulness of murder and denies Christianity, no one will wish to obey a government that exists merely by its power to kill."
"Christian anarchism is not a revolutionary politic for it denies the legitimacy of revolution. This is a call for something far more subversive than the replacing of one regime with another. Regime change has been the model of worldly power since its inception. Instead, Christian anarchism rejects the very presuppositions that make the idea of revolution, and, perhaps, even liberation itself, intelligible. Jesus is neither exemplified in Che Guevara or Simon the Zealot. He had no desire to destroy or replace the kingdoms that surrounded him with a different ruler; instead, he established a community of believers who developed and reside in the altera civitas on earth: the church."
"Reward for information leading to the apprehension of — Jesus Christ Wanted — For Sedition, Criminal Anarchy — Vagrancy, and Conspiring to Overthrow the Established Government. Dresses poorly, said to be a carpenter by trade, ill-nourished, has visionary ideas, associates with common working people, the unemployed and bums. Alien — believed to be a Jew. Alias: "Prince of Peace. Son of Man." "Light of the world" &c. &c. Professional Agitator, Red beard, marks on hands and feet the result of injuries inflicted by an angry mob led by respectable citizens and legal authorities."
"Christianity in its true sense puts an end to government. So it was understood at its very commencement; it was for that cause that Christ was crucified. So it has always been understood by people who were not under the necessity of justifying a Christian government. Only from the time that the heads of government assumed an external and nominal Christianity, men began to invent all the impossible, cunningly devised theories by means of which Christianity can be reconciled with government. But no honest and serious-minded man of our day can help seeing the incompatibility of true Christianity — the doctrine of meekness, forgiveness of injuries, and love — with government, with its pomp, acts of violence, executions, and wars. The profession of true Christianity not only excludes the possibility of recognizing government, but even destroys its very foundations."
"Jesus Christ was the supreme example of authentic anarchy — the creative non-violent anarchist par excellence — working not from the top down, but from the bottom up with the poor, and the poorest of the poor, to empower people and enable them to realize their potential, as men and women made in the image of God."
"The order of authority derives from God, as the Apostle says [in Romans 13:1-7]. For this reason, the duty of obedience is, for the Christian, a consequence of this derivation of authority from God, and ceases when that ceases. But, as we have already said, authority may fail to derive from God for two reasons: either because of the way in which authority has been obtained, or in consequence of the use which is made of it. There are two ways in which the first may occur. Either because of a defect in the person, if he is unworthy; or because of some defect in the way itself by which power was acquired, if, for example, through violence, or simony or some other illegal method."
"With regard to the abuse of authority, this also may come about in two ways. First, when what is ordered by an authority is opposed to the object for which that authority was constituted (if, for example, some sinful action is commanded or one which is contrary to virtue, when it is precisely for the protection and fostering of virtue that authority is instituted). In such a case, not only is there no obligation to obey the authority, but one is obliged to disobey it, as did the holy martyrs who suffered death rather than obey the impious commands of tyrants. Secondly, when those who bear such authority command things which exceed the competence of such authority; as, for example, when a master demands payment from a servant which the latter is not bound to make, and other similar cases. In this instance the subject is free to obey or disobey."
"One who liberates his country by killing a tyrant is to be praised and rewarded."