[This is part six in a series on “The Abolition of Statism and Liberation From Political Bondage”: See part one, two, three, four, five, eight, nine, ten]

Leaving Egypt Ministries, Obadiah D. Morris 

Since this article series is an attempt to provide a step-by-step plan for liberation from the bondage of men that is meant for individuals to adopt on their own, we now arrive at what is to be done, assuming that the man who has taken up the Abolitionist cause as his life-purpose has already begun to undertake some agitation in his local community (which must be continued indefinitely) and that he has found a handful of people—even one or two men—who have heard the Gospel of the Kingdom of God, realized this Abolitionist message of seeking the Kingdom of God and turning away from the kingdoms of man is of the Lord, has felt the calling upon their own lives to busy themselves about this Great Commission, and is now ready to get serious about this work.

We must here form the beginning stages of building the Kingdom network of congregations of families and individuals who are to gather for the express purpose of serving one another again — that is, looking after all our own needs (welfare, protection, education) rather than passing them off to the false gods of human government, who gladly arrogate these goods and services unto themselves from a slothful people who, through their lack of responsibility to God and neighbor, have shown that they would prefer to be under tribute rather than to be free (Prov 12:24). We must seek to practice pure religion again, where our gatherings and fellowship have much more to do with actually providing for the physical needs of our people and feeding the sheep of God’s Kingdom, so that they do not turn to the tables of Pharaohs and the Caesars of the world for their bread, which is the very way that men have found themselves in tax bondage to these kingdoms.

This means that we must begin to gather in a way that is much unlike the so-called gatherings taking place in modern churches, who call their vain Sunday rituals “fellowshiping” and “worship service,” but feed their sheep on nothing more than sermons and singalongs, which keeps them turning to the kings of the world as their providers, lords, and saviors — in many cases by design, in these institutionalists’ deliberate attempt to defend the existence of worldly kingdoms by keeping men who might otherwise actually begin to love God and serve their neighbors confined in pews instead, completely pacified from the great work of liberating their people from the bondage of Egypt and serving one another in a free society, as a people set apart from the kingdoms of the world and citizens of the Kingdom of God.

One major hurdle for advancing the work of building God’s Kingdom is that men have not only been entirely ensnared in the ideology of the world, which says that human civil government is necessary for law, justice, defense, welfare, and many other goods and services that God is assumed to be incapable of providing, but they have also been led to believe that “church” is nothing more than attending some ritualistic performances every Sunday. The latter has pacified men to actually seeing the true role of the ecclesia is to function as the body politic of God’s Kingdom and that their true role as Christians who are congregating with other families in this cause is to gather together to actually serve one another (as the early church had operated), although they still kid themselves that they are the “Body of Christ” even though they do not act like a City on a Hill. The ways of the early Christians, who had their own Kingdom in the heart of the Roman Empire, have been lost on so-called Christians today, who not only fail to gather to serve each other, but who are largely statist idolaters on top of it who, far from being in conflict with the rulers of the world, praise the Caesars and their Roman systems as their true lords, saviors, and gods.

As we begin to embark upon the greatest mission mankind could ever take up—seeking God’s Kingdom—we will have to point men toward the ways of an entirely different society that they have hitherto not known and have fought against anytime it was presented to them. In a world full of statists and churchians, who know only how to vote for new masters and sit before the false pastors of the world, we must show men that if they did all the things God commanded, there would be no excuse for the kingdoms of the world to exist at all. They would be doing these things themselves, rather than passing them off to human rulers—which is sin.

When we interact with the average professing Christians of the world and present to them the true Gospel of the Kingdom of God, which is a political and anarchistic message of salvation under another King and Kingdom than the kings and kingdoms of the world who they still whore themselves out to for their “freedom,” we see just how far it is that we have to go still in getting this message across to men, who are notoriously hardheaded fools who fight against the truth tooth and nail and refuse to repent of the ways they remain trapped in and have always known. People must not only unlearn their old statist ways, where they believed human government was necessary for the “political” affairs of men; they will also have to unlearn their old churchian ways, where they thought that “worship service” and loving their neighbors meant nothing more than attending a building on Sunday. Repentant men will necessarily have to leave both these institutions of Church and State behind. One major hurdle in seeking the Kingdom of God is that churchmen are among the most stubborn people in the world. They are already convinced that they are serving God in their current so-called churches, and most refuse to come out from them and begin building God’s Kingdom.

What we must realize at this point is that we have nothing and must start somewhere. We do not even have a budding Kingdom order — only millions of professing Christians who are entirely lost in the world. This means that, as ambitious as a few of us may be to get things off the ground, we are going to have to begin slowly, teaching others how to love and serve one another again. Our people have passed off their personal responsibility to human governments that “serve” by ruling over others, and they have come to understand “religion” as nothing more than the vain rituals practiced in a church. We must teach people that pure religion is caring for the needy and joining with others to do this very thing—which, if done, makes both the “church” and the State obsolete and unnecessary. If men who claim to love God would actually busy themselves with providing for their neighbors again, it would be impossible for them to claim that human governments are necessary to provide certain things, or that their time should still be wasted in a “church.” They would be too busy providing for their own families and others to do either of these things.

Starting to serve one another 

Once you find a few of God’s children who likewise see the urgency of organizing, coming out of the kingdoms of this world, and seeking the Kingdom of God, you can begin meeting together regularly—in homes, coffee shops, or outdoor spaces in your neighborhood—in pursuit of keeping the weightier matters of liberty together. We must seek something more than the popular understanding of fellowship today, where modern churchmen consider pew-sitting and waving at their neighbors from across the pews as sufficient service to God and His people. We must begin talking about the need to congregate for the express purpose of looking after one another’s needs, truly loving one another, and making sure that none of us fail, but that all are being built up strong in order to further the mission. We must learn how to do what we have hitherto failed to do: keep our people out of debt, keep them from taking the benefits of authoritarians who dole them out to keep men in bondage, and assure that those who gather with us are fed, clothed, housed, and provided for overall.

While in the beginning of our efforts to gather men and live like Godly people again we must preach the Gospel the Kingdom of God as our means of drawing in others with the good news of the Lord and His alternative to the political systems of this world, we must also seek to become active doers of the word who actually start to provide for one another by other means than the kingdoms of this world, which operate on force, authority, rulership, and theft from our neighbors. Jesus commands us to not be like these men who exercise authority, which is the nature of all States, but to be servants to one another (Mark 10:42-45). Christians are expressly forbidden from becoming archists or acting like them. We are called instead to be an-archists who provide for each other without the sword, who feed each other without robbing our neighbors, and look after our own welfare and protection without extorting populations of men and raising up standing armies over them.

In these early stages of Abolitionism, where a single righteous man is taking up the cause in his local community, a major part of his evangelistic work is to point toward another Kingdom model — one that stands in stark contrast to the statist kingdoms of the world. He must find men who hear this message and are ready to repent from seeking man’s kingdoms and begin seeking God’s with him. This effort to find a single willing soul who hears this word is an enormous undertaking in itself. God himself was always finding the lands of old to be completely barren of these men.

“I searched for a man among them to repair the wall and stand in the gap before Me on behalf of the land, so that I should not destroy it. But I found no one” (Ezekiel 22:30).

Of course, these lands, like America today, were always full of men who professed the Lord’s name with their lips. But none of these men actually knew Him.

“Go up and down the streets of Jerusalem. Look now and take note; search her squares. If you can find a single person, anyone who acts justly, anyone who seeks the truth, then I will forgive the city. Although they say, ‘As surely as the LORD lives,’ they are swearing falsely.” (Jeremiah 5:1-2).

It is like pulling teeth to get men to turn away from the statist ideology of the world, much less to get them to actually begin seeking another Kingdom with you. Up until now, men have only known government education, government food assistance, government police, and military. Now, they need to learn a different way of providing for these things, one that does not rely on the coercion and theft of taxation or human government. This may take more than one meeting—whether in the street, a coffee shop, or through an organized event—for men to come around to this message. After all, we’re dealing with men who are living in political bondage due to their sin and will not easily come out of it. When we meet people them, in the streets as we actively evangelize or in our everyday lives, we should be sure to pass out literature and contact information to the men we meet, and call upon them to repent and seek God’s literal Kingdom with us.

Starting somewhere 

As small as we may start in the beginning to find men who are willing to gather in the cause of seeking God’s Kingdom, it is these very things—actually beginning to serve one another again rather than passing it off to human rulers or failing to do it in the modern “church” gathering—that represent the ways of the Lord as contrasted to the violent kingdoms of the world. Being that we have nothing now, we must begin to seek this Kingdom somewhere among anyone who is ready to do it. We must start to bear each other’s burdens on a small scale and learn how to actually love our neighbors again among a society of people who, lost in the statist ideology of the world or sitting around in so-called churches, have not known how to do it. We must find even one or two other men to gather with as we break ground on this Kingdom order where the Lord is our only head, with the aim of eventually forming more congregations, appointing ministers to function as the “church” or “government” who tie these congregations together into a global network, and expanding this network from there to the point that the false, violence-based governments of the world become obsolete and abolished. After all, the kingdoms of the world exist not as some sort of social necessity or unavoidable or God-desired system for social order and justice, but have been raised up by men in their sin — whether in their desire to covet their neighbor’s property for benefits through systems of human government that are all based on robbery, in the blatant idolatry men have for human rulers, or (simply and more passively) in their slothfulness toward serving one another freely and directly.

In these early stages, the few hearers of the word that you have found should start working together to provide for one another, especially in ways that have thought by sinful men to be the role of government or hardly the duty of the church. They should work to make their lives better and simply begin learning what it’s like to be responsible to one another again, in a world where statists thought it was the role of government and churchians didn’t think their duties extended beyond church rituals, which they mistakenly call “worship services.” They can begin by meeting regularly to check in on each other’s needs, doing what is needed to take care of the needs of this flowering group of Kingdom-seekers, paying off each other’s debts, feeding one another, pitching in on each other’s health expenses, rent, or utility bills if needed, and learning what it’s like to look after your brothers once again and assure they are not being left to seek the benefits of authoritarian rulers, which is to covet your neighbors’ property. Making small steps to form the beginnings of a congregation and learning how to truly care and provide for another will be instrumental in operating a larger network of congregations where men are formed together with freely appointed ministers, who function as the government of God’s Kingdom and look after the needs of the people and families of the congregations as they grow larger and expand beyond a small group’s ability to manage their affairs and needs anymore. This government—the freely appointed ministers of God’s Kingdom who do not exercise authority over others—will necessarily be working to help the congregations of people who are seeking God’s Kingdom to escape the coercive kingdoms of old by redistributing the charity of these families who are attempting to provide for their own people directly and freely again, rather than outsourcing these matters to tax-based political systems that operate on force, society-wide elections, and top-down rule. They are not merely a “church” as it has been understood today, where seminary-trained men call themselves “pastors” for preaching sermons on Sunday morning, but an alternative government to the governments of the world, which are of the devil. The true “church” are the servant-ministers in God’s Kingdom, who serve and feed the sheep without ruling over them.

Making man’s kingdoms obsolete

When the statist ideologues of the world, who have only ever known the methods of man’s coercive kingdoms, charge that there will be no one to provide various goods and services without tax-funded monopolies, they are wrong only in their belief that it is not possible to do things another way. Such systems will continue to exist so long as men fail to seek the Kingdom of God in their place. Unfortunately, it has often been the case that many men who ideologically oppose the political means of funding goods and services presently controlled by the State are not actively seeking to build an alternative rooted in the Kingdom of God. Instead, they merely complain about the present system and suggest that it “should be” abolished. But they do not do the things that would effectively abolish it, such as provide men another means of welfare and protection than the socialist means of human rulers. They just imagine that it will go away if men merely change their political ideology or wish it to go away.

However, it was never the case that these systems were simply raised up by men seeking to rule over everyone else (though, without men who aspire to rule over others, these systems wouldn’t be possible). Nor was it the case that idolatry alone made it possible for human governments to exist, although this is one of the chief sins associated with it. Rather, statist systems arose from our own failure to provide for our neighbors and do these things on our own. The State is not abolished by legislative decree, nor by appeals to men to abdicate their power (though, in some cases, faithful preaching of the Gospel may indeed compel men to resign their offices in worldly kingdoms). The State is abolished only when men build the Kingdom of God and provide those who are ready to repent with a real alternative to find: a living network of assistance—the Kingdom of God itself—into which they may enter once they leave the other behind. We do not need to appeal to the Egyptians to abolish Egypt or lighten its oppression, which is the thoughts of all political pragmatists who say we must operate through the kingdoms of the world. And it is never going to happen this way anyway. We need only to agitate men to repentance and lead all men to admit that it was their own sin which has led to their bondage, not merely the sheer might and evil of human government, which is but the consequence of this sin. As the Christian Abolitionist, Michael Plaisted, writes:

The concepts of bondage and liberty are not political issues to be delegated to and regulated by the policies of politicians. Rather they are sin issues and repentance issues belonging to the heart of every man who can blame no other but himself for his own slavery, who must begin to take back his personal responsibility towards social virtues in order to begin seeking first the Kingdom of God.”

Our people are in bondage today not simply because they failed to vote “good men” into office, which is the best excuse that worldly, reprobate “Christians” can come up with. They are in a bondage of their own doing. It, therefore, stands to reason that there is no need to appeal to the Egyptians to pass legislation on our behalf or tell them to abolish themselves. We need to take this Gospel message of repentance and seeking God’s Kingdom directly to the men whose sins have landed them in bondage. As Plaisted goes on today,

“It is not the politicians or the statists that have kept men in bondage since the very first city-state, but rather it is the apathy, sloth, and covetousness of the unrepentant masses, especially those who falsely claim to be Christians, that have perpetuated the most common form of slavery for generations in their passive assent.”

Sadly, we may concede in some sense that the statists have not been entirely wrong when they claim that human government has been “necessary,” although they don’t realize the sense in which this is the case: that human government is “ordained” by God as a judgment against men for chasing after the kingdoms of the world, and is “necessary” to perform this role of judging men so long as they continue on this evil path. But the statists are wrong to think that human government is necessary per se, under the best conditions of humanity (i.e., even for a repentant people). This idea that human government “must” exist is true only insofar as men will indeed be ruled by such governments so long as they refuse to seek God’s Kingdom as the only viable alternative to man’s statist kingdoms. It is true, no doubt, that men will have human rulers as long as they reject the Lord as their King and fail to seek His Kingdom. But it is not true that human government is necessary per se. It is “necessary” only insofar as men must come under judgment for their sin of failing to serve their neighbors on their own.

It falls on men of God today to prove the statists wrong—to demonstrate that human government is not “necessary” for the needs of mankind—by advancing God’s Kingdom order as the living proof against all such claims to the contrary. Once we have taken up the first steps to building God’s Kingdom order and providing men with a visible alternative to going into tax-bondage to worldly kingdoms to have their needs met, then there will no longer be any excuse for statism. For as the Kingdom of God grows and a true network of assistance is available for any man to repent and join should he wish, then men can plainly choose which kingdom they will belong to: God’s anarchistic Kingdom that operates on charity; or man’s statist kingdoms that operate on violence. Whereas the statist lies may have appeared to be true before, given that we have done next to nothing to launch God’s Kingdom alternative where men can be served freely rather than coercively, once we have begun this work there will be no excuse for the alleged necessity of human government, and all men who claim as much will have to contest with the fact that there are a hundreds and thousands of other people who are now demonstrating otherwise that social organization does not depend upon authoritarian rulers.

It is not enough then to sit around and complain that violent systems of human government have risen up around us, for they have only done so because we failed to seek God’s Kingdom in their place. Indeed, anyone who merely complains about the political bondage but does not seek the Kingdom of God can hardly even be counted as a true agitator of the anarchist ideology. For the whole purpose of agitating our neighbors is to get them out of bondage by providing a network of assistance for them to come into. We are not here merely to address the evil ideology of statism, but to provide men a real way out of it. Of course, agitating our neighbors with the ideology of abolition is a prerequisite to get them to seek the Kingdom of God with us. We can never forget it as one of two modes of Abolitionism. As Plaisted writes in the same article above, titled “The Purpose of Agitation,”

“Our goal as abolitionists is not solely to put an end to corvee slavery, but also to destroy the mindsets, beliefs, and presuppositions that make the worldview acceptable in the first place. We do this by confronting the culture around us, using many means and tools, such as signage, drop cards, leaflets, and pamphlets centered on Biblically sound rhetoric to tear down any and every deeply manifested falsehood.”

However, agitating is just one of the modes; it must be accompanied fully by the second mode of Abolitionism, which is assistance. To be sure, however, it should not sound as if we are discounting the mode of agitation; it must be continuously carried out by the first people who come to you to gather together as a Kingdom people, with your small group of men growing in size as they take to the streets with the Gospel of God’s Kingdom. Assistance without continuous agitating is just as worthless as agitation without assistance. The two modes are inseparable from one another and fully complement each other. They are the main means by which the Kingdom of God is furthered among men.

Thus, as much as we must always continue upon the evangelist mission to agitate the culture around us to repent and seek the Kingdom of God, it is never good enough to simply remain at the agitation stage (though it must be repeated over and over, with continuous preaching and pamphleting of the streets and the people, until millions and even billions of men repent and join us). We must also—this is the whole purpose of agitation—adopt the mode of assistance to others who are ready to repent, so that they can have a network of men who are ready to serve them once they do repent of the bondage-inducing benefits of the world and its systems. It is never good enough for anyone who despises their political captivity to Egyptians to merely complain of their bondage and only ever spread the ideology of anarchism to no end. They must become active seekers of God’s Kingdom. Anyone who actively opposes the statist systems of the world must be actively involved in providing the alternative, which is found only in God’s kingdom network of men congregated together under the love of the Lord and love for their neighbors with the express purpose of providing for each others’ mutual-aid and spiritual well-being. 

The goal of God’s Kingdom-workers is to begin doing—on a small scale among themselves—the very things that most men claim human governments must do for society, so that these efforts may grow into a global network of people living according to the ways of the Lord. The goals of the Abolitionist agitator and assistor are to refute the claims of the statists that human government—that is political slavery—is the only means by which men can be fed, housed, clothed, and protected, by actually showing men that another way is being formed and furthered, which does not rely on robbing and coercing men to perform such duties.

In sum, the State persists not because it is inevitable or because men are truly in need of human rulers to serve them law, justice, bread, housing, health care, or thousands of others thing cited as necessitating taxation and violence, but because men—professing Christians chief among them—have failed to live as God’s people and provide for one another freely and voluntarily, because they actually love their neighbors and want to see them free and prosperous. Statists are able to claim that coercive human government is necessary only because Christians have abandoned the work of the Kingdom and left a vacuum for power to fill — contrary to the claims of false converts that society has become this way because Christians have failed to participate in man’s kingdom. Human government is not abolished by laws, elections, or pleas for rulers to relinquish authority; it is abolished when godly men build what the State pretends to supply and uphold these responsibilities on their own. Though agitation and assistance are necessarily thought of as two separate modes of abolitionism, we see just how much they compliment each other in that the network of assistance will itself become a form of agitation that the agitator can point to as proof that one should repent of their statism. For having a network of assistance to point to is further proof that the ideology is not mere rhetoric, but has resulted in actual fruit and another way of living that men can turn to once they’re ready to leave Egypt. As the mode of assistance is slowly but surely carried out, it becomes itself a tool for further agitation. As the Kingdom of God begins advancing and men start to provide for each other again without turning to authoritarian benefactors, which is the very covetousness that leads men into bondage and proves that they hate their neighbors, the ideological excuse for statism thereby collapses. It is not that human rulers are “necessary,” but that men will always be ruled by other men until they choose the rule of Christ alone, a choice which becomes unmistakable when God’s people once again form a living, visible alternative by providing for each other again, rejecting the violent rule of human governments, and making plain the only real decision before them: the kingdoms of man, which are destroying them, or the Kingdom of God, which would liberate them.

Why we’re in bondage 

As we undertake the great Abolitionist cause of agitating men to repent for their idolatry for worldly institutions and seek the Kingdom of God with us as the only way out of Egypt, we must realize that we are in bondage to systems of men that operate on taxation and violence precisely because we failed to obey the Lord and do these things ourselves in a peaceful and loving way. The kingdoms of men did not just crop-up on their own, but a filling the void of a slothful people who have abdicated their responsibilities to love and serve their neighbors over to human rulers who carried out the administration of welfare and “service” to others on our behalf, doing so violently rather than freely. Now, in order to make right our error, we must repent and seek the Kingdom of God. We are not in bondage merely because political systems mysteriously took over and outgunned us, but because we idolized these men and thought them to be indispensable to social order and the welfare of our people. In order to get out of bondage, we must stop selling our brothers and sisters into slavery by allowing them to eat the tainted benefits being handed out by the rulers of the world to create dependents through their systems of statist welfare and ensnare those willing to take them into bondage. We must stop coveting our neighbors’ property through systems of human government that can only ever be funded and furthered by robbing men and tempting them to eat from their deceitful hands.

We have to begin doing everything that human government does for other people for ourselves, realizing that they are only able to take over these things because we have failed in our godly duty to our families and neighbors, and they have seized upon an opportunity to rule over such slothful men and put them under tribute. It is time to become doers of the word, not merely hearers who never act. It is not enough to just avoid furthering the kingdoms of this world or complain about their existence (something anarchists have not discovered yet). You must also seek the Kingdom of Heaven in order to have and deserve freedom. If we are not doing this, then we are failing to provide the means by which men can actually repent of holding the ideology of worldly governments or taking their benefits. In order for men to come out of a kingdom, they need a kingdom to come into. This is the need for building an alternative network. Agitators of God’s anarchistic Kingdom order arrive on the scene not just to call statism sin, though it must be pointedly exposed for the evil inherent to it. We appear in “the public square” not just to tell men to repent from the kingdoms of the world and to call them evil, as if men were merely to be rebuked for this sin. We come also to call men out of the world and to seek God’s literal Kingdom with us, to join their local society of abolitionists who are ready to serve one another again in deed and not just word.

Whereas men today sinfully question whether anyone would care for the needs of the people apart from human civil government, we must begin to build the answer in a real network of people pledged to do just that, committed to ensuring that those in their communities are fed and supported without appealing to welfare offices, policemen, soldiers, presidents, or any other human rulers who lord their authority over others. In other words, all we really need to be doing is getting back to practicing pure religion again, which is not being done so long as men are sitting in so-called churches or advocating (arbitrarily) that there are some things that human rulers should be doing (e.g., protecting and providing for men) that we shouldn’t be. As monumental as it would be for men to take up this cause, it is really not too much to ask. It requires only that men abandon the pews and the polls and start seeking God’s Kingdom again. It requires only that they abandon their statism, which is the public religion of socialist provision, and that they leave behind their “churches,” where their false pastors don’t actually feed the sheep but fill them up on lies instead.

As daunting as it may seem to begin agitating in our local communities (especially considering we must go it alone at first), confronting men directly who are lost in their sin and calling them to repent, and seeking another literal Kingdom with others once you have found them, the alternative is all the more discouraging: to be destroyed with the kingdoms of the world as they continue their failure, which must occur, given that all man-made governments are set up in sin and rebellion to God and must be brought to ruin. Moreover, we are not doing this on our own. Abolitionism is God’s work, and we are merely His vessels. All those men who imagine that society cannot function without human government, or that men can never get away from being ruled, do not have faith in the Lord who says that through God all things are possible (Matt 19:26). It is curious how Christians can say “I can do all things through Christ who strengthens me” (Philippians 4:13), only to abandon the great hope that they may succeed in seeking God’s Kingdom if they would repent and do it. Instead, they most often cling to their old statist ways that are rooted in an entire lack of faith in God. Those who seek God’s Kingdom need only to worry about God abandoning their movement, not about the struggles against other men or the rulers of the world. They need to press on with full conviction that “if God be for us, then who can be against us?” (Romans 8:31). As the old saying goes, “Duty belongs to us, results belong to God.” It is not about our full faith in the outcomes of seeking the Lord’s Kingdom and righteousness again, but in doing these things because they are what satisfies God, who is the Arbiter of blessings. Many times before, men have been discouraged about seeking God’s ways, but the Lord had other plans bigger than ours. “This is what the LORD of Hosts says: ‘If this is impossible in the eyes of the remnant of this people in these days, should it also be impossible in My eyes?’ declares the LORD of Hosts” (Zechariah 8:6).

In the early stages of seeking the Kingdom of God, we should not be too worried about the greater struggle, up to its advancement of our people being persecuted by the statists for building an entirely different society and living under another King—one Jesus—than the Caesars of the world, who we do not recognize as legitimate kings at all. What we need to begin doing today is much smaller than what we must eventually become. We simply need to begin gathering with a handful of people who are repenting of their worldly allegiances, focused on God’s Kingdom now, and learning to love and serve one another again — ways which were previously unknown to them as men who sat in pews or stood in polling stations, thinking this was the means of loving God and their neighbors. We can worry about appointing ministers, who function as the government of God’s Kingdom, once we have a few people to even gather with. Our problem for now is that we have no one. Abolitionists are unorganized, and anyone who does have a “congregation” of people aren’t actually seeking the Kingdom of God. Our immediate concern should be agitating our local communities until ten or so families appear before us that we can form into a congregation of men seeking God’s Kingdom together.

Forming an Abolitionist society 

Since we are still seeking to bring in small numbers of people who are only beginning to hear this gospel of God’s Kingdom for the first time—where men act out of love of neighbor rather than by taxing their neighbor—we must continue our evangelistic efforts to draw in those who can eventually be formed together. At this stage, you need to form a local abolitionist society as a focal point for gathering people. An “Abolitionist Society of X” (named for your town, county, or region) can begin producing fliers, stickers, social media groups, or web pages that will allow you to be found by men who want to inquire about repenting and serving each other again, who are now realizing they have failed to do so and that this is why they are in bondage to human rulers. This society can function as a congregation: a regular network in which to break bread with men who are repentant and ready to build together. Its events, public agitation, coffee shop meetings, and other efforts can serve as means of further evangelism that teaches these ideas, explains the anarchistic nature of God’s Kingdom to others, and calls upon them to repent and build with us. As we begin to grow in numbers, families can be divided from there into smaller congregations under freely-appointed ministers who are prepared and capable of looking after a flock of people who are ready and willing to give their charity to this minister to perform these duties. The local society could also be used to help train evangelists to take this gospel message of God’s Kingdom back to their local communities somewhere else, form societies of their own, and exist as contact-points between the societies, as they begin to build up people who are local to them and perhaps serve as ministers of their own ten-family congregations who they have agitated to join with them.

Though it has not been a popular idea among typically apathetic Christians who make any excuse to forsake their duties to God and neighbor, every true believer must seek the Kingdom of God by starting or joining a local abolitionist society in the effort of liberating their fellow man from the dominion of man. If they care one bit about the Babylonian captivity we have found ourselves living in due to our failure to seek God’s Kingdom, and if they care one bit about the Gospel of the Kingdom of God that Jesus preached, they will begin to rise up and do something about it. They will come out of their old slothful ways, repent of their support for worldly kingdoms, and begin to do things right again. 

All of this is meant to be adopted by a single person who hears this message and is ready to seek God’s Kingdom. Abolitionism is not an official organization or a centralized body that has chapters that men join. It is a decentralized network of men who are looking to serve their neighbors again and keep them away from serving and receiving benefits from the kingdoms of the world. All these efforts must be launched by individuals who have heard the calling upon their lives and are ready to labor in this cause of God’s liberty. As far as joining together, this isn’t much of a concern at this time either. These are the early stages of kingdom-building in a land where this network doesn’t exist at all and most men are lazily and slavishly living under the kingdoms of men. At these early stages, one needn’t be worried too much about being networked with other congregations, as there aren’t any. They need to think about getting a single congregation off the ground in their local community before expanding and building the network, which is eventually linked together on a wider scale to the point where hundreds and thousands of people are able to serve one another from the resources of other people far away when such needs arise.

Get busy

Go now, and seek out men of faith wherever they may be found, and begin working alongside them as co-laborers on a literal Kingdom where Jesus Christ is the only and exclusive King. Start wherever you are able. Make it known in your community that you are ready to serve your neighbors. Shout it from the rooftops that there is an alternative to Babylonian political violence being sought among them, and that all are welcome to repent and join. Begin gathering with those who have heard this Gospel of God’s Kingdom and who step forward and show they are willing to walk with the Lord with you. Serve them, provide for them, grow together, learn together, and discover what must be done to remain unspotted from the world. From there, continue seeking out more men together. Find out what these new brothers are in need of and learn how to love them personally and forgive them and care for them. Be honest and open with each other. Worship God not only in words, but through action. Show you love God by loving your neighbors and providing for them when they are in need. Meet regularly with the men and women you gather to serve them and to plot ways to further this Kingdom-work as a group of Christians who are serious about God and saving their people from the day of destruction that awaits all those men who pursue salvation in man-made government. Make it clear that you are pursuing a real, lived-out Kingdom and not merely an idea that is to live in our heads forever. Make it unmistakably clear that we are living in Egyptian bondage due to our own sins and that the only way out is to repent and seek the Kingdom of God together. Invite these new brothers to join you in further local efforts to agitate the dead culture around us. reach other lost souls who are now seeing the light, and calling upon more men to step forward. Strengthen and prepare them for this urgent work that can never be put to rest so long as human government exists. Teach these new brothers and sisters what you know and train and equip them to become agitators for this Kingdom with you. Raise them up as effective evangelists of the Gospel who are capable of standing firm and speaking truth to the unrepentant sinners in the world who inevitably grow hostile as we confront them and rebuke the sins of statolatry and apathy that still consume them and will mean their destruction if they resist this correction indefinitely.