Peter Rollins ( Radical Theologian )

Drew Sumrall gives us a manifesto that makes a demand on the

reader, an infinite demand to put our shoulder to the wheel of

history and commit ourselves to the task of pushing the world

beyond the reactionary, fundamentalist universe of exclusionary


I am certain that some will be offended by .....the content herein

and that I will be accused of the most terrible treason, heresy and

the like” ( Page 115 )

I must confess, this little book is an impossible book. Perhaps it

should not have been written, for I have no qualifications to write

such things.

So even as I have no qualifications to write such things, those

from whom I draw inspiration do. Please do see the notes for

further reading. (Page 136)

This is precisely that what is ‘ a matter that is more dark and awful

than is easy to discuss...a matter which the greatest saints and

thinkers have justly feared to approach. ( Page 73 )

Egalitarianism demands division wherever unity is found.

( Page 14-15 )

On Universalism

On The Church

Universalism is already acknowledged by all fundamentalist

powers to be itself a power. It is time that egalitarians should

openly, in the face of the whole world, publish their views, their

aims, their tendencies, and meet this nursery tale of specter of

Universalism with a manifesto of egalitarianism. ( Page 1 & 2 )

Andrew’s inspiration Athiest Zizek Quotes

‘ Atheism is a legacy worth fighting for’

‘ the only church that illuminates is one that is


The Church’s great transgression is it’s very forming. Christianity,

in order to wholly be what it is, is must not be- ( Page 12 )

And this individualized form of faith is precisely the particular

message the fundamentalist powers propagate to sustain the Old

( which is the current order of things...WE KNOW THAT THE






( Page 73 )

Yet regardless of the positions of the Institution of the Church, I

have become wholly convinced that the purpose of the

Incarnation was not that God became man so that man might

become a god, but rather: God became man so that man might

become ..human. ( Page 116-117 )

Many have misunderstood this to mean that the Church is to be a

‘ counterculture’- but such is a misreading. The Church is not to

be a ‘ counterculture’ for to be a ‘ counterculture’ is to be a cog in

capitalist ‘ culture- i.e. to be culture as such....but to be against

the entire capitalist system of oppression. ( Page 118 )

Seek not ‘the glorification of God’ ( Page 132 )

To put it in pseudo-religious terms: if the gospel of Christ is in fact

the gospel of and for the oppressed in society—in a word; ‘

revolutionary ‘—then THE CHURCH OF CHRIST CANNOT BE


On Faith in/ Following Jesus Christ- Christian

( Page 116 )

Faith says that Christ was God, not because he was a god, but

precisely the opposite: because there was absolutely nothing

‘divine’ about him at all.

One can only live as a true follower of Christ if one lives as though

God does not exist. ( Page 57 )

My dear reader, to forsake all to gain nothing is to forsake all-


Followers of Christ are therefore not “ God’s chosen “ but rather

those who have been forsaken by God in their moment of need, in

their moment of desperation, in their moment of crisis.(Page 120 )

New Age is the sacred without a Christ.( Page 132 )

A sinner who thinks himself a Christian is no more mad than a

Christian who thinks himself a Christian. My fellow Christians,

there are no Christians...

( Page 134)

For it is only upon one’s full acceptance of the death of God in

Christianity that one draws all the consequences from the

inexistence of the big Other- that not only do true egalitarians not

believe in God, but that God himself does not believe in himself.

( Page 91 )

( Page 58 )

On Biblical Moral Values

In true ethics, one acts from the position of the inexistence of the

big Other (or God ), assuming the abyss of the act deprived of

any guarantee of support. This is of course to be distinguished

from the cheap ethics of moralism that seek to please God...

On Liberation Theology

I must note that I do agree with the theologian of Liberation...(

page 57 )

On Christian Fundamentalism (like LeSEA’s founders)

The problem of exclusion is more complex than the


And I must admit herein that the popular fundamentalism of the

Christian religion is a much bigger problem than that of

fundamentalists’ liberal nemeses.

( Page 24)

The ‘ethical’ fundamentalist refuses to swear or tell obscene

jokes at his upper-middle class dinner party in order to go to

heaven, while his neighbor across town lives in hell—in this way

he is nothing but a moral monster. ( Page 59 )

Are we not so very certain that the fundamentalism of the

Christian religion has done nothing more than to resurrect a

pharisaical ghost and made it walk about?...the fundamentalism

of the Christian religion is completely deaf to such accusations?

( Page 53 )

Empire—as well as the fundamentalisms that baptize it- will not

fold at the first sight of egalitarian threat. Yet if egalitarians do not

fix their eyes on the abolition of both, wholly accepting the many

dangers of such an effort, then the egalitarian cause is- I must

say- lost. Yet I am certain, most certain, indeed that there are

many, many who refuse surrender and defeat! Do not give up!

Radical social change is possible, however, just as Universal

Revolution must pass through Christianity, so likewise must the

abolition of society proper follow the subversion of the

fundamentalism of the Christian religion. Empire need only it’s ‘

legs removed’—these of course being it’s many religious

beneficiaries. ( Page 103 )

The success of fundamentalism can be attributed to the preaching

of becoming ‘something’ ( i.e. a ‘ Christian’ ) per acquiring ‘

someone’ ( i.e. ‘ God’ ). In this way fundamentalism demands

particularity, and thus succeeds per ( the exclusion of )

sectarianism, the ‘teeth’ of which is the commodification of God,

and the subsequent control of the commodity. ( Page 89 )

On Public Charites like LeSEA and CBN

Certainly there are many who do donate after viewing an

advertisement asking for support in humanitarian projects ( to

help feed starving children in Africa, or dig wells in Haiti) yet all

this does is proffer the giver the feeling of having done something,

without having to ask why the need exists, without having to

confront the problem ( instead of just the need created by it), and

of course: without having to drive across town to assist those is much easier to fight world hunger on the other side

of the world than to fight it in one’s own backyard, as that would

require on do much more than simply feel “ compassion “ and

write a check. It is in this way that charity ( like LeSEA ) is nothing

more than the exploitation of the impoverished to feed our

psychological needs- The West gives to receive: and this is why

charity ( Like LeSEA ) is perverse. It is incapable of eliminating

poverty, and thus it only sustains it. ( Page 27 )

someone permanently challenging the current order of things at its

most fundamental; critical theory tells us that every last intervention to

solve a problem inevitably creates a new one 21 (how else might we

explain the death of God in Christ resulting in Crusades and The 700

Club ?)...the crucial lesson being: perfection does not exist not in the

past, nor the future. ( Page 10-11)

( Herein Drew compares Dr. Sumrall’s friend and co-Christian

Television pioneer Pat Robertson, and his organization CBN, show

700 Club to the Crusades!!??)

On History and Legacy

Just as love is an ‘atheist’ act that is radically groundless, without

the mediation of any external guarantee, freedom is also an

abyss, a lived choice: What of the past will now determine the

future? It is precisely because this choice exists that HISTORY



For it is only when we choose the terrifying choice of freeing

ourselves from the Old ( by smashing it to make way for the New )

that we will be free....

( Page 74 )

( American Society and LeSEA ). ( Page 60 )

Which is why the revolutionary choice to act freely not only

changes what is to come, but also retroactively changes what is

and has been. The New retroactively alters the Old.

For it is only when our attention fixes on the past that we are

distracted from what lies in the future. Namely: the dangerous

possibility of ANNIHILATING our current systems of oppression.

( Western Capitalism, Charities like LeSEA )

If it has not already been made clear, then let it be so at this point:



In sum, it is enough to say that the move from Old to the New is

not only not the employment of the Old form, it is neither the

replacement of the Old form with another Old form- IT IS


the ‘negation of negation’; and should be clear, there is no

magical ‘ syntheis’ here- the ‘negation of negation’ is nothing

more than the original negation repeated, and has been

established, such repetition is necessary, for it is not enough to

simply negate the content, as this negation itself forever remains

within the confines of the Old- the negation of the form must also

be negated- and thus...UNIVERSAL REVOLUTION MUST


The fundamentalist misunderstands that it is up to us to give life

to the revolution...for the revolution we now seek cannot draw its

poetry from the past, but only from the future. It cannot begin with

itself before it has stripped off all superstition in regard to the past.

( Dr. Sumrall’s Legacy ). ( Page 54 )

The problem with ‘marching backwards into the future’ is that at

some imperceptible point it becomes marching forwards into the

past. ( Page 135)

The future is a refuge from the fierce competition of our

forefathers. It is a blank wall on which every man can write his

own name as large as he likes- the past is already covered with

illegible scribbles. Yet for some strange reason man always

attempts to plant his fruit trees in a graveyard. Man ( thinks he )

can only find life among the dead. Man is a misshapen monster,

with his feet set forward and his face turned back-if he ever sees

the future directly he is turned to stone.

( Page 114 -115 )

On Secular Liberalism

And the problem with liberalism is not that it is too radical, but that

it is not radical enough- ( Page 23 )

The left needs a new project. Or more precisely: we need an

actual Left

( Page 135)

On the topic of drinking

On America

The most inebriated people are often those whose lips have never

tasted alcohol. It could be said that study leads to ‘sobriety’—

which is why I often study with a glass of Cabernet Sauvignon.

( Page 132 )

Contrary to the ideological mystification of the many maladies

plaguing America that is incessantly propagated by the Religious

Right, the real source of these issues is not that America is no

longer a ‘Christian nation’, but that a majority of the population still

believes that it is and lives accordingly.

( Page 122 )

As for America, the nation literally cannot afford to not seek

Universal Revolution, for revolution today is not the utopian

idea— rather ‘staying the course’ is. If America wishes to lead the

world it must begin by abandoning the very notion of leading.

( Page 122 )

America’s status in the world will continue to decline so long as it

seeks status in the world. If America is to become anything other

than an economic wasteland of income inequality and superpower

nihilism ( Page 123 )

The world’s balance requires competition for the seat of power,

and to refuse to participate in the world in this way is precisely the

sort of devastating violent interruption. ( Page 96 )

Egalitarians do not seek to be a voice of society, for society as

such will forever be a tool of the powers...THUS EGALITARIANS



OPPRESSORS. ( Page 57 )

On Capitalism

then egalitarians must accept their role in the Ninety- Nine’s

embrace of the Idea of Universal Revolution. Capitalism will not

die a ‘natural death’. Its sickness is its life source. It therefore

must be executed...death...( Page 123)

The symbol of Wall Street is the metal statue of a bull in its

center— it should thus be altogether self- evident that the powers’

reaction to egalitarian calls for change will be nothing but bullshit.

( 125 )

On Communism

For if we actually desire real change across the landscape of our

current systems of oppression, then we must acknowledge that

violence is simply not radical enough, since it only changes rulers,

not the rules. Violent revolutionaries ( such as were Stalin and

Mao- as well as Edmund Burke, etc ) are involved in a

contradiction that jeopardizes the very order they wish to

establish. ( Page 94 )

**( here the writer embraces the idea of the revolutions of Stalin

and Mao that killed well over 100 million lives in the 20th century,

but distances himself from their methods and actions ).**

On Personal Property Rights

Let us take the example of poverty. If one is truly sincere about it,

the question is not how to get more private property into the

hands of those who Have-Not by taking it from those who Have,

but what is to be done about a system of privatization that forces

each to obtain a certain amount of private property in order to live

above the poverty line. So what appears to be a problem of “

stealing “ private property in order to redistribute it, is actually a

problem that is inherent to private property itself- redistribution is

not an actual solution, returning things to “ the commons “ is.

( Page 30 )

The “ negation of negation “ here is the shift from theft as a

distortion ( negation, violation ) of property to the dimension of

theft inscribed into the very notion of property ( nobody has the

right to fully own the means of production: they are by nature

inherently collective, so every claim “ this is mine” is illegitimate.

( Page 31 )

On Radical Social Change/ Revolution

Freedom is not a blissfully neutral state of harmony and balance,


( Page 33 )

Not to suggest that conflict is to be avoided altogether- only a fool

is unable to differentiate between calculated violent stuggle.....

( Page 98 )

Yet I must state again here that this is only just the sheathing of

any egalitarian project, as a second move ( or REVOLUTION) IS


( Page 47 )

Revolution subverts everything that is to make way for what is

not....All that exists deserves to perish. Yet this cannot be

accomplished in one step-not only must the content of the Old be

negated, but also the form itself. In other words, the Old must be

negated within its own form, then this form has to be negated.

Those who oscillate, those who are afraid to take the second step

of overcoming this form itself, are those who want ‘ revolution

without revolution’. ( Page 36 )

In other words, an event marks the very point of departure of

where we have been to where we are going- it opens up a New

space to effect what, not only was impossible in the Old, but

UNTHINKABLE. ( Page 33 )

Revolutions do not improve Establishments( Like Governments,

LeSEA ) but SMASH those that already are...for Establishments

are structures of the possible-revolutionaries seek new

possibilities; Establishments are monuments of the past-

revolutionaries are unwilling to march backwards into the future.

( Page 32 )

So it is not enough for egalitarians to only fight exclusion-

inclusion must be simultaneously by fought. ( Page 23 )

For the ‘ work of love’ ( of revolutionary struggle) is not yet

finished when the seat of power has merely changed hands, BUT


( Page 47 )

And if we truly seek the New we must accept that such is in no

way possible within the confines of the Old- the New requires the

abolition of the Old.

( Page 47 )

Liberals do in fact appear to be more philanthropic than

fundamentalists: yet in all forthrightness I must concede that

liberals have no more interest in revolution than fundamentalists

do- for at least three reasons. The first is : Revolution is messy-

the liberation of oppressed people is no possible without a total

reorganization of everything under heaven. For all who cherish

their social standing, revolution is not an alluring dream, but a

terrible nightmare. The second is : Revolution is work- there is no

revolution without struggle. The powers will forever have a vested

interested in ensuring the continued smooth functioning of the

current order of things. The third is: Revolution is never finished- it

is thoroughgoing, but never over. It is forever on its journey

through purgatory, doing it’s work methodically without end.

( Page 24-25 )

On Tactics and Strategies for implementation

Give up everything---for the sake of revolution...being free means

that the only real choice is risking all. ( Page 64 )

While the New is that of process, becoming...egalitarians are not

utopian, for the battle ever wages- beginning, again and again.

.....transition is the destination.

( Page 54 )

which is why revolution subverts everything that is to make way

for what is not. ( Page 126 )

What is most important in any revolutionary situation is not mass

number, but maintaining a narrative formulated from the position


FROM BENEATH. ( Page 57 )

Yet egalitarians must not grow weary...must not give up...must

not be dissuaded ( Page 125 )

Yet it is important to note that there can be no talk of fully

eradicating the ecclesial bureaucracy at once, everywhere and

completely. That is utopia. The task at hand is to SMASH the old

bureaucratic machine at once, and to begin immediately to

construct the New, facilitating the gradual eradication of all

institutional bureaucracy. This is not utopia, this is the experience

of egalitarianism---and this is the direct, immediate task of the

revolutionary rebel...

( Page 74 )

If anything is true about revolution, it is that a revolution that is not

the liberation of the oppressed by the oppressed is not a

revolution- the power of emancipatory struggle is power from

beneath. ( Page 87 )

So even as it is imperative to coalesce under a universal

commission, a successful strategy on the East Coast may not be

effective on the West Coast, and vice versa...different locales

may have the same goal, yet the same strategy will not work.

Each strategy ( and solution ) must be as local as the problem,

yet as universal as revolution. No matter what ( or where ) the

problem may be, every solution must advance not only its own

agenda but Universal Revolution—any factional splintering to fight

individual battles along only inhibits real a

revolutionary situation the smaller issues are solved only in

conjunction with the solving of the Big Problem ( Destruction of

Capitalism, Christian Religion and all Institutions ) (Page 77 )

And we can be certain that we have entered a revolutionary

situation of transitional progress, the true indication of which is:

the oppressed do not want the old way, and those in power no

longer can carry on in the old way. Do we not witness this today

throughout the West, and around the world? Is there not an

overwhelming feeling that something is amiss? That in a way,’ the

game is up’? Are the powers not now aggressively tightening their

grip on everything they have out of spectral sense of the

impending, inevitable losses to come? Is it not clear that it is in


( Occupy Wall Street rhetoric )( Page 54 )

This can be accomplished ( the subversion of the Christian

religion and Capitalism), yet it will indeed be a ‘ work of

love’...and while it is true that the total subversion of

fundamentalism- or capitalism, for that matter- will not happen

tomorrow, to accept that it is impossible is precisely what makes it

so. My dear reader, do not let the possible deter you! Do not give

up! When the revolution is an actuality, the Old problem of

whether or not it can be ‘made’ will acquire a completely new

meaning. Let your heart be filled with hope. The epoch of

(revolutionary ) Spirit is our horizon! Fix your eyes on what is

becoming...( Page 104 )

Do not grow weary! Do not give up! The revolutionary events to

come will turn what appears to be impossible, even for us, into a

possibility. Refuse to project the Old onto the canvas of the New!

( Page 105 )
However, in order for this measure of the extraordinary

( egalitarianism ) to be ‘ projected into the ordinary lives’ of

everyone, and shared, it must first be birthed- and indeed, fought

for, by those small few: those who have chosen to side with the

oppressed, to move outside society to lay the foundation of a

society outside society, to smash the bureaucratic machine, to

choose death that resurrection may be recognized in it, creating

space for the New through the active, non-violent negation of the

Old- these are the ones who are not, but becoming...

( Page 105 )

My dear reader, the specter of Universalism is haunting

Christianity— but revolution is not ready- made....( Page 129)

Egalitarians must fight a good fight, finish the course, keep the

faith ...So go forth! The great power of Spirit is only as great as its

expression, its great depth only as deep as it dares to spread out

and lose itself in its exposition. And thus: Egalitarians must be

the Idea. ( Page 129 ) it must offend through its very praxis.

( Page 128 )

On his purpose for writing the book

I must confess, this little book is an impossible book. Perhaps it

should not have been written, for I have no qualifications to write

such things.

So even as I have no qualifications to write such things, those

from whom I draw inspiration do. Please do see the notes for

further reading. (Page 136)

To close I should like to say that my aim herein was not to

announce my arrival as a ‘revolutionary leader’ (or some other

awful self- description), but that someone more qualified, more

charismatic, more human than myself may stumble across it (or

perhaps a similar publication), and perhaps, prayerfully , lead the

rest of us into battle . . . Dear leader , we are waiting for you. We

are waiting in love... Indeed, militant is our love. The epoch of

Spirit is our horizon! Universal Revolution is at the gates

( Page 136 )