influence for Christians who actively care for the poor are the words of Jesus, usually found in red in most bibles, which appear to give priority to the poor as a Christian obligation. There are some intentional Christian communities that, inspired by the first Christian church as described in Acts 2 and 4, share all their possessions in an effort to put into action Christ's command to love God and neighbour. The Simple Way, the Bruderhof communities, and the Hutterites are all inspired, to some degree, by the model of church community described in Acts. More common expressions of Christian love and commitment to the poor are churches of all denominations that fund localised soup kitchens, charity shops and shelters for the homeless as well as mission programs overseas. In Roman Catholic circles the doctrine of preference for the poor has been important since 1979 and it still drives the church's practice of hospitality to those in any kind of need. Anarchism More than any other Bible source, the Sermon on the Mount is used as the basis for Christian anarchism. The foundation of Christian anarchism is a rejection of violence, with Leo Tolstoy's The Kingdom of God Is Within You regarded as a key text. Tolstoy takes the viewpoint that all governments who wage war, and churches who in turn support those governments, are an affront to the Christian principles of nonviolence and nonresistance. Christians have interpreted Romans 13:1–7 to mean they should support the state and wield the sword when requested, as God has sanctified the state to be his main tool to preserve social order. Christian anarchists do not share this interpretation of Romans 13 but given Paul's declaration to submit to authorities they do not attempt to overthrow the state. However anarchists still describe the state as an evil power executing wrath and vengeance. As wrath and vengeance are opposite to the Christian values of returning good for evil, Christian anarchists neither support, nor participate in, the state. Christian eschatology and various Christian anarchists, such as Jacques Ellul, have identified the State and political power as the Beast in the Book of Revelation. Apocalyptic texts frequently coach radical criticism of existing regimes under the form of allegory; this, at least, is a frequently mentioned interpretation of the Book of Daniel, frequently interpreted by secular scholars as a second-century diatribe against Antiochus IV Epiphanes, who persecuted the