Christian communism 383054 225066507 2008-07-11T18:50:22Z 128.163.229.138 /* Communism or communalism */ Changed the Red Mantis reference. "Revolution at the Cross" did not have to do with communalism {{Original research|date=September 2007}} {{Refimprove|date=December 2006}} {{Communism}} {{portal|Christianity}} '''Christian Communism''' is a form of [[religious communism]] centered around [[Christianity]]. It is a theological and political theory based upon the view that the teachings of [[Jesus|Jesus Christ]] compel Christians to support [[communism]] as the ideal social system. Although there is no universal agreement on the exact date when Christian communism was founded, many Christian communists assert that evidence from the [[Bible]] suggests that the first Christians, including the [[Twelve Apostles|Apostles]], created their own small communist society in the years following Jesus' death and resurrection. As such, many advocates of Christian communism argue that it was taught by Jesus and practiced by the Apostles themselves. Christian communism can be seen as a radical form of [[Christian socialism]]. Also, due to the fact that many Christian communists have formed independent stateless communes in the past, there is also a link between Christian communism and [[Christian anarchism]]. Christian communists may or may not agree with various parts of [[Marxism]]. They certainly do not agree with the [[atheism|atheist]] views of most Marxists, but they do agree with some of the economic aspects of Marxist theory, such as the idea that [[capitalism]] [[exploitation|exploits]] the [[working class]] by extracting [[surplus value]] from the workers in the form of [[profit]]s. Christian communists also share some of the political goals of Marxists, for example replacing capitalism with [[socialism]], which should in turn be followed by [[communism]] at a later point in the future. However, Christian communists sometimes disagree with Marxists (and particularly with [[Leninism|Leninists]]) on the way a socialist or communist society should be organized. In general, Christian communism evolved independently of Marxism, and most Christian communists share the ''conclusions'' but not the underlying ''premises'' of Marxist communists. __TOC__ == History == In general, the history of communism as a political movement can be divided into two periods: early (pre-Marxist) and contemporary (Marxist and post-Marxist) communism. In the early period, communism may have played a major role in everyday Christianity. === Early Christian Communism === Christian communists trace the origins of their practice to the [[New Testament]] book [[Acts of the Apostles]] at chapter 2 and verses 42, 44, and 45: <blockquote>'''42''' ''And they continued stedfastly in the apostles' doctrine and in fellowship [...]'' '''44''' ''And all that believed were together, and had all things in common;'' '''45''' ''And sold their possessions and goods, and parted them to all men, as every man had need.'' ([[King James Version]])</blockquote> The theme is reiterated in Acts 4:32-37: <blockquote> '''32''' ''And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common.'' '''33''' ''And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all.'' '''34''' ''Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold,'' '''35''' ''And laid them down at the apostles' feet: and distribution was made unto every man according as he had need.'' '''36''' ''And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,'' '''37''' ''Having land, sold it, and brought the money, and laid it at the apostles' feet.'' (King James Version)</blockquote> ==== Plymouth Colony ==== The [[Plymouth Colony]], traditionally identified as the first American settlement, was established by pilgrims who had travelled from Europe in order to flee religious persecution and search for a place to worship as they saw fit. The social and legal systems of the colony were thus closely tied to their religious beliefs. In this highly religious, close-knit community, communist-like principles were tested by the settlers. In 1621, [[William Bradford]], primary drafter of the [[Mayflower Compact]], was selected as governor of the group and served in that capacity for the next 30 years. During that time, Bradford kept a journal which is now known as ''[[Of Plymouth Plantation]]'', the single most complete authority for the story of the Pilgrims and the early years of the Colony they founded. In that journal, Bradford clearly describes the issues that arose from their communist-like economy: <blockquote>The experience that was had in this ''common course and condition'', tried sundry years and that ''amongst godly and sober men,'' may well evince the vanity of that conceit of Plato's and other ancients applauded by some of later times; and that ''the taking away of property and bringing in community into a commonwealth'' would make them happy and flourishing; ''as if they were wiser than God.'' For ''this community (so far as it was) was found to breed much confusion and discontent and retard much employment that would have been to their benefit and comfort. For the young men, that were most able and fit for labor and service, did repine that they should spend their time and strength to work for other men's wives and children without any recompense. The strong, or man of parts, had no more in division of victuals and clothes than he that was weak and not able to do a quarter the other could; this was thought injustice. The aged and graver men to be ranked and equalized in labors and victuals, clothes etc., with the meaner and younger sort, thought it some indignity and disrespect unto them. And for men's wives to be commanded to do service for other men, as dressing their meat, washing their clothes, etc., they deemed it a kind of slavery, neither could many husbands well brook it. Upon the point all being to have alike, and all to do alike, they thought themselves in the like condition, and one as good as another; and so, if it did not cut off those relations that God hath set amongst men, yet it did at least much diminish and take off the mutual respects that should be preserved amongst them.'' And ''would have been worse if they had been men of another condition.'' Let none object this is men's corruption, and nothing to the course itself. I answer, seeing all men have this corruption in them, God in His wisdom saw another course fitter for them.</blockquote> Due to all of the troubles that resulted from the Plymouth communist-like economy (lack of production and general discontent), Bradford relates the decision to stop the communal living and contrasts it to the successful capitalist-like economy that was ultimately practiced at Plymouth (and eventually became the standard economy practiced by the [[United States]]): <blockquote>At length, after much debate of things, the Governor (with the advice of the chiefest amongst them) gave way that they should set corn every man for his own particular, and in that regard trust to themselves [...] This had very good success, for it made all hands very industrious, so as much more corn was planted than otherwise would have been by any means the Governor or any other could use, and saved him a great deal of trouble, and gave far better content. The women now went willingly into the field, and took their little ones with them to set corn; which before would allege weakness and inability; whom to have compelled would have been thought great tyranny and oppression.</blockquote> ==== True Levellers ==== In the 1600s the [[Diggers|True Levellers]], followers of [[Gerrard Winstanley]], believed in the concept of "''levelling men's estates''" in order to create equality. They also took over [[common land]] for what they believed to be the common good. ==== The Church of Jesus Christ of Latter-day Saints ==== {{seealso|Law of Consecration}} In the 1800s the [[The Church of Jesus Christ of Latter-day Saints]], colloquially called [[Mormon]]s, practiced a ''voluntary'' form of Christian socialism in Orderville, Utah under Prophet Brigham Young. Although the Church never called this practice ''"socialism"'', the [[United Order]]( also known as the Law of Consecration) was an attempt to base income on family situation and need on a voluntary basis or covenant (see also Mormon beliefs on [[Free agency (Mormonism)|free agency]]), thereby going against centuries of thinking that expounded the establishment of economic equality through force. The Church has formally stated that the United Order and communism are, in reality, exact opposites: <blockquote>"Communism and all other similar isms bear no relationship whatever to the United Order. They are merely the clumsy counterfeits which Satan always devises of the Gospel plan [...]. The United Order leaves every man free to choose his own religion as his conscience directs. Communism destroys man's God-given free agency; the United Order glorifies it. Latter-day Saints cannot be true to their faith and lend aid, encouragement, or sympathy to any of these false philosophies [...]." ("Message of the First Presidency," 112th Annual Conference, April 6, 1942.)</blockquote> === Contemporary Christian communism === At the time when [[Marxism]] first emerged on the political scene, the concept of secular or atheistic communism did not yet exist. All communism was rooted in religious principles. During the mid-to-late 1840s, the largest organization espousing communist ideas in Europe was the ''[[League of the Just]]'', whose motto was "All Men are Brothers" and whose aim was to establish a new society "based on the ideals of love of one's neighbor, equality and justice". [[Karl Marx]] and [[Friedrich Engels]] joined the ''League of the Just'' in 1847. Under their influence, the organization changed its name to the ''Communist League''. The League invited Marx and Engels to write a programmatic document that would express communist principles, and they obliged, producing the [[Communist Manifesto]]. The Manifesto has had an enormous influence on the communist movement ever since. It has also been one of the founding documents of the secular communist tradition. Within a few decades, secular communists grew much more numerous than Christian communists had ever been. As a result, Christian communists found themselves in the minority. Most of them joined the much larger, secular communist organizations. Near the end of the 19th century, these groups would in turn be absorbed into the wider [[socialism|socialist]] political parties and [[trade union]]s which placed strong emphasis on unity and cohesion for the purpose of breaking through the electoral monopoly held by [[liberalism|liberal]] and [[conservatism|conservative]] parties. For a time, around the turn of the century, the vast majority of socialists - including moderates and communists, Christians and atheists - were more or less united under the umbrella of the [[Second International|Socialist International]]. This lasted until [[World War I]], when the International broke up. Communists and the rest of the socialist movement went their separate ways. World events took place in rapid succession for the next few decades - the creation of the [[Soviet Union]], the [[Great Depression]], the rise of [[fascism]] and [[World War II]] in Europe - giving Christian communists no opportunities to assert their unique character. It was only the relative calm of the [[Cold War]] that finally allowed a distinct Christian communist movement to take shape again. As early as the 1940s, Pierre Théas, a French bishop, stated: <blockquote>"Urged on by unrestrainable forces, today's world asks for a revolution. The revolution must succeed, but it can succeed only if the Church enters the fray, bringing the Gospel. After being liberated from Nazi dictatorship, we want to liberate the working class from capitalist slavery."</blockquote><!--Reference: John C. Cort, Christian Socialism, p. 309--> Europe, by this time, was no longer the place it had been during the first rise of Christian communism in the 19th century. Religious sentiment had weakened considerably, particularly in the Protestant North. Cold War politics meant that any communist was immediately associated with the Soviet Union. And this was even more true in North America, where [[McCarthyism]] held sway. As such, it was impossible for Christian communism to re-establish itself in its old European and North American homeland. However, an independent Christian communist movement did re-emerge, in a rather unexpected place: [[Latin America]]. This was a separate development from the earlier European and North American movements. Latin American Christian communism is a strong trend within [[liberation theology]], which is a specifically Christian movement concerned with social justice and equality that incorporates both communists and other socialists. Liberation theology is predominantly [[Roman Catholic Church|Catholic]] in origin, given that Roman Catholicism is the dominant Christian denomination in Latin America, but there have also been liberation theologians from many other denominations. Liberation theology experienced significant growth during the 1960s and 70s, and many liberation theologians (including bishops and other prominent clergymen) supported the [[Sandinista]] government of [[Nicaragua]] in the 1980s. Some branches of Liberation theology later were condemned by the Catholic Church's magisterium, especially by the Congregation of the Doctrine of Faith headed by then Cardinal Ratzinger (the current [[Pope Benedict XVI]]). This curbed further growth, though liberation theology retains significant support both among clergymen and the general population today. Christian communists were also found among Christian [[missionary|missionaries]] in [[China]], the most notable being [[James Gareth Endicott]], who became supportive of the struggle of the [[Communist Party of China]] in the 1930s and 1940s. == Christian communists == {{Expand-section|date=June 2008}} [[Image:5-Mark-1975.jpg|thumb|[[East German Mark|5 Mark]] from GDR from 1975, depicting Thomas Müntzer.]] === Thomas Müntzer === Early in the Protestant Reformation in 1524, [[Thomas Müntzer]], a German pastor and contemporary of [[Martin Luther]], attempted to establish a communist theocracy in [[Mühlhausen]], [[Thuringia]]. Müntzer was an ardent proponent of the use of force and revolutionary methods in order to establish a classless society where all would share their goods - his war cry was "let not your sword grow cold from blood." Because Luther had recently begun the non-violent revolution against the Catholic establishment, Müntzer and his supporters looked to him for support of their fledgling movement. But due to the many atrocities that were committed, often in Luther's name, by the peasantry in the revolution - the [[Peasants' War]] in 1524 to 1525 - Luther, although sympathetic to their cause, was exteremly at odds with their violent methods and severely admonished them for this in his "[[Against the Murderous, Thieving Hordes of Peasants]]" (1525). Eventually, Müntzer and Luther parted paths over this disagreement and Müntzer ultimately established his communist theocracy in Mühlhausen during the [[Peasants' War]]. This communist government was short lived. The ecclesiastical and secular governments eventually joined forces against the rebels and put an end to the revolutionary government with Müntzer's execution by beheading, in May 1525. Before he died, Müntzer recanted and accepted the Roman Catholic mass. His head and body were displayed as a warning to all those who might again preach treasonous doctrines. === Étienne Cabet === In the early pre-Marxist communist movements of 19th century [[France]], there was a strong Christian communist presence. The most notable Christian communist figure at the time was [[Étienne Cabet]], founder of the Icarian movement. His version of communism was deeply Christian, but also anti-clerical in that it opposed the established Catholic Church in France. Cabet is famously quoted as saying, "Communism is Christianity [...] it is pure Christianity, before it was corrupted by Catholicism" (original [[French language|French]]: ''"Le communisme, c’est le Christianisme [...] c’est le Christianisme dans sa pureté, avant qu’il ait été dénaturé par le Catholicisme."'' - Le Vrai Christianisme). The Icarian movement is significant primarily for the large support base it had in the 1840s. === Thomas J. Haggerty === [[Thomas J. Haggerty]] was a [[Catholic]] priest from [[New Mexico]], USA, and one of the founding members of the [[Industrial Workers of the World]] (IWW). Haggerty is credited with authoring the IWW Preamble, assisting in writing the Industrial Union Manifesto and drawing up the [http://www.iww.org/cic/history/hagertys.html first chart of industrial organization]. He became a Marxist before his ordination in 1892 and was later influenced by [[anarcho-syndicalism]]. Haggerty's formal association with the church ended when he was suspended by his archbishop for urging miners in [[Colorado]] to revolt during his tour of mining camps in 1903. === Ernst Bloch === [[Ernst Bloch]] (1885 – 1977) was a German [[Marxism|Marxist]] [[philosophy|philosopher]] and [[atheist]] [[theology|theologian]]. Although not a Christian himself, he is said to have "bridged the gap" between Christian communism and the [[Leninism|Leninist]] branch of Marxism. One of Bloch's major works, the ''Principle of Hope'', contains such declarations as: "Ubi Lenin, ibi Jerusalem" [Where Lenin is, there is Jerusalem] and "the [[Bolshevik|Bolshevist]] fulfillment of Communism [is part of] the age-old fight for God." [[Murray Rothbard]], in his essay, ''[http://www.mises.org/journals/rae/pdf/rae4_1_5.pdf Karl Marx: Communist as Religious Eschatologist]'', writes on Bloch: <blockquote>In the person of Ernst Bloch, the old grievous split within the European communist movement of the 1830s and 1840s between its Christian and atheist wings was at last reconciled. Or, to put it another way, in a final bizarre twist of the dialectic of history, the total conquest by 1848 of the Christian variants of communism at the hands of the superior revolutionary will and organizing of Karl Marx, was now transcended and negated. The messianic eshcatological vision of heretical religious and Christian communism was now back in full force, within the supposed stronghold of atheistic communism, Marxism itself.</blockquote> === Diane Drufenbrock === [[Diane Drufenbrock]] is a [[Franciscan]] nun and [[Socialist Party USA]] member. She was the Vice-Presidential candidate for the Socialist Party USA in the [[United States presidential election, 1980]]. She works as a teacher in [[Milwaukee, Wisconsin]]. === Camilo Torres Restrepo === [[Camilo Torres Restrepo]] was often considered to be a Christian Communist, due to his attempts, as a [[priest]], to reconcile [[Roman Catholicism]] with Marxism and the communist revolution. He was a key person for [[Liberation Theology]], which was called Communist by both the [[Holy See|Vatican]] and the US government. == Biblical citations == Christian communists hold the Biblical verses in Acts 2 and 4 as evidence that the first Christians lived in a communist society. But, in addition, they also cite numerous other Biblical passages which, in their view, support the idea that communism is the most ethical social system and that it is the closest humans can come to living in accordance with God's will. The most often quoted of these Biblical citations are taken from the three [[synoptic Gospels]], which describe the life and ministry of Jesus. In the [[Gospel of Luke]] (1:49-53), [[Mary, the mother of Jesus|Mary]] delivered the following description of the works of God: <blockquote>'''49''' ''For he that is mighty hath done to me great things; and holy is his name.'' '''50''' ''And his mercy is on them that fear him from generation to generation.'' '''51''' ''He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.'' '''52''' ''He hath put down the mighty from their seats, and exalted them of low degree.'' '''53''' ''He hath filled the hungry with good things; and the rich he hath sent empty away.''</blockquote> One of Jesus' most famous remarks regarding the wealthy can be found in [[Gospel of Matthew|Matthew]] 19:16-24 (the same event is also described in [[Gospel of Mark|Mark]] 10:17-25 and [[Gospel of Luke|Luke]] 18:18-25, and the metaphor of a camel going through the eye of a needle is common to both Matthew and Luke). <blockquote>'''16''' ''And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?'' '''17''' ''And he said unto him, Why do you ask me about what is good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.'' '''18''' ''He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,'' '''19''' ''Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.'' '''20''' ''The young man saith unto him, All these things have I kept from my youth up: what lack I yet?'' '''21''' ''Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.'' '''22''' ''But when the young man heard that saying, he went away sorrowful: for he had great possessions.'' '''23''' ''Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.'' '''24''' ''And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.''</blockquote> Jesus also described "money changers" (i.e. those engaged in currency exchange) as "thieves" and chased them out of the Temple in Jerusalem. This is described in [[Gospel of Matthew|Matthew]] 21:12-14, [[Gospel of Mark|Mark]] 11:15, and [[Gospel of John|John]] 2:14-16. The text in Matthew reads as follows: <blockquote>'''12''' ''And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,'' '''13''' ''And said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves.'' '''14''' ''And the blind and the lame came to him in the temple; and he healed them.''</blockquote> The phrase "love thy neighbor", repeatedly spoken by Jesus, is rather well known. Christian communists point out that Jesus considered this to be the second most important of all moral obligations, after loving God. Thus, they argue, a Christian society should be based first and foremost on these two commandments, and it should uphold them even more than it upholds such things as family values. The relevant Biblical verses are [[Gospel of Mark|Mark]] 12:28-31: <blockquote>'''28''' ''And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?'' '''29''' ''And Jesus answered him, The first of all the commandments is, Hear, O Israel: The Lord our God is one Lord;'' '''30''' ''And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.'' '''31''' ''And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.''</blockquote> Finally, Jesus gave an account of the [[Last Judgment]] in [[Gospel of Matthew|Matthew]] 25:31-46, in which he identifies himself with the hungry, the poor and the sick, and states that good or evil done upon "the least of [God's] brethren" will be counted as good or evil done upon God himself. The fact that nations rather than individuals would be judged according to the characteristics of their societies, would thus directly imply that political and economic systems were being heavily critiqued as well: <blockquote>'''31''' ''When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory;'' '''32''' ''And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats;'' '''33''' ''And he shall set the sheep on his right hand, but the goats on the left.'' '''34''' ''Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world;'' '''35''' ''For I was hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in;'' '''36''' ''Naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.'' '''37''' ''Then shall the righteous answer him, saying, Lord, when saw we thee hungred, and fed thee? or thirsty, and gave thee drink?'' '''38''' ''When saw we thee a stranger, and took thee in? or naked, and clothed thee?'' '''39''' ''Or when saw we thee sick, or in prison, and came unto thee?'' '''40''' ''And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.'' '''41''' ''Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels;'' '''42''' ''For I was an hungred, and ye gave me no meat; I was thirsty, and ye gave me no drink;'' '''43''' ''I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.'' '''44''' ''Then shall they also answer him, saying, Lord, when saw we thee hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?'' '''45''' ''Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me.'' '''46''' ''And these shall go away into everlasting punishment; but the righteous into life eternal.''</blockquote> In addition, communist references can be found in [[Leviticus]] 25:35-38: ''"If one [...] becomes poor [...] help him [...] so he can continue to live among you. Do not take interest of any kind from him, but fear your God [...] You must not lend him money at interest or sell him food at a profit. I am the {{LORD}} your God, who brought you out of Egypt to give you the land of Canaan and to be your God."'' and [[Acts]] 4:32-35, ''"All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had [...] there were no needy persons among them [...] the money [...] was distributed to anyone as he had need."'' As well as Acts 2:42-47, ''"They devoted themselves to the apostles' teaching [...] to the breaking of bread [...] everyone was filled with awe [...] all the believers were together and had everything in common [...] they gave to anyone as he had need. Every day they [...] ate together with glad and sincere hearts [...] "'' == Controversy == === Communism or communalism === A number of Christians, of various political persuasions, object to the use of the word ''communism'' in the term "Christian communism" due to that word's association with the governments of nations such as the [[Soviet Union]], [[Cuba]], [[China]], and [[North Korea]], which are seen or have been seen as oppressive in the US. Many of the policies adopted by the governments of those countries were arguably un-Christian in character, including official state hostility towards religious institutions. As such, many Christians argue that the title of Christian ''[[communalism]]'' should be used, rather than Christian communism. <ref>[http://theredmantis.blogspot.com/2007/09/early-church.html]The Early Church</ref> On the other hand, some Christian communists{{Who|date=May 2008}} believe that it is necessary to employ the word ''communism'' in order to capture the essence of their position on economics. They point out the existence of significant communist opposition to the totalitarian "communist states" of the 20th century (including, for example, [[Trotskyism]]), and argue that, if they were to abandon the term ''communism'', it would only serve to further obscure the history of that opposition. Thus, these Christian communists hold that the term 'Christian communism' is accurate and appropriate, as long as it is specified that they belong to the [[democracy|democratic]], anti-[[Stalinism|Stalinist]] branch of communism. === Atheism and communism === Contemporary communism, including contemporary Christian communism, owes much to Marxist thought - particularly [[Marxian economics|Marxist economics]]. Not all communists are in full agreement with Marxism, but it is difficult to find any communists today who do not agree at least with the Marxist critique of capitalism. Marxism, however, includes a complex array of views that cover several different fields of human knowledge, and one may easily distinguish between Marxist philosophy, Marxist sociology and Marxist economics. Marxist sociology and Marxist economics have no connection to religious issues and make no assertions about such things. Marxist philosophy, on the other hand, is famously atheistic. It is certainly possible to embrace Marxist economics, for example, or certain aspects of it, without embracing Marxist philosophy. In fact, that is what the majority of religious communists (not just Christians) have done. In their view, the different fields of Marxist thought have little in common with each other beyond the fact that they were initially proposed by the same person ([[Karl Marx]]). However, other communists believe that all fields of Marxist thought are interrelated, and therefore feel it necessary to subscribe to all of them. These communists are either atheists or agnostics, and they have been leading the communist movement for the past 150 years. This has given rise to the popular image of communism as an atheistic movement. The Christian communist view of [[Karl Marx]] is mixed. On the one hand, he gave the communist movement a solid foundation in economics and sociology, and took it from relative obscurity to a position of significance on the international political stage. On the other hand, he was the first to divorce communism from Christian principles, and, following his lead, there was a strong association during the 20th century between communism, and atheism or agnosticism. The communist movement has been highly fragmented since 1990; while Communist Parties worldwide continue to have millions of members, there is little coordination between them. As such, there is no reliable statistical data on the religious views of communists as a whole. It is commonly assumed, and likely, that the majority are still atheists. === Classless society and slavery === {{SectOR|date=January 2008}} Both Old and New Testaments of the Bible fail to condemn the institution of slavery, rather they directly sanction and/or regulate slavery. Moses and Paul both sanction the institution and counsel slaves (or servants) to show obedience to their owners (or Masters). [[Jesus]] mentions servants in parables, but there is no record of him condemning or sanctioning the institution. Anti-communist Christians{{Who|date=January 2008}} argue that the Bible cannot promote communism because it allows for a class system. They note the lack of a scriptural condemnation of slavery by Jesus, who would have been familiar with the institution due to its use in ancient and contemporary societies. Relevant passages include [[Exodus]] 20:17, Exodus 21:20-21, 26-27, and [[Ephesians]] 6:5-9. === Government === Communism, as such, implies not only the abolition of social classes and private property, but the [[state]] as well. Christian communists, like all communists, do not wish to abolish the state in the near future; rather, they seek to abate it gradually over a long period of time. Nevertheless, the fact that they do support the eventual dissolution of government has drawn criticism from other Christians who attribute an intrinsic, hierarchical government to the kingdom of God. Most notably, Biblical prophecy in the Book of [[Isaiah]] 9:6-7 holds that the [[Second Coming]] of [[Jesus Christ|Jesus]] will result in the creation of a government by God on Earth: <blockquote>'''6''' ''For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace.'' '''7''' ''Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the {{LORD}} of hosts will perform this.'' (King James Version)</blockquote> One Christian communist reply is that a government by God is fundamentally different from a government by human beings, and that they oppose the latter but not the former. Some Christian communists argue that the Second Coming will render all human politics irrelevant, and therefore their political goals — including the creation of a communist society and the abolition of government — only apply to the period of time left ''before'' the Second Coming. Others believe that the utopian society established by Jesus after the Second Coming will practice many, but not all, of the features of communism. === Establishing Christian communism === There is also the question of how a communist society should be actually ''achieved''. While most secular communists advocate a form of [[revolution]], Christian communists almost universally insist on nonviolent means, such as passive resistance or winning elections. Regarding the issue of the [[nationalization]] of the [[means of production]], which is seen by some Christians as theft, Christian communists argue that capitalism itself is a form of institutionalized theft in the manner that capitalist owners exploit their workers by not paying them the full value of their labor. Not all Christian communists seek to achieve large-scale social change, however. Some believe that, rather than attempting to transform the politics and economics of an entire country, Christians should instead establish communism at a local or regional level only. === Free will === While some Christians interpret the Bible as advocating that the ideal form of society is communism, other Christians counter by maintaining that the establishment of a large-scale communist system would infringe on people's [[free will]] by denying them the freedom to make decisions for themselves. They assert that free will should never be infringed upon - except for cases where punishment is necessary in response to individuals disregarding the free will of other individuals - thereby allowing individuals to choose between good and evil for themselves and define their own destinies. Christian communists, however, reply that this argument is inconsistent: if there should be no restrictions on the human exercise of free will, and if no one should be denied the freedom to sin, then all crimes, heinous or not, should be legalized. Indeed, ''any'' law restricts freedom to some degree, and some important sins - murder, theft, rape - are illegal in the vast majority of countries. Christian communists logically extend this argument in support of empowering a government or a community to control some aspects of society that are left uncontrolled in capitalism (e.g., most economic relations). Therefore, one important controversy between Christian communists and their Christian opponents lies in defining the extent and necessity of free will. The idea of "free will" as a universal human right was virtually unknown in biblical times. Slavery was common then in that region of the world, even among the few more open and democratic societies that existed - e.g., the ancient Greeks. The concept of "free will", as we know it today, comes primarily from authors during the [[Renaissance]] and from philosophers during the [[Age of Enlightenment]] in Europe - in other words, not before the 1500s. Our modern notion of ''free will'' as virtuous in itself is '''not''' contained anywhere in the Bible. The moral code of Bible (both Old and New Testaments) teaches only that to be moral one must understand and obey "God's Will" (i.e., "''Thy Will be done [...] ''"). The idea that it is more ethical for all individuals to have "free will" and freedom to choose their destiny in life, is a very modern notion. However, in the first chapters of Genesis in the Christian Bible describe the free choice given by God to Adam and Eve whether or not to eat of the fruit of the tree of the knowledge of good and evil. [[Martin Luther]] faced this issue - of free will, equality, and charity for all, versus obeying God's Will and that of religious and social hierarchies - during the [[Peasants' War]] in Germany, 1524-1524. While he sympathized with the peasants' grievances, he was enraged at the widespread burning of convents, monasteries, bishops’ palaces, and libraries. In ''[[Against the Murderous, Thieving Hordes of Peasants]]'' (1525), he condemned the violence as the devil's work, called for the nobility to put down the rebels like mad dogs, and explained the Gospel's view on free will and the sharing of wealth: {{quotation|Whosoever can, should smite, strangle, and stab, secretly or publicly, and should remember that there is nothing more poisonous, pernicious, and devilish than a rebellious man [...] the Gospel does not make goods common, except in the case of those who do of their own free will what the apostles and disciples did in Acts IV. They did not demand, as do our insane peasants in their raging, that the goods of others - of a Pilate and a Herod - should be common, but only their own goods. Our peasants, however, would have other men's goods common, and keep their own goods for themselves. Fine Christians these! I think there is not a devil left in hell; they have all gone into the peasants." [http://www.leedstrinity.ac.uk/histcourse/reformat/maincore/rupp6213.htm Luther: Against the Robbing and Murdering Hordes of Peasants], ''Documents of Modern History''.}} Nearly all of the Biblical citations held up by Christian communists to support the idea that Jesus instituted a form of communism during His mortal ministry, are based on the idea that Christians are instructed to provide for the sick and the destitute. Although anti-communist Christians, such as the late anti-communist Christian writer, [[Cleon Skousen|W. Cleon Skousen]], do believe that Jesus encouraged all Christians to provide for the needy, their contention with Christian communists revolves around the idea that it was not compulsory for early Christians to share their goods but rather encouraged. One particularly prominent Biblical dispute is centered around the features of the social organization practiced by the early Christians. [[Cleon Skousen|Skousen]] has asserted that the Biblical citations from Acts 2 and 4 (cited above) do not support the idea that early Christians practiced communism as it has been defined and practiced in recent history. Although anti-communist Christians do believe that Jesus encouraged all Christians to provide for the sick and the destitute, they also believe that it was not compulsory for ancient Christians to share their goods. They assert that Acts 2:42 states that those who "had all things in common" ''chose'' to do this because they were among those "that believed." Skousen also argues that Acts 4:32 implies that ''only'' those who "were of one heart and of one soul" had "all things common". Therefore, in the anti-communist view, a communistic lifestyle was an optional choice made by devout Christians; it was not a requirement. Christian communists respond to this by citing Acts 5:1-10, which they hold to be additional evidence that the Apostles and early Christians did not view communism as something optional: <blockquote>'''1''' ''But a certain man named Ananias, with Sapphira his wife, sold a possession,'' '''2''' ''And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet.'' '''3''' ''But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?'' '''4''' ''Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.'' '''5''' ''And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things.'' '''6''' ''And the young men arose, wound him up, and carried him out, and buried him.'' '''7''' ''And it was about the space of three hours after, when his wife, not knowing what was done, came in.'' '''8''' ''And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much.'' '''9''' ''Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out.'' '''10''' ''Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband.'' (King James Version)</blockquote> Christian communists hold that this passage explicitly shows how communism - that is, the sharing of all wealth - was considered so central to early Christianity that Ananias and Sapphira were struck dead by God for keeping part of their wealth for themselves. Some Christian communists go further and use these verses as an endorsement of the view that society should be communistic even against the will of some of its members; and that refusing to share one's wealth can be regarded as a crime and punished as such. On the other hand, some anti-communist Christians - such as W. Cleon Skousen, [[David Chilton]], Dr. [[Gary North]], Rev. [[R. J. Rushdoony]] - argue that Peter was not disturbed because Ananias and Sapphira were not faithfully practicing communism or because they failed to share all their wealth, but because they had lied to God (verses 3 and 4) and thereby "tempt[ed] the Spirit of the Lord" (verse 9). They would also note that Peter made it clear that the possession and money belonged to Annanias and Sapphira to do with as they wished, and so supported the notion of private property. Thus, anti-communist Christians do not see this event as one supporting the practice of compulsory communism, but as a warning against lying to God or believing that one can deceive him. Anti-communist Christians also cite a variety of Biblical verses which portray Jesus as one who valued the ability to choose for one's self or to frame one's own destiny. In particular, in the [[Gospel of Matthew]] 26:39, as Jesus prayed in Gethsemane, He pleaded: <blockquote>'''39''' ''O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.'' (King James Version)</blockquote> Anti-communist Christians assert that this verse plainly demonstrates that Jesus cherished the concept of free will. In this view, Jesus has ''willfully'' submitted his will to be subjected to the will of God (His Father). Thus if Jesus possessed free will and ''willfully'' chose to deny Himself, it is illogical that He would have endorsed any compulsory teachings that would not afford His followers the same right He possessed. On a related note, anti-communist Christians hold that it was always important to Christians to share their wealth voluntarily, and that the communal property arrangement of the Apostles was an optional one. In this view, Peter would not have objected to Ananias and Sapphira keeping their wealth to themselves if they had proclaimed their desire to do so openly. To support this position, anti-communist Christians employ a Biblical reference found in [[2 Corinthians]] 9:6-7, which states: <blockquote>'''6''' ''But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.'' '''7''' ''Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.'' (King James Version)</blockquote> With this, anti-communist Christians argue that early Christians were urged to share their wealth with those who were in need, but they were not compelled to do so. The issue of forced sharing of wealth is by no means settled among Christian communists, however. Some agree with anti-communist Christians that all giving should be voluntary, and argue for voluntary Christian communes that one may enter or leave at will. Others believe that sharing one's wealth is a duty ordained by God, and should be enforced as such, but only among Christians; those who hold this view tend to argue for some sort of independent Christian state or community that would practice communism separate from any non-Christians. There are also those who hold that the entire issue of "forced sharing of wealth" rests upon the mistaken assumption that people have private wealth to start with in a communist system. In reality, people born under communism are not ''forced'' to share anything because they never had any private property in the first place. They grew up in a society where everything is already shared. This leaves open the question of forced sharing among the first generation who establishes communism. === Other disagreements === Finally, a fair amount of controversy between communist and anti-communist Christians is focused on a few [[parable]]s told by Jesus - particularly the Parable of the Talents in Matthew 25:14-30 (a "talent" was a form of money). The parable deals with a man who entrusted different sums of money to three different servants while he went on a journey. Upon his return, he discovered that the two servants with the larger sums of money had "multiplied" their wealth (it is not specified how), while the third servant simply kept the money he was given. The master blesses the first two and curses the third. W. Cleon Skousen has stated that aside from its spiritual message, this parable also resembles capitalism and entrepreneurship. He also points out that the master in the parable speaks favorably of the "money exchangers", telling the third servant that the least he could have done was to "put his money to the exchangers" so that the master would have been able to receive his "own" (investment) "with usury" (interest). On the other hand, Christian leftists (not just communists) - such as [[John Cort]] - point out that this was a parable, and parables are by definition not intended to be taken at face value. Jesus begins the story, in Matthew 25:14, with the words ''"For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods."'' John Cort argues that this means the master in the story represents God, and the "money" represents his grace; it is "spiritual wealth". Thus the meaning of the parable would be that one should seek to grow in the Lord; to multiply one's treasures in heaven, not on Earth (in accordance with Matthew 6:19-24). Cort further argues that if one were to take parables at face value, one could just as easily use the Parable of the Workers in the Vineyard at Matthew 20:1-14 (where all workers get the same amount of money even though some worked a lot longer than others) as support for the equal distribution of wealth. In response, anti-communist Christians point out that the price of labor in this parable was agreed upon with each laborer prior to the labor, the amount of labor performed is thus irrelevant; communism is therefore not related to this parable in any sense. While the exact meaning of the parables taught by Jesus is open to interpretation, many Christians, of different varieties, typically interpret one particular parable in many different ways. Depending on the particular life circumstances of the individuals studying Jesus' parables, physical, spiritual, psychological, and emotional interpretations of the parables are commonly made. This is precisely the reason why Christians believe the Bible is God-inspired; because it's teachings are believed to be universally applicable and can therefore be used to resolve any problem. Aside from the parables' multi-dimensional principles, their "face value" is always considered as valid and correct. If this were not the case, then the parables would not achieve their intended purpose; for if their "face value" is not true, how can their deeper principles be considered true and valid? Additionally, anti-communist Christians sometimes argue that private property rights are a natural extension of Imago Dei. These arguments are structured around the Genesis account of creation and Old Testament moral law. They argue that individual sovereignty prohibits any forced or coerced sharing of property. David Gernhard of Liberty Advocates argues that "By creating man in His image, God gave every person control over their own faculties, and since individuals are not superior or inferior to one another, property rights independent of others are part of the order of creation."<ref>Gernhard, David. "Can Communism Work in A Perfect World." www.Advocateliberty.com; Oct. 26, 2007. http://www.advocateliberty.com/?p=14</ref> While Gernhard and others reject the idea of forced communism their beliefs don't seem to contradict voluntary cooperation. Along with criticism from Christian anti-communists, secular socialists and/or communists are often opposed to Christian communism. The almost universal rejection of open revolution and class war by Christian communists is seen as contradictory to the central tenets of communism, as well as being Utopian and counter-revolutionary. == Bibliography == * [[Cleon Skousen|W. Cleon Skousen]], "''The Naked Communist''". * [[David Chilton]]. 1982, 1986. ''Productive Christians In An Age Of Guilt Manipulators.'' Tyler, TX: The Institute for Christian Economics. ISBN 0-930464-38-9. Or available [http://s155777461.onlinehome.us/docs/21de_47e.htm online for free] * [[John Cort]], "''Christian Socialism: An informal history''". * [http://anglicanhistory.org/academic/brown1987/ Metacosmesis: The Christian Marxism of Frederic Hastings Smyth and the Society of the Catholic Commonwealth. By Terry Brown (1987)] * Gernhard, David J. "Can Communism Work in A Perfect World." www.Advocateliberty.com; Oct. 26, 2007. http://www.advocateliberty.com/?p=14 == See also == * [[Plymouth Colony]] * [[Jesuit Reductions]] * [[Gerrard Winstanley]] * [[Diane Drufenbrock]] * [[Diggers]] * [[Shakers]] * [[Harmony Society]] * [[Hutterites]] * [[Christian politics (index)]] * [[Christian socialism]] * [[Christian left]] * [[Christian anarchism]] == References == <references/> == External links == * [http://www.slp.org/pdf/others/crises_bang.pdf Crises In European History] Socialist Labor Party claims that the early Christian Church practiced "pure communism", pages 23-25, pdf * [http://www.fordham.edu/halsall/mod/1650bradford.html Modern History Sourcebook: William Bradford] From Bradford's journal ''Of Plymouth Plantation.'' 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