Ein feste burg ist unser Gott:
Karl Kautsky, Communism in Central Europe in the Time of the Reformation, p. 277.
Or, if you want a version that’s been taken off the streets and institutionalised:
8 May, 2013
7 May, 2013
I have been thoroughly enjoying a careful reread of Karl Kautsky’s much neglected Vorläufer des neueren Sozialismus, especially the second volume. The translation is known as Communism in Central Europe in the Time of the Reformation. Not a bad title, since Kautsky has no problem speaking about Christian and heretical communism. More soon, but for now an insight that goes well beyond both Marx and Engels:
The more radical a social movement, the more theological are its party words (p.221).
His immediate reference is the Reformation. Immediate political and economic terms were expressed as such – bread riots, protests against landlords, etc. But when a movement gained in breadth and strength, it sought deeper and more radical expression. This is where it became thoroughly theological.
10 August, 2011
As I mentioned earlier, I have just been at the Renmin University Summer Institute on Theology and the Humanities (in Beijing), where I was a keynote speaker. One of the many discussions I had (especially in response to my paper on Lenin and the Gospels) turned on the relationship between Marxism and Christianity. Three different questions made me think a bit more:
1. Is Marxism a secularised version of Christian (or indeed Jewish) history?
I have had a go at answering this one at the level of Marx’s texts in an article in Mediations. The short answer here is that Marx and Engels set themselves against the dominantly eschatological nature of communism at the time (Moses Hess et al). However, what about the oft-repeated opinion, first proposed by Karl Löwith early last century? At a general level, Marxism partakes of a historical narrative drawn originally from Jewish and Christian thought: this world is a fallen one, the messiah/saviour will come (the proletariat) and bring in the millennium and heaven on earth (communism). Apart from the fact that our dear Karl L. doesn’t actually work with any texts, this seems an obvious position to many.
This position has at least two problems. First, you may make the same point about any political and economic project: liberalism, feminism, anarchism, conservatism … at which point it becomes meaningless. Second, the whole argument assumes that Christian thought is the origin of this narrative and that everyone has borrowed it in various fashions. Crap, since that absolutises Christianity. Instead, the theological or biblical shape of this narrative is but one form it may take.
All the same, there is some connection between a Marxist theory of history and Christianity, but at an unexpected level. You find it in the forgotten pages on Max Stirner in The German Ideology, pages that constitute the engine room of historical materialism. In response to Stirner’s search for a lever of history – the ego, of which Christ is the model, minus the theological trappings – Marx and Engels develop a very different approach. The lever is not the proletariat but contradiction itself. The way modes of production crunch into other ones is through internal contradictions that eventually bring the older one undone. It is certainly a very different lever of history, but the question remains whether Marx and Engels actually develop something completely new. My sense is that they get halfway: contradiction is a novel lever of history, but it remains a lever.
2. How then do Marxism and Christianity relate?
Through the history of revolutions. Engels knew it, Kautsky knew it. Christianity has inspired and provided the mechanisms for one revolution after another before the modern period. Communism carries on the memory and practice of such revolutions, now in another key.
3. When will a Christian communist be found in China?
Apart from pointing out that I was there, however briefly, I referred to the work of a Chinese friend of mine (Chin Kenpa) who has discovered a group of Chinese Christian communists from the 1920s. The key is that they developed Christian communism without reference to work outside China and well before the ruptures of the 60s and 70s elsewhere. Here you have a distinctly Chinese contribution to the relations between Marxism and Christianity. Apart the publication of the Chinese version of their writings, we are also planning an English translation.