"Improved Relations" Between the Vatican and Karl Marx
During Benedict XVI' Tenure
Can Now be Clearly Seen During
Originaly Published in 2009
We received news through a collaborator about the efforts to pave the
way, by the Roman Catholic Church Administrators, to enthrone Karl
Marx, the father of the Soviet Union, as the misunderstood "Saint" of
Social Justice. Another effort to "sell" the Encyclical Caritas in
Veritate and others to as many people as possible.
First the Vatican ignores Heaven (1) and allows
the greatest genocide known to humanity to take place - World War II.
As if that were not enough, their oh-so-prudent inaction allows the
Soviet Union to spread its errors throughout the world at a cost of
millions upon millions of lives. Now they are washing Karl Marx's face
to appropriate his philosophies and use them in their version of the
One World Government.
But that is not the worst; the worst is that there are hundreds of
millions of innocent - and completely under-Evangelized and
over-Catechized faithful - who are heading straight into the abyss as
they, like zombies, follow "the rock" (2), the
claimant of the Chair of Peter, instead of following The Rock - Jesus
Christ, upon Which His Church was founded.
In a Times On-Line Article (3) we read...
Vatican thumbs up for Karl Marx after Galileo, Darwin and Oscar Wilde
by Richard Owen in Rome
Karl Marx, who famously described religion as “the opium of the
people”, has joined Galileo, Charles Darwin and Oscar Wilde on a
growing list of historical figures to have undergone an unlikely
reappraisal by the Roman Catholic Church.
L’Osservatore Romano, the Vatican newspaper, said yesterday that Marx’s
early critiques of capitalism had highlighted the “social alienation”
felt by the “large part of humanity” that remained excluded, even now,
from economic and political decision-making.
Georg Sans, a German-born professor of the history of contemporary
philosophy at the pontifical Gregorian University, wrote in an article
that Marx’s work remained especially relevant today as mankind was
seeking “a new harmony” between its needs and the natural environment.
He also said that Marx’s theories may help to explain the enduring
issue of income inequality within capitalist societies.
With reassessments such as these it may be wondered which formerly
unacceptable figure could be next. Last year the Vatican erected a
statue of Galileo as a way of saying sorry for trying the astronomer in
1633 for his observation that the Earth moved around the Sun; in
February a leading official declared Darwin's theory of evolution
compatible with the Christian faith, and in July L’Osservatore praised
Oscar Wilde, the gay playwright, as “a man who behind a mask of
amorality asked himself what was just and what was mistaken”.
Professor Sans argues that Marx’s intellectual legacy was marred by the
misappropriation of his work by the communist regimes of the 20th
century. “It is no exaggeration to say that nothing has damaged the
interests of Marx the philosopher more than Marxism,” he said.
This overturns a century of Catholic hostility to his creed. Two years
ago Benedict XVI singled out Marxism as one of the great scourges of
the modern age. “The Marxist system, where it found its way into
government, not only left a sad heritage of economic and ecological
destruction, but also a painful destruction of the human spirit,” he
told an audience in Brazil.
Then again the Pope has been busy reappraising modern capitalism.
Benedict’s latest encyclical, Charity in Truth, offers a direct
response to the recession, arguing that global capitalism has lost its
Professor Sans’s view of Marx was not without criticism. He argued that
Marx’s “materialist” view of history had wrongly reduced man to no more
than a product of his material, economic and physical circumstances.
Marx was baptised as a Christian but he remained an atheist all his
life. He once observed that “religion is the sigh of the oppressed
creature, the heart of a heartless world and the soul of soulless
conditions. It is the opium of the people.”
Marx was expelled from several European countries for his radical
espousal of a working-class revolution. He moved to London in May 1849
and lived there until his death in 1883.
Note: Professor Sans’s article
was first published in La Civiltà
Cattolica, a Jesuit paper; then in L'Osservatore Romano. Both papers
are vetted in advance by the Vatican Secretariat of State. The decision
to republish it in the L'Osservatore
Romano, the official Vatican newspaper, gives it an stronger
endoresement of Benedict XVI's Administration.
Now, let us review a sample of what
Marx (not Lenin nor Stalin) professed:
Quote from the Communist Manifesto: (4)
measures will, of course, be different in different countries.
Nevertheless, in most advanced countries, the following will be pretty
1. Abolition of property in land and application of all rents of land
to public purposes.
2. A heavy progressive or graduated income tax.
3. Abolition of all rights of inheritance.
4. Confiscation of the property of all emigrants and rebels.
5. Centralisation of credit in the hands of the state, by means of a
national bank with State capital and an exclusive monopoly.
6. Centralisation of the means of communication and transport in the
hands of the State.
7. Extension of factories and instruments of production owned by the
State; the bringing into cultivation of waste-lands, and the
improvement of the soil generally in accordance with a common plan.
8. Equal liability of all to work. Establishment of industrial armies,
especially for agriculture.
9. Combination of agriculture with manufacturing industries; gradual
abolition of all the distinction between town and country by a more
equable distribution of the populace over the country.
10. Free education for all children in public schools. Abolition of
children’s factory labour in its present form. Combination of education
with industrial production, etc, etc.
Now, let us focus on the words used in
the article's Abstract used to begin the white-wash in earnest of Karl
WHAT REMAINS OF MARX AFTER THE FALL OF THE
BERLIN WALL – Georg Sans S.J.
Twenty years after the end of the “Cold War” and the end of real
socialism, it seems necessary to distinguish between the philosophical
thought of Marx and the political ideology that is derived from it.
Marx’s relation with Engels made him a critic of capitalism and the
theory of socialism. But his early writings dealing with political
economics bring to light his original philosophical reflections before
its application to the proletariat revolution. If the image of Marx as
a revolutionary is no more, today one recognizes the still valid part
of his philosophical thought – particularly, the principle that
economic problems have to be connected to social and anthropologic
ones. On the other hand, the question of the economic surplus has not
lost any of its legitimacy. The author teaches the History of
Contemporary Philosophy at the Università Gregoriana.
© La Civiltà Cattolica 2009 IV 127-136; issue 3824
Let us remember that Liberation Theology (led by some priests with
Marxist inclinations in Latin America, and which the Vatican has been
fighting vehemently), sprang up back in the mid-18th century (6)
. Said movement has continued until our days precisely because of the "'social alienation' felt by the 'large
part of humanity' that remained excluded" in Latin America; a
situation nurtured precisely by the Ecclesiastic authorities throughout
Latin America for centuries - up to today.
These Administrators have no shame. Babylon
the great, the mother of the fornications, and the abominations of the
earth [Rev. 17:5]
does not even bother to be subtle about her unbridled passion for power.
As of April 2019 there is no longer any trace of this article anywhere.
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