CONCORDIA THEOLOGICAL MONTHLY

Secularization Theolo~ , Charismatic Renewal, and Luther's Theology of the Cross

THEODORE JUNGKUNTZ

The Christian-Marxist Dialog: Spurious or Authentic?

RALPH L. MOELLERING

Documentation

Homiletics

Book Review

Vol. XLII January 1971 No.1 The Christian-Marxist Dialog: Spurious or Authentic? RALPH L. MOELLERING The author is pastor for special ministries in Berkeley, Calif.

THE AUTHOR OFFERS A DESCRIPTIVE ANALYSIS OF THE MARXIST-CHRISTIAN ENCOUN­ ter to date, raising the question whether or not the stage has been set for authentic dialog to occur.

he incompatibility of communism and sistence of anti-Semitism in the Soviet T Christianity has long been assumed. Union, has remained critical of commu­ From its inception atheism has been an nism. "No truly religious person, whether integral and inseparable part of Marxism. Christian or Jew, can possibly accept Com­ Both Protestantism and Roman Catholic­ munism" has been a verdict frequently ism have almost unanimously anathema­ reaffirmed.4 Conservative Protestants have tized the antireligious theory and practice often been most severe in their indictments associated with revolutionary forms of so­ of communism. A popular study guide cialism. prepared by the National Association of As early as 1846 Pope Pius IX con­ Evangelicals in 1961 offered a Bible-cen­ demned communism as contrary to the tered antidote to the contemporary crisis natural law which upholds the right of evoked by the "strong materialistic and private property.1 Thirty-two years later totalitarian attack upon our way of life, Pope leo XIII defined communism as "the neither of which is in accord with the fatal plague which insinuates itself into basic tenets of a working democracy and a the very marrow of human society only to vital Christianity."" Reinhold Niebuhr, bring about its ruin." 2 In 1937 Pope Pius usually regarded as a spokesman for neo­ XI assailed communism because it "strips orthodoxy, stressed the incorrigible per­ man of his liberty, robs human personality versity and pride of man and warned of all its dignity, and removes all the moral against the truculent utopianism of com­ restraints that check the eruptions of blind munism which could and did result in the impulse." 3 ruthless suppression of all dissenters.6 John American Judaism, cognizant of the per- Bennett, who taught social ethics at Union

1 Encyclical Qui Pluribus. Theological Seminary, concurred with Nie- 2 Encyclical Quod Apostolici Muneris. See Henri Chambre, Christianity and Communism 4 For example, see The Profile of Com­ (New York: Hawthorne, 1960), for a full ex­ munism (New York: Anti-Defamation League plication of Roman Catholic opposition to com­ of B'nai B'rith, 1951), p. 92. munism. 5 Thomas O. Kay, The Christian Answer to 3 Encyclical on atheistic communism, in Five Communism (Grand Rapids: Zondervan, Great Encyclicals (New York: The Paulist Press, 1961), p. 92. 1939), p. 181. 6 See Christianity and Crisis (Feb. 2, 1948) . 25 26 THE CHRISTIAN-MARXIST DIALOG buhr and went on to fault communism aversion to the Novotny regime induced for its "practical idolatry" in absolutizing concerned Christians, both Protestant and its own claims.7 At least until recently, Catholic, to pursue conversations with virtually the entire religious community has "liberal" Marxists. Theologians in Prague disavowed any affiliation with or attraction like Josef Hromadka and Milan Opocensky toward communism. became convinced that if the church could Several factors combined in the late find a creative role in a socialist society, 19505 and early 1960s to alter this negative dogmatic and stubbornly aggressive athe­ situation. The death of Stalin signaled the ism would eventually disappear.8 possibility of change. Gradually a thaw in After 1964 the walls of isolation crum­ the Cold War diminished international ten­ bled with astonishing rapidity. Mutual sions. Titoism and Castroism became devi­ recriminations were replaced by mutual ant forms of Marxist socialism. The "satel­ respect in some sectors of Europe. In Italy lites" in Eastern Europe became increas­ in 1965 Il Dialogo alta Prova brought to­ ingly restive and attempted to exercise gether essays by five communists and five more independence in their decision-mak­ Catholics. Similarities were discovered in ing. The monolithic structure of a Mos­ the professed dedication of both groups to cow-dominated communism was under­ the realization of human values. Commu­ mined by defiant rumblings in Peking. As nist Lombardo Radid jettisoned the old the Sino-Soviet split deepened, the pros­ slogan that "religion is the opiate of the pect for a limited detente between the people." Another communist wrote appre­ U. S. S. R. and the U. S. A. brightened. ciatively of the megasynthesis of the Jesuit Khrushchev spoke of peaceful coexistence, paleontologist Pierre Teilhard de Chardin. and his successors acted like pragmatic In his posthumously published testament realists more concerned with Soviet se­ the Italian communist leader Palmiro curity than ideological victory. Togliatti urged party members to discard Sporadic and clandestine contacts be­ their antiquated antireligious bias. On the tween communists and Christians were grass-roots level the breakthrough became legitimized by a drastic shift in the official evident when The Gospel According to St. policy of the Roman Catholic Church. In Matthew, a film version of the life of Jesus his encyclical Pacem in Terris Pope John directed by the Marxist Pier Paolo Pasolini, XXIII ended the "fortress" psychology of received laudatory recognition among both Rome's intransigent opposition to commu­ Catholic and Protestant theologians. Early nism. Faithful members of the church were in 1965 a consultation between Marxists given explicit encouragement to collabo­ and Christians from East Germany was rate with non-Christians wherever possible arranged near Frankfort. (without compromise of their convictions) From these relatively meager beginnings in a common struggle for peace and human

dignity. Meanwhile, in Czechoslovakia 8 See Dean Peerman, "Deepening the Chris­ tian-Marxist Dialogue," Christian Century (Dec. 7 John C. Bennett, Christianity and Com­ 22, 1965), and Jan l ochman, Church in a munism (New York: Association Press, 1960), Marxist Society (New York: Harper & Row, p. 82. 1970). THE CHRISTIAN-MARXIST DIALOG 27 the Marxist-Christian dialog has gradually As we enter the 1970s, there is little taken shape and has expanded into promi­ agreement among ecclesiastical leaders nence at an accelerated pace during the about the future course of communist­ past five years. Americans became aware Christian relations. Three basic positions, of what was happening in 1966 when a however, are discernible: ( 1) unresolved book by the French communist Roger conflict or mutual repulsion; (2) super­ Garaudy was translated under the title ficial accommodation or perfidious capit­ From Anathema to Dialogue. Soon there­ ulation; and (3) creative tension or con­ after Political Affairs, the theoretical jour­ structive intercommunication. Each of nal of the Communist Party, U. S. A., com­ these postures requires amplification and mented favorably on the "profound clarification. changes" which communists detected I within the churches.9 In the 1920s and early 1930s the com­ How spurious or how authentic is this munist press all over the world attacked attempted rapprochement? Has the dialog Christianity vigorously. In the Soviet moved beyond an exchange of pleasantries Union churches were converted into anti­ and surface generalities to a probing of religious museums, parades and pageants serious disagreements? W ill the crackdown displayed atheistic propaganda, and brutal in Czechoslovakia aild the imposition of persecution crippled the operation of the the Brezhnev doctrine (no secession from Orthodox Church. One widely distributed the Soviet bloc) be retrogressive factors? cartoon depicted believers celebrating the Two weeks after the Soviet invasion of Lord's Supper with cannibalistic glee­ Czechoslovakia a disillusioned Unitarian sucking the blood and gnawing away at minister in Prague told me that conversa­ the vital organs of Jesus. Stalin was quoted tions between Christians and communists as expressing regret that not all of the had been suspended for the forseeable fu­ "reactionary clergy" had been "liquidated." ture. Two months later four Czechs (two "We want no condescending saviors," the Christians and two Marxists) visiting the Red international anthem defiantly pro­ United States assured me that the rever­ claimed. Shocked and angry church-related sion to tyranny in their homeland would people reacted impetuously. A fiery feud compel humanistic-minded communists raged unabated for many years on the and reform-endorsing Christians to col­ pages of militant publications on both laborate even more closely than they had sides. The churches were accused of being from 1958 to 1968. Presumably common part of the repressive apparatus of the opposition to foreign intruders would in­ state - inculcating obedience to capitalist­ duce them to form a strategic alliance of dictated laws through an appeal to fear of resistance to reactionary policies despite an avenging god. Anticommunist stalwarts their philosophical disagreements. like Elizabeth Dilling struck back by de­

II Editorial, "Communism and the Church," nouncing the U. S. S. R. as the "mother of Political Affairs (July 1966). In the same issue harlots and abominations of the earth" Herbert Aptheker wrote: "An attitude of con­ (Rev. 17: 5) and by "exposing" all forms tempt for religion is an anti-Marxist attitude." (P.48) of socialism, pacifism, and philanthropy 28 THE CHRISTIAN-MARXIST DIALOG which she suspected of aiding the "world's sader who espouses a "Christ-centered firSt government to raise the flag of ab­ Americanism," maintains that the churches solute hatred and enmity to God Al­ are captive to Kremlin objectives and that mighty." 10 insidious traitors have gained control over Fundamentalist sects and conservative much of our government.14 Catholics continue in the forefront of the Carl McIntire, who fought a losing bat­ anticommunist movement. James D. Bales, tle for extreme fundamentalism in the a minister in the Church of Christ, offers Presbyterian Church in the U. S. A. and a brief definition of communism as "a has served as president of the Interna­ Marx-inspired, Moscow-directed, interna­ tional Council of Christian Churches, has tional criminal conspiracy against civiliza­ railed against surreptit10us communist tion, based on a God-denying philosophy machinations in the churches for over three of life. . .." 11 Ezra Taft Benson, a mem­ decades. ber of the Mormon hierarchy and the sec­ The bitter antipathy directed toward retary of agriculture under President Eisen­ communists by men who have suffered hower, stated in 1962 that he could foresee from religious persecution is quite under­ no termination in the hostility between standable. Arthur Voobus, an Estonian Christianity and communism. In his opin­ rf'f\1gt' nel an eminent New Te~tameot ion, communists relentlessly strive to un­ scholar, has repeatedly rebuked the World dermine the moral and spiritual founda­ Council of Churches for being "soft" on tions of America, so that "no true believer communism.15 On the 50th anniversary of in Christ can be a Communist." 12 The the Bolshevik revolution Arnolds lusus, Church league of America has compiled archbishop of the latvian lutheran Church lengthy dossiers on liberal clergymen and in exile, urged a period of mourning for major denominations to "prove" that com­ the countless Christians harassed under munism has infiltrated ecclesiastical insti­ communist domination. Richard Wurm­ 13 tutions. Billy James Hargis, a radio cru- brand, a Jewish convert to Christianity who was confined to prisons in Rumania for 10 Elizabeth Dilling, The Red Network, A 'Who's Who' Handbook of Radicalism for Pa­ 14~ years, has written narratives about triots (Chicago: Published by the author, 1934), pp.22-23. According to Mrs. Dilling, the New Bundy, Collectivism in the Churches (Wheaton, Deal ane;! Roosevelt appointees were tainted with Ill.: Church League of America, 1958 and communism. Such prominent figures as Jane 1961) . Addams and G. Bromly Oxnam are blacklisted. 14 See Brooks R. Walker, The Christian 11 James D. Bales, Communism, Its Faith Fright Peddlers (New York: Doubleday, 1964), and Fallacies (Grand Rapids: Baker, 1962), pp.84-111. p.20. 15 See Chapter VII, "The Failure at Amster­ 12 Ezra Taft Benson, The Red Carpet dam," in Arthur V66bus, Communism's Chal­ (Derby, Conn.: Monarch, 1962), p.24. See lenge to Christianity (Chicago: Published by the also p.225, where Dean Clarence E. Manion is author at the Chicago Lutheran Theological quoted with approbation: "Communism is lu­ Seminary, 1950). See p. 58: "It should be un­ cifer's last desperate lunge for the conquest of derstood that the very existence of elements of mankind." truth in communism constitutes an illusory fa­ 13 See News and Views, a monthly release cade behind which its diabolical character is published from Wheaton, Ill. See also Edgar C. hidden." THE CHRISTIAN-MARXIST DIALOG 29 relentless interrogation, attempted brain­ gion and religious institutions suffered washing, and cruel torture.16 "Commu­ eradication or destruction at the hands of nism," Wurmbrand judges, is "the greatest state authorities.2o foe of Christianity and the most dangerous. No knowledgeable person would at­ . . . Can Christianity co-exist with com­ tempt to deny that long-standing church munism? [The Communists themselves structures have incurred immense losses in provide the answer when they announce} property and membership in communist­ 'communism is a death blow to reli­ controlled countries. Where the factual gion.' "17 Anticommunist sources in the compilation of depressing statistics ends United States claim that as many as 50 to and divergent interpretations begin is in 100 million people have been slaughtered assessing the blame for these deplorable by communist tyrants through beatings, events. In what instances were the be­ starvation, and shootings.1s Skeptics may leaguered clergy culpable because of their doubt me reliability of these figures. More identification with the privileged classes restrained estimates have indicated a total and their lack of concern for the exploited purge of about 20 million in Stalinist Rus­ peasantry or workers? How often were sia alone. 19 More than a quarter of a cen­ religious leaders arrested and executed tury ago Paul B. Anderson, now editor of solely because the communists wanted to the semImonthly publ1catlOn ot the Na­ cxtcrm:nat the Christian faith? .l\.nd tional Council of Churches called Religion communist extremists have tended to con­ in Commu1/tist Dominated Areas, wrote: vey a distorted vision of reality. The fac­ tors which have contributed to the anti­ The Soviet press and court records will religious outbursts of communist regimes provide any sceptical person with an am­ ple supply of cases where ministers of reli- have frequently been oversimplified. Opposition to dialog with communists, 16 See Richard Wurmbrand and Charles however, is not limited to fanatics or in­ Foley, Chl'ist in the Communist Prisons (New York: Coward-McCann, 1968). Wurmbrand dividuals who have had adverse personal has become general director of "Christian Mis­ experiences. Ever since the inception of sions to the Communist World." His circular the cold war late in the 1940s, opposition release, "Jesus to the Communist World," dated December 1969, reports on a secret printing to communism in all forms has been an press used by the underground church and on integral part of the "American way of the raping of Christian women and the molest­ life." l oyalty to flag and church for most ing of Baptists in the Soviet Union. Roman Catholics and Protestants has im­ 17 Richard Wurmbrand, Tortured for Christ: Today's Martyr Church (London: Hodder and plied resistance to the alleged encroach­ Stoughton, 1967), p. 59. ments of atheistic communism. Represen­ 18 A set of figures for each victimized na­ tative of the caveats that appeared was a tionality is listed in Washington Intelligence pastoral conference paper delivered by Reporter (July 1969). Martin H. Scharlemann and printed in the 19 A documented history of the Stalinist purge may be found in Robert Conquest, The Ltttheran Chaplain in 1950. H e encour- Great Terror (New York : Macmillan, 1968). Conquest conjectures that about 3 million died 20 Paul B. Anderson, People, Church, and in concentration camps during the worst 2-year State in Modern Russia (New York: Macmillan, period of oppression and liquidation. 1944), p. lll. 30 THE CHRISTIAN-MARXIST DIALOG aged Lutheran clergy in New England to and in parts of Latin America. Formal re­ be alert in detecting the threat of commu­ ligion in Maoist China seems to be almost nism as political totalitarianism, as a men­ totally eradicated.24 In East Germany the ace to morality, and as a pseudoreligion re­ survival and perpetuation of the church placing God with the irrepressible dialectic has been fraught with innumerable handi­ of history.21 caps and hindrances imposed by the un­ Many conservative churchmen have reconstructed Stalinist, Walter Ulbricht.25 greeted the incipient dialogs with frank In Poland, where the Communist Party reservations and considerable suspicion. had eliminated all opposition by 1949, When French communist theoretician there were years of open struggle with Roger Garaudy went on a speaking tour the firmly entrenched Roman Catholic in the United States late in 1966, the edi­ Church. After the Posen revolt of 1956 tor of Christianity Today queried: led to a repudiation of Stalinism, the im­ Can there be real dialogue between Chris­ prisoned Cardinal Wyszynski was re­ tians and Marxists? If the Christian is leased and a tenuous truce was agreed willing to concede that his position has only a subjective basis, that man is not 24 Communism in China, however, has not fallen, that salvation is an evolutionary succeeded in eliminating vital faith or in com­ process, ha God has performed ,0 mi­ pel i e al Chr' _cia s to conform to the party raculous events in history, and that man's line. See George N. Patterson, Christianity in Communist China (Waco, Tex.: Word Books, prime concern is to work to create a 1969) . heaven on earth, he [the Christian} can 25 See Friedrich-Georg Hermann, Del' indeed get along very well with the Marx­ Kampf Gegen Religion und Kirche in del' ist.22 Sowietischen Besatzungszone Deutschlands (Ulm: Ebner, 1966) . "Scientific atheism" has Similarly, the dialog instigated by the Ro­ been inculcated through the education system man Catholic Paulist Society and held in and secular rites have been substituted for the Marienbad, Czechoslovakia, in the spring religious ceremonies traditionally associated with Baptism, confirmation, marriage, and funerals. of 1967 was viewed as a "vague enCOun­ Despite the antagonism which has predomi­ ter." 23 nated, Hermann concludes his appraisal on a Admittedly cordial contacts between relatively optimistic plane: "One should not say that communism cannot give up its antitheiscic Marxists and Christians in recent years bias and that it must also in the future hold fast have been limited to ideologists and theo­ to its hostility to the faith. . . . In the last logians except for a few strategic alliances decades it has given up and corrected its earlier erroneous attitudes about the theory of relativity, in the struggle in Czechoslovakia, in Spain, the theory of language and of genetics, to cite but a few examples. Thus the hope is present 21 Marcin H. Scharlemann, "The Threat of that it will also engage the phenomena of reli­ Communism to the Church," Lutheran Chaplain gion and the faith in an objective way, unlike (July-Aug. 1950, Sept.-Oct. 1950, and Nov. what has been happening up till now." to Dec. 1950). For American observations on the situation 22 Christianity Today (Jan. 6, 1967). in communist Germany and Eastern Europe see 23 Ibid. (May 26, 1967). The editor con­ the thorough investigation of Richard W. Sol­ cedes that "Garaudy has improved significandy berg, God and Caesar in East Germany (New upon the old Marxist cliche that 'religion is the York: Macmillan, 1961), and the popularized opiate of the people' by saying that 'religion is travelog commentary of Hiley H. Ward, God becoming the yeast of the people: " and Marx Today (Philadelphia: Fortress, 1968). THE CHRISTIAN-MARXIST DIALOG 31 upon. A period of uneasy coexistence be­ The president of the Ukranian Evan­ tween church and state was accompanied gelical Baptist Convention, reporting on by a continuing war of attrition - a large­ the fining of 60 parishioners and the ar­ scale effort to augment loyalty to Cathol­ rest of eight preachers in Kiev on April icism was countered by propaganda ema­ 27, 1968, for involvement in illegal wor­ nating from the Society of Atheists and ship, portrays "a captive nation fighting Freethinkers; the so-called Pax movement for political and religious freedom." 28 recruited "patriotic priests" to counteract American Jews allege that their fellow the influence of the "reactionary clergy," religionists continue to be the victims of and controversies raged over the issue of vilification and intimidation in Russia.29 religious instruction in the schools.26 Dur­ Publications in the Soviet Union accord no ing the decade of the sixties, however, recognition to the Marxist-Christian dia­ there seemed to be a gradual relaxation of logs undertaken in other countries. It totalitarian controls in Poland, as well as would be unrealistic to deny that in most in other parts of Eastern Europe. areas where communism wields absolute While a few open-minded Marxist power there has been little or no recep­ scholars were reinterpreting the role of th-ity to direct discussions with Christians religion and participating in the incipient on theological-ideological questions. W hile dialog wich Chris(ians, many Communist the American Communist Party has soft­ Party leaders repeated cliches about reli­ ened its line on religion in general, its feud gion as the opiate of the people and re­ with Fundamentalists has not ceased.30 mained adamant in their opposition to religion in all forms. An editorial in a II M0scow journal in 1969 reaffirmed Lenin's W here and how, then, have some com­ admonition: "We must fight against re­ munists and some Christians "buried the ligion. This is the ABC of all materialism hatchet" and formed alliances? Has a com­ .." and concluded with the exhortation: promise of convictions on either side oc­ The struggle against the religious vestiges curred, or has one group capimlated to the of the past demands lively action from all other? Communists. The Communist Party in the Soviet Union demands that there be no I am also for the purging of the ranks." Ibid., compromise with any manifestations of p.186. bourgeois ideology and religious prejudice. 28 O. R. Harbuziuk in Reformation Review Every Communist is a militant atheist! 27 (July 1969) . 29 See "Soviet Jewry Today," Commentary 26 Cf. Kurt Hutten, Iron Curtain Christians, (Aug. 1969). Compare Ronald I. Rubin, ed., trans. Walter G. Tillmanns (Minneapolis: Augs­ The Unredeemed: Anti-Semitism in the Soviet burg, 1967), pp. 84-122. Union (Chicago: Quadrangle Books, 1968) . 27 From Sovietskaza Rossia (March 21, 30 Formidable coalitions, like the Christian 1969), excerpted in Religion in Communist Anti-Communist Crusade of an Australian-born Dominated Areas (Oct. 1969) , p. 177. See also physician, evoke rebuttals. See "Fred Schwarz a letter addressed to the Komunist (Feb. 13, Shakes His Red-picking Finger" in Daily World 1969) by a dedicated comrade in the Yugo­ (June 7, 1969), and Fred Schwarz, The Chris­ slavian Party: "I maintain that a member of the tian Answer to Communism (Anderson, Ind.: League of Co=unists cannot be religious . . . Great Commission Press, n. d.). 32 THE CHRISTIAN-MARXIST DIALOG

In the U. S. S. R. the Eastern Orthodox Marxist theory - not to mention the tyr­ Church that survived the Stalinist on­ anny of Stalinism. Social critics following slaughts against the church has been Niebuhr were inclined to approve Marxist granted a grudging toleration by state au­ collectivism as preferable to liberal indi­ thorities, and has sometimes been expedi­ vidualism; Marxist catastrophism was used ently utilized as an instrument for propa­ to counter liberal optimism; and Marxist gating the Soviet version of peaceful co­ determinism was evoked to challenge lib­ existence.31 International conferences have eral moralism.33 With the advent of "radi­ brought together churchmen from Marxist cal theology" in the sixties, the Marxist and non-Marxist lands to give expression critique of Christian passivity and irrele­ to their common aspiration for universal vant piety seemed valid to some people in global peace.32 the churches. Unitarian humanism had al­ Over the years it would seem that a few ways seemed quite compatible with Marx­ radical clergymen have become so enam­ ist humanism. Finally, some secularizing ored with the Utopian visions of idealistic theologies gave the impression of becom­ communism that they have tended to aban­ ing harmonious with the basic communist don their own Christian heritage. The critique of Christian otherworldly escap­ "confessions" made by Reinhold N iebuhr ism. If both Christians and Marxists affirm in 1953 were eye-openers in explaining the tile secular order as exclusively crucial for metamorphosis experienced by men who man's self-fulfillment, has not the funda­ were attracted to Marxism in their avidity mental cause of disagreement been elimi­ for social justice. Appalled by the eco­ nated? In the exuberant liberalism of some nomic dislocations of the Great Depres­ who were involved in the social gospel movement a generation ago, as well as in sion, they became antagonistic to capital­ more recent "death of God" theologies, we ism and blinded to the shortcomings of can perhaps perceive the collapse of bar­

31 In the summer of 1963 the administrative riers between Marxist-inspired humanists archbishop of Moscow reminded me that from and religion-tinged secularists who regard the abolition of the patriarchate by Peter the Jesus simply as a prototype of ideal man. Great until the Bolshevik triumph the church had been subjected to censorship and domina­ Many orthodox traditionalists would de­ tion by the czars. While deploring the atheism nounce this sort of fusion as a surrender of the Communist Party, he professed to be en­ of Christian verities. Other concerned thusiastic about the economic and social policies of his own government which, he maintained, theologians would at least characterize this were more in accord with the teachings of Jesus kind of Marxist-Christian correlation as a than American capitalism, which exploited the superficial accommodation in which the poor and appealed to selfish instincts, namely, the profit motive. historic faith has been diluted or perverted 32 See V. D. Schneeberger, ed., " ... and to correspond with present-day exigencies on Earth Peace," Documents of the First All­ and biases. Christian Peace Assembly, Prague, June 13-18, Almost three decades ago in England 1961, published by the Christian Peace Confer­ ence. Major participants included Martin Nie­ the "Red Dean" of Canterbury, Hewlett moeller of Germany, (then) Archbishop Niko­ dim of the Soviet Union, and K. H. Ting speak­ 33 See Reinhold Niebuhr, "Communism and ing in behalf of Chinese Christians. the Clergy," Christian Century (Aug. 19, 1953). THE CHRISTIAN-MARXIST DIALOG 33

Johnson, exemplified the small segment of saga of communism and the American Christian opinion which romanticized the churches. Despite his repeated denial of Russian revolution of 1917, castigated actual party membership, he persevered as "decadent capitalism," and magnified the a fervent apologist for Stalinist Russia and reputed achievements of the "worker's communist-initiated enterprises. In 1944 paradise" with its headquarters in Moscow. he wrote a eulogy, The Soviet Spirit, that "Proudly I nail my colors to the mast of seems to be totally incognizant of the the new," the prelate announced as he crimes of Stalin as it exaggerates the ac­ lauded "the moral results of socialist complishments of the Five-Year plans and planned production." 34 Weathering a endorses an educational system which con­ heavy barrage of verbal assaults which ex­ trives to produce the "socialized individ­ coriated him as a "communist dupe" or ual." 36 dismissed him as "naive," Johnson was Ward was a key personality in the applauded by pro-Soviet radicals, and he Methodist Federation for Social Service stubbornly refused to desist from his pro­ and served as chairman of the American vocative assertions about the intrinsic con­ Civil Liberties Union. During the thirties gruity of Marxist thought with the Chris­ the American Communist Party, which tian GospeI.35 had originally echoed the anti-Christ· an The occasional flirtations of several satire found in Russian periodicals, shifted American churchmen with the Communist ground and soft-pedaled its atheistic propa­ Party provide examples of this same type ganda to gain respectability and strategic of dubious collaboration. The symposium advantage in its "united front" endeavors. on Marxism and Christianity edited in Consciously or unconsciously, W ard abet­ 1968 by communist theoretician Herbert ted the communist cause by lending his Aptheker is dedicated to the memory of prestige to a number of appeals, especially Harry F. Ward (1873-1966) . Without as chairman of the American League hesitation it can be said that Ward (for against War and Fascism. Earl Browder, many years a professor at Union Theologi­ repeatedly the communist candidate for cal Seminary and simultaneously a hero president of the United States, expressed of the communist press) was probably the elation over the broad coalitions in which most famous personality implicated in the antireligious communists could struggle to­ gether with church groups. He assured 34 Hewlett Johnson, The Soviet Power disgruntled party comrades that no con­ (New York: International Publishers, 1940), cession to obscurantist theology was in­ pp. XVIII, 185-90. tended.37 35 Ibid., p. XXVI: "The elimination of the profit motive makes room for the higher motive Another prominent personality who was of service." Compare p. 314: "A passionate as­ associated with communist-sponsored sertion of atheism no more means that a man is fundamentally irreligious from a Christian point movements was William B. Spoffard. of view than a passionate profession of belief in God necessarily stamps a man as religious." See 36 Harry F. Ward, The Soviet Spirit (New also Hewlett Johnson, The Secret of Soviet York: International Publishers, 1944) . Strength (New York: International Publishers, 37 See Earl Browder, What is Communism? 1943). (New York: Vanguard Press, 1936). THE CHRISTIAN-MARXIST DIALOG

While heading the independent Episcopal declared war . . . against the development coalition known as the Church League for of economic democracy." Subsequent com­ Industrial Democracy, he was also vice­ munist-launched peace campaigns were chairman of the American League against fully endorsed. The "people's democracies" \Xrar and Fascism, often cited as a com­ of Eastern Europe were found to be praise­ munist fwnt organization. When United worthy. The purging of Lutheran leaders States recognition of the Soviet Union was in Hungary was interpreted as the weeding being debated in 1933, Spoffard wrote: out of "reactionaries." 41 Spoffard's con­ Russia, the avowed enemy of God, has in troversial career becomes another illustra­ my opinion, done more to advance the tion of communist·Christian friendship in purpose of God to establish here upon which the Christian spokesman, in the earth His kingdom than any nation on the judgment of this writer, succumbed to face of the world during the last decade some unrealistic delusions. and a half.3s Perhaps the strangest episode in clergy­ In response to questions asked by the edi­ communist relations in this country may tor of the Living Chu1"ch, Spoffard denied be found in the pilgrimage of Claude Wil­ that the Church League for Industrial De­ liams from his position as Biblical funda- lTIOCracy was communi ':, bl ':1e, J -litt-- ' (___ Hallst to Fosdick-adr.a.irinJ:, :iberal to that there were two communists on the lahnf champion to commnnist sympathizer. ational h dane th: )th. :om~nuni '~ •. ..; P'-_rJe's Institute of __.r'plied Re __ o_on, might be individual members of the orga­ which Williams founded in Detroit, was nization. At another time he affirmed his listed as "subversive" by the United States conviction to inquirers: "I see no reason attorney general, although the indicted why Christians and Communists should minister denied that he was an actual Com­ not cooperate in the areas where they munist Party member, except for a period agree." 39 Spoffard's uncritical devotion to of a few months in 1937. Ordained in the Stdinist :?ussir_ ::an b,: seen in 'I ~tatem(!nt Presbyterian ChUICh ill the U. S. A., Wil­ made during the Christmas season of 1945: liams displayed an admirable zeal for ap­ "There is a star in the East. Wise men will plying the teachings of Jesus to labor follow it as far as its beams cast light and grievances and the achievement of Negro do so without fear merely because its color rights. His biographer claims that Wil­ happens to be red." 40 Spoffard continued to extol the Soviet Union throughout the liams befriended sharecroppers and social Cold War. In opposing the Truman Doc· outcasts, while entering into tirades against trine and the Marshall Plan, he complained the sham and hypocrisy of the organized that the United States was "waging an un- churches. By his own admission he would seem to have substituted the faith and 38 Quoted by Ralph Lord Roy, Communism social passion of Marxism for any ortho­ and the Churches (New York: Harcourt, Brace, dox understanding of Christianity. A few 1960) , p. 326. quotations from his biography illustrate 39 Reprinted from National Republic in a publication of "American Women Against Com­ why conservative church members became munism Inc." (n. d.), p.261. 40 Roy, p. 330. 41 Ibid., pp. 331-32. THE CHRISTIAN-MARXIST DIALOG 35 convinced that communism had made seri- W ith the advent of the McCarthy era, 0us inroads into the Ameircan pulpit. churchmen became more careful to safe­ I do not care whether He (Jesus) is fact guard their reputations by abstaining from or myth. _ . . I have no use for super­ anything that might be construed as sub­ natural belief. . . . I have ceased to be­ versive activity. More decisive, though, lieve in anything absolute in life. . . . was the disenchantment that came in the Reading for the first time the whole of wake of Khrushchev's unmasking of "the Matx's passage about religion, a light sud­ cult of personality," the open acknowledge­ denly shone on him; the passage actually ment of anti-Semitism in the Soviet Union, had a beauty and nobility almost worthy and the brutal suppression of the Hun­ of the Bible itself. It was like reading garian revolt. Clergymen who were con­ Isaiah. . .. Claude went back to the manse and sat with Joyce in the little study, sur­ vinced earlier that communism and Chris­ rounded by the books which had led him tianity might be compatible had second astray from the God of juries. From the thoughts. Only a few of them persevered wall Jesus, Debs, and a third face, Lenin, in their admiration for communism in looked down on them.42 action. By 1958 it appeared that the death Right wing fanatics, however, have re­ knell had been sounded on any prospects peatedly exaggerated the degree of com­ for improved relations between commu­ munist infiltration into i\.merican church nists and Christians. life. Marxists in this country have never N ot so. The partial thaw in the Cold launched a full-scale campaign to under­ War, the relaxation of controls over the mine the churches. Only an infinitesimal churches in parts of Eastern Europe, and number of clergymen over the past 50 years especially the rise of revisionist interpre­ ever affiliated with the Communist Party. tations among more independent-minded What did happen was that in the thirties Marxists facilitated new attempts to break and forties unwary liberals who were anti­ down the walls of hostility. In Latin Nazi or critical of capitalism were some­ America Roman Catholic priests collabor­ times lured into communist-oriented front ated in insurrections with Marxists. Ca­ groups. Many of the declared objectives milo Torres, the Colombian priest-sociol­ of such groups - peace, racial equality, ogist killed in battle in 1966, became a higher wages - appeared worthy of en­ kind of martyr-saint for would-be revolu­ dorsement. When the deception or ulterior tionaries.44 In Spain an anti-Franco alliance motives were exposed the ministers usu­ was forged between radical Christians and ally admitted their mistake and promptly new-style Marxists. In Canada The Quebec withdrew.43 Union. They seldom abandoned their customary 42 Cedric Belfrage, A Faith to Free the religious beliefs and practices. People (Detroit: People's Instimte of Applied 44 See German Guzman, Camilo Torres Religion, 1946), pp.127, 138, 145, 218. (New York: Sheed & Ward, 1969). For com­ 43 See Roy, pp.421-26. Communist ma­ parison and to gain a comprehensive under­ neuvers did include a special appeal to Negroes. standing of the revolutionary thought of Fidel Most of the black clergy who were temporarily Castro and Che Guevara see Regis Debray, Ref)­ attracted by communist propaganda knew noth­ olution in the Revolution? (New York: Grove ing about Marx and little about the Soviet Press, 1967) . 36 THE CHRISTIAN-MARXIST DIALOG

CommU11ist Party's Manifesto, adopted at groups and the aims of communism have its second congress in December 1967, seemed to coincide, there is no longer any affirmed: discernible antipathy. Martin Luther King The task of all the Communists is to enter Jr. was frequently honored in the pages much more energetically into dialogue of th.e Daily World (formerly the Daily with those Catholics in Quebec who are tv orker). Clergy and Laymen Concerned ready to lead a struggle in the interest of About Vietnam with war resisters like Je­ the deprived classes and to strive together suit Daniel Berrigan and Yale Chaplain against the powers that exploit and de­ William Sloane Coffin Jr. is extolled for grade our people. The cooperation and the its contribution to peace and its commit­ participation of believers together with 47 non-believers in the struggle against the ment to social change. monopolists is a fact of daily life in Que­ One might question, however, at what bec. The ideological differences must not price this entente cOfdiale has been estab­ prevent us from working together for the lished. Are Marxists agreeing to terminate emancipation of our people. Believers can their anti-Christian vendettas because become members of our cause.45 they anticipate the eventual demise of the Gus Hall, national secretary of the historical church anyw ... y? Will communist COI~no"nist PII":' in tlcp hited SIMP.S, sur- 30verc,,'-':'2ts e"o'" 'olerat~ ~he kiD,l nf re- . sed r JO :ers a year: go by ur . g I lS lib that' 'ies fr m to a fusiol _r effc ' etwe, communio>TI 1'1."''''' convictions deviating from offiClal and the church in stnvmg for common communist declarations? Has .cecon­ goals. "Our fight is not with God," Hall ciliation seemed plausible because radical remarked. "It is with capitalism and all theology has divested the Christian faith that capitalism has done to oppress peo­ of the transcendent dimension which con­ ple." Deploring the antireligious tirades vinced Marxists could not allow? Has the of the past and conceding that some Prot­ secularization process secured an arbitrary estant ministers and Catholic priests had unification by inducing the church to :find become more "progressive," he pleaded "a least common denominator with for a common approach to the problems avowedly nonreligious modes of compas­ aggravating mankind - poverty, war, and sion and generosity"? 49 racial discrimination. Coexistence, he said, is both possible and desirable. "We 47 Daily World (July 22, 1969). have no argument against God. We can 48 Quentin Lauer confronts Roger Garaudy with similar questions in A Christian-Commu­ live together in a Socialist nation." 46 tzist Dialogue (New York: Doubleday, 1968). Following the same line, American com­ 49 Editorial, "Where Else Is Theology Go­ munist periodicals have rejoiced over ing?" Ecumenist (July-Aug. 1969). A verse­ signs of a social awakening in the churches. prayer is quoted which demands that we love people "as they are" and not "in Christ." The Wherever the pronouncements of church comment follows: "By insisting that loving friends 'as they are' must exclude loving them 45 Quoted by W. ]. Ewin in Christian Heri­ 'in Christ,' one breaks off diplomatic relations tage (Oct. 1969). with virtually all forms of specifically Christian 46 Approach (July 15, 1968). theology." THE CHRISTIAN-MARXIST DIALOG 37

III of atheism is not the negation of the gods, idols, pagan cults, and religious dreams Evidence accumulates, however, to dem­ rejected and condemned by the prophets onstrate that there is another option in and by Jesus Christ Himself. We, Chris­ Marxist-Christian encounter which ends tians, are responsible for much misunder­ neither in mutual recriminations nor in standing. And we have to help the a premature armistice. In some sectors of Communists to understand their own anti­ our strife-torn world it has been possible religious critique more adequately, more for avowed communists and professing constructively, and to free themselves from Christians to meet together amiably for a purely negative, shallow antireligious a frank exchange of viewpoints. How has propaganda. If a Christian grasps the this come about? What has been accom­ meaning of Marxistic humanism, and if a Communist penetrates beyond all reli­ plished? gious myths and superstitions to the depth One of the earliest and best-known ex­ of the prophetic struggle for the real God ponents of a rapprochement with Marxists . .. then both of them may establish a firm from the end of W orld W ar II until his basis of a fertile, creative controversy. We death in December 1969 was the con­ do not believe in any possibility of an troversial Czech Protestant, Joseph L. Hro­ ideological synthesis of communism and madka. A p ufesso at PrlHu::tun Theo­ C r : !::~i~c. faith. Such a SY LH ~l C ~ ~ ;) .i~ im.f>os ~ sible, They find themselves on a different logical Seminary from 1934 to 1947, he level. However, a new atmosphere may be returned to his home country to resume created. 50 his position wi(h the Comenius Faculty of Theology in Prague and was elected as Other theologians became precursors of a member of the Central Executive Com­ Marxist-Christian dialog. The religious mittee of the W orld Council of Churches. socialism espoused by Paul Tillich was Hromadka dismayed many of his Ameri­ deeply indebted to Marxist insight. No less can friends by intimating that socialism than Marx, Tillich was repelled by the was the wave of the future and that it ruthless urge for aggrandizement which is would be helpful to listen attentively to intrinsic to the capitalistic system. The the communist point of view, even while bourgeois principle, which he defined as challenging communists in a creative way "self-sufficient finitude" or "autonomous to react to Christian claims. His approach this-worldliness," degrades nature and so­ may be understood as preliminary condi­ ciety into mere things: tioning for the later, direct consultations Things become wares - objects whose with Marxists in Czechoslovakia and else­ meaning lies in the production of profits where. Already in 1957 Hromadka averred: in transactions of buying and selling, not in the enrichment of personal life. They We have to understand that the atheism of are acquired and disposed of by their mas­ dialectical materialism is a positive strug­ gle for man, for his adequate self-under­ ters, not by beings who have some kind of standing, for a better order of social and community with them, hence there is no poli tical life, for a construction of a society 50 Joseph Hromadka, Theology Between in which all class differences will gradually Yesterday and Today (Philadelphia : Westmin­ fade away. The dynamic force of this kind ster, 1957), pp.83-84. 38 THE CHRISTIAN-MARXIST DIALOG

limit to their acquisition. Free economy manism, as Brunner expounded it, was to tends necessarily toward infinite commer­ depersonalize man through an untenable cial imperialism.51 egocentricity and to expedite suppression A common presupposition in present­ in a totalitarian state.52 Brunner and his day conversations between communists disciples could not envision any prospect and Christians is a similarly expressed de­ of fruitful contacts between communists fectiveness in the prevailing economic or­ and Christians. der in Western countries. Theologians can Nicholas Berdyaev, the profound Rus­ vie with Marxists in hurling the epithets sian mystic, did not foresee the possibility "imperialistic" and "oppressive" at the of fraternal Marxist-Christian relations, actions of the United States government but perhaps he prepared the way by chal­ in Indochina or Latin America. Disagree­ lenging Christians to take communist con­ ment often comes when Marxists are reluc­ cepts and expectations seriously. He was tant or unwilling to denounce the Soviet one of the first persons to explain com­ invasion of Czechoslovakia or communist munism as a rival religious movement ( a penetration into the Middle East or Africa heresy) with a design for its own new in the same terms. Fear of a massive and creation - a radical transformation of this manipulative technocracy, as well as con­ present world. In Berdyaev's understand­ cern over the ecological crisis precipitated, ing the Bolshevik revolution was God's at least in pan , by profit-hungry corpora­ deserved judgment on a corrupt and a dec­ tions have combined to reemphasize the adent society, yet the fatal flaw of com­ validity of the critique which Tillich of­ munism was its rejection of the Biblical fered almost 40 years ago. God and the fabrication of its own idols.53 Emil Brunner reacted to the teachings More than any theologian of the last of Marxism with an unequivocal "no." In generation it was Tillich who offered a his interpretation Marx's repudiation of positive appraisal of Marxism. Tillich did the idealist humanism of his predecessors not renounce Marx as Brunner did or re­ (especially Hegel) resulted in a concept coil from the "one great lie" of atheism of man which was both collectivistic and like Berdyaev, but, relying primarily on materialistic. W ith a rationalistic ap­ the writings of the younger, prematerialist proach which denied all possibility of Marx, Tillich discovered significant struc­ grasping truth through revelation, Marx tural analogies between the Judaeo-Chris­ left no ground for objective ethics. Man tian prophetic tradition and the Marxist is free, according to Marx, only if he is analysis of the human predicament. completely autonomous and makes his own decisions without reference to any rem­ 52 See Emil Brunner, Christianity and Civ­ nants of theism or metaphysical abstrac­ ilization, I (New York: Charles Scribner, 1948), 115. tions. The final consequence of pursuing 53 Berdyaev wrote in The Origin of Russian such an illusory individual-centered hu- Communism (London: Geoffrey Bles, 1937), p. 185: "The falsity of the Communist spirit . .. 51 Paul Tillich, The Religious Situation, can be condemned only by those Christians who trans. H. Richard Niebuhr (New York: Merid­ cannot be suspected of defending the interests of ian Books, 1932), p. 72. the bourgeois capitalist world." THE CHRISTIAN-MARXIST DIALOG 39

To begin with, Tillich found impressive man is in a "fallen state" -he is not what parallels between the Christian and Marx­ he ought to be. There is a contradiction ist explication of truth as an indivisible between the authentic being which man unity of theory and practice. Truth can­ craves and the estranged situation in not be defined in abstract terminology; it which he finds himself. For the Christian, must be actualized as a dynamic reality. man is debased by sin (separation from For Marx truth is demonstrable when the God) - unable to live in love and peace. proletariat undertakes its historical mis­ For the Marxist man is dehumanized by sion. For Tillich truth as response to the becoming the victim of capitalism -un­ new being in Christ is known only to able to exercise his potential capacity for Spirit-filled men who accept the task of re­ spontaneous and joyful creativity. Both forming the world. Christianity and Marxism affirm the ne­ Second, as Tillich perceived it, Chris­ cessity for overcoming man's state of tianity and Marxism share a linear (as alienation.55 Thus, there is considerable cor­ contrasted with a cyclical) view of his­ relation between their respective doctrines tory. Proponents of both systems believe of man.56 that history has a terminus a quo and a Tillich's theologizing prefigured the en­ terminus ad quem Both ides are cOfl..fi.dent counter between communism and Chris­ that histOry is meaningful and purposeful; tianity which became a reality in the 1960s. the ongoing struggle between good and On the communist side major barriers were e" ... il will end in the ultimate victory of removed when neo-Marxists announced justice.54 New Testament eschatOlogy their emancipation from doctrinaire Sta­ speaks of cataclysmic events which will linism. In the Soviet Union all official precede the final end. Marx anticipated publications continued to follow the "or­ revolutionary upheavals as indispensable thodox" Leninist line, but elsewhere de, for the formation of a new society. Both 57 J\,farxists and Christians have believed that viations became widespread. In Tito's Yugoslavia Milovan Djilas, a Partisan hero an elect people or class - the oppressed workers or the new Israel (the church) - during W orld War II, was imprisoned for is destined to be the instrument for the 55 See Oskar Schatz and Ernst Florian W in­ ful.6.llment of history. ter on "Alienation, Marxism, and Humanism (A Christian Viewpoint)," in Erich Fromm, ed., to Third, according Tillich, there are Socialist Humanism (New York: Doubleday, close affinities between Christian and 1965), pp. 288--304. Marxist anthropology. Both agree that 56 See Charles C. West, Communism and the Theologians (New York: Macmillan, 1958), 54 See Paul Tillich, The Protestant Era (Chi­ pp.91--97. See also Erich Fromm, Marx's Con" cago: University of Chicago Press, 1948) , cept of Man (New York: Ungar, 1961). p. 254. Compare Alasdair MacIntyre, Marxism 57 In Poland philosophers like Adam Schaff, and Christianity (New York: Schocken Books, Marek Fritzhand, and Bronislaw Baczko pub­ 1968) ,p. 112: "Both Marxism and Christianity lished writings which were not confined to old rescue individual lives from the insignificance of categories. In Czechoslovakia Karel Kosik, finimde by showing the individual that he has Milan Prucha, Ivan Svitak, and other profound or can have some role in a world-historical thinkers concepmalized and elaborated new in­ drama." terpretations of Marx. 40 THE CHRISTIAN-MARXIST DIALOG expressing unacceptable ideas_58 Even so, ate the enduring role of religion in human philosophers at the University of Zagreb experience. challenged hid1erto sacrosanct Marxist More crucial has been the recogrutlon dogmas without expulsion or reprisals. that religion is not invariably a deterrent \Vhile acknowledging the essential valid­ to social progress; it can be an incentive. ity of the Marxist approach, they were The French communist Roger Garaudy unwilling to categorize the pronounce­ made this admission with emphasis: 'The ments of Karl Marx as absolute and un­ thesis that religion always and everywhere changing truth. Gajo Petrovic, who ar­ turns men away from struggle and from gued that there was a fundamental co­ work is in flagrant contradiction to the herence in Marx's thought and that there facts of history." 60 should be no sharp differentiation between If some Marxists are now prepared to the "young" and the "old" Marx, neverthe­ enter into dialog, if they are no longer pre­ less pointed out that it was not an all­ occupied with abolishing Christianity, embracing and finished system. "W hat what benefits do they expect to derive from Marx himself regarded as a solution," Pe­ listening to their opponents? Communists trovic concedes, "may become a problem like Garaudy in France and Milan Macho­ for us . . Every generation has to work vec in Czechoslovakia are persuaded that out for itself a concrete solution to its their own thinking can be stimulated by own problems. . . . It is the task of fol­ direct contact with Christian theologians. lowers of Marx to develop his thought in Marxism, they fear, has been impoverished all directions." 59 by its narrow-minded repudiation of If Marx is not infallible, then perhaps everything associated with religious life. his denunciation of religion can also be Garaudy specifies two themes in regard to reconsidered and reinterpreted. Over 120 which Christianity can amplify Marxism: years have elapsed since the Communist transcendence and subjectivity. Man can Manifesto predicted the demise of religion, contemplate his own destiny and project which was explained as a mere reflection imaginatively future possibilities that quali­ of bourgeois class interests. Obviously re­ tatively surpass his present constrictions. ligion has demonstrated more perseverance Karl Rahner, a Roman Catholic theologian, than its antagonists anticipated. Realistic has defined Christianity as the religion of Marxists now find it necessary to reevalu- the absolute future, while Ernst Bloch, a German Marxist, has written about the 58 See Milovan Djilas, The New Class (New "pull of the future." Bloch's category of York: Praeger, 1957), p.3 : "Beginning with the premise that they alone know the laws which the "not-yet-being," Thomas Ogletree ob­ govern society, Co=unists arrive at the over­ serves, "points to the creative impact of the simplified and unscientific conclusion that this pressure of new possibility on the selfs alleged knowledge gives them the power and concrete struggle to realize itself in relation the exclusive right to change society and to control its activities. This is the major error of to the world in which it has its being." their system." 59 Gajo Petrovic, Marx in the Mid-Twentieth 60 Roger Garaudy, From Anathema to Dia­ Century (New York: Doubleday, Anchor, 1967), logue (New York: Herder and Herder, 1966), pp.33-34. p. 100. THE CHRISTIAN-MARXIST DIALOG 41

What Bloch advocates is equivalent to "a provement in the human condition. The secularized version of the Kingdom of God Book of Revelation is most relevant when in which 'God' becomes .. . the messianic it proclaims: "Behold, I make all things openness of the 'end-space' that draws man new" (Rev. 21:5) . Machovec's objection to creative historical activity." 61 to the Christian church is that it has not In his "Contribution to the Critique of brought "its best ideals to fulfillment." It Hegel's Philosophy of Right" Karl Marx has perverted the commendable virtues of asserted that the "criticism of religion is forgiveness, mercy, and patience to incul­ the premise of all criticism." What he cate a sense of passive submission in the meant was that all illusions must be ex­ victims of oppression.63 posed as futile if man is to concentrate on From the Christian side some of the un­ attaining his full potential. The pivotal resolved disagreements were identified 10 declaration affirmed: and 20 years ago by John Bennett. Athe­ Religion is the sigh of the oppressed crea­ istic absolutism, Bennett contended, made ture, the heart of a heartless world, just as communists prone to the "practical idola­ it is the spirit of a spiritless situation. It try" of exalting human constructs as substi­ is the opiate of the people. The abolition tutes for God. The irrepressible dialectic of religion as the illusory happiness of the of history, the incontestable authority of people is required for the' real happi­ the communist elite, or even a tyrant like ness.G2 Stalin fill in the gap when the supremacy The suffering masses are consoled with of God is evaded or denied. There is no false promises of a rectification of inequi­ transcendent judgment on the pretensions ties in a nonexistent hereafter. of fallible and sinful human beings. A fal­ The neo-Marxists continue to voice this lacious optimism leaves the adherents of same criticism of inherited religion. Yet communism vulnerable to worse evils than a man like Milan Machovec expresses ad­ those which they are endeavoring to over­ miration for "the boldness and inner sin­ come. cerity of Christians throughout history" and Furthermore, Bennett objected to com­ deplores the neglect of the "rich, Biblical munism's apparent willingness to sacrifice tradition" by his fellow Marxists. In his individuals in bloody revolution to achieve estimation, Marxist-Christian conversations an alleged ultimate, collective good. Have are helpful in reminding those who have Marxists calculated the human conse­ abandoned traditional beliefs that faith is quences of deliberately instigated terror? nonetheless indispensable for human wel­ Will desirable results really emerge after fare. The Bible points the way in requir­ indulging in prolonged, ruthless slaugh­ ing "repentance" and in visualizing a more ter? 64 Marxists have often retorted by glorious future - the prospect of an im- disavowing responsibility for the "excesses"

61 Thomas W. Ogletree, ed., Openings for of Stalinism and by reminding Protestants Marxist-Christian Dialogue (Nashville: Abing­ don, 1969), pp.28-31. 63 Milan Machovec, "Marxism and Christi­ 62 Karl Marx and Friedrich Engels, On Reli­ anity - A Marxist View" (mimeographed es­ gion (New York: Schocken Books, 1964), pp. say) , pp. 3-4. 41-42. 64 Bennett,pp. 77--89. 42 THE CHRISTIAN-MARXIST DIALOG

and Catholics of the many crimes which must be abandoned. Christians will have they committed against each other as mis­ to recognize that eleemosynary institutions guided religious zealots. are largely obsolete as a response to pov­ In many instances the ongoing dialog is erty: blunt and frank both in confessing the The time is over now when ... the blunders of the past and in criticizing one charity of the rich could be reckoned as another. But there seems to be more light a Christian virtue smoothing their path to and less heat - more of a disposition to heaven. The time has come for the Chris­ understand and to illuminate than to de­ tian to redeem his promissory notes, pre­ nounce. The Polish Catholic journalist sented to him for payment today by the exploited and by the colored races. Today Halina Bortnowska commented in 1965: the question is not one of giving the beg­ Condemning atheism . . . seems to me like gar half your cloak so that he may no exorcising the devil instead of doing pen­ longer freeze; it is rather to end beggary ance. When we say to atheists that their altogether. . . . Bleeding wounds must be intellectual attitude is contrary to human attended to, but at the same time the whole nature we do not persuade them that they body must be healed.66 are in error - we insult them, that is all. ':7ould it not be better to help them ex-""J.­ Indeed, some Christians would acknowl­ ine their hearts; maybe WHU~ c;ley hat~ ~" edge the ca'· genuil ial re­ despise is not what the Chri~:.'..::.ns believe. sponsibility has been a major benefit de­ Perhaps ·'.'!i1at they and cj-,Ci:;~::l has "~';i,:d from communica,iuD with ~,i~u:;Cl::;t its place in God's scheme of things.lii; humanists. In other words, communists Some grim realities are inescapable: have compelled Christians to rediscover Marxists and Christians alike confront the and ::eaffirm their own prophetic faith problem of overpopulation, the threat of which emphasizes social justice. A Roman a nuclear holocaust, and all the implica­ Catholic historian, Christopher Dawson, tions of revolutionary agitation in the third impressed by the religious intensity of w~_u Some ~ntativ . ~~ both f"c;- comrrmn:c"l, conc1n,..lp,..l. dons urge that we move beyond mutual Karl Marx was of the seed of the prophets, anathemas and arguments about who is in spite of his contempt for anything that guilty for the errors of the past to concen­ savored of mysticism. . . . The Messianic trate on a joint effort to assure human sur­ hope, the belief in the coming destruction vival and gain a more abundant life. of the Gentile power and the deliverance Assessing the prospects for dialog from of Israel were in the Jew not mere echoes the communist side, Konrad Farner, both of Biblical tradition; they were burnt into the very fibre of his being by centuries of a Marxist and a disciple of Karl Barth, sets thwarted social impulse in the squalid forth the prerequisites of "informed knowl­ ghettoes of Germany and Poland.67 edge" and a willingness to listen sympa­ Farner does not agree that atheism and thetically to the opposition. "Missionary propaganda and proselytizing," he assumes, 66 Konrad Farner, "A Marxist View of Dia­ logue" in Oestreicher, pp.214-15. 65 Paul Oestreicher, ed., The Christian Marx­ 67 Christopher Dawson, Religion and the ist Dialogue (New York: Macmillan, 1969), Modern State (London: Sheed and Ward, p.25. See Jan Lochmann, passim (note 8). 1935) , pp. 87-88. THE CHRISTIAN-MARXIST DIALOG 43 antagonism toward Christianity are integral demonstrates the efficacy of divine inter­ components of communism. If the Chris­ vention. Life triumphs over death and all tian message is not tied to capitalism, and things become possible in the future, which if it does not cater to the vested interests is under God's direction. In anticipation of of the middle class, it can be compatible the ultimate culmination of God's good with Marxism. W hen Christians disavow purposes Christians can denounce and reformism, which is intrinsically and in­ strive against everything which contradicts· evitably conservative, and recognize that and resists that final goal. Juxtaposition of revolutionary change is desirable, they can the ideal end-time alongside the frustration presumably become allies of Marxist radi­ imposed by immediate ills causes the hope­ cals.68 filled believer to be impatient with and Above all, the contemporary theology of critical of the status quo. Rather than suc­ hope associated with men like Jiirgen Molt­ cumbing to passivity, the gap between what mann and Johannes Metz has been ap­ is (inequities in the present order) and plauded by neo-Marxists as a promising what will be (universal blessing and cos­ development and as a likely meeting mic healing in the eventual dispensation) ground for the sharing of common con­ results in constructive (if not radical) ac­ cerns and ongoing dialog. Previously tion within the present milieu. Accord­ Christian concepts of hope had been con­ lllgly, some MarXIsts have conceded that strued by communists as socially irresponsi­ Christian faith can become an impetus to ble escapism. The only hope offered to the courageous action instead of an excuse for toiling masses was eternal rest in a life pious withdrawal. l1'le theologians of hope beyond the grave. Now theologians are express their gratitude to the esoteric stressing a this-world dimension as they Marxist, Ernst Bloch, for some of the in­ affirm the resurrection of Christ. The sights and emphases that have become power of the Risen One enters into our functional in their own approach.69 present existence and motivates us to be­ come involved in the struggle for justice. SUMMARY AND CONCLUDING The Old Testament rhythm of promise and OBSERVATIONS fulfillment, shaped by the Exodus and pro­ If Marxism and Christianity are treated phetic testimony, lays the foundation for as fixed systems of rigid dogmas, they stand Biblical eschatology. The covenant com­ in sharp opposition to each other. When munity looks forward to a better future in communism claims that the writings of which Yahweh will vindicate His chosen Marx, Engels, and Lenin comprise a body people, alleviate the distress of the op­ of infallible truth, and when Christians be­ pressed, and usher in the messianic vision lieve that the Bible is a collection of books of peace and prosperity. The expectations providing theocratic knowledge, a dash of of Israel are confirmed and transfigured in the coming of Jesus. The cross discloses 69 See Jiirgen Moltmann, Theology of Hope, trans. James W . Leitch (New York: Harper & the full horror of evil, but Easter morning Row, 1967). See also Ernst Bloch, Das Prinzip I Hoffnung ([Frankfurt am Main}: Uhrkamp. 68 Farner, pp. 21Cr-22. 1959). 44 THE CHRISTIAN-MARXIST DIALOG ideologies would seem to be inevitable. If Far-out secularizing theologies may seem Marxism is open to repudiate particular more palatable to Marxists than inherited historical manifestations of communism dogmas, but one must ask whether or not like Stalinism or Maoism and revises and they retain the basic ingredients of Chris­ reinterprets earlier theories, while Chris­ tianity.71 "Scientific religion" might over­ tians find their assurance of salvation in come many of the objections raised by justification by faith as a matter of divine Marxists, especially reliance on "super­ grace and are not attached to a specific or natural" revelation.72 Secular humanism static Weltanschauung, if minds are not with a Christian coating would become al­ closed to innovation and change, then per­ most indistinguishable from some types of haps dialog can be helpful and fruitful. Marxist humanism. In many quarters of the globe acrimony American communists in recent years prevails in contacts between communists have hailed social-minded Christians, espe­ and Christians. Old battles continue to be cially civil rights leaders and antiwar fought. Christians are stereotyped as super­ spokesmen, while scorning evangelicals and stitious and ignorant - obstacles to scien­ ":ichard Greenleaf ridicules Billy tific enlightenment and social progre:_ UHlll

fobbing off on the people since feud~ ltsm ( . Cl:: :l. L~-1n to ." 1- as reactionaries and, along h,-'- __ L ____ ' --'-- - _L __ _ k __ :! against "counterrevolutionaries," become the scape­ imperialism and segregation, but admits goats for communist failures. Anticommu­ that Graham is "not openly a fomenter of nism becomes a comprehensive and sim­ race hatred." _y predicting an early col­ plistic way of life which identifies socialist lapse of the world and the rectification of economy, godless philosophy, and every de­ all wrongs in the second coming of Christ, rmrture from familiar norms as part of a mammoth conspiracy against righteous­ "from attempting to solve their problems" ness. 70 Wherever such irrational presup­ in the immediate present. Greenleaf re­ positions and mutual biases hold sway, it joices that there are activistic clergy who is impossible to arrange for useful dis­ disagree with Billy Graham and proclaim cussions between Marxists and Christians. a different message, namely, Some efforts at communist-Christian that Christianity demands a confrontation reconciliation would seem to run the risk with the forces of war and hunger; that if of abandoning everything recognizable as Jesus is to be alive again it must be ... Christian faith or Marxist theory. Would­ where men struggle for the freedom and be "Christian communists" are usually repudiated by both sides as inauthentic. 71 For example, see Paul van Buren, The Secular Meaning of the Gospel (London: SCM 70 See Anatomy of Anti-Communism, a re­ Press, 1965). port prepared by the Peace Education Division 72 For example, see H. G. MacPherson, of the American Friends Service Committee "What Would a Scientific Religion Be Like," (New York: Hill and Wang, 1969). Saturday Review (Aug.2, 1969). THE CHRISTIAN-MARXIST DIALOG 45

equality which are promised them in the tinues to be unfavorable toward friendly GospelS.73 approaches to Christians. Roger Garaudy, Both pessimists and optimists can be the French Marxist who has eagerly par­ quoted in relation to the prospects for ticipated in the dialog and has repeatedly Marxist-Christian consultations. Malcolm condemned Moscow's invasion of Czecho­ Muggeridge, British journalist and televi­ slovakia, was at first reprimanded and at sion personality, grimly speculates that fu­ last expelled from the leadership of the ture historians will laugh "at the hilarious French Communist Party.76 Yet, the spectacle of Marxist/Christian dialogues younger communists are in rebellion attempting to find common ground be­ against their elders and seem less reluctant tween the brutal atheism of the Commu­ to reconsider and revise old attitudes nist Manifesto and the Sermon on the toward religion. Herbert Aptheker's most Mount." 74 On the other hand, an Italian recent book displays an intense eagerness priest like Giulo Girardi offers a positive for closer contacts with theologians.77 evaluation of Marxist humanism and Wherever and whenever apologetics and Marxist solidarity, even while recognizing polemics are averted, prospects brighten the antinomies that remain in contradistinc­ for the elimination of barriers to under­ tion from a Christian understanding.75 In­ standing and cooperation. dividual Marxists continue ro display a o Iy fu re de clop, '" w;ll p.o.u t willingness to listen and learn as actual whether Marxist-Christian dialog has been participants in conferences with Christians. and can become authentic or spurious. The party hierarchy in most countries con- Berkeley, Calif.

73 Richard Greenleaf, "Billy Graham: Cru­ sader Marching Backward" in Daily World (July 12, 1969). 76 Newsweek (Feb. 23, 1970). 74 Malcolm Muggeridge, Jesus Rediscovered 77 Herber Aptheker, The Urgency of Marx­ (New York: Doubleday, 1969), p. 65. ist-Christian Dialogue: A PraKmatic ArKument 75 Guilo Girardi, Marxism and Christianity for Reconciliation (New York: Harper and (New York: Macmillan, 1968). Row, 1970).