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The Christian-Marxist Dialog: Spurious Or Authentic?

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The Christian-Marxist Dialog: Spurious Or Authentic? 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
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