Agape vs Eros Part 2: Karl Marx

[This post is taken from chapter 21 of my book Weep Over Jerusalem, which can be downloaded here]

Part 1 of the series

 

Sin and unbelief have been the common lot of men ever since the fall of Adam. In every generation most men have denied God to some degree and have put self-satisfaction at the center of their lives. Therefore, it would not be accurate to say that Karl Marx (1818-1883) was the first to make excuses for ungodly behavior, or even that he was the first to promote atheism and materialism as positive goods. But in the doctrine of Marx, we find a coalescence and distillation of nearly all the vice and blasphemy of preceding ages. It is under the rule of Marxism that the destruction of Church, nation, family and private property has been most successfully carried out. Marxism has murdered millions of innocents over the past 150 years, and this slaughter continues in our own times. In Marxism Satan found the perfect formula to blind man and draw him away from his savior. Although Satan has not hesitated to enlist both Jews and gentiles in the ranks of Marxism, he has appointed Jews as the chief earthly agents for spreading this disease. This evil doctrine was formulated by the Jew Karl Marx, was heavily supported by numerous Jewish intellectuals, and inspired the Jewish Frankfurt School.

In this chapter I will look at several passages by Marx, taken mostly from The Communist Manifesto. But before examining Marx’s writings, it is important to clear up a common misconception. Marxism is often presented as primarily an economic system. This view is incorrect. Marxism has always had as its chief end the selfish gratification of base desires and “liberation” from restraint and responsibility (in other words, the free reign of Eros). Economic theories have only been means to achieve this end. By focusing on the purely economic aspect of Marxism, many observers have come to think that Marxism disappeared with the dissolution of the Soviet Union. This is completely untrue. Marxist Jews never gave up on the essence of their system. They merely found a more effective way to market their beliefs, as we shall see in the following chapters.

Marx’s demand for the abolition of private property certainly was wicked and destructive, but it was his demand for the abolition of all former moral values that has truly scarred humanity. Because Marx was a materialist, he viewed religion and all human culture as merely the outcome of blind economic and biological processes. The Christian sees the moral law as the foundation and starting point of civilization, but for Marx, morality is merely a surface phenomenon shaped by the true driving forces of history. With this shallow understanding of morality and culture, it was easy for Marx to reject all earlier standards of goodness and decency. In The Communist Manifesto Marx writes:

Does it require deep intuition to comprehend that man’s ideas, views and conceptions, in one word, man’s consciousness, changes with every change in the conditions of his material existence, in his social relations and in his social life? What else does the history of ideas prove, than that intellectual production changes its character in proportion as material production is changed? The ruling ideas of each age have ever been the ideas of its ruling class.

Elsewhere in the same text, Marx addresses the imagined criticism of those who believe that eternal moral standards remain constant despite changes in political and economic life:

“Undoubtedly,” it will be said, “religious, moral, philosophical and juridical ideas have been modified in the course of historical development. But religion, morality philosophy, political science, and law, constantly survived this change.” “There are, besides, eternal truths, such as Freedom, Justice, etc. that are common to all states of society. But Communism abolishes eternal truths, it abolishes all religion, and all morality, instead of constituting them on a new basis; it therefore acts in contradiction to all past historical experience.” What does this accusation reduce itself to? The history of all past society has consisted in the development of class antagonisms, antagonisms that assumed different forms at different epochs. But whatever form they may have taken, one fact is common to all past ages, viz., the exploitation of one part of society by the other. No wonder, then, that the social consciousness of past ages, despite all the multiplicity and variety it displays, moves within certain common forms, or general ideas, which cannot completely vanish except with the total disappearance of class antagonisms. The Communist revolution is the most radical rupture with traditional property relations; no wonder that its development involves the most radical rupture with traditional ideas.

When confronted with the charge that his doctrine will destroy every eternal truth, Marx does not deny it. Instead he celebrates the “radical rupture” with the past that he hopes to bring about. According to Marx, all past societies have been based on class exploitation, and therefore every moral system promoted by these societies is worthy of annihilation. Marx proposes the creation of a new world based on shared property and absolute equality. This new, unprecedented social order will naturally bring with it a new morality.

At this point the perceptive reader should have recognized the profound dishonesty of Marx. Leaving aside the utter impracticality of Communism, we should be puzzled at Marx’s ability to deny the moral absolutes of his opponents and simultaneously to promote his own set of moral absolutes. We should ask Marx, how is it possible to deny eternal truths such as Freedom and Justice, but at the same time declare the moral superiority of Communism?

Thus already in the 1840s, when The Communist Manifesto was published, we can see the seeds of “postmodernism”, the pseudo-intellectual deception that has been used by nearly every single Jewish liberal and revolutionary. According to postmodernism, we Christians are fools for believing in moral absolutes, when in reality truth is relative and there are no objective moral standards. But after making this anti-Christian argument, the postmodernist then goes on to propound his own moral commandments. As we have seen, Marx gleefully dismisses “bourgeois” morality as a random product of historical development, but at the same time unhesitatingly accepts the absolute moral goodness of “liberation” and “equality”. Similarly, today’s Jewish liberals dismiss Christian moral teachings as irrational and unscientific, but then fail to provide any scientific evidence to support their own moral dogmas. The Marxist/postmodernist reduces religious morality to the blind activity of economics and biology, but then assumes, without any logical explanation, that his own moral standards somehow transcend these material forces. When he does this, the Marxist shows that his doctrine is a sham. After all, if human life is entirely made up of chemical reactions that randomly arose from the primordial chaos, then how can one form of political organization be morally superior to another? If our sentiments and judgments do not have any objective reality, then all morality, including leftist morality, is an illusion. If a man who denies the existence of moral absolutes were to be logically consistent, he would cease to make moral declarations at all, and the issue of private property, and every other social and economic concern, would become completely irrelevant. But the Marxist is not logically consistent. The Christian affirms that there is a God, and then bases his moral judgments upon God’s revealed moral standards. The Marxist denies that there are any true standards, and then proceeds to declare moral absolutes.

And not only does Marx promote his own “eternal truths”, but he promotes a morality that is the complete inversion of Biblical teaching. God commands that we do not steal; Marx demands the theft and collectivization of all property. God commands that we honor our mother and our father, and not to covet our neighbor’s wife; Marx declares that marriage and family relations are merely the result of economic convenience, and will be done away with under Communism. God commands that we love our neighbor as ourselves; Marx preaches the dehumanization and destruction of certain economic classes. God commands that we love him and worship him alone; Marx teaches atheism. God is Agape; Marxism is Eros. Once eternal truth has been banished, moral standards cannot be based on any valid authority or logic; and without authority or logic, moral standards are increasingly modified to suit our base desires.

This demonic Marxist morality has always been horrifying to Christians, and to anyone else who has any basic respect for natural order or social stability. In the 19th and early 20th centuries, love of God, family and country were very strong amongst the common people, and therefore the moral demands of Marx were never widely accepted. The only ones to fully embrace Marxist morality were Jews and a small minority of emotionally-damaged gentiles, almost all of whom came from privileged middle or upper class backgrounds. Whenever Marxist revolutionaries seized power, the common people fiercely clung to faith and family. To the horror of Marxist intellectuals, the churches in Eastern Europe survived decades of communist rule, and in many cases emerged stronger than the churches in the West. This triumph of Agape during Communism is just one of many lessons learned from the tragic history of the Soviet Union and its kindred regimes. Another lesson is that Marxism simply does not work politically or economically. Jewish Marxism brings about starvation, misery and mass 75 murder for the very people it claims to “free from oppression”. Communist governments were forced to build walls to keep their own people in. It is difficult to imagine a stronger indictment of a political system.

And yet, miraculously, Jewish intellectuals still revere Marx and his theories. Marxists believe that the destruction of religion, family and nation is necessary in order to bring about fair working conditions. This belief has been disproved again and again, and yet the hard-hearted Jews still cling to their error. This is because Jewish Marxists have never really cared about or understood working class gentiles. This is evident in the false and callous statements made by Marx about the working class.

From The Communist Manifesto:

The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family-relations; modern industrial labour, modern subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests…The Communists are further reproached with desiring to abolish countries and nationality. The working men have no country. We cannot take from them what they have not got…
The Communists disdain to conceal their views and aims. They openly declare that their ends can be attained only by the forcible overthrow of all existing social conditions. Let the ruling classes tremble at a Communistic revolution. The proletarians have nothing to lose but their chains.

According to Marx, Christian workers have already lost their attachment to country and family, and therefore they would not be at all bothered by “the forcible overthrow of all existing social conditions”. This has never been the case when Marxism has been forced upon a nation, as the history of the 20th century has proven. Millions of Christian workers and peasants refused to give up Christ, and chose bloody persecution at the hands of Marxists over apostasy.

In The Communist Manifesto , Marx proposed the abolition of private property and the creation of a totalitarian state that would control the economy. And yet in this very same text, Marx dares to claim that this totalitarian state is the only path to freedom: “In place of the old bourgeois society, with its classes and class antagonisms, we shall have an association, in which the free development of each is the condition for the free development of all”. In another one of his works, The German Ideology, Marx expands on what life will be like in the “free” communist paradise where division of labor has been abolished:

For as soon as the distribution of labour comes into being, each man has a particular, exclusive sphere of activity, which is forced upon him and from which he cannot escape. He is a hunter, a fisherman, a herdsman, or a critical critic, and must remain so if he does not want to lose his means of livelihood; while in communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic.

This laughably infantile vision of society could never possibly work. Gaining proficiency in a profession requires years of experience. Humans are simply incapable of mastering five or more trades simultaneously. Certain professions will always be more desirable, and there will always be greater demand for certain products. No amount of totalitarian planning can bring about a situation where everyone can do whatever he wants all the time. It is a completely false promise, the pursuit of which has brought about untold suffering.

Although today’s Jewish subversives have largely abandoned Marx’s promise of unlimited professional freedom, they still make a similar promise of unlimited personal freedom. Cultural Marxism promises the unlimited freedom to pursue sexual perversion and self-gratification. According to the Cultural Marxist, we should all be free to fornicate, terminate unwanted pregnancies, engage in sodomy, watch pornography, do drugs, dress immodestly, gluttonously consume junk food (or obsessively pursue fitness and exercise out of personal vanity), get plastic surgery, and even change our gender. Our own personal whim is to be the only judge. Cultural Marxists do not say that you can be a fisherman one day and a doctor the next, but they do say that you can be a man one day and a woman the next. The horrors of Cultural Marxism are the logical consequences of Marx’s original doctrines, but in order to understand the shift of focus from class struggle to unrestrained hedonism, it is necessary to look at the influence of another wicked Jew idolized by modern society: Sigmund Freud.

Continue to Part 3

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