The nineteenth-century German thinker Karl Marx, the founder and primary theorist of Marxism, had an antithetical and complex attitude to religion, viewing it primarily as "the soul of soulless conditions", the "opium of the people" that had been useful to the ruling classes since it gave the working classes false hope for millennia. At the same time, Marx saw religion as a form of protest by the working classes against their poor economic conditions and their alienation. In the Marxist–Leninist interpretation of Marxist theory developed primarily by Russian revolutionary Vladimir Lenin, religion is seen as retarding human development. Due to this, a number of Marxist–Leninist governments in the twentieth century, such as the Soviet Union after Lenin and the People's Republic of China, implemented rules introducing state atheism.
Karl Marx on religion
See also: Opium of the people
Karl Marx's religious views have been the subject of much interpretation. He famously stated in Critique of Hegel's Philosophy of Right:
Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.
The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.
Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.
According to Howard Zinn, Marx "saw religion, not just negatively as 'the opium of the people,' but positively as the 'sigh of the oppressed creature, the heart of a heartless world, the soul of soulless conditions.' This helps us understand the mass appeal of the religious charlatans of the television screen, as well as the work of Liberation Theology in joining the soulfulness of religion to the energy of revolutionary movements in miserably poor countries.". Some recent scholarship has suggested that "opium of the people" is itself a dialectical metaphor, a "protest" and an "expression" of suffering.
Vladimir Lenin on religion
Vladimir Lenin was highly critical of religion, saying in his book Religion:
Atheism is a natural and inseparable part of Marxism, of the theory and practice of scientific socialism.
In About the attitude of the working party toward the religion, he wrote:
Religion is the opium of the people: this saying of Marx is the cornerstone of the entire ideology of Marxism about religion. All modern religions and churches, all and of every kind of religious organizations are always considered by Marxism as the organs of bourgeois reaction, used for the protection of the exploitation and the stupefaction of the working class.
However, while Lenin was critical of religion he also specifically made a point to not include it in Our Programme or his ideological goals by saying:
But under no circumstances ought we to fall into the error of posing the religious question in an abstract, idealistic fashion, as an “intellectual” question unconnected with the class struggle, as is not infrequently done by the radical-democrats from among the bourgeoisie. It would be stupid to think that, in a society based on the endless oppression and coarsening of the worker masses, religious prejudices could be dispelled by purely propaganda methods. It would be bourgeois narrow-mindedness to forget that the yoke of religion that weighs upon mankind is merely a product and reflection of the economic yoke within society. No number of pamphlets and no amount of preaching can enlighten the proletariat, if it is not enlightened by its own struggle against the dark forces of capitalism. Unity in this really revolutionary struggle of the oppressed class for the creation of a paradise on earth is more important to us than unity of proletarian opinion on paradise in heaven.
Nikolai Bukharin and Evgenii Preobrazhensky on religion
In their influential book The ABC of Communism, Nikolai Bukharin and Evgenii Preobrazhensky spoke out strongly against religion. "Communism is incompatible with religious faith", they wrote.
However, importance was placed on secularism and non-violence towards the religious:
But the campaign against the backwardness of the masses in this matter of religion, must be conducted with patience and considerateness, as well as with energy and perseverance. The credulous crowd is extremely sensitive to anything which hurts its feelings. To thrust atheism upon the masses, and in conjunction therewith to interfere forcibly with religious practices and to make mock of the objects of popular reverence, would not assist but would hinder the campaign against religion. If the church were to be persecuted, it would win sympathy among the masses, for persecution would remind them of the almost forgotten days when there was an association between religion and the defence of national freedom; it would strengthen the antisemitic movement; and in general it would mobilize all the vestiges of an ideology which is already beginning to die out.
Anatoly Lunacharsky on religion
See also: God-Building
In self-identified "Marxist" states
See also: State atheism
Religion in the Soviet Union
Main article: Religion in the Soviet Union
The Soviet Union was an atheist state in which religion was largely discouraged and at times heavily persecuted. According to various Soviet and Western sources, over one-third of the country's people still professed religious belief (Christianity and Islam had the most believers). Christians belonged to various churches: Orthodox, which had the largest number of followers; Catholic; and Baptist and other Protestantdenominations. The majority of the Islamic faithful were Sunni while Judaism also had many followers. Other religions, which were practiced by a relatively small number of believers, included Buddhism and Shamanism.
The role of religion in the daily lives of Soviet citizens varied greatly, but two-thirds of the Soviet population were irreligious. About half the people, including members of the ruling Communist Party and high-level government officials, professed atheism. For the majority of Soviet citizens, religion seemed irrelevant.
Prior to its collapse in late 1991, official figures on religion in the Soviet Union were not available.
State atheism in the Soviet Union was known as "gosateizm".
Religion in the Socialist People's Republic of Albania
Further information: Religion in Albania and Enver Hoxha
Albania was declared an atheist state by Enver Hoxha. Religion in Albania was subordinated in the interest of nationalism during periods of national revival, when it was identified as foreign predation to Albanian culture. During the late nineteenth century and also when Albania became a state, religions were suppressed in order to better unify Albanians. This nationalism was also used to justify the communist stance of state atheism between 1967 and 1991. This policy was mainly applied and felt within the borders of the present Albanian state, thus producing a nonreligious majority in the population.
Religion in the People's Republic of China
Further information: Religion in China
The People's Republic of China was established in 1949 and for much of its early history maintained a hostile attitude toward religion which was seen as emblematic of feudalism and foreign colonialism. Houses of worship, including temples, mosques and churches, were converted into non-religious buildings for secular use.
However, this attitude relaxed considerably in the late 1970s with the end of the Cultural Revolution. The 1978 Constitution of the People's Republic of China guaranteed "freedom of religion" with a number of restrictions. Since the mid-1990s there has been a massive program to rebuild Buddhist and Taoist temples that were destroyed in the Cultural Revolution. However, the Communist Party of China still remains explicitly atheist and religion is heavily regulated, with only specific state-operated churches, mosques and temples being allowed for worship.
Religion in Cambodia
Pol Pot, leader of the Khmer Rouge regime, suppressed Cambodia’s Buddhist religion as monks were defrocked; temples and artifacts, including statues of Buddha, were destroyed; and people praying or expressing other religious sentiments were often killed. The Christian and Muslim communities were among the most persecuted as well. The Roman Catholic cathedral of Phnom Penh was razed. The Khmer Rouge forced Muslims to eat pork, which they regard as an abomination. Many of those who refused were killed. Christian clergy and Muslim imams were executed.
People's Republic of Kampuchea
After the overthrow of the Khmer Rouge, a socialist state more reflective of the values shared by Vietnam and allies of the Soviet Union was established. Oppression of religious groups was nearly totally ended and relations between religious groups and the People's Republic of Kampuchea were much more neutral throughout its existence until the restoration of the monarchy a decade later.
Religion in Laos
In contrast with the brutal repression of the sangha undertaken in Cambodia, the communist government of Laos has not sought to oppose or suppress Buddhism in Laos to any great degree. Rather, since the early days of the Pathet Lao communist officials have sought to use the influence and respect afforded to Buddhist clergy to achieve political goals, while discouraging religious practices seen as detrimental to Marxist aims.
Starting as early as the late 1950s, members of the Pathet Lao sought to encourage support for the communist cause by aligning members of the Lao sangha with the communist opposition. Though resisted by the Royal Lao Government, these efforts were fairly successful and resulted in increased support for the Pathet Lao, particularly in rural communities.
Communism and the Baha'i Faith
There are many similarities and differences between the schools of thought, but one of the most common things they share are the time frame within which both ideologies were founded as well as some social and economic perspective. A book by the Association for Bahai Studies was written as a dialogue between the two schools of thought. Analysis reveals that the Bahá'í Faith as both a doctrinal manifest and as a present-day emerging organised community is highly cooperative in nature with elements that correspond to various threads of Marxist thought, anarchist thought and more recent liberational thought innovations. Such elements include, for example, no clergy and themes that relate to mutualism, libertarian socialism and democratic confederalism.
Communism and Christianity
Main article: Christian communism
Christian communism can be seen as a radical form of Christian socialism. It is a theological and political theory based upon the view that the teachings of Jesus Christ compel Christians to support communism as the ideal social system. Although there is no universal agreement on the exact date when Christian communism was founded, many Christian communists assert that evidence from the Bible suggests that the first Christians, including the Apostles, created their own small communist society in the years following Jesus' death and resurrection. As such, many advocates of Christian communism argue that it was taught by Jesus and practiced by the Apostles themselves.
In Socialism: Utopian and Scientific, Friedrich Engels draws a certain analogy between the sort of utopian communalism of some of the early Christian communities and the modern-day communist movement, the scientific communist movement representing the proletariat in this era and its world historic transformation of society. Engels noted both certain similarities and certain contrasts.
Nothing is easier than to give Christian asceticism a Socialist tinge. Has not Christianity declaimed against private property, against marriage, against the State? Has it not preached in place of these, charity and poverty, celibacy and mortification of the flesh, monastic life and Mother Church? Christian Socialism is but the holy water with which the priest consecrates the heart-burnings of the aristocrat.
— Karl Marx and Friedrich Engels, The Communist Manifesto
Communism and Islam
Main articles: Socialism and Islam and Anarchism and Islam
From the 1940s through the 1960s, communists and Islamists sometimes joined forces in opposing colonialism and seeking national independence. The communist Tudeh Party of Iran was allied with the Islamists in their ultimately successful rebellion against the Shah Pahlavi in 1979, although after the Shah was overthrown the Islamists turned on their one-time allies. However, the People's Mujahedin of Iran, an exiled communist party which opposes the Islamic Republic, still have some power in their headquarters in Camp Ashraf.
Communist philosopher Mir-Said (Mirza) Sultan-Galiev, Joseph Stalin's protégé at the People's Commissariat for Nationalities (Narkomnats), wrote in The Life of Nationalities, the Narkomnats' journal.
Communism and Judaism
Main article: Jewish Left
See also: Labor Zionism and Anarchism and Orthodox Judaism
During the Russian Civil War, Jews were seen as communist sympathizers and thousands were murdered in pogroms by the White Army. During the Red Scare in the United States in the 1950s, a representative of the American Jewish Committee assured the powerful House Committee on Un-American Activities that "Judaism and communism are utterly incompatible". On the other hand, some Orthodox Jews, including a number of prominent religious figures, actively supported either anarchist or Marxist versions of communism. Examples include Rabbi Yehuda Ashlag, an outspoken libertarian communist, Russian revolutionary and territorialist leader Isaac Steinberg and Rabbi Abraham Bik, an American communist activist.
Communism and Buddhism
Main article: Buddhist socialism
Buddhism has been said to be compatible with communism given that both can be interpreted as atheistic and arguably share some similarities regarding their views of the world of nature and the relationship between matter and mind. Regardless, Buddhists have still been persecuted in some communist states, notably China, Mongolia and Cambodia under the Khmer Rouge.
Many supporters of the Viet Cong were Buddhists, strongly believing in the unification of Vietnam, with many opposing South Vietnam due to former president Ngo Dinh Diem's persecution of Buddhism during the early 1960s.
The current Dalai Lama Tenzin Gyatso speaks positively of Marxism, despite the heavy persecution of the Tibetan people by the post-Mao Zedong and post-Cultural Revolution Chinese government.
Religious criticism of communism
Because of the perceived atheistic nature of communism, some have accused communism of persecuting religion. In addition, another criticism is that communism is in itself a religion.
See also: Communism and atheism
Throughout the Second Red Scare, the fear of the "Godless Communist" rooted itself as an epithet and a warning to the United States in a changing global environment. As the perceived threat of the "Godless communist" and materialism to the American way of life grew, "the choice between Americanism and Communism was vital, without room for compromise".
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Essay about Karl Marx and His View on Religion
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Karl Marx and His View on Religion
Karl Marx, the founder and main advocator of his Marxist philosophy, wrote the Communist Manifesto in 1848. This document was the basis for all of his thoughts and ideas of the world at the time being. One of the major topics that he spoken on was how religion affected the society and how it was an institution that was not actually necessary to exist. Marxist VS Religion
Marx saw religion as an evil that existed in society and that it brought down all the people that believed in that religion. Marx said that, ?It [religion] is the opium of the people,? and in saying this, Marx meant that religion was contagious on society. Once…show more content…
There was always constant separation between the different creeds and even conflicts between different sects of the same basic religion. ?For in so far as society is viewed as class divided and religion as a source of social stability, then it follows that religion is an instrument of class domination.? In saying this, Marx means that religion does not accomplish what it was intended in doing, and not only has it failed in one of its true goals, but it has done a one-hundred eighty degree turn to do the opposite of its aim. People originally made up religions as a way of life, but Marx criticizes it no longer exists in this fashion. The state of religion that Marx hates is when the religions begin to make the man.
A major belief of any religion is the belief in the spiritual aspect of one?s life. Marx denounces this because anything spiritual is merely a surreal thought that has no relevant backing to it. ?Marx teaches that spiritual as well as physical faculties are inherent in the human body, that man is a product of nature and consists of natural elements changed into a human form.? The physical aspect is the basic part of life is what Marx is trying to communicate here. Because everything physical is of nature and human beings are also part of nature, everything in the physical world is essential part of humanity.