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