Think i read this in communist wordings somewhere. Not sure who said it. Even if communism as a system is not sustainable. Would you think there is merit to this? As a culture?
Speaking as a religious socialist myself (or proponent of a theology of liberation), in the most general and abstract sense, I would have to say: "
no".
Can certain theologies be detrimental to the material situation of the poor? Absolutely. The Calvinist interpretation (in my opinion
misinterpretation) of 'original sin' to mean what John Calvin rather indecorously termed "
the total depravity of man" - the notion that human nature is so enslaved to sin by the fall that we are "
utterly unable to choose to do good" apart from divine grace - if brought to its logical conclusion could lead to extreme pessimism about humanity's capability for social improvement and development (especially in the reform of human institutions), paired with a fundamental inertia and resignation to the injustices of society, as being just the inevitable consequence of original sin (so why bother trying to changing it? We'll just fail anyway! Its divinely ordained!).
However, that's not what many or most religions are like at all.
In his Homily on 1 Timothy 12:3–4,71 the early church father St. John Chrysostom (died 407 CE) made the bold statement that "
it is utterly impossible to be rich without committing injustice" (
οὐκ ἔστιν οὐκ ἔστι μὴ ἀδικοῦντα πλουτεῖν) and moreover said that wealth is tantamount to theft, for ‘
its origin must have come from an injustice against someone’, an
ἀδικία (Timothy 1, 3, v.3, v. 8; 6, v.10; John Chrysostom in Schaff, 1886, Vol. 13, p.447). He then posed a rhetorical question: ‘
Is this not an evil, that you alone should have the Lord’s property, that you alone should enjoy what is common?’, finally concluding: "
Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs" (
Hom. in Lazaro 2,5).
To me, his approach encapsulates the
positive contribution that religion - as a moral safeguard in society - can make to the lives of the poorest members of our society.
I do not, therefore, think 'religion' is inherently exploitative of working people - in the sense of being an opiate, a blissful distraction that inhibits them from effecting real earthly change in their material circumstances, with the promise of an illusory '
heavenly felicity'. This is a common Marxian trope and I regard it as lazy stereotyping of a highly complex human cultural phenomenon. In fact, many religious movements throughout history have been motivated by -
even originated by - a profound social consciousness.
The Jewish Torah, for example, among many other social justice-driven
mitzvah, obliges Israelite landowner to allow the poor free entrance to his fields and access to produce in superabundance and is framed around a story in Exodus about an oppressed slave-class being freed.
When one comes to the New Testament, this theme becomes especially 'radical':
"...a ‘revolutionary’ or ‘subversive’ attitude towards empire, wealth, and inequality is an integral part of the earliest [Jesus] tradition and a product of socio-economic changes in Palestine as Jesus was growing up...
The earliest Palestinian tradition pitted the kingdom of God against Rome, attacked wealth and privilege, supported the poorest members of society, and saw Jesus as an agent of the kingdom in both present and future [in which] rich and poor would be reversed."
(continued...)