• Sell all your possessions and give them to the poor (Matthew 19:21)

• Do not become wealthy like the bourgeois (Mark 10:25)

• Your enemy is the very family which you sprouted from (Matthew 10:36)

• Abolish all private property (Luke 18:22)

• From each according to his ability. . . to each according to his needs (Matthew 25:15; Acts 4:34-35)

• Race is a social construct designed to divide the Proletariat, we must unite as one working class! (Galatians 3:28, Col. 3:11)

• He who does not work neither shall he eat (2 Thessalonians 3:10, later adopted by Lenin)

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Christ had two faces. As a communist, as a teacher of humble wisdom, of living happily for God, with direct faith in the existence of the highest form of goodness, which leads everyone to good deeds, he was a model of meekness and forgiveness. As one who unmasked the existing governmental order, as one who made a spirit of revenge boil up in the masses, he terrified the world and made it more somber. He was a great scold, ready to set the whip in motion, although the threat of it was a sufficiently cruel fantasy.

𝐒𝐨𝐯𝐢𝐞𝐭 𝐏𝐞𝐨𝐩𝐥𝐞'𝐬 𝐂𝐨𝐦𝐦𝐢𝐬𝐬𝐚𝐫 𝐨𝐟 𝐄𝐝𝐮𝐜𝐚𝐭𝐢𝐨𝐧
Lunacharsky, A: Religiia Isotzializm, vol. 2 pp. 139-140.

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𝐓𝐡𝐞 𝐃𝐢𝐜𝐭𝐮𝐦 𝐨𝐟 𝐭𝐡𝐞 𝐑𝐞𝐝 𝐓𝐞𝐫𝐫𝐨𝐫
“He who is not with us is against us” is a phrase that became popular in Soviet Russia in the first years after the October Revolution: attributed to Lenin by Maxim Gorky in his political memoirs (Известия ВЦИК 1924. No. 84., 11 апреля) and was used as a threat or warning to those who take a neutral political position; the expression is often associated with revolutionary propaganda. The original source is considered to be the words of Jesus Christ, reported in the Gospel of Matthew: "He who is not with me is against me, and he who does not gather with me scatters" (Matthew 12:30, Luke 11:23).

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It is striking to notice that the priests of today who fight against “Communism” condemn in reality first Christian Apostles. For these latter were nothing else than ardent communists. . . the Christians of the First and Second Centuries were fervent supporters of communism. But this communism was based on the consumption of finished products and not on work, and proved itself incapable of reforming society, of putting an end to the inequality between men and throwing down the barrier which separated rich from poor.

𝐑𝐨𝐬𝐚 𝐋𝐮𝐱𝐞𝐦𝐛𝐮𝐫𝐠
Co-founder of the German Communist Party [KPD] and member of the Second Internationale, in her publication ‘Socialism and The Churches’, 1905® Polish Social Democratic Party.

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The Christian principle is communist; this is how to put the command to love our neighbour into practice. The key I found was the command to love our enemies too, and this is only possible if we are prepared to regard all crimes as sickness. This is the only way to love our enemies, and that is how I came to regard the Christian principle as the quintessence of communism and personal freedom, which is thus the quintessence of social happiness.

𝐖𝐢𝐥𝐡𝐞𝐥𝐦 𝐖𝐞𝐢𝐭𝐥𝐢𝐧𝐠
Leader of the early Communist League, in his treatise 'The Poor Sinner's Gospel': The Prototype Communist Manifesto that was published in 1845, pp.197-198.

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Leon Trotsky wrote a vital letter in 1935 addressing the conflict between the fascists and the Catholic Church. It declared that the actions of Kirchenkampf were a crime against humanity, commissioning the Fourth Internationale to place freedom of religion as one of its foremost priorities:

“The fascist state-idol will not and cannot tolerate any competition. National-socialism intends to absorb the religion and to deify its state. . . It is only necessary to find real and effective methods to intervene in the struggle, to stir up the religious-democratic opposition, to broaden it and to assist the young Catholics, especially the workers, in their struggle (and not, of course, the Nazi police, which wants to “destroy” these religious organizations). Thus, in Russia we always defended the struggle of the Armenian church for its autonomy. We did the same in the struggle of the different peasant and petty bourgeoisie sects against the governmental Orthodox church. And at times we did it with great success.”

𝐓𝐡𝐞 𝐂𝐡𝐮𝐫𝐜𝐡 𝐒𝐭𝐫𝐮𝐠𝐠𝐥𝐞 𝐔𝐧𝐝𝐞𝐫 𝐅𝐚𝐬𝐜𝐢𝐬𝐦
An Important Letter by Trotsky: From New International, Vol. 12 No. 7, September 1946, pp. 213–215.

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The communism to which primitive Christianity aspired, in accord with the conditions of its period, was a communism of the means of consumption, a communism of sharing them and eating them in common. Applied to agriculture, this communism could have led to a communism of production, planned work in common. . . Its notions of marriage, the family and the position of women are in complete correspondence with what followed logically from the forms of communism that were possible at that time, and are one proof more that this communism dominated the thinking of early Christianity.

𝐊𝐚𝐫𝐥 𝐊𝐚𝐮𝐭𝐬𝐤𝐲
The pope of Marxism and member of the Second Internationale; discussing the ultra-communist nature of primitive Christianity in his work 'Foundations of Christianity'; Book Four: The Beginnings of Christianity, first published 1908.

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They [the early Christians] did away with inequality and lived in great abundance. . . They did not dare to put their offering into the hands of the needy, nor give it with lofty condescension, but they laid it at the feet of the apostles and made them the masters and distributors of the gifts. . . To them they left it to be the dispensers, made them the owners, that thenceforth all should be defrayed as from common, not from private, property. This was also a help to them against vain-glory. . . Should we do as much today, we should all live much more happily, rich as well as poor; and the poor would not be more the gainers than the rich ... for those who gave did not thereby become poor, but made the poor also rich.

𝐒𝐚𝐢𝐧𝐭 𝐉𝐨𝐡𝐧 𝐂𝐡𝐫𝐲𝐬𝐨𝐬𝐭𝐨𝐦
Archbishop of Constantinople, one of the main architects of the Catholic Church, in Homily 11 on the Acts of the Apostles: Acts IV. 23.

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The communist experiment has been in its priming process ever since the dawn of Christianity:

Stage 1: Seizing control of the means of consumption. [33CE—90CE]
The first messianics/Christians started this by communizing the distribution of food, handing over individual items to the apostolic office who then apportioned it according to their wishes.

Stage 2: Gradual weakening of the family cell. [313CE—800CE]
Though the unit of the family has mostly remained intact, the loyalty to the broader clan was disrupted by missionaries who sought to uproot tribalism in its entirety. Christ's “universal family” was prioritized over tribal obligations. This weakened the nuclear family cell making it ballistic at most.

Stage 3: The rise of collectivization.  [530CE—800CE]
The rise of Christian monasticism under St. Benedict's rule gave birth to the implementation of communal living, which of course wasn't popular, but still became mandatory for monks. Desert fathers and cistercians were some of the first to live without private property.

Stage 4: The genesis of social justice initiatives. [1000CE—1450CE]
Preachers like St. Francis of Assisi from the Franciscan order began to spread the ideas of radical poverty and charity while increasingly shaming those with wealth as oppressors. Waldensians and lollards similarly were revolutionaries who sought to challenge the pre-established feudal systems, via the destruction of natural aristocracy.

Stage 5: Augmentation of communal living. [1520CE—1650CE]
Shortly after the reformation a renewed interest in low-end communal living was sparked when the newly formed Münster Anabaptists established societies predicated on shared ownership of community homes and the temporary suspension of private property. Hierarchical systems were also dismantled. English agrarians like the diggers also tested the communal ownership of land, farms, and markets.

| ⚫ Part 1 | Part 2 |

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Stage 6: Peripheral seizure of the means of the production. [1609CE—1767CE]
Third-world countries were largely the testing chamber for Jesuit missionaries seeking to turn up the volume on communization through collectivizing labor and seizing control of the means of production in a small variety of Latin American countries like Guaraní, Paraguay, and Chile.

Stage 7: Liberalization and the violent crusade against aristocracy. [1789CE—1799CE]
Father of liberalism John Locke was a puritan philosopher who accelerated the decline of natural, aristocratic monarchy through his proposal of a democratic rule of law embodied by a constitution which would separate the power of the king from the legislature. Calvinist oracles such as Jean-Jacques Rousseau lead to the abdication of the French monarchy sending shockwaves throughout Europe.

Stage 8: Emancipation of minorities. [1780CE—1863CE]
The byproduct of the French Revolution was the mobilization of peasants via the abolition of feudal privileges enacted August 4, 1789. The Society for Effecting the Abolition of the Slave Trade was formed by the Quakers and Anglicans like Bill Willberforce which led to the signing of the slave trade act in 1807. Pro-negro movements were sparked by Christian leaders Frederick Douglass and Harriet Beecher Stowe who led the fight against racial prejudice on the societal scale.

Stage 9: Gender equality. [1848CE—1851CE]
Quaker leaders like Lucretia Mott and Susan B. Anthony were some of the first advocates to shape the emancipation of women, with the Seneca Falls convention laying out some of the very first feminist sentiment often quoting directly from scripture. With this came the influential Christian slave Sojourner Truth who delivered the revolutionary speech “Aint I a Woman?” in 1851, which laid the groundwork for modern feminist rhetoric.

Stage 10: The codification of Communism. [1848CE—1918CE]
Jewish intellectuals and Christian socialists put their brains together to codify the theory of communism, sorting through new philosophies and economic approaches ranging from theorists like Voltaire to Wilhelm Hegel. Eventually Karl Marx and his protegee Friedrich Engels published the first comprehensive manifesto in 1848.

| Part 1 | Part 2 ⚫ |

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𝐓𝐡𝐞 𝟐𝟎𝟎𝟎 𝐘𝐞𝐚𝐫-𝐎𝐥𝐝 𝐂𝐨𝐦𝐦𝐮𝐧𝐢𝐬𝐭 𝐄𝐱𝐩𝐞𝐫𝐢𝐦𝐞𝐧𝐭. [ ᴘᴀʀᴛ 1 | ᴘᴀʀᴛ 2 ]
A detailed timeline going over how communism has been gradually penetrating western and eastern society since the dawn of the Hebrew sect we call Christianity.

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Stalin would make much use of 2 Thessalonians 3:10 for defining socialism. . . The 1930s saw the greatest use of the text, especially in preparation for the Stalin Constitution of 1936. It arose in the context of the socialist offensive, with its massive industrialization and collectivism drives, the realization of the ‘affirmative action’ program in relation to nationalities and the emerging Red Terror – all necessarily connected. It was also the time when the claim was made repeatedly that socialism had been achieved in the Soviet Union.

𝐑𝐨𝐥𝐚𝐧𝐝 𝐓𝐡𝐞𝐨𝐝𝐨𝐫𝐞 𝐁𝐨𝐞𝐫
Australian Marxist philosopher and theologian in his analysis from the Journal of the Bible and its Reception, vol.4; iss.1, pp.77-78. Dr. Boer received the Deutscher Memorial Prize in 2014 for his outstanding proficiency in communist theory.

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Jesus Christ is the focus of history, the heart of mankind; his blood will pulsate in its veins so long as it endures. The belief in Christ will never die, because so long as the world prevails, individual cases, certain times and places will bear witness to his truth.

𝐌𝐨𝐬𝐞𝐬 𝐇𝐞𝐬𝐬
The Communist Rabbi who trained Karl Marx and Friedrich Engels: as quoted in the 'Holy History of Mankind'; II, Ch. III, Section 44, p.93

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𝐁𝐨𝐥𝐬𝐡𝐞𝐯𝐢𝐬𝐦 𝐚𝐬 𝐭𝐡𝐞
𝐟𝐮𝐥𝐟𝐢𝐥𝐥𝐦𝐞𝐧𝐭 𝐨𝐟 𝐂𝐡𝐫𝐢𝐬𝐭'𝐬 𝐭𝐞𝐚𝐜𝐡𝐢𝐧𝐠𝐬
Years before Karl Marx's manifesto was published, Moses Hess drafted the “communist credo” ~ a cogent tract which answered questions that amateur revolutionaries posed to the communist league. An entire section of this credo was dedicated to religion:

1. Which religion should we [communists] all confess?
- The religion of love and humanity.
2. Where is the testimony and proof for this religion?
- In the hearts of all good people.
3. Is this universal human religion un-Christian?
- No; it is rather a fulfilment of the Christian religion.
4. What is the goal of Christianity?
- The salvation of all men through love, freedom, and justice.
5. Why has Christianity not yet reached its goal?
- Because it has not yet clearly recognized what it truly is, and has not yet graphically imagined what it has wished for, believed in, and hoped for.
6. What is the belief of Christianity?
- The belief in the bitter suffering of the human species.
7. Under what image do Christian believers represent the human species?
- Under the sign of the crucified Son of Man.

𝐀 𝐂𝐨𝐦𝐦𝐮𝐧𝐢𝐬𝐭 𝐂𝐫𝐞𝐝𝐨: 𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧𝐬 & 𝐀𝐧𝐬𝐰𝐞𝐫𝐬
First published as an anonymous brochure in 1844, later reprinted in Rheinische Jahrbücher zur Gesellschaftlichen Reform (Rhenish Yearbooks for Social Reform), Darmstadt: Constanz, 1846.]

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The Leninist aesthetic was almost unequivocally pirated from the revolutionary preacher Thomas Müntzer¹ (c. 1489–1525) who advocated for “omnia sunt communia²” - that is the original communist tradition devised by Saint Paul³. Declaring that the old order had to be disposed of, his vision for carrying out such goals involved abolishing all private property⁴, collectivization⁵, peasant mobilization⁶, and eliminating aristocracy.⁷

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The study of scientific socialism, side by side with the study of Christian theology, led me to the conclusion, which Herr Hitler is clear-headed enough to see, that Judaism and Christianity provide the high road to socialism and communism: from his point of view on that account to be eradicated, from mine, to be welcomed.

𝐇𝐞𝐰𝐥𝐞𝐭𝐭 𝐉𝐨𝐡𝐧𝐬𝐨𝐧
Anglican priest and Dean of Canterbury quoted from his publication 'The socialist sixth of the world' which awarded him the Order of the Red Banner of Labour and the Stalin Peace Prize in 1951. “Excursus and Autobiography” (iii, Parish Priest) pp.39-40.

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Like all Soviet people, the Russian Orthodox Church takes a great pride in the Red Army, which inspires the country with its brilliant, resounding victories. . . The heart of every Soviet patriot is filled with joy. In temples all over our vast country prayers are offered up daily for victory of Russian arms over the Nazi barbarians. In all messages and appeals to believers in all sermons made by her prelates and priests the Church unremittingly preaches her faith in victory.

𝐀𝐫𝐜𝐡𝐛𝐢𝐬𝐡𝐨𝐩 𝐍𝐢𝐜𝐡𝐨𝐥𝐚𝐬 𝐨𝐟 𝐊𝐢𝐞𝐯
Leading archbishop of the Patriarch of Moscow and all Rus' for the Metropolis of Kiev cited from his telegraph to the Episcopal-based newspaper 'The Witness' on 2.3.1944; vol. XXVII. No. 30.

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The perfect Christian state is not the so-called Christian state – which acknowledges Christianity as its basis, as the state religion, and, therefore, adopts an exclusive attitude towards other religions. On the contrary, the perfect Christian state is the atheistic state, the democratic state, the state which relegates religion to a place among the other elements of civil society. . . The state which is still theological, which still officially professes Christianity as its creed. . . in its reality as a state, [has] not yet succeeded in expressing the human basis – of which Christianity is the high-flown expression – in a secular, human form. . . [It] has a political attitude to religion and a religious attitude to politics. By degrading the forms of the state to mere semblance, it equally degrades religion to mere semblance.

𝐊𝐚𝐫𝐥 𝐌𝐚𝐫𝐱
Explaining how his theory is merely the secularized essence of Christianity: 'On The Jewish Question', February, 1844 in Deutsch-Französische Jahrbücher.

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Germany had her Social Reformers as early as the Reformation. . . Luther always stated his object to be, to return to original Christianity in doctrine and practice; the peasantry took exactly the same standing, and demanded, therefore, not only the ecclesiastical, but also the social practice of primitive Christianity. . . [Thomas Münzer declared] that according to the Bible, no Christian is entitled to hold any property whatever exclusively for himself; that community of property is the only proper state for a society of Christians; that it is not allowed to any good Christian to have any authority or command over other Christians, nor to hold any office of government or hereditary power, but on the contrary, that, as all men are equal before God, so they ought to be on earth also. These doctrines were nothing but conclusions drawn from the Bible and from Luther’s own writings. . .

𝐅𝐫𝐞𝐝𝐞𝐫𝐢𝐜𝐤 𝐄𝐧𝐠𝐞𝐥𝐬
Progress of Social Reform On the Continent, The New Moral World No. 21, November 18, 1843.

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