Killing the Capitalist God: Gospel Communism and the Death of God
It has long seemed quite strange to me that so many atheists find Nietzsche’s assertion of the death of God attractive. God doesn’t exist at all for atheists, his “death” can only be at most the death of the theism of some part of humanity. Perhaps a historical point can be made about the passing of a specific era of religiosity in Europe at the time of Nietzsche.
Beginning in the 60s, Nietzsche’s ideas got re-deployed by theologians, no less, or rather, atheologians. Thomas J. J. Altizer declared the “Gospel of Christian Atheism” which asserted the historical death of God in the event of the incarnation and crucifixion of Jesus. Today, Slavoj Žižek has produced his own Lacanian spin on this mostly forgotten theological fad.
On the contrary, God (as theism) never died for a substantial portion of modern society. God was redesigned, certainly, by the course of Western history. God today has become the ultimate capitalist, a Heavenly Boss who punishes the lazy and hedonists with poverty and war. Working-class Christians in the US have been lavishly courted by the ruling class into a New Religious Right with showers of campaign donations promising to end the sinfulness of society by reactionary economic discipline.
As a Pentecostal preacher’s kid, I somehow got deformed and alienated against the New Right. Jesus was always to me a hippie, a communist, a peacenik, and a rock star. I held the orthodox doctrines as long as I could, up to my mid-30s. I can still wax eloquent about the wonders of Trinitarian mysticism and the infinite glories of being resurrected in the New Jerusalem. While still a believer I argued obsessively that Jesus was a revolutionary, a radical who prophesied the destruction of the ruling class and the victory of perfect love over the earth. And, I could show how such a theology came straight out of the biblical texts themselves. Despite their putative belief in inerrancy, most Christians today don’t follow the teachings of Jesus on wealth, but rather those of John Calvin.
One of the most puzzling mysteries of the modern world is how followers of Jesus can be such willing propagandists for the inhuman system of capitalism and tyranny under which we slave daily. Why aren’t there Christian Socialist Clubs in every church? Jesus denounced wealth and possessions in no uncertain terms. How can anyone read the gospels with an open eye and not understand that the one they call Christ and Savior is the enemy of the system of commodity production and wage labor?
If we turn from the deformed condition of Christianity to the condition of “Actually Existing Socialists” we don’t find a pretty picture there either. Although most potential proletarians in our society today are Christians, often fervently so, card-carrying socialists are nearly all deeply hostile to Christianity. Today’s socialists take the New Atheists as their models for religious criticism, not the more nuanced approach taken by Karl Marx and Rosa Luxemburg. My favorite quote from Rosa’s classic Socialism and the Churches reads:
In conformity with the material position of the men belonging to this [Roman proletarian] class, the first Christians put forward the demand for property in common – communism. What could be more natural? The people lacked means of subsistence and were dying of poverty. A religion which defended the people demanded that the rich should share with the poor the riches which ought to belong to all and not to a handful of privileged people; a religion which preached the equality of all men would have great success.
My experience trying to discuss Christian Communism with left-wing atheists has been quite dispiriting over the years. The business class holds massive fund-raisers courting preachers and laypersons to their causes, but except for the largely defunct religious socialism commissions of DSA and the SPUSA, there is no effort to appeal to Christians on the basis of their most fervent passion, following Jesus.
Some have accused me of cynicism when I propose a religious left as a necessary element of a revitalized left politics in the US. Since I personally no longer hold an orthodox theology, they assume that I want socialists to lie to Christians when we invite them eagerly into our ranks. Not at all, what I want Socialists and Communists and Anarchists to do is listen respectfully to the faith of these working-class followers of Jesus. Ask them why they don’t take their own gospel teachings about poverty literally.
There is no hope of ever overthrowing capitalism in the US unless we kill the Capitalist God who reigns in American Christianity. We can only kill that satanic inversion of the Father of Jesus if the Christians do that from their own convictions. I am proposing a mutual collaboration between the brilliant atheists in the socialist movement with the disheartened Christians who are daily coming to question the heresy of the Christian Right. We need each other.
We need each other not because Christians are potentially a massive pool of allies and activists, though they are indeed such. They are necessary for the revitalization of Communism as the universal vision of world emancipation. Every religion has its earthly paradise that it promises the faithful. These paradisiacal visions are the seedbed for the utopian mindset from which radical politics sprung. Communism comes from humanity’s total history, not from the mind of one philosopher named Karl in the mid-1800s! Reclaiming the communist teachings of Jesus and his early followers means reclaiming an essential part of communism’s historical development.
Communism’s axiom, from each according to ability, to each according to need is the economic corollary to the Golden Rule, do unto others what you would have them do unto you. Although many leftists like to praise the achievements of modernity and seem to forget all the blood, sweat, and toil of humanity before the onset of capitalism, in fact, communism springs quite logically from the nature of humanity and our highest values. Although Karl Marx did banish Hermann Kriege’s “Communism of Love” from his organization, it seems in the aftermath of Stalinism that Communism needs to restore its reputation as humanizing vision with affirmative principles of human mutuality. Who better to be a symbol of such a kinder, gentler communism than the Good Shepherd, Jesus of Nazareth?