By Roland Boer
Feedback of Earth completely reassesses Marx and Engels’s engagement with theology, drawing on principally neglected texts. therefore, along ‘opium of the people’, Hegel’s philosophy of legislations, and the Feuerbach theses, different works also are relevant. those comprise Marx’s early items on theology, continuous ameliorations of fetishism, and long remedies of Bruno Bauer and Max Stirner. Engels too is given severe consciousness, seeing that he moved past Marx in appreciating theology’s innovative percentages. Engels’s Calvinism is mentioned, his remedies of biblical feedback and theology, and his later writings on early Christianity’s progressive nature. The e-book keeps the venture for a renewed and enlivened interplay among Marxism and faith, being the fourth of 5 volumes within the feedback of Heaven and Earth sequence.
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Additional resources for Criticism of Earth: On Marx, Engels and Theology, IV (Historical Materialism Book Series, Volume 35)
I would add a couple of points. First, the analysis developed by Strauss was indebted to and characteristic of the new model of biblical criticism developing in Germany at the time. It was an immanent analysis of the text, eschewing the transcendent reference to God. In order to distinguish itself from traditional theological exegesis, ‘scientific’ biblical criticism did not avail itself of God as historical cause, reason for the actions of people, or as a factor in the formation of the Bible. Instead, they sought for cause and effect in the 35.
Now, all this is good liberal defence, stressing the separation of church and state, the need to attack those who would confuse religion and politics, and proclaiming freedom of the press. There is, however, one point that it far more intriguing. ’22 It is not clear who deleted this stronger statement, whether the publisher Renard before he sent the letter or Marx himself. But it shifts the defence to another level. Quite simply, Marx invokes Luther himself and the challenge of the Reformation to argue that defiant criticism is at the heart of the German theological tradition.
It stated that censorship is ‘to oppose fanatical transference of religious articles of faith into politics and the confusion of ideas resulting therefrom’. Marx quotes it directly and then later asserts that the Rheinsiche Zeitung had heeded it to the extent of criticising others who did not (Marx 1843a, p. 117; Marx 1843b, p. 105, and Marx 1843l, p. 364; Marx 1843m, p. 352). 21. Marx 1842p, p. 285; Marx 1842q, p. 396. 22. Marx 1842p, p. 284, n. a; Marx 1842q, p. 395, n. 1. 23. See also his delight in heretics who sought to bypass religious censorship by disguising their works under innocent titles: ‘In Rome, the publication of the Koran is prohibited.