Theomachy of Leninism
To touch the secret of Lenin's attitude to religion it is necessary to remember a writer of genius Dostoevsky, who managed to reveal the teomachist intention in the European culture. As an artist Dostoevsky did not formulate his ideas in completed concepts, but in the ôphilosophy of imagesö he is extremely accurate. Dostoevsky fought against materialistic views of his opponents, though not regarding them proper materialists. Consciousness of atheists ľ the characters of his novels ľ is dual: they need God to deny Him.
This is exactly what we notice in Lenin's behavior. He could not mention religion without damnation, for he was possessed by the need of pathological reviling of the Divine: religion for him is nothing but ôsacerdotalismö, ôcoquetting with Godö, ôthe foulest of thingsö, ônecrophiliaö, for ôevery religious idea about a certain god, every coquetting with god is inexpressible abominationů the most dangerous abomination, the foulest pestö. In his approach to different historical phenomena Lenin made a show of finding relativity in everything and fighting with any idea of something being absolute. This was the core of his struggle with spirituality. But as soon as it came to religion, Lenin retreated even from ôimpartialö Marxist methodology and fell into frenzy and madness. It is evident that at the bottom of it there was his perception of the religious reality as the absolute enemy. Here Lenin lacked patience even for presenting religion as something historically conditioned and temporal.
In his work ôChildhood disease of leftism in Communismö Lenin taught that one should compromise in every issue, but not in the goals of Communism. He always jeered at those who were unable of this. But Lenin himself never allowed compromise with religion. It never occurred to him to dodge God, the Church or religion. Stalin being a true Leninist in all other things still allowed employment of religion to retain power on the first communist base. Marx, who would not miss to say a meanness about religion, still made attempts to use historical approach. Lenin fell even below the level of Marxism and was ecstatic about the most vulgar antireligious brochures and critics of religion like the malicious Helvetius.
Lenin feared not only religious reality, but also of religious symbols. He could not stand even mentioning God. For example, he was irreconcilable with ôGod-seekingö and ôGod-constructionö, though in these doctrins the concepts about real God were missing, and he could derive revolutionary benefit from them in atheistic propaganda. The fact that Lenin could not play or joke with religion and treated everything pertaining to it most seriously, testifies that in Lenin's opinion destroying religion was the most important purpose of the communist regime. Lenin launched the bloodiest and most massive religion persecution in history.
As early as on May 1, 1919, in a document addressed to Dzerzhinsky Lenin demanded: ôIt is necessary to do away with the cassocks and religion as soon as possible. The cassocks should be arrested as counter-revolutionaries and saboteurs and shot away hip and thigh in all places. As many as possible. Churches should be closed down. Their buildings should be sealed up and turned into storehouses.ö On December 25, 1919, on account of the feast of St. Nicholas the Wonderworker, when the Orthodox could not work Lenin issued an order: ôIt is silly to put up with ôNicholasö. We should rouse everyone in Cheka to shoot away those missing at work because of ôNicholasö. In his letter to Molotov for the members of Politburo of March 19, 1922, Lenin insisted on the necessity to make use of mass famine in the country and appealed to the communist leaders to archly blitz the Church within the framework of the campaign ôseizure of valuablesö, to deal religion a deadly blow in order to deprive the future generations of believers of any will to resist: ôJust now and only now, when in the countryside they eat people and there are hundreds or even thousands corpses lying on the roads we can (and so we must) conduct seizure of church valuables with most frenzied and merciless energy, never minding suppression of any kind of resistanceů At all costs we have to bring about seizure of church valuables in the most determined and fastest way, which will provide us with funds of several hundred millions gold rubles.ö Lenin agreed, ôif it is necessary to go the length of some cruelties to achieve a certain political goal, it should be carried out most drastically and quickly, for the mass cannot stand long-lasting crueltiesö. Lenin called for ôfighting the most determined and merciless battle to the Black-Hundred clergy and suppress their resistance with the cruelty, which they will not forget for many decadesö. Lenin persuades his associates that ôthe campaign of seizure of Church valuablesö should be conducted ôwith merciless determination, not stopping short of anything and as soon as possible. The more representatives of reactionary bourgeoisie and clergy will be shot away under this pretext, the better. We should give the public such a lesson that they will not dare think of any resistance for quite a few decades.ö
The reason for such a cannibalistic pathos is that Lenin hated the Church even more than religious ideology, because the Church is life in God. Personal satanic malice is felt in Lenin's attitude to the Church, infernal hate, which he was unable to hold back. As soon as he got the chance to destroy the Church, Lenin forgot all his theories about strict laws of history, asserting which he as Marksist set himself against the narodnik movement. In his practical attitude to religion Lenin lapses into voluntarism. It is not a fruit of hypocrisy, but rather the result of doublethink, which reflects the dual nature of Marxism-Leninism. Lenin always declared himself complete materialist and atheist, but was he really such?
No doubt, the Leninism ideology is materialistic: primacy of matter, concept of the world as a mechanism, and of the man as of a social-biological machine ľ a part of the world's self-developing machine. But according to its objectives and deep orientedness Leninism could not be materialism. The logic of complete materialism does not offer any standards of conduct, has no ideas about proper and improper, for man being a socially biological mechanism cannot have any obligations before the world machine. Such materialism should regard the idea of God as a harmful mistake, but it cannot cause the pathos of maniacal denial or unrestrained passion for reviling. It is only the duty of theomachy that makes Lenin behave toward the world as if its basis is non-material. Denying existence of God Lenin fought against God and the Divine as against the most real essence. Fanatic atheism of Lenin's type is possible only when they deny religion as a harmful superstition, but they fight against God as an absolutely hostile reality.
At the same time it is absolutely logical that exactly materialism is the ideology of Leninism. Leninism is not materialistic according to its motives and goals, but only materialism may be the ideology of Leninism. Thought materialism with its logics cannot substantiate militancy of atheism, and all the more the pathos of theomachy, it is necessary as an instrument and the ultimate aim of theomachy. Such position cannot be consistent, for it is based on self-deception, playing with oneself, which allows to avoid direct denying of principles, and it is logically inevitable within the materialistic ideology. Leninism is unable of critical introspection, because it is philosophical and psychological doublethink described by George Orwell. The foundation of any kind of doublethink is doublethink toward God.
While man in Christianity is a participant of world's deification and attainment of Divine existence, the concealed goal of Lenin's atheism is to turn man into an agent of excarnation, into the source of non-existence. However this is not merely the will ônot to beö, but a desire to fall into state opposite to the existence created by God, and to lug away the whole world. For man to be God's co-creater, he has to possess freedom and ability to create, because only through creation in God it is possible to deify the world. To be a carrier of non-existence man has to refuse freedom and ability to create and to determine himself to the external circumstances. Contrary to the desire of a Christian to live in God as the source of freedom (ôwhere the Spirit of the Lord is, there is libertyö) a Marxist-Leninist tries to live in the impersonal necessity releasing from responsibility for apostasy.
The concept of Marxist-Leninist ideology is revealed in its attitude to history, to formulation of human role in it. Lenin regarded man as a derivative of production relations. It means that all people of a certain epoch had common essence irrespective of individual diversity, that man is rigidly determined by the ambience. But the party stands over this ambience, it controls it (ôthere is nothing impossible for the Partyö), so it controls also man. The ultimate obsession with theomachy makes free of all materialistic and atheistic ôlawsö and confers satanic freedom in non-existence. Thus, atheistic materialism claims that society is determined by the laws of material history, which in fact allows the party leaders to have freedom to direct these ôlawsö on behalf of the theomachist atheism. This logic was exposed already by Dostoevsky, who in his analysis of phenomenon of Nechaev's movement anticipated in the figure of Shigalev the future incorporation of Communism. Shigalev ôoffered for the ultimate solution of this issue to divide the mankind into two unequal parts. One tenth is given personal liberty and unlimited rights over the rest nine tenths. The latter have to lose there identity and turn into a sort of herd and under unlimited obedience through a number of metamorphoses reach primeval innocence, a kind of the primeval paradise, however they will have to work. The measures suggested by the author to strip nine tenth of their will and altering them into a herd by means of reeducation of whole generations are quite remarkable, based on natural data and are very logicalö. And Russia has firsthand knowledge of this iron logic of all kinds of apostasy.
Dostoyevsky was an active opponent of materialistic theories that claimed that man is ôspoilt by ambienceö, but he did not consider his revolutionary characters to be materialists. It is not by chance that he called his novel ôDemonsö. Demonic theomachy parasitizes on materialism devoid of any ethics. It cannot act openly, because through theomachy itself it will recognize the One, against Whom it is fighting ľ God.
Thus, Leninism is a dialectical combination of the ultimate atheism with a special kind of religious pathos. This is obsession with Satanism as with total theomachy. Leninism is materialistic by its ideology, but not by ontology. Materialism and atheism is an instrument for fighting against something that can exist only beyond the framework of this ideology. The aim and the basic idea of Leninism is construction of extremely anti-Christian society, and the concealed ultimate aim is non-existence. Theomachy is the core and dominant of Leninism. But theomachy demands destruction of the universe as God's creation and destruction of God's image and likeness in man. This is the reason for destructions and genocide under the regime of Marxism-Leninism unprecedented in the history of humankind. Thus all the parts of Marxism-Leninism doctrine are subject to its primary target ľ achievement of infernal kingdom on earth, they describe different stages on the way to it and the methodology of struggle for it.
30 / 12 / 2003
Also here you can read
Ancient icon part of prayer vigil at LeRoy Carhartĺs late-term abortion facility
The Feast of the Dormition in Greece
How do people forgive a crime like murder?
About candles, "Mercedes-Benzes" and Church wealth
Prayer by Agreement
Are atheists mentally ill?
A Dream Becomes Reality. The Church of St. George in Viljakainen, Finland
Post V. Putin Ś Whose side are you on?
Father Constantinos Economos is building a new generation of Greek Orthodox parishioners
Syria refugees swell Christian community in Turkey
Resurgent Russia: The Hope of Persecuted Christians
His Beatitude Patriarch Theodore of Alexandria: I have given my heart to Russia