This is the 1989 edition of the original book, which was published by Craig Press in 1968. The original subtitle was The Doctrine of Creative Destruction.
At Communism’s peak in 1979, one-third of the world’s population lived under tyrannies that called themselves Marxist. China still does, despite its profit-seeking entrepreneurs. No other worldview has ever commanded the official allegiance of so many people. Yet in 1835, there was no philosophy called Marxism. Karl Marx was then an undergraduate university student who specialized in pubs, taverns, cafes, and desperate letters to his family asking for more money.
How could such a transformation of the world take place so rapidly? Why did Communist revolutions swept the world earth from 1917 until 1975? Why did they occur only in regions where Marx had insisted that they could not in theory take place: pre-capitalist societies?
The most powerful myth of Marxism was that the Communist revolution was inevitable. That created optimists of its disciples. The second myth was that it was proletarian. It was a movement of intellectuals and what Marx called the bourgeoisie. The third myth was that it was the product of industrial poverty. Nothing in the lives of either Marx or Frederick Engels, his partner, suggested that any of these myths was true. Marx and Engels, the bourgeois sons of bourgeois religious families, never did a day’s manual labor in their lives. Engels’ only connection to industrial capitalism was as the son of a factory’s owner. Marx’s only connection was his lifelong subsidies from Engels.
Why, then, was Marxism so successful in capturing the minds of men? Because it is a religion, the most powerful rival of Christianity since the rise of Islam in the seventh century.
It was successful because it was a religion. The nature of Marxism as a religion has long been recognized by its critics. But what has not been recognized is Marxism’s unique fusion of both ancient and modern heresies. It revived the most ancient of religious themes — social regeneration through systematic chaos — yet it defended this view in the name of modern science. It appealed to the basest motives of mankind — autonomy from God, institutionalized envy, and bloody revolution — yet it defended itself as being the most scientific of systems.
Marx’s Religion of Revolution presents detailed evidence to prove that Marxism has been a success because it is the most perverse imitation of Christianity ever invented. It was invented by two men who had been baptized as Christians, had affirmed an evangelical faith in their teens, and had turned in fury against God in their early twenties. Few people know that Marx wrote a satanic play and wrote satanic poetry in his youth. But anyone who has read his early writings knows that his avowed enemies were not the capitalist but the Christians and the Jews. He hated God more than he hated capitalism.
This book examines the major facts of Marx and early Marxism: biography, religion, philosophy, and economics. It has been updated with a lengthy Preface and a concluding chapter, plus an astounding appendix. “The Myth of Marx’s Poverty,” which proves that in the years when he wrote Das Kapital, Marx was a rich man because of donations from a few rich followers. It was not poverty that brought Marx to Marxism; it was his all-consuming hatred. His hatred of humanity led Marx to revive the ancient pagan belief in social regeneration through systematic chaos, and then to provide it with new clothes and new respectability through pseudo-economics.