Critique of Marx, Royal Quips

Marx and his revolution outside the Garden of Eden


I finished the very well written introduction to the Communist Manifesto by John Toews. I am now going into the document itself.

I describe all modern era philosophers as having left the Garden of Eden (or, forced to leave) and wandering about as sons of Cain, looking to build their City of Man. I do not describe them as looking for the Garden of Eden, or even looking to get back in. I see them as Cain’s descendants, caring nothing for the Garden at all but only caring for the building of their own cities. That’s a nuance, but a very important one. In fact, it is the crucial one. Modern man is not even interested in God’s redemption, only in his own by his own way. That’s why it is so hard to communicate with him. You can speak all day about salvation and redemption, but the modern man cares nothing for it in the first place. He will make his own salvation.

This is Marx. I am intrigued by the thought that “labor” is mentioned early in Genesis as a form of chastisement and the path to our redemption through Christ. Marx sees labor as the path to our redemption through the proletariat. It’s as if he picked up on the notion of “labor” to describe the history of mankind, and, given God’s response to the first rebellion, he might actually be right about that in a certain respect. It’s further as if Marx gladly ate the apple of the Tree of the Knowledge of Good and Evil and after being ejected from the Garden seeks a revolution outside among us who must work by the sweat of our brow. He continues the defiant revolution that began inside the Garden as he builds his utopian city outside and seeks his own redemption of the world, not through the sweat of our brow and Christ, but through the sweat of our brow and the labor of his proletariat.

Good luck.

As Catholic Monarchists seeking the Kingdom of God on earth as it is in Heaven through a society based on the preeminence of Christ’s Holy Catholic Church, we necessarily must counter all of these revolutions. But more than simply counter them, we must go “Beyond the Counterrevolution” to the reestablishment of both Old Christendom and New Christendom here in the “New World.”


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