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19th-century German philosopher Karl Marx, the founder and primary theorist of Marxism, viewed religion as "the soul of soulless conditions" or the "opium of the people". According to Marx, religion in this world of exploitation is an expression of distress and at the same time it is also a protest against the real distress.
Roland Boer, the son of a Presbyterian minister, said: "There is a tradition within Marxism of engagement with religion that is usually characterised as atheistic and disinterested, but I argue there is a continuous stream of major Marxist figures who have written on questions of religion and engaged specifically with the Bible or with ...
In parts of the book, Marx again presented his views dissenting from Bauer's on the Jewish question and on political and human emancipation. [10] A French translation appeared 1850 in Paris in Hermann Ewerbeck's book Qu'est-ce que la bible d'après la nouvelle philosophie allemande? (What is the Bible according to the new German philosophy?).
In the first instance, Kim replies that a person is "mistaken" if they believe Marx's proposition regarding "opium of the people" can be applied in all instances, explaining that if a religion "prays for dealing out divine punishment to Japan and blessing the Korean nation" then it is a "patriotic religion" and its believers are patriots. [11]
Christian socialism is a religious and political philosophy that blends Christianity and socialism, endorsing socialist economics on the basis of the Bible and the teachings of Jesus. [1] Many Christian socialists believe capitalism to be idolatrous and rooted in the sin of greed.
Religion is the opium of the people: this saying of Marx is the cornerstone of the entire ideology of Marxism about religion. All modern religions and churches, all and of every kind of religious organizations are always considered by Marxism as the organs of bourgeois reaction, used for the protection of the exploitation and the stupefaction ...
Liberation theologies were first being discussed in the Latin American context, especially within Catholicism in the 1960s after the Second Vatican Council.There, it became the political praxis of theologians such as Frei Betto, Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor".
An affinity between Marxist and Islamic ideals of social justice has led some Muslims to embrace forms of Marxism since the 1940s. Islamic Marxists believe that Islam meets the needs of society and can accommodate or guide the social changes Marxism hopes to accomplish.