By Roland Boer (auth.)
Based on a cautious interpreting of Lenin's gathered Works, Roland Boer pursues the results for linking Lenin with faith and theology and seeks to deliver Lenin into fresh debates over the intersections among theology and the Left, among the Bible and political thought.
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A number of other occasions may also be identified, all of which will lead into the next chapter where I discuss the religious Left in more detail, especially the God-builders, religious socialists, and peasant radicals. However, before I gather those further moments of recognition, I would like to ask a prior question: Was Lenin consistent in his dealings with religion? At first sight, he appears remarkably inconsistent: Religion may be both response to and perpetuator of a basic economic exploitation, yet it also offers the possibility of resistance to that injustice.
Now the situation becomes interesting, specifically through the Bund’s refusal to join on existing terms. Throughout the long and fractious relationship with the RSDLP, the Bund took many positions. 62 Let me fill out this story with a few details: The General Jewish Workers’ Union of Lithuania, Poland, and Russia (the Bund) was established at a conference in Vilno in 1897, out of various Jewish Social-Democratic groups. At the first congress of the RSDLP, the Bund became members while maintaining autonomy in regard to questions pertaining to the Jewish proletariat.
And the slaves of the householder came and said to him, ‘Sir, did you not sow good seed in your field? ’ But he said, ‘No; lest in gathering the weeds you root up the wheat along with them. ” In this parable (not found in the other Gospels), Jesus likens the enigmatic “kingdom of heaven” to a field sown with wheat—“good seed [kalon sperma]” is the specific term. However, having sown the good seed, other seed is now sown, at night by an enemy. These are the tares or weeds (zizania), although they are not specified as bad seeds (that would have been kakon sperma).