|
8/1/2025 What should be the Communist Party of Kenya’s Attitude Towards Religion? By: Booker Ngesa OmoleRead Now The question of religion is one that continues to engage the minds of many, particularly within the Communist Party of Kenya (CPK). This article seeks to explore the attitude that a political party, rooted in the principles of Marxism, should adopt towards religion. While the likes of Marx and Engels have offered their perspectives on religion, it is essential for revolutionaries to develop further a theory that effectively addresses this complex and sensitive issue. Maybe I should take this early opportunity to say that Communism is not at War with God or such abstract notions, communism is concerned with the knowable world in the Natural order. Karl Marx famously stated, "Religion is the opium of the people." This phrase has been central to the Marxist perspective on religion. But, what did Marx mean by this analogy? To fully grasp his point, it's essential to delve into the historical context. In the 1840s, opium was not an illegal substance in Europe, and it was considered a respectable indulgence, particularly among the affluent. However, for the common people, opium was expensive and inaccessible. In this context, Marx likened religion to opium in the sense that it provided solace to the oppressed. Religion offered hope and comfort, serving as "the heart of a heartless world" and "the sigh of the oppressed creature." Just as opium could provide relief from physical pain, religion provided emotional and spiritual relief for those burdened by social and economic hardship. To further illustrate this analogy, we can consider the effects of opium on the central nervous system and the brain. Opium, with its narcotic, soporific, and analgesic properties, induces a sense of tranquillity and emotional relief. In much the same way, religion can soothe the emotional distress of the downtrodden, offering hope and solace in difficult times. To effectively counter the influence of religion, we must offer a materialist explanation for the origins of faith and religious beliefs among the masses. In contemporary capitalist societies, the primary sources of these beliefs are deeply rooted in social conditions. The fundamental basis for religious faith today can be found in the socio-economic oppression experienced by the working masses. These individuals often feel utterly powerless when confronted with the seemingly unpredictable and unrelenting forces of capitalism. These forces subject ordinary workers to immense suffering and brutal hardships on a daily basis, far surpassing the occasional catastrophes like wars or natural disasters. Lenin’s phrase "fear made the gods" aptly describes the situation. It signifies the fear that stems from the capricious and inscrutable power of capital, which, to the average person, appears as an uncontrollable force. This force poses a constant threat to the lives of the proletariat and small property owners. In his writings, Lenin affirms how forces of capitalism, though hidden, bring about "sudden," "unexpected," and "accidental" calamities such as financial ruin, devastation, destitution, moral decay, and even death due to starvation. This fear of capital's destructive potential is the very foundation of modern religion. For CPK to be effective in countering religious beliefs, it is imperative to acknowledge and understand this primary source. By addressing the profound impact of capitalism on people's lives, we can engage in a more meaningful and relevant critique of religion and provide a more compelling alternative, the scientific way. Communism is firmly anchored in the materialist philosophy, which asserts that the world is tangible, devoid of supernatural elements. However, it is crucial to clarify that communism is not inherently antagonistic to religious people or political organising among religious communities. Instead, its focus is on the material realities of exploitation and social injustice, rather than engaging in abstract or contemplative philosophical debates. Our teacher Karl Marx observed that philosophers already interpreted the world and the point is to change it. The true enemies of communism are those who exploit the underprivileged, regardless of their religious affiliations or lack thereof. We hold the irreconcilability of class interests of the working-class majority and the owning-class minority. Religion is not static; it evolves and transforms over time. Throughout history, religious movements and figures, like Martin Luther and Ulrich Zwingli, have initiated significant changes within the church. The communists must always be where the masses are, Most Kenyans hold to some religious notion and any attempt to attack religion mechanically can only radicalise the clerics and turn the masses away from our organisation What is the danger of a mechanical attack on religion? These are the ultra-left who failed to learn from the mistake of Bismarck, his mechanical attacks on the German Catholic Party only radicalised the clerics and turned the majority away from the working-class movement. Such mistakes must be avoided by the communist party of Kenya. In fact, Lenin, along with Engels, criticized those who sought to introduce explicit atheism and declare war on religion as part of the Workers' Party program. The proclamations of war on religion could actually revive interest in religion and prevent it from naturally declining. It must be seen as counterproductive because it may make religion more appealing to some who feel attacked or threatened based on their beliefs. Religion must never be viewed only as a superficial and ideological approach that doesn’t address the core issues of the working-class struggle. To focus on fighting religion could divert attention from the urgent tasks of class and revolutionary struggle. It could lead some sections of the working class and other democratic elements away from genuine political and social issues. The party must always take a patient and educational approach. Organizing and educating the proletariat would naturally lead to the waning of religion, especially when the objective material realities are also suitable. When doing mass work religion must be seen as a private matter, and the primary focus was on the class struggle, not a direct confrontation with religious beliefs. This perspective became a fundamental aspect of the party, emphasising the importance of organising and educating the working class over engaging in political warfare against religion. However, when doing cadre work, one must remember that Marxism philosophy is materialism, that which is inherently atheistic and hostile to all religions and superstitions. It goes beyond merely distributing educational materials; to eliminate religious beliefs from the consciousness of the working masses, who bear the brunt of relentless capitalist exploitation and are subjected to the unpredictable havoc wreaked by capitalist forces, they must, through their own efforts, engage in a concerted, organized, strategic, and enlightened struggle against the very foundation of religious beliefs. This entails confronting the pervasive influence of capital in all its manifestations. Let us now look into some of the confusions that have emerged when dealing with this question, for example, whether religion should be treated as a private affair, Lenin underscores that the answer is not a simple "yes" or "no," but rather a matter of context and perspective. Lenin emphasizes that "religion must be declared a private affair" in the context of the state. In this sense, it means that the government should not interfere with or establish a state religion. The state should be neutral in matters of religion, ensuring that individuals have the freedom to practice their faith without government interference. In this regard, religion is a private affair, and the state should not concern itself with religious beliefs and practices. However, Lenin's statement also highlights that, from the perspective of the Party, religion cannot be considered a private affair. This means that the Party should engage with and address religious beliefs and practices when necessary. Lenin's intent was to clarify that while the state should not meddle in religion, the Party, as a political entity with its own ideology and goals, must be willing to confront religious influences or institutions that may be contrary to its objectives. For the Party, religion is not a private matter as it may affect the political and social landscape. In essence, Lenin's words emphasize the separation of church and state, allowing individuals the freedom to practice their religion privately without government interference, while at the same time acknowledging that for a political party, religious influences may be a subject of scrutiny and consideration, especially if they impact the party's goals and principles. This nuanced approach recognizes the complexity of religion in society and politics. In short, the party of the proletariat demands that the state should declare religion a private matter, but does not regard the fight against the opium of the people, the fight against religious superstitions, etc., as a “private matter. The question of whether a priest or a religious person can be a member of the Communist Party of Kenya is a complex one, and the answer lies in the nuances of the situation. In the wake of the 19th century, in Western Europe, historical conditions and the application of Marxist doctrine to the workers' movement allowed for priests to join communist parties without significant conflict. However, these specific historical circumstances did not necessarily apply to Russia, or China and may be non-existent even now in our current Kenyan situation. In general, an unqualified "yes" or "no" answer to this question would be incorrect. It is possible for a priest to be a member of the Party if they are willing to participate in common political work, fulfil Party duties, and do not actively oppose the Party's program. In such a case, the contradiction between the priest's religious convictions and the Party's principles would be considered a private matter, affecting the priest alone. However, this situation is likely to be a rare exception, especially in Kenya today. If a priest were to actively promote religious views within the Party, to the extent that it became their primary and overriding objective, the Party would have to expel them. While the Party allows freedom of opinion, there are limits, determined by freedom of grouping, within which members must operate. The Party is open to workers who maintain their belief in God, and it actively recruits them, with the aim of educating them in the spirit of the Party's program. The Party respects their religious convictions and does not intend to cause unprincipled offence. However, the Party's goal is not to permit an active struggle against its program. Therefore, while the Party allows for diverse beliefs and opinions within its ranks, it does not endorse active promotion of views that conflict with the majority of the Party's principles. In summary, a member of the Communist Party of Kenya should embrace materialism, which opposes religious beliefs. However, this opposition should be approached as dialectical materialism. In other words, one should not merely engage in abstract or purely theoretical arguments against religion. Instead, the fight against religion should be grounded in the practical, ongoing class struggle. Through this real-world struggle, the masses are educated, which is far more effective than theoretical preaching that doesn't adapt to changing circumstances. Originally published on the Communist Party Marxist — Kenya website. Author Booker Ngesa Omole, General Secretary of the Communist Party Marxist Kenya (CPM-K), is a Communist, publisher, amateur film maker, and mechanical engineer. Archives August 2025
0 Comments
Leave a Reply. |
Archives
November 2025
Categories
All
|
RSS Feed