The
origins of communism derive from the monastic orders of the Roman
Catholic institution. These orders such as the Franciscans, Dominicans
and Jesuits operate off of communistic principles. The vow of poverty
which monastics including Jesuits take is a vow in which they give up
any claim to private property ownership. This directive to dissolve all
private property was made a central tenet of the Communist Manifesto.
Jesuits as individuals cannot own anything; all property is shared among
members of the Order.
Regrading poverty vows, The New Advent Catholic Encyclopedia states:
“The express vow of renunciation of all private property was introduced into the profession of the Friars Minor in 1260. About the same time another change took place; hitherto no limit had been placed on the common possessions of religious, but the mendicant orders in the thirteenth century forbade the possession, even in common, of all immovable property distinct from the convent, and of all revenues; and the Friars Minor of the strict observance, desiring to go one step further, assigned to the Holy See the ownership of all their property, even the most indispensable. Following the example of St. Francis and St. Dominic, many founders established their orders on a basis of common poverty, and the Church saw a large increase in the number of the mendicant orders until the foundation of theclerks regular in the sixteenth century; even then, many orders united common poverty with the regular clerical life: such were the Theatines (1524), whose rule was to live on alms and contributions spontaneously given; and the Society of Jesus (1540). It soon became evident that this profession of poverty which had so greatly edified the thirteenth century was exposed to grave abuses, that a certain state of destitution created more cares than it removed, and was not conducive either to intellectual activity or to strict observance; and that mendicity might become an occasion of scandal. Consequently the Council of Trent(Sess. XXV, c. iii, de reg.) permitted all monasteries, except those of the Friars Minor Observantines and the Capuchins, to possess immovable property, and consequently the income derived therefrom; but the Carmelites and the Society of Jesus, in its professed houses, continue to practise the common poverty which forbids the possession of assured incomes.”
The Catholic humanist Sir Thomas More’s Utopia
in 1516 further contributed to Communism and served as a basis upon
which Marx and Engels would develop their ideas. In fact the communist
soviets so loved Moore that they erected a monument in his memory:
Hailed as a Communist hero by Karl Marx, Friedrich Engels, and Karl Kautsky, More's contribution to "the liberation of humankind" is commemorated, at Lenin's suggestion, on a monument erected in 1918 in Aleksandrovsky Garden near the Kremlin.
- Margaret L. King (2014). Renaissance Humanism: An Anthology of Sources. Hackett Publishing. p. 157.
Note
that Lenin formally readmitted the Jesuits into Russia in 1922. Lenin's
right-hand man Felix Dzerzhinsky who was the head of the Soviet Secret
Police and the Cheka, had been Catholic and was such an admirer of the
Jesuits that he once desired to become a Jesuit priest.
The
Jesuits in the 17th and 18th centuries perfected the first system of
communist governance in their Paraguayan reductions. The New Advent
Catholic Encyclopedia admits:
(1) Conditions of Property
The economic basis was a sort of communism…The land and all that stood upon it was the property of the community. The land was apportioned among the caciques, who allotted it to the families under them. Agricultural instruments and draught-cattle were loaned from the common supply. No one was permitted to sell his plot of land or his house, called abamba, i.e. “own possession.” The individual efforts of the Indians, owing to their indolence, soon proved to be inadequate, whereupon separate plots were set aside as common fields, called Tupamba, i.e. “God’s property” which were cultivated by common labour under the guidance of the Padres. The products of these fields were placed in the common storehouse, and were used partly for the support of the poor, the sick, widows, orphans,Church Indians, etc., partly as seed for the next year, partly as reserve supply for unforeseen contingencies, and also as a medium of exchange for European goods and for taxes (see below). The yield of the private fields and of private effort became the absolute property of the Indians, and was credited to them individually in the common barter transactions, so that each received in exchange the goods he desired. Those abamba plots which gave a smaller yield because of faulty individual management were exchanged from time to time. The herds of livestock were also common property. The caballos del Santo, which were used in processions on festal occasions, were especially reserved. Thus the Reduction Los Santos Apostoles at one time owned 599 of these.”
R.W. Thompson's Footprints of the Jesuits
has a chapter on the Jesuit reductions which is worth reading also and
likewise explicitly states that the reductions were what would be called
communism in the modern age. I believe that is in Chapter 10. In the
following chapter, Thompson tells how the Jesuits told the Indians that
White men had "devils in their bodies," hence the origin of the term
"White devil" being anti-White Jesuit propaganda!
Sources show the term "social justice" to have originated from a Jesuit Luigi Taparelli, S.J.:
In his Church, State, and Society: An Introduction to Catholic Social Doctrine (Catholic University of America Press, 2011), J. Brian Benestad of the University of Scranton notes that “a Jesuit philosopher by the name of Luigi Taparelli D’Azeglio was the first to use the concept of social justice in his major work, Saggio teoretico di diritto.” Father Taparelli (1793-1862) served as rector of the Roman College and helped found La CiviltÀ Cattolica, the Italian Jesuit periodical.
Taparelli
was a contemporary of Marx with Marx and Engels having developed their
"science of socialism" during the same period as Taparelli's "social
justice."
Karl Marx for five years was trained at a Jesuit school:
Marx was an average student during his school days. Until the age of 12, he was taught at home and from 1830 to 1835, he did his schooling at Jesuit High School in Trier.
And
it was said by ex-Jesuit priest Alberto Rivera that Marx had been
tutored by Jesuits in the British Museum on the tenets of communism.
Marx having been a Jesuit coadjutor is further attested to by Otto von
Bismark when, in his German newspaper said that Marx was under control
of the Jesuit priest Peter Beckx, then Superior General of the Society
of Jesus! Of this, Marx himself commented:
“Bismarck complained in his North German Gazette that I was in league with Father Beck, the leader of the Jesuit movement, and that we were keeping the socialist movement in such a condition that he could do nothing with it.”
"In the first week of February this year, “the Vatican announced that Pope Francis plans to replace two Chinese bishops loyal to Rome with seven excommunicated men chosen by Beijing [ie. the Communist Chinese government]. Two of those seven men are alleged to have girlfriends and fathered children. Most importantly, all seven men put their loyalty to China’s communist government before their faith in God.
China has long demanded that the Vatican accept only Chinese government-appointed bishops and give them full authority to rule a Chinese diocese. But Francis’s predecessors in the Catholic Church have long believed, as Pope Benedict XVI said, ‘the authority of the Pope to appoint bishops is given to the church by its founder Jesus Christ. It is not the property of the Pope, neither can the Pope give it to others.’
Yet in Pope Francis the atheist Chinese Communist government found a willing partner eager to give in to their demands. Pope Francis seems to have no problem subordinating his authority to a repressive communist government.” - https://www.theamericanview.com/china-the-vatican-a-new-world-order/
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