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Then shall the just answer him, saying: Lord, when did we see thee hungry and fed thee: thirsty and gave thee drink? 38 Or when did we see thee a stranger and took thee in? Or naked and covered thee? 39 Or when did we see thee sick or in prison and came to thee? 40 And the king answering shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
5:3 Blessed are the poor in spirit: for theirs is the kingdom of
heaven.
5:4 Blessed are they that mourn: for they shall be comforted.
5:5 Blessed are the meek: for they shall inherit the earth.
5:6 Blessed are they which do hunger and thirst after righteousness:
for they shall be filled.
5:7 Blessed are the merciful: for they shall obtain mercy.
32All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. 33With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all. 34There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales
The Platonic concept of Forms had an enormous influence on Hellenic Christian views of God. In those philosophies, Forms were the ideals of every object in the physical world, and objects in the physical world were merely shadows of those perfect forms. Platonic Philosophers were able to theorize about the forms by looking at objects in the material world, and imagining what the "Perfect" tree, or "Perfect" man would be. The Aristotelian view of God grew from these Platonic roots, arguing that God was the Infinite, or the "Unmoved Mover."
Hellenic Christians and their medieval successors then applied this Form-based philosophy to the Christian God. Philosophers took all the things that they considered Good -- Power, Love, Knowledge, Size, and posited that God was "infinite" in all these respects. They then concluded that God was omnipotent, omniscient, omnipresent, and benevolent. Further, since God was perfect, any change would make him less than perfect, so they asserted that God was unchanging, or immutable.
One of the most striking features of the ideal city is its abolition of private families and sharp limitation on private property in the two guardian classes.
The City of the Sun is presented as a dialogue between "a Grandmaster of the Knights Hospitaller and a Genoese Sea-Captain". Inspired by Plato's Republic and the description of Atlantis in Timaeus, it describes a theocratic society where goods, women and children are held in common. It also resembles the City of Adocentyn in the Picatrix, an Arabic guide to magical town planning. In the final part of the work, Campanella prophesies — in the veiled language of astrology — that the Spanish kings, in alliance with the Pope, are destined to be the instruments of a Divine Plan: the final victory of the True Faith and its diffusion in the whole world. While one could argue that Campanella was simply thinking of the conquest of the New World, it seems that this prophecy should be interpreted in the light of a work written shortly before The City of the Sun, The Monarchy in Spain, in which Campanella exposes his vision of a unified, peaceful world governed by a theocratic monarchy.
Originally posted by Someone336
My favorite is Acts 4:32-34, which religious conservatives seem to ignore because it foreshadows the ideals of communism as written by Marx by thousands of years:
32All the believers were one in heart and mind. No one claimed that any of his possessions was his own, but they shared everything they had. 33With great power the apostles continued to testify to the resurrection of the Lord Jesus, and much grace was upon them all. 34There were no needy persons among them. For from time to time those who owned lands or houses sold them, brought the money from the sales
So what is more in line with Christian tradition? The ideals of socialism and communism, or capitalism?
Originally posted by GradyPhilpott
I have a problem with those who use the words of Christ to support socialism.
Marx and Locke were aligned along these terms although the ideas of Karl Marx did not have the same implicit trust in the inherent “good” of government, especially if a ruling class were supporting a government. According to Marx, government was not an entity through which change could be brought about. Rather, for change to happen and for the class struggles to be resolved it was necessary for the people to rise up and bring about the necessary adjustments to society.
In the words of John Locke, Karl Marx is also suggesting and affirming the idea that, “As usurpation is the exercise of power which another has a right to, so tyranny is the exercise of power beyond right, which nobody can have a right to” (Locke 95). While Marx was not advocating anarchy or calling for an abolition of government itself, he was wary of the problems associated with government, particularly when it was based on uneven notions of class. He saw that there were inherent problems in a government where there was an upper class or ruling elite and advocated a government that was part of the people—a government that was not based on the principles and revolution-inspiring problems class inequity. Despite the problems Marx had with government he was willing to look toward it as a chance for hope if his party could be in power. At one point he states, in one of the important quotes from "The Communist Manifesto", “The immediate aim of the Communists is the same as that of all other proletarian parties: Formation of the proletariat into a class, overthrow of the bourgeoisie society, conquest of political power” (Marx 288).
The Founding Fathers drew heavily upon English philosopher John Locke in establishing America’s First Principles, most notably the recognition of unalienable rights, the Social Compact, and limited government.