MONDAY, MAY 27, 2013
Leon Trotsky
The Jesuit order, organized in the first half of the 16th century for combating Protestantism, never taught, let it be said, that any means, even though it be criminal from the point of view of the Catholic morals, was permissible if only it led to the “end”, that is, to the triumph of Catholicism. Such an internally contradictory and psychologically absurd doctrine was maliciously attributed to the Jesuits by their Protestant and partly Catholic opponents who were not shy in choosing the means for achieving their ends. Jesuit theologians who, like the theologians of other schools, were occupied with the question of personal responsibility, actually taught that the means in itself can be a matter of indifference but that the moral justification or judgment of the given means flows from the end. Thus shooting in itself is a matter of indifference; shooting a mad dog that threatens a child – a virtue; shooting with the aim of violation or murder – a crime. Outside of these commonplaces the theologians of this order made no promulgations.
The Jesuit order, organized in the first half of the 16th century for combating Protestantism, never taught, let it be said, that any means, even though it be criminal from the point of view of the Catholic morals, was permissible if only it led to the “end”, that is, to the triumph of Catholicism. Such an internally contradictory and psychologically absurd doctrine was maliciously attributed to the Jesuits by their Protestant and partly Catholic opponents who were not shy in choosing the means for achieving their ends. Jesuit theologians who, like the theologians of other schools, were occupied with the question of personal responsibility, actually taught that the means in itself can be a matter of indifference but that the moral justification or judgment of the given means flows from the end. Thus shooting in itself is a matter of indifference; shooting a mad dog that threatens a child – a virtue; shooting with the aim of violation or murder – a crime. Outside of these commonplaces the theologians of this order made no promulgations.
In so far as their practical moral philosophy is concerned the Jesuits were not at all worse than other monks or Catholic priests, on the contrary, they were superior to them; in any case, more consistent, bolder, and perspicacious. The Jesuits represented a militant organization, strictly centralized, aggressive, and dangerous not only to enemies but also to allies.
In his psychology and method of action the Jesuit of the “heroic” period distinguished himself from an average priest as the warrior of a church from its shopkeeper. We have no reason to idealize either one or the other. But it is altogether unworthy to look upon a fanatic warrior with the eyes of an obtuse and slothful shopkeeper. If we are to remain in the field of purely formal or psychological similitudes, then it can, if you like, be said that the Bolsheviks appear in relation to the democrats and social- democrats of all hues as did the Jesuits – in relation to the peaceful ecclesiastical hierarchy. Compared to revolutionary Marxists, the social-democrats and centrists appear like morons, or a quack beside a physician: they do not think one problem through to the end, believe in the power of conjuration and cravenly avoid every difficulty, hoping for a miracle. Opportunists are peaceful shop. keepers in socialist ideas while Bolsheviks are its inveterate warriors. From this comes the hatred and slander against Bolsheviks from those who have an abundance of their historically conditioned faults but not one of their merits.
Link (here) to read Leon Trotsky's evil Marxist rant Their Morals and Ours
POSTED BY JOSEPH FROMM AT 12:30 AM
POSTED BY JOSEPH FROMM AT 12:30 AM
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