You write, that “Marx and Engels would have been horrified by the suggestion that their writing might one day be elevated to the status of religion.” Yet it seems to continually landed in the hands of folks looking for a roadmap to heaven. How do you see this conflict, essentially between the content and the application of Marxism?
The very fact the idea of communism took off in two of the most backward societies at the beginning of the 20th Century — China and Russia — meant that the way it was picked up by many people, especially peasants and not so well educated people who joined in that revolutionary ferment was that the only way they could see it was as a secular religion, as a secular faith. The intellectuals who were initially won over the idea were of course not at all religious minded and by-in-large did not go in that direction or take Marxism in that direction either. If you look at the early Bolsheviks, most of who were of Jewish origin, they were cutting loose from religion— the were very much the great-grandchildren of the French Enlightenment. That was also the impact on the intellectuals in China who founded the Chinese Communist Party.
I don’t think there was anything in the theory that meant it should go in that direction. It was, I’ve always felt that the emergence of one-Party state, the emergence of all powerful Politburos and Central Committees, the emergence of a total monopoly of information and of ideas by the Party made it almost inevitable that they would transmit these ideas as ideas that were unchallengeable. If you challenged them you were a heretic or much worse than that, a traitor or an enemy of the people.
It was that form of application of Marxism that reminded me very much of the Spanish Inquisition which the Catholic Church used to use against Muslims and heretics in medieval Spain. It was when this dictatorship was imposed and free thought was more or less banished that the process took on this particular form.