“The effervescence of the disordered passions arouses, on the one hand, hatred for any restraint and any law, and, on the other, hatred for any inequality. This effervescence thus leads to the utopian conception of Marxist anarchism, in which an evolved humanity, living in a society without classes or government, could enjoy perfect order and the most complete liberty, from which no inequality would arise. As can be seen, this ideal is simultaneously the most liberal and the most egalitarian imaginable.”69
The anarchical utopia of Marxism consists in a state of things in which the human personality would have reached such a high level of progress that it would be possible for it to freely develop in a society without a State or a government.
The Revolution is destroying in modern man the notion of sin, the very distinction between good and evil and, ipso facto, it denies the Redemption of Our Lord Jesus Christ which, without sin, becomes incomprehensible and loses any logical relation with history and life.70
By placing all its trust in the individual, as happens during its liberal phase, or in collectivity, as happens during its Socialist phase, the Revolution idolizes man, trusting in his possibility of “self-redemption” through a radical social transformation.
The anarchical goal of the Revolution gets confused with the utopia of a universal Republic where all the legitimate differences between peoples, families, social classes, would be dissolved in a confused and seething mixture:
“The utopia toward which the Revolution is leading us is a world whose countries, united in a universal republic, are but geographic designations, a world with neither social nor economic inequalities, run by science and technology, by propaganda and psychology, in order to attain, without the supernatural, the definitive happiness of man.”71
Notes:
69. P. Corrêa de Oliveira, Revolution and Counter-Revolution, p. 54. “In this society — which would live in complete order despite not having a government — economic production would be organized and highly developed, and the distinction between intellectual and manual labour would be a thing of the past. A selective process, not yet determined, would place the direction of the economy in the hands of the most capable, without resulting in the formation of classes. These would be the only and insignificant remnants of inequality. But, since this anarchic communist society is not the final term of history, it seems legitimate to suppose that these remnants would be abolished in a later evolution” (ibid, p. 54).
70. P. Corrêa de Oliveira, Revolution and Counter-Revolution, p. 66.
71. Ibid, p. 67. The “religious” premises of this utopia are well described by Thomas Molnar in his The perennial heresy, New York, Sheed and Ward, 1967.