Free The Naked Communist by W. Cleon Skousen

nature and man's psychic experiences such as dreams. When private property emerged as the foundation of society, they believed religion was seized upon as a device to put down the rebellion of the exploited class.
     
    According to Marx it was the property class who wanted their workers to be taught humility, patience and long-suffering; to endure the wrongs heaped upon them with the hope that justice would be meted out "in the next life." He said religion was made to serve as an opiate for the oppressed. The workers were told to "judge not" but to remain passive and dutiful toward their masters. "Religion is the sigh of the oppressed creature, the sentiment of a heartless world, as it is the spirit of spiritless conditions. It is the opium of the people." 10
     
    This explains the presence of vigorous anti-religious campaigns in the Communist program: "One of the most important tasks of the Cultural Revolution affecting the wide masses is the task of systematically and unswervingly combating religion -- the opium of the people." 11 "There can be no doubt about the fact that the new state of the USSR is led by the Communist Party, with a program permeated by the spirit of militant atheism. 12 "Have we suppressed the reactionary clergy? Yes, we have. The unfortunate thing is that it has not been completely liquidated." 13
     
The Communist Theory of the Origin and Economic Significance of Morals
     
    Up to this point Marx and Engels felt they had established that the evil of private property is responsible for the origin of class antagonisms, the creation of the State and the exploitation of religion. Now they attached a similar explanation to the origin and economic significance of morals. Engels and Marx denied that there could be any eternal basis for the moral standards of "right and wrong" set up in the Judaic-Christian code. Lenin summarized their ideas when he said: "In what sense do we deny ethics, morals? In the sense in which they are preached by the bourgeoisie, which deduces these morals from God's commandments. Of course, we say that we do not believe in God. We know perfectly well that the clergy, the landlords, and the bourgeoisie all claimed to speak in the name of God, in order to protect their own interests as exploiters. We deny all morality taken from super-human or non-class concepts. We say that this is a deception, a swindle, a befogging of the minds of the workers and peasants in the interests of the landlords and capitalists." 14
     
    The Marxists believe that "Thou Shalt Not Steal" and "Thou Shalt Not Covet" are examples of the dominant class trying to impose respect for property on the exploited masses who cannot help but covet the wealth and property of their masters. As Engels said: "Thou shalt not steal. Does this law thereby become an eternal moral law? By no means." 15 They called such teachings "class" morality -- a code designed to protect the property class.
     
    But in rejecting the Judaic-Christian code of morals, Engels tried to represent that Communism was merely moving up to a higher level where human conduct will be motivated exclusively by the needs of society: "We say that our morality is wholly subordinated to the interest of the class-struggle of the proletariat." But in spite of this attempt to delicately obscure the true significance of Communist moral thought, Engels could not prevent himself from occasionally unveiling the truth of what was in his mind: "We therefore reject every attempt to impose on us any moral dogma what-ever...." 16
     
    In other words, Communism undertakes to replace Judaic-Christian morals with a complete absence of morals. That this was exactly what later Communists deduced from the teachings of their leaders is demonstrated in the words of a modern American Marxist: "With him (the Communist) the end justifies the means. Whether his tactics be 'legal' or 'moral' or not, does not concern him, so long as they are effective. He knows that the laws as well as