A response to
Originally published by the
Communist League Tampa
In a recent article written for Jacobin, Harrison Fluss revisits the civic religion of the Supreme Being enshrined by Maximilien Robespierre 18 Floréal Year II of the Republic (7 May 1794). Tracing its conceptual origins back to the philosophical discourses of Jean-Jacques Rousseau and, somewhat less plausibly, the metaphysical system of Baruch Spinoza, the author argues this bygone historical moment still has much to teach the present. He suggests that Spinoza, Rousseau, and Robespierre “provide a solution for the kind of relationship between church and state needed not only for an emancipatory movement, but for the emancipated society of the future.”
Several things are already implied by this statement. First, religious institutions — i.e., the church — will by no means be done away with in the future society Fluss envisions. No less scandalously, at least from a Marxist perspective, secular institutions — i.e., the state — will also continue to exist. Both conclusions flow from the assertion that a relationship between church and state will always be necessary, since both must still be around in order for them to relate. Even after the material conditions which necessitate spiritual and temporal power have been superseded, in other words, Fluss seems to believe they will persist in every time and in every clime. Religio perennis lurks behind all the superficial changes in mythology over the centuries, expressing an immutable desire. Likewise the need for a repressive apparatus, the administrative machinery of government, never fully fades.
Whether or not this is actually the case, others have often held quite the opposite view of humanity’s prospects moving forward through history. Karl Marx and Friedrich Engels, for example, scolded their Hegelian colleague, Georg Daumer, for promoting a new pantheistic creed. “It is clear that with every great historical upheaval of social conditions the outlooks and ideas of men, and consequently their religious ideas, are revolutionized,” they wrote in their joint review of Daumer’s 1850 book Die Religion des Neuen Weltalters. “The difference between the present upheaval and all previous ones consists in the fact that man has at last figured out the secret of this process of historical upheaval and hence, instead of once again exalting this [process] in the rapturous form of a new religion, divests himself of all religion.” Decades later, Engels famously maintained that the proletariat, in the course of its transition to socialism, eventually “abolishes itself as proletariat, abolishes all class distinctions and class antagonisms, and abolishes the state as state.” After a certain point, the state simply dies off or withers away [stirbt ab].
For Marx and Engels, then, a society in which the state endures — much less the church — cannot be called emancipated.
Perhaps this is too literal, though, reading too much into too little. Here is not the place for biblical exegesis, at any rate, searching for answers in “sacred” texts. Besides, by focusing on abstruse theoretical matters like the withering away [Absterben] of church and state, one avoids the eminently practical issue Fluss was trying to address. Over and above such heady speculations, then, the historical analogy he offers in his article may be scrutinized to see if it is apt. Can Robespierre’s Cult of the Supreme Being truly serve as a model for resolving the antinomy of church and state today? Continue reading