Tag Archives: Josef Hromadka

Christian-Marxist Dialogue: a Memoir

Posted on by
2

Thanks to Robert Perschmann for bringing attention to this link, sent out as a New Year’s gift by The People’s World, the newspaper of the Communist Party USA.

Robert sent the link as a part of a comment on Views from the Edge’s  post from “Every Valley” from Handel’s “Messiah”. I responded with the following reflection, slightly edited here.:

“Robert, the valleys and mountains, and the rough places a plain, or level place, are so clearly (biblical) metaphors for the coming of economic just. “He has put down the mighty from their thrones, and exalted those of low degree. He has filled the hungry with good things, and the rich he has sent empty away.” The hearer is transported into a vision and hope that can only be voiced and heard in poetry. It is the day of the lion and the lamb, the end of violence and sorrow, the end of the disparities of the sated and the sorrowful.

Josef Hromadka

Josef Hromadka

“Josef Hromadka, Czech theologian and “father of Christian-Marxist Dialogue” during the Cold War, always said the church’s unfaithfulness to its calling was responsible for the atheism of communism. In Czarist Russia there were, on the one hand, the Czar and the Church, and, on the other, the peasants, the poor, the suffering who were oppressed by the throne and consigned to perpetual poverty by the church that taught them to be patient in their hope for another world. Hromadka called for the church to confess the sin of abandoning it charter and its hope. He saw in communism the re-awakening of the original grand hope for the coming of the Kingdom of God.

“Hromadka was a much-beloved professor of theology at Princeton Theological Seminary during the 30s and 40s. My father studied with him and remembered him fondly as a great teacher. When Hromadka left his secure teaching position in Princeton in 1947, many of his Western friends and colleagues were deeply disappointed and highly critical. They viewed him as naïve, a communist, or communist-sympathizer. Hromadka returned to create in Czechoslovakia and the wider Eastern bloc a dialogue that would contribute to the hope for a more humane and human society in both the church and the society..

“Thanks for the link. So interesting and rather mind-blowing that the newspaper of the Communist Party USA would choose Beethoven’s 9th as a New Year gift. I’ll listen with new ears.”

Princeton Theological Seminary Professor Charles West’s “Hromadka: Theologian of the Resurrection” offers an in-depth look at Hromadka’s life and witness as seen by a faculty colleague in the West.  Here are some excerpts from the article:

Hromadka rejected both liberalism, with its shallow view (of the human crisis, and conservatism, with its allegiance to old structures which had lost their moral power. “We are living on the ruins of the old world, both morally and politically,” he concluded. “No one single element and norm of our civilization can possibly be taken for granted.”

With this faith which he continually translated into political judgments, Hromadka made the choice to return to Czechoslovakia in 1947, to accept the Communist coup d’etat in 1948, and to work as a Christian within the framework of a Marxist-dominated socialist society.

“I am in no sense a Communist,” he wrote, “but I take part in this revolution from the point of view of my Christian faith which sees the work of the forgiving grace of God in the midst of changes that are coming about.”

Thanks for coming by Views from the Edge. Leave a comment to promote discussion.

The Wafer and the Loaf: the Pope and Raul Castro

Posted on by
15

I woke up this morning to read “Pope calls for ‘justice, peace, freedom and reconciliation’ in Cuba. He was greeted by Cuban President Raul Castro, who promised religious freedom in his Communist nation.”  What follows is my reflection on this piece in light of three weeks in Cuba in 1979..

Curious. The headline and the story are curious.

Pope Benedict arrives in Santiago, Cuba. In Mexico he has just criticized Cuba’s Marxist model as obsolete and has called for a future of “justice, peace, freedom and reconciliation” in Cuba.

The President of Cuba, Raul Castro, welcomes the pontiff to Cuban soil.

The media focuses on the Pope’s call for change in Cuba, on the one hand, and Mr. Castro’s promise of  religious freedom in Cuba, as though the latter were a new development.

In 1979, on the heels of the Catholic Bishops Conference in Puebla, Mexico, I spent three weeks in Cuba, one of 75 churchmen and theologians invited by the Evangelical Theological Seminary of Matanzas, Cuba and the Presbyterian-Reformed Church of Cuba.

Most of the guests were from Central and South America. Others were from France, East and West Germany, Rumania, the Soviet Union, Mozambique, Angola, South Africa, Zimbabwe. There were four of us from the U.S: Professors Harvey Cox, , Robert McAfee Brown and a tag-along practicing pastor and college chaplain from Wooster, Ohio.

What do I remember most about that trip? Five memories:

________________________________

1) Approaching Cuba from the air, looking down at this island 90 miles from the coast of Florida, asking how this little David had managed to slay Goliath at the Bay of Pigs, and wondering what was so threatening to us that the U.S. government continued to punish it with an economic embargo. I felt like a bully. Guilty. Ashamed. Humble.

2) Getting sick on a collective farm, sitting under a tree after drinking a complementary glass of banana juice. I was quickly tended to by Cuba’s medical and pharmaceutical system. They continued to check on me until all was well. Everyone gets health care.

3) The Cuban pastors’ response to a long breast-beating speech by Robert McAfee Brown, one of the foremost theologians in the U.S.  Brown spent 45 minutes in a biblically based sermon apologizing to the Cubans, a kind of cathartic confession in full public view. I was with him all the way. The Cuban response? Stop that. You didn’t do this. The American people haven’t done this to us. Your government has. Wallowing in guilt won’t help you and it won’t help us. We all need to find ways to promote justice and peace in our own contexts. We are all here as friends, brothers and sisters in Christ.

4) Walking through the streets of Matanzas in the evening. Children playing freely in the streets. Windows and doors wide open. Neighbors talking and laughing with next-door neighbors. This could not be staged. This was the real Cuba.  As Harvey Cox, the charming professor from Harvard Divinity School who is fluent in Spanish, led the three of us through the streets, children followed him like the Pied Piper. Harvey would laugh with them and they with him. We would sing and walk. It was playful, like nothing that was happening back home.

5) A conversation with Communists on the veranda of the home of the President of the seminary. Raul Castro was among them. They were there to welcome us to Cuba. They also wanted to talk theology and society. They wanted to know what we really believed about God, about the Kingdom of God, and about social justice and economic equality. I don’t remember his name now, but I do remember the long one-on-one conversation during that cocktail hour with a member of the Communist Party. He had grown up Roman Catholic but was no longer a believer. The Church, he said, had kept the people in their place before the revolution. The Party had raised them up to believe in themselves. The Church had given them a wafer; the Party gave them bread, real food, real nutrition. The Church proclaimed the Kingdom of God after you die; the Party proclaimed a society of justice and peace that could be achieved in this world.

He asked what I thought. I told him that the version of Christian faith that he had described was not my faith. It was something else, but it was a very popular distortion of the life and teaching of Jesus. I told him that I shared his hope, that what he called “the classless society” I called the Kingdom of God, and that, to the extent that we were each working for the elimination of poverty, the end of starvation, and the health and joy of all God’s children, we were working toward the same goal under different names.  I rehearsed my history of Christian-Marxist dialogue dating back to seminary and the summer of 1966 living in Bratislava, Czechoslovakia as the Experiment in International Living Chicago Ambassador to Czechoslovakia. I told him of Josef Hromadka, the Czech theologian who had begun this dialogue because, said Hromadka, there was only one reason that the Bolshevik Revolution was atheistic: the sin of the Church. Its failure to align with the poor rather than the rich. The Church and the Czar had become of one cloth, just as he had been describing. The Church was giving people nothing but a wafer; the bread would come only after death. Lenin and Trotsky were insisting that to be genuinely human was to eliminate the economic structures that produce poverty and despair and that delay the distribution of real bread until an afterlife. Like Marx, they saw religion as the opiate of the people, the ideological blanket that blinded people to their earthly reality. But the biblical Kingdom is not about the Church, it’s about the new society in which the love of God reigns everywhere. It’s the NEW city, the new Jerusalem, and, in that new city, there is no longer any temple. There is no longer any need for the church because the Kingdom has come.”

The man from the Party’s eyes were wide.

I asked the man on the veranda where he thought his hope for such a society came from. “I don’t know,” he said, “I think it’s just part of being human.” “Yes,” I said, “but why? How’s that hope get there? Why should we hope unless there is something in being itself, something in the deepest part of us, that holds out the promise of its fulfillment, an inner sense that beckons us beyond the present conditions? The name for me is God.  None of us has ever seen God, yet I see God in Jesus of Nazareth, a worker, a carpenter, preacher of the Kingdom of God. I hear in your visions an echo of the Sermon on the Mount. I get the clearest sense of it when we share the meal at the Lord’s Table, the sign of the Kingdom.  The Kingdom will not come by Prometheus stealing fire from the gods. We have to work for it, but we also ‘wait for it with patience.’”

“Thank you, I’ll have to think more about that. You sound like Jose.” There’s a long pause. “Well…We’ll have to wait and see. I guess only time will tell who’s right,” he said. Like Harvey and the kids on the street that evening, we shared a good laugh, shook hands, and moved on to another conversation.

_____________________________

It’s now 33 years later and I’m reading about Raul Castro’s “promise” of religious freedom, the very same Raul Castro who was on the veranda at the seminary, who graciously welcomed the guy with the wafers to Cuban soil, except for kissing his ring. Priests and lay people from throughout Cuba throng to the site. None of them is hungry for bread.

Curious…for a country with no religious freedom. Don’t you think?

“It’s not easy being real”

Posted on by
4

Last night I listened to President Obama’s speech on contraception and religion institutionso courtesy of Unedited Politics. I then looked to see if there were comments. There was only one:

“This has nothing to do with so called women’s health, it’s Marxism 101.”

With no elaboration as to how or why the President’s speech or position on women’s health care, on the one hand, and religious liberty, on the other, was Marxism 101, the comment accomplished what such comments nearly always do, until they are challenged. It called someone by a name. End of discussion. No need to explain how or why it’s Marxism. “Bad! Boogie Man! Evil in the White House!! The Marxists are out to get us!”? So I wrote my own comment:

Oh, my! Dear friend, whoever you are, you must never have taken Marxism 101. This isn’t Marxism. It’s the work of a democratic republic – messy, balancing values that sometimes conflict with each other, protecting the rights of the minority against the tyranny of the majority, and guaranteeing equal protection (in this case, health coverage) to all citizens. It’s comments like this – confusing a health care position with Marxism (i.e. communism?) – that divert the discussion and take us back to the darkest time of American history, the Senate Hearings of Sen. Joseph McCarthy that painted decent, patriotic Americans as evil. The President is NOT a Marxist, my friend. Time to rescind the comment for the sake of civil discussion that helps to solve real problems.

The reply came soon after:

Try reading his books and consider the fact that he attended a Marxist church for 20 years.

Again, I replied:

I’ve read Marx. I spent the summer of 1966 in Bratislava, Czechoslovakia as the Chicago Ambassador of the Experiment in International Living. I lived with the Schulz family, all members of the Communist Party. Marxism is more than a figment of my imagination. And the church Obama attended is a CHRISTIAN Church, United Church of Christ, one of America’s historic “mainline” denominations. ABC watched 500 sermon videos and chose to air a one-minute clip from a sermon on one of the Hebrew prophets that led viewers to conclude Jeremiah Wright was a communist. Radical? Yes. Off the wall? Sometimes. But Marxist (i.e. not Christian, not a disciple of the Jesus who turned over the money-changers tables)? No. And to talk about this President as a Marxist is…go back and watch Joe Welsh’s final rebuke to the character assassination campaign of Sen. Joe McCarthy: “Have you no decency, Sir. Have you no decency left?” Please think twice before raising McCarthy’s ghost. It’s ugly.

In 1966 I was certain that my finalist interview with the selection committee of the Chicago Chapter of the Experiment in International Living had disqualified me as a candidate as Chicago Ambassador to Czechoslovakia for the summer of ’66.

“You’re a Christian and a seminarian, asked Paul Harvey. “Why would you want to go to a communist country?”  I responded at some length that I didn’t trust the stereotypical representations of Eastern Bloc countries any more than I would trust their representations of the West. I felt there was propoganda on both sides of the Cold War. I wanted to see for myself.   I also told them that there was a theologian in Czechoslovakia named Josef Hromadka, the father of Christian-Marxist dialogue. I had been reading Hromadka and others and wanted to participate in this discussion. I believed that the Marxist classless society was a rendition of the central biblical message of the Kingdom of God. I came out of the interview and said to another candidate, “Well, I just eliminated myself. Hope you have a great summer.”

To my surprise, they selected me. The generosity of Pan Schultz and Pani Schultzova, their son Vlado and daughter Jana who welcomed me like a member of their own family, conversations with students about Franz Kafka and the existentialists at the university coffee shop, and the ugliness of fellow-American Ambassadors (there were 11 of us) who insisted on ice cubes in their drinks combined to further open the aperture of my camera lens as I look at the world.

I decided long ago not to keep silent when the labels like “Marxism 101” march across the field of my camera. My experience is only mine, but it’s the only experience I have, and God knows how limited it is. But, I decided to to heed Frederich Buechner  counsel – “Listen to your life”, he wrote – and to speak out loud what I see and hear, hoping and praying, as I do every Sunday morning before I dare to preach, that in some inscrutable way, “the words of my mouth and the meditations of all of our hearts will be pleasing in Thy sight, O Lord, our Rock and our Redeemer.”  I’d love to hear your meditations. Leave comment to share.