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Pope defends himself against communism claims

Pope Francis greets the crowd as he arrives for his weekly general audience at the Paul VI hall on January 7, 2015, at the ALBERTO PIZZOLI/AFP/Getty Images

VATICAN CITY - Pope Francis is insisting that his concern for the poor and critique of the global economic system isn't some novel, communist-inspired ideology but rather the original and core "touchstone" of the Christian faith.

Some U.S. conservatives have branded the first Latin American pope a Marxist for his frequent critiques of consumerism and focus on a church "that is poor and for the poor." But in an interview contained in a new book, Francis explains that his message is rooted in the Gospel and has been echoed by church fathers since Christianity's first centuries.

"The Gospel does not condemn the wealthy, but the idolatry of wealth, the idolatry that makes people indifferent to the call of the poor," Francis says in "This Economy Kills," a study of the pope's economic and social teachings, excerpts of which were provided Sunday to The Associated Press.

Specifically, Francis summarized a verse from the Gospel of Matthew which is the essential mission statement of his papacy: "I was hungry, I was thirsty, I was in prison, I was sick, I was naked and you helped me, clothed me, visited me, took care of me."

"Caring for our neighbor, for those who are poor, who suffer in body and soul, for those who are in need: this is the touchstone. Is it pauperism? No. It is the Gospel."

He cites church fathers dating to St. Ambrose and St. John Chrysostom as expressing the same concerns, and noted somewhat wryly that if he had said the same "some would accuse me of giving a Marxist homily."

"As we can see, this concern for the poor is in the Gospel, it is within the tradition of the church, it is not an invention of communism and it must not be turned into some ideology, as has sometimes happened before in the course of history," an apparent reference to the Latin American-inspired liberation theology.

"This Economy Kills," by two seasoned Vatican reporters, comes out this week in Italian.

The pope has upset many in the Church with his relatively progressive views and attempts to change the way the Vatican hierarchy works.

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Pope defends himself against communism claims

Pope: Concern for the poor is Gospelnot communism

Pope Francis is insisting that his concern for the poor and critique of the global economic system isnt some novel, communist-inspired ideology but rather the original and core touchstone of the Christian faith. AP FILE PHOTO

VATICAN CITYPope Francis is insisting that his concern for the poor and critique of the global economic system isnt some novel, communist-inspired ideology but rather the original and core touchstone of the Christian faith.

Some US conservatives have branded the first Latin American Pope a Marxist for his frequent critiques of consumerism and focus on a Church that is poor and for the poor.

But in an interview contained in a new book, Francis explains that his message is rooted in the Gospel and has been echoed by Church fathers since Christianitys first centuries.

The Gospel does not condemn the wealthy, but the idolatry of wealth, the idolatry that makes people indifferent to the call of the poor, Francis says in This Economy Kills, a study of the Popes economic and social teachings, excerpts of which were provided on Sunday to The Associated Press.

Specifically, Francis summarized a verse from the Gospel of Matthew that is the essential mission statement of his papacy: I was hungry, I was thirsty, I was in prison, I was sick, I was naked and you helped me, clothed me, visited me, took care of me.

Caring for our neighbor, for those who are poor, who suffer in body and soul, for those who are in need: this is the touchstone. Is it pauperism? No. It is the Gospel.

He cites Church fathers dating to St. Ambrose and St. John Chrysostom as expressing the same concerns, and noted somewhat wryly that if he had said the same some would accuse me of giving a Marxist homily.

As we can see, this concern for the poor is in the Gospel, it is within the tradition of the Church, it is not an invention of communism and it must not be turned into some ideology, as has sometimes happened before in the course of history, an apparent reference to the Latin American-inspired liberation theology.

This Economy Kills, by two seasoned Vatican reporters, comes out this week in Italian.

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Pope: Concern for the poor is Gospelnot communism

Acclaimed Movie "Ida" Heralds Polish Cinema Renaissance

A Polish movie vying for Golden Globe glory has raised hopes of a revival in the country's grand cinematic traditions ? which include masters such as Roman Polanski, Andrzej Wajda and Krzysztof Kieslowski.

"Ida," a reflective movie about the legacy of the Holocaust in communist Poland, has unexpectedly been showered with international awards since its release in 2013. Polish-British director Pawel Pawlikowski's film is a nominee for best foreign language film in Sunday's Golden Globes and is widely expected to win a best foreign film nomination when Oscar candidates are announced next week.

The movie tells the story of a young woman, Ida, who discovers on the eve of becoming a Catholic nun that she is Jewish. She sets out on a journey into her family's past and that of Poles under Nazi Germany ? some saving, others killing Jews ? then into the repressions of communism, in which some Jews played a role. Critics say that one of the film's strengths is that it passes no judgment.

The deceptively simple story has resonated worldwide because the protagonists mature and discover their identity by facing the tragic truth of their past.

Shot in black-and-white with a static camera, "Ida" reflects the style of European art house cinema of the early 1960s, the period in which the story is set. In December, it won best European film, best director, best screenplay and best cinematography at the European Film Awards. It has also won best foreign language film awards from the Los Angeles Film Critics Association and from the New York Film Critics Circle.

The success brings recognition to a resurgent Polish cinema that went through creative and financial crisis first under martial law in the 1980s, then during the first years of market economy in the 1990s. After the communist collapse, established directors lost their traditional theme of cryptically bashing the regime while finding themselves at a loss to respond artistically to the new Polish reality. The void was filled by Hollywood productions banned under communism.

"Poland's cinema is doing better," said film critic Barbara Hollender. "A new, very interesting generation has arrived. And we have a new system of financing movies which made a lot of difference."

Other promising Polish directors include Jan Komasa, who made "Suicide Room" about the teenage loneliness in the Internet age, and Malgorzata Szumowska, whose movies explore complex issues like abortion and homosexuality.

"Ida" was co-financed by the state-run Polish Film Institute, established in 2005 to provide technical support and funds for Polish movies that pass a rigorous script selection. In 2013 its budget was 170 million zlotys (euros 40 million; $48 million.) Other funds for "Ida" came from European Union, Danish and Polish sources.

Under communism all movies were fully state-funded. Masters like Wajda and Kieslowski camouflaged the anti-communist message of their movies to win censors' approval ? the chief condition for obtaining funding from the Ministry of Culture.

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Acclaimed Movie "Ida" Heralds Polish Cinema Renaissance

The idea of communism. Debate Callinicos Zizek and Holloway – Video


The idea of communism. Debate Callinicos Zizek and Holloway

By: ashok pursani

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The idea of communism. Debate Callinicos Zizek and Holloway - Video

Communism: The Concise Encyclopedia of Economics | Library …

Before the Russian Revolution of 1917, socialism and communism were synonyms. Both referred to economic systems in which the government owns the means of production. The two terms diverged in meaning largely as a result of the political theory and practice of Vladimir Lenin (18701924).

Like most contemporary socialists, Lenin believed that socialism could not be attained without violent revolution. But no one pursued the logic of revolution as rigorously as he. After deciding that violent revolution would not happen spontaneously, Lenin concluded that it must be engineered by a quasi-military party of professional revolutionaries, which he began and led. After realizing that the revolution would have many opponents, Lenin determined that the best way to quell resistance was with what he frankly called terrormass executions, slave labor, and starvation. After seeing that the majority of his countrymen opposed communism even after his military triumph, Lenin concluded that one-party dictatorship must continue until it enjoyed unshakeable popular support. In the chaos of the last years of World War I, Lenins tactics proved an effective way to seize and hold power in the former Russian Empire. Socialists who embraced Lenins methods became known as communists and eventually came to power in China, Eastern Europe, North Korea, Indo-China, and elsewhere.

The most important fact to understand about the economics of communism is that communist revolutions triumphed only in heavily agricultural societies. Government ownership of the means of production could not, therefore, be achieved by expropriating a few industrialists. Lenin recognized that the government would have to seize the land of tens of millions of peasants, who surely would resist. He tried during the Russian Civil War (19181920), but retreated in the face of chaos and five million famine deaths. Lenins successor, Joseph Stalin, finished the job a decade later, sending millions of the more affluent peasants (kulaks) to Siberian slave labor camps to forestall organized resistance and starving the rest into submission.

The mechanism of Stalins terror famine was simple. Collectivization reduced total food production. The exiled kulaks had been the most advanced farmers, and after becoming state employees, the remaining peasants had little incentive to produce. But the governments quotas drastically increased. The shortage came out of the peasants bellies. Robert Conquest explains:

Agricultural production had been drastically reduced, and the peasants driven off by the millions to death and exile, with those who stayed reduced, in their own view, to serfs. But the State now controlled grain production, however reduced in quantity. And collective farming had prevailed.

In the capitalist West, industrialization was a by-product of rising agricultural productivity. As output per farmer increased, fewer farmers were needed to feed the population. Those no longer needed in agriculture moved to cities and became industrial workers. Modernization and rising food production went hand in hand. Under communism, in contrast, industrialization accompanied falling agricultural productivity. The government used the food it wrenched from the peasants to feed industrial workers and pay for exports. The new industrial workers were, of course, former peasants who had fled the wretched conditions of the collective farms.

One of the most basic concepts in economics is the production possibilities frontier (PPF), which shows feasible combinations of, for example, wheat and steel. If the frontier remains fixed, more steel means less wheat. In the noncommunist world, industrialization was a continuous outward shift of the PPF driven by technological change (Figure 1). In the communist world, industrialization was a painful movement along the PPF; or, to be more precise, it moved along the PPF as it shifted in (Figure 2).

The other distinctive feature of Soviet industrialization was that few manufactured products ever reached consumers. The emphasis was on heavy industry such as steel and coal. This is puzzling until one realizes that the term industrialization is a misnomer. What happened in the Soviet Union during the 1930s was not industrialization, but militarization, an arms build-up greater than that by any other nation in the world, including Nazi Germany. Martin Malia explains:

Contrary to the declared goals of the regime, it was the opposite of a system of production to create abundance for the eventual satisfaction of the needs of the population; it was a system of general squeeze of the population to produce capital goods for the creation of industrial power, in order to produce ever more capital goods with which to produce still further industrial might, and ultimately to produce armaments.

Stalins apologists argue that Germany forced militarization on him. In truth, Stalin not only began World War II as Hitlers active ally against Poland, but also saw the war as a golden opportunity for communist expansion: [T]he Soviet government made clear in its Comintern circular of September 1939 that stimulation of the second imperialist war was in the interests of the Soviet Union and of world revolution, while maintaining the peace was not.

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Communism: The Concise Encyclopedia of Economics | Library ...