Blessed Are The Meek

Blessed are the Meek


Part 1: The Heavenly Kingdom


Chapter 1: Cologne


October 11, 1842


Cologne, Prussia, German Confederation


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Friedrich Engels circa 1840


On a cold evening in the fall of 1842, a storm passed over the city of Cologne. Winds whipped across the land and an ominous black cloud covered the sky. The farmers out in their fields hunkered down with their families and the people of the city shuttered their doors and windows as the sky thundered above them. As all of the people of this area of eastern Germany minds were filled with thoughts of the storm, two men had their minds focused on other matters. In the offices of the controversial newspaper Rheinische Zeitung, Karl Marx worked late into the night preparing for a meeting from a contact who was to arrive the following morning. Out on the road on the edge of town, said contact, a young man by the name of Friedrich Engels, hurried along in his carriage to reach the city by nightfall. Both men worked and travelled with heads filled with heavy thoughts of society, economics and revolution. Both might have grown to be some of the greatest intellectual minds of their generation. But only one would live to see the morning.


A rogue lightning strike and the following thunderclap drove Engels’s already skittish horses of the road. A wheel hit a nearby rock and the carriage toppled over and nearly crushed Engels under it’s weight. Possibly that exact same thunderclap startled a man in a house nearby to the offices of the Rheinische Zeitung and he accidentally knocked over a nearby candle into the wastebasket. Soon a fire had engulfed a whole block and spread over a large part of central Cologne. One of the buildings that was engulfed by the fire contained the offices of the Rheinische Zeitung, and although some people were able to escape the building. Marx was not one of them. As the fire began to rage through the city, Engels tried in vain to escape from under the carriage. In the moments that the young Engels thought were going to be his last as he slowly lost consciousness, Friedrich Engels did something that changed the course of history. He called out to the Christian God of his youth, whom he had abandoned. He called out to him to help him escape and to remember his previous devotion to him. Shortly afterword he lost consciousness.


But Engels would not die. He would wake up the following morning in a crowded and destitute Cologne hospital. His unconscious body had been pulled from underneath by a passing traveller and taken into the city. To this day, the identity of the savior remains unknown and many of Engels’s modern day devotees continue to insist that Engels survived by way of a miracle sent by God himself to ensure that Engels continued on with his great work. Regardless of how he got there, Engels would be confined to the hospital for quite some time until he was healed enough to leave. He would spend most of his time in recovery reading. Although he would be distressed by the news of the death of Marx, he would speak or write of him little after early 1843. It seems that his thoughts would be taken over by a new collaborator. During his time recovering in Cologne, Engels found himself in the possession of a book that would change his life and direct his religious revival into something productive. This book was The Kingdom of God by the English theologian F.D.Maurice. In his book, Maurice advocated for a vision of a uniquely Christian socialism that appealed deeply to Engels in the wake of his ecstatic reconversion. It is said that throughout his time in recovery, the young Engels could not put the book down. It is even said that after finishing the book that Engels hopped to his feet and found the closest piece of paper he could find and wrote a Bible verse that came into his mind while he was reading.


He was said to have written in a hurry.


“Blessed are the meek, for they shall inherit the Earth.”


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Cologne in the 1840s
 
This is a new TL of mine about the rise of Christian Socialism and the reversal of Europe's trend towards secularism that results.

Work should also resume on my other TL Of Rebels and Republics as soon as possible.

I welcome any and all (constructive) criticism.
 
Chapter 2: The Prophet of the Workers

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Manchester in the 1840s

Engels would not reach his destination of Manchester until early in 1843. He had been sent by his father to work at a firm with the hope that experiencing the life of a member of the capitalist class would put him off his socialist views. Engels’s father could not have been more wrong. Although his father would definitely been happy to learn of Friedrich’s reconversion, he would not have been so enthused about all the time that Engels spent of his time in Manchester consorting with English socialists and radicals in the working class. He would soon be known throughout the English socialist movement as a fiery orator and a great writer. His writings, consisting mostly of theorizing, observations of the working class, and religious tracts, would circulate amongst the radical publications in England at that time. Although his writings came from his native Lutheran perspective, his ideas were still able to have a strong effect on a mostly Anglican audience. It was during his early period in England from 1843 to 1845, that Engels would get to meet his new ideological hero F.D. Maurice. Maurice would find himself inspired by the enthusiasm and ambition of Engels. Although Maurice would be concerned with how radical Engels’s ideas were and how ready he seemed to condemn all previous Christianity to the status of idolatry.

All of Engels’s work and studies in Manchester over four years would come to a head with the publishing of his first major text. No one at the time could have known exactly how influential this one book would be. In the spring of 1845, Engels would publish The Worker’s Gospel, it presented a vision of a radical Christianity that went back to what Engels believed was the true essence of Christ’s teachings on social and economic issues. Engels saw European society as essentially divided into two along class lines. The working class was tricked by the bourgeois elite into a false form of orthoprax Christianity that placed concerns for a good afterlife over the creation of a truly Christian society on Earth. Engels had come to believe that only once society had been remade on a purely Christian foundation could the men within that society live truly
Christian lives in pursuit of piety. His works were criticized for going against long-held Lutheran beliefs about justification through faith alone. In many ways he had, as the theological influences of his work became more and more non-denominational, though still Protestant.

According to Engels, the teachings of Jesus had originally complimentary social and religious characteristics. Jesus had attended to create both a moral society on Earth and a way for those who have sinned to escape everlasting torment. To Engels, a true Christian society was one were the very foundations of society were based on Christian principles. Engels saw the oppressive structures of European society as arising from a remnant of ancient Paganism that worshipped kings as modern incarnations of ancient Pagan gods. He traced the traditions of monarchical rule not to David and Solomon but to the Old Norse jarl class which he believed continued to rule the into the modern era.They were now being replaced by a new aristocracy of the land-owning karls that had established a new god in the form of the holy marketplace. It did not matter to Engels which of these classes was in power as long as the oppressive class system remained the status quo. In his writings there was a clear sense of two competing systems. On one hand there was immoral, corrupt, selfish and Pagan capitalism. And on the other hand there was righteous, just, communal and Christian socialism. He saw himself as prophet and shepherd who would lead the workers towards temporal salvation and redeem European society through a holy revolution.

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F.D. Maurice
 
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This is awesome. It could butterfly away Stalin, Mao, the Kim Family Regime, and several major US war efforts and proxy wars.
 

QueerSpear

Banned
Very nice.

Christian socialism was one of the major players in the Labour Party and there were various Christian Democratic parties post-WW2 so there's definitely room for Christian socialism.
 
Many of the Christian socialists such as the mayor of Vienna were strongly antisemitic. He was one of the few leaders whom Hitler liked
 

GeographyDude

Gone Fishin'
This is awesome. It could butterfly away Stalin, Mao, the Kim Family Regime, and several major US war efforts and proxy wars.
Don't count on it.

The desire to be "better" than someone else (more pure, more righteous, stronger, more whatever) runs deep in the human heart. A lot of people have a problem with even a straightforward union movement as disobedience and a sin.

And then you can get to a two scorpions in a bottle situation where each side fully justifies its own cheating because the other side cheats worse.
 

GeographyDude

Gone Fishin'
maybe if the Grange Movement in the United States had had a higher trajectory?

Maybe if there had been enough progressive (or even middle-of-the-road!) newspapers and members of Congress, so that the easy end result had been, of course we're not going to let rhe quasi-monopolies of the grain elevators and railroads run roughshed over the farmers
 
Don't count on it.

The desire to be "better" than someone else (more pure, more righteous, stronger, more whatever) runs deep in the human heart. A lot of people have a problem with even a straightforward union movement as disobedience and a sin.

And then you can get to a two scorpions in a bottle situation where each side fully justifies its own cheating because the other side cheats worse.

Sounds like Congress...
 
Chapter 3: To spread the Word Part 1

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The mountains of Guangxi


It did not take long for The Worker’s Gospel to find adherents outside of the small audience of European socialists and radicals. Although it was largely ignored by the intelligentsia of its time due to Engels’s radical intentions, the work would soon be known as one of the most influential of the 19th century. It would originally be published in English and then in German in 1845 by radical publishers. A French version would appear in 1847, with the hope of appealing to a Catholic audience as well. The book would go largely unnoticed by the Roman Church until the 1870s and the influence of Engels’s ideas would largely be felt in very different ways in Catholic societies for the time being.


It would not be in Europe that the the ideas of Engels would first be put into practice. They would half to go far afield before they found a foothold. In 1849, a fervent Christian socialist and young London Society missionary by the name of Joseph Fairhall arrived in Canton with the goal of preaching the gospel to the heathen Chinese and spreading his ideas. After only two months in the country, he began to find a willing flock of Hakka people living in squalor in the poorer areas of the city. One day one of his followers came to him and told him of a secret community of persecuted Hakka Christians living in the mountains of Guangxi province. Fairhall agreed to go with them inland and to meet the man they called their “King”. On August 13th of 1849, Joseph Fairhall met for the first time, Hong Xiuquan, the leader of a pseudo-Christian sect calling itself the God-Worshiping Society or the Taipings. Although he was initially taken aback at Xiuquan’s claims to be the younger brother of Jesus Christ, he was soon drawn in by a mixture of culture shock, the charismatic and mystical air that seemed to surround Hong wherever he went, and Hong’s ready embrace of his socialistic ideals. By December of 1849, the London Missionary Society had declared Fairhall to be missing. He would not reappear to the Western world again until 1853, when he was spotted with the Taiping forces marching towards Nanjing. After this he would be declared to have had apostatized from true Christianity.


It so happened that Fairhall had brought a copy of The Worker’s Gospel with him on his voyage to China. At the behest of the Heavenly King he translated the work into Hakka for him. With this new knowledge in his possession Hong set out to put some of Engels’s ideas into practice in the virgin soil of southern China. His plans to create an utopia at Thistle Hill in the mounta were foiled however by increasing pressure of the Qing government's persecution. By late 1850, the Taipings had been reduced to fighting in an increasing violent guerrilla war with the forces of the state. In December of that year, the Qing sent a force into the mountains of Guangxi to find the Taipings at Thistle Hill and extinguish the fire of resistance. By the beginning of January, the remaining Qing forces emerged from the mountains exhausted and beaten. They had expected a quick battle and an easy defeat of the outnumbered and under-supplied Taiping forces, but were met with a ferocious and determined peasant guerrilla force motivated by pure religious zealotry. A Qing official would remark that the Taipings had “fought like lightning, each attack fast, unexpected and devastating”. In the wake of this momentous victory, Hong officially declared himself Heavenly King and announced his intention to overthrow the Qing and purge the land of “devils” on January 11th, 1851. The Great Purification War had begun.

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Hong Xiuquan
 
Considering one of the TL's goals is reversing the effects of secularism in Europe, having Christian socialism being discredited by alt-Mao would be going against the TL goals.
Who said anything about discrediting? The Europeans will probably see the mass forced conversion to any form of Christianity (which is what I assume will happen) as a good thing.

Note: I do not support forced conversion
 
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