I think not only in France, but in France, maybe at the same time in Italy and certainly in Germany after the war, certainly in Germany — so, all this stream of social and politically engaged Christianity, was very important. And at the same time, I have to say, it was important on the philosophical or theoretical level, at this time — and that was something started before the war, a lot of theologians, and sometimes the way young theologians started to study people like Kant, Hegel, Marx. I remember well that — so it was a little letter to say that — maybe in the early 60s, a Jesuit, a friend Jesuit, published a big book on Marx.1 It was as well on the theological and on the philosophical level, an enormous amount of work, of production, writing, publishing, talking about that. So, it was a development, which of course was not only on side of Christianity at the same time, it was a wealth of information inside of Marxist people, and it was more and more Marxist people studying in a critical way — critical I meant against Stalinism etcetera, and even Trotskyism and going more and more on the extreme Left. But in all the way it was a new development of — I would say, a general scholarship in inventing a new world.2

  1. Great Minds, Norman Gottwald []
  2. New Man []
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