There is a list of quotes that demonstrate that Christianity had never taught the Cultural Marxist doctrine of social equality. I am going to take a quote or two or three every day from this site and post the quote here. The idea of egalitarianism needs to be beaten, bruised and bloodied until it dies a violent death. If the idea of social equality (modern egalitarianism) is not killed it will kill the Church and us as a people.
Elsewhere, I have posted a slew of quotes that demonstrate that Christians throughout history have believed in distinctions between peoples and nations.
Also, elsewhere I have posted several times where I have provided quotes that reveal that it is the Marxists and Cultural Marxists who have always desired social equality and social order egalitarianism.
These quotes I am providing in the next few days would provide a more general category under which the quotes I have provided earlier would exist as a subpoint under the general category.
Augustine (354 – 430)
Peace between man and man is well-ordered concord. Domestic peace is the well-ordered concord between those of the family who rule and those who obey. Civil peace is a similar concord among the citizens. The peace of the celestial city is the perfectly ordered and harmonious enjoyment of God, and of one another in God. The peace of all things is the tranquility of order. Order is the distribution which allots things equal and unequal, each to its own place. (City of God xix.13)
Thomas Aquinas (1225 – 1274):
Under the question “Whether in the state of innocence man would have been master over man?,” he writes (Summa Theologica 1.96.4):
But a man is the master of a free subject, by directing him either towards his proper welfare, or to the common good. Such a kind of mastership would have existed in the state of innocence between man and man, for two reasons.
First, because man is naturally a social being, and so in the state of innocence he would have led a social life. Now a social life cannot exist among a number of people unless under the presidency of one to look after the common good; for many, as such, seek many things, whereas one attends only to one. Wherefore the Philosopher says, in the beginning of the Politics, that wherever many things are directed to one, we shall always find one at the head directing them.
Secondly, if one man surpassed another in knowledge and virtue, this would not have been fitting unless these gifts conduced to the benefit of others, according to 1 Peter 4:10, “As every man hath received grace, ministering the same one to another.” Wherefore Augustine says (De Civ. Dei xix, 14): “Just men command not by the love of domineering, but by the service of counsel”: and (De Civ. Dei xix, 15): “The natural order of things requires this; and thus did God make man.”
For the question, “Whether men were equal in the state of innocence?” he writes:
Equality is the cause of equality in mutual love. Yet between those who are unequal there can be a greater love than between equals; although there be not an equal response: for a father naturally loves his son more than a brother loves his brother; although the son does not love his father as much as he is loved by him.
The cause of inequality could be on the part of God; not indeed that He would punish some and reward others, but that He would exalt some above others; so that the beauty of order would the more shine forth among men. Inequality might also arise on the part of nature as above described, without any defect of nature.
A properly ordered hierarchical social order has greater beauty than a collection of equals. This is consistent with Aquinas’s view that “divine goodness” is communicated “more perfectly” by “diverse things” (Summa Contra Gentiles , III, 97)
God, through His providence, orders all things to divine goodness as to an end; not however in such a manner that His goodness increases through those things which come to be, but so that a likeness of His goodness is imprinted in things insofar as it is possible, for indeed it is necessary that every created substance fall short of divine goodness, so that in order for divine goodness to be communicated to things more perfectly, it was necessary for there to be diversity in things, so that what is not able to be perfectly represented by some one [thing] is represented in a more perfect manner through diverse things in diverse ways.