By Gary DeMar
Published April 1, 1989
Perhaps you’ve heard the joke: There are no Marxists in the Soviet Union because they all found professorships in American Universities. Some joke! And it is not far from the truth. Though universities are not centers of revolutionary violence today as they were in the 1960s, Marxism is still alive and well on the university campus.
Marxist scholarship is commonplace in literary studies, sociology, anthropology, and history. In some fields, Marxism and feminism are the dominant worldviews of scholars. Between 1970 and 1982, four Marxist textbooks in American government were published. In the 1960s, only a few universities taught courses on Marxism; today there are over 400 such courses at universities around the country.1
The Marxist professor is not always a raving lunatic revolutionary. Many sociologists and economists, for example, employ “Marxist analysis” without adopting wholesale its revolutionary agenda. But there are raving lunatics too. Harvard biologist Richard Lewontin has written in New Political Science that Marxism, “can do nothing for the university; the real question is what can Marxists do to and in the university … For the natural and social scientist the answer is very clear. The university is a factory that makes weapons – ideological weapons – for class struggle, for class warfare, and trains people in their use. It has no other leading and important function in the social organization.“2
In other words, some Marxist professors at least are at the university to train students to be revolutionaries. No wonder Secretary of Education William Bennett has warned about the prominence of anti-democratic opinion on the college campus.3
As mentioned above, Marxism has permeated many different areas of study. Don’t think you will be safe from Marxist influence by majoring in English literature. Marxist professors and concepts have infiltrated virtually every area of study.
What is the worldview of Marxism? It would be impossible to discuss every facet of Marxist thought in these few pages. So, we will look at a few concepts that are especially important to the Christian student.
1. Marx viewed all religions, including Christianity, as illusions. Despite recent efforts to reconcile Christianity with Marxism, atheism is a basic premise of the Marxist system of thought. Marx himself said that “man makes religion; religion does not make man,” and concluded that religion is the “opium of the people,” providing an illusion of happiness without true happiness.4
Marxism, in short, is a materialistic worldview; the consistent Marxist believes that the material world is the ultimate reality, that there is no God beyond the forces of history and nature.
Significantly, Marx’s main attack was not on the idea of God’s existence as such, but on God’s sovereign dominion over all things. He rejected the Christian doctrine of creation, because he realized that a Creator-God is also a Sovereign God. Marx’s philosophical hero was the mythical character, Prometheus, whose battle cry was, “I hate all gods.“5
2. Marx’s view of history, which has come to be known as “dialectical materialism,” is consistent with his rejection of Christianity. History is not the story of God’s dealings with men, but the progress of man from one social arrangement to another, from feudalism to capitalism for example. This progress takes place through changes in technology that lead to changes in the way that people are organized for production. Changes in the organization for production in turn lead to ideological and political conflicts between those classes which want to conserve the old order and those which seek to make drastic changes. Revolutionary class conflict, whether peaceful or violent, produces social change.
In the history of the West, this process has caused the change from feudalism to capitalism, and will, Marx believed, cause the change from capitalism to “scientific” socialism. In the last stage of history, after a transitional stage of the “dictatorship of the proletariat” (lower urban classes), the State will wither and a classless society will emerge. The details are not as important here as the basic point that Marx viewed history as the unfolding of completely materialistic forces.
3. Another key presupposition of Marx was his view of man. As a materialist, Marx denied that each man is a creature made in the image of a sovereign God. Rather, man is an essentially social being, with no individual human nature. His whole life is bound up with his social relations.
This did not mean for Marx that man has no control over his destiny, and in fact Marxism wavers between a deterministic view that socialism is inevitable, and the call to action. Man is determined by the social forces of history, but he can act to hasten the revolutionary change. This apparent contradiction is resolved by Marxism’s ethical imperative for men to act in ways that correspond with the direction of history.
The ethical foundation of Marxism, in short, is to jump on the bandwagon that is moving in the direction of the revolution. The one ethical imperative in Marx is to “overthrow all relations in which man is a debased, enslaved, forsaken, despicable being,” with the ultimate end being to restore man to his true humanity from which he is alienated by capitalist society. In other words, Marx sees his purpose as teaching that “man is the highest being for man.“6 The revolutionary social transformation from capitalism to socialism will produce a new man and a new human nature, no longer alienated from himself and nature.
What makes Marxism so appealing on the college campus today? First, it provides a comprehensive, positive vision of human life and history. Once Christianity is rejected, some other worldview will fill the void, and Marxism is a total worldview. Second, Marxism is particularly appealing because it offers an alternative to Christianity that is very similar in structure to Christianity. Like Christianity, Marxism teaches that man can be saved from his present condition of alienation. Like Christianity, Marxism looks forward to a complete transformation of society.
Third, Marxism, in a simplified form, can easily be used as a weapon to attack your opponents. Marx’s claim that ideas are products of class has been used to undermine any and all philosophies. The Marxist radical can debunk a Christian’s claim that God blesses His people by saying that the Christian view is just a product of a particular social class.
Next Month: Eastern Mysticism
1 Stephen H. Balch and Herbert I. London, “The Tenured Left,” Commentary (October 1986), pp. 44-45.
2 Quoted in ibid., p. 45.
3 Quoted in ibid.
4 Karl Marx, “Contribution to the Critique of Hegel’s Philosophy of Right, in Early Writings, trans. and ed. by T.B. Bottomore (New York: McGraw-Hill, 1963), pp. 43-44.
5 Klaus Bockmuehl, The Challenge of Marxism: A Christian Response (Downers Grove, IL: Inter Varsity Press, 1980), p. 52.
6 Quoted in ibid., p. 91.
Excerpt used from Surviving College Successfully: A Complete Manual for the Rigors of Academic Combat by Gary DeMar. © 1988 by Primero Resources, used by permission of Wolgemuth & Hyatt Publishers, Inc. Available from your local Christian bookstore.
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“Give me liberty or give me death!”
Patrick Henry’s famous declaration not only helped launch the War for Independence, it also perfectly summarized the mindset that gave birth to, and sustained, the unprecedented experiment in Christian liberty that was America.
The freedom our Founders envisioned was not freedom from suffering, want, or hard work. Nor was it freedom to indulge every appetite or whim without restraint—that would merely be servitude to a different master. No, the Founders’ passion was to live free before God, unfettered by the chains of autocracy, shackles that slowly but inexorably bind men when the governments they fashion fail to recognize and uphold freedom’s singular, foundational truth: that all men are created in the image of God, and are thereby co-equally endowed with the right to “life, liberty, and the pursuit of happiness.”
This presentation is a similar call, not to one but many. By reintroducing the principles of freedom that gave birth to America, it is our prayer that Jesus, the true and only ruler over the nations, will once again be our acknowledged Sovereign, that we may again know and exult in the great truth that “where the Spirit of the LORD is, there is liberty” (2 Cor. 3:17).
Welcome to the Second American Revolution!
This DVD features “Liberty: The Model of Christian Liberty” along with “Dawn’s Early Light: A Brief History of America’s Christian Foundations.” Bonus features include a humorous but instructive collection of campaign ads and Eric Holmberg’s controversial YouTube challenge concerning Mitt Romney’s campaign for president.
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Revival, Resistance, Reformation, Revolution
An Introduction to the Doctrines of Interposition and Nullification
In 1776, a short time after the Declaration of Independence was adopted, Thomas Jefferson, John Adams and Benjamin Franklin were assigned to design an official seal for the United States of America. Their proposed motto was Rebellion to Tyrants is Obedience to God. America owes its existence to centuries of Christian political philosophy. Our nation provided a model for liberty copied by nations the world over.
By the 21st century, we need a “Puritan Storm” to sweep away the Hegelian notion that the state is “God walking on earth.” We need revival and reformation in full force to vanquish the problems that plague us as a nation — from government controlled healthcare — to abortion on demand — to same sex “marriage.” This booklet gives a primer on our founders’ Christian idea of government and examines how the doctrine of nullification was woven into the Constitution as a safeguard against federal tyranny. It concludes with the history and theology of civil resistance. A Second American Revolution is coming with the Word of God growing mightily and prevailing! (Acts 19:20).
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Foundations in Biblical Eschatology
By Jay Rogers, Larry Waugh, Rodney Stortz, Joseph Meiring. High quality paperback, 167 pages.
All Christians believe that their great God and Savior, Jesus Christ, will one day return. Although we cannot know the exact time of His return, what exactly did Jesus mean when he spoke of the signs of His coming (Mat. 24)? How are we to interpret the prophecies in Isaiah regarding the time when “the earth will be full of the knowledge of the LORD as the waters cover the sea” (Isa. 11:19)? Should we expect a time of great tribulation and apostasy or revival and reformation before the Lord returns? Is the devil bound now, and are the saints reigning with Christ? Did you know that there are four hermeneutical approaches to the book of Daniel and Revelation?
These and many more questions are dealt with by four authors as they present the four views on the millennium. Each view is then critiqued by the other three authors.
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“Here I stand … I can do no other!”
With these immortal words, an unknown German monk sparked a spiritual revolution that changed the world.
The dramatic classic film of Martin Luther’s life was released in theaters worldwide in the 1950s and was nominated for two Oscars. A magnificent depiction of Luther and the forces at work in the surrounding society that resulted in his historic reform efforts, this film traces Luther’s life from a guilt-burdened monk to his eventual break with the Roman Catholic Church.
Running time: 105 minutes
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Watch a clip from Martin Luther.
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With “preaching to the lost” being such a basic foundation of Christianity, why do many in the church seem to be apathetic on this issue of preaching in highways and byways of towns and cities?
Is it biblical to stand in the public places of the world and proclaim the gospel, regardless if people want to hear it or not?
Does the Bible really call church pastors, leaders and evangelists to proclaim the gospel in the public square as part of obedience to the Great Commission, or is public preaching something that is outdated and not applicable for our day and age?
These any many other questions are answered in this documentary.
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