Marxism has never worked because it has never taken into account human sin and because it has always overblown the ability of human nature to produce good. Total faith is placed in fallible, sinful human leaders who are given the power to define equity for human society. Inevitably, they use that power to establish “equity” solely to satisfy their own material well-being and selfish desires.

I have been studying the recent phenomenon of cultural Marxism, an ideology that seems to be growing in appeal to those in the ranks of the so-called “progressives.” Everybody wants an optimistic view of how to function in cultural affairs. Marx and Engels did, as they observed the squalid conditions of the mid-nineteenth century working class, including the unjust employment of children. Rightfully driven to seek social justice, Marx, however, sought wisdom not from the Bible but from Hegel’s secular theory: that history proceeds via inevitable conflict over material issues between oppressors (the bourgeoisie, power-hungry owners of the means of production) and the oppressed (the proletariat workers).^[1] Marx optimistically believed that an inevitable bloody revolution would be the prelude to the establishment of utopian communism: “to each according to his need, from each according to his ability.”

This sounds like Christmas every day—a utopia of endless justice and enjoyment. Why not? “Man is the supreme being,” according to Marx and thus capable of creating a virtual paradise (a classless society) worth achieving no matter the cost. Fallible human beings would create a beautiful society by human ingenuity. Alas, in the history of Marxism, the cost has been enormous. If any means are valid to reach utopian ends, as Marxists believe, then Neo-Marxists, intent on the means, can immorally “justify” a godless system. Immoral because the sinful nature of man is worshiped and any notion of God is eliminated. According to Lenin, “Atheism is a natural and inseparable part of Marxism.”^[2] Marxism has never worked because it has never taken into account human sin and because it has always overblown the ability of human nature to produce good. Total faith is placed in fallible, sinful human leaders who are given the power to define equity for human society. Inevitably, they use that power to establish “equity” solely to satisfy their own material well-being and selfish desires. Marxism has slaughtered millions of unfortunate people who refused to go along with the imperfect, purely human, utopian schemes of their leaders.

Rarely has America seen a clearer distinction than we are seeing today between two essential political worldviews, about which the church must speak with Scriptural clarity. In the political realm, there are two choices, liberalism or communism.

1. Liberalism, in this context, means respect for individual liberties, including ownership of property. Citizens are under the rule of law, which is under a higher authority: the Constitution. But that Constitution upholds and relies on rights given by the highest authority—the Creator God who is the source of those rights, which are an essential part of biblical revelation.
2. Communism uses government or party control of culture to own all property and to divide all benefits equally for the good of all. Individual rights are to be over-ridden insofar as they hinder the work of the government leaders. Cancel culture, therefore, becomes the norm.

These two political systems are radically opposed, and present-day Democratic progressives are choosing Marxism. God is disappearing from their discourse and their programs. These political choices remind us, in their limited way, of the ultimate choices about which Paul spoke in Romans 1:25, 1. Oneism: worship of creation (including created human beings) or 2. Twoism: worship of the Creator. The choice between these two worldviews—the only two available—is the ultimate choice that every human being faces.

At Christmastime, in particular, we are struck by the gospel of the all-knowing Creator, who has become our Redeemer in the person of Jesus Christ, the divine Son. The condescension of God in reaching out in love to his creatures establishes a model of utopia based not on human selfishness and ignorance but on selfless, divine, all-knowing love for the creature. This intensely personal revelation of what is good can be entirely trusted both in this life and in the life to come. As I wrote a few Christmases ago: “The ultimate Christmas gift is the unimaginable idea of God giving himself. Paul, almost out of words, says: “What then shall we say to these things?” But the inspired apostle knows what to say. “If God is for us, who can be against us?” He knows that this is the most amazing gift imaginable. You can imagine his hand quivering as he writes: “He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” (Rom 8:31–32). This is a taste of utopia in this life and the promise of endless utopia in the life to come.

[1] https://www.britannica.com/topic/Marxism/Analysis-of-society

[2] Lenin, “Religion”, Introduction

Dr. Peter Jones is scholar in residence at Westminster Seminary California and associate pastor at New Life Presbyterian Church in Escondido, Calif. He is director of truthXchange, a communications center aimed at equipping the Christian community to recognize and effectively respond to the rise of paganism