Sunday, October 12, 2008

Worldview Class – Part 6 – Marxist Theology

This is a continuation of highlighted topics discussed in a worldview class I am teaching on Sunday morning. The main text for the study is The Battle for Truth by David Noebel. A good deal of this class is also based on personal research.

Theology is defined as “the study of the nature of God and religious truth; rational inquiry into religious questions”. Every worldview takes a stand on God, whether it is to believe in one Creator of all, or to say that no God exists. A critical understanding of each worldview pivots around the position taken regarding the existence of God.

Like the secular humanist, those who proclaim themselves to follow Marxist/Leninist theology do not believe in the existence of God. In the words of Lenin himself, the Marxist “propaganda necessarily includes the propaganda of atheism.” And like the secular humanist, man is exalted as the supreme divinity by Marxists. However, Marxism pivots on an additional item – the state. Under ideal Marxist circumstances, the state (or government) becomes the authority for all things. Parental authority in education, religion or even the family is removed, since it is believed that the state will supply an integrated, superior guidance. Indeed, the Communist Manifesto states that “Communism abolishes eternal truths, it abolishes all religion, and all morality”. Ostensibly, this statement is made because the common man’s class struggle against the oppressive bourgeoisie class will ultimately free him from their rules – and those rules include morality, religion, and law.

It’s interesting to note that the elimination of the bourgeoisie laws must be replaced by the new laws of the state, and there is very little difference between this and the original design (at least, in my mind). The state will eventually take control and provide mandates to the common man – and the state will certainly not stay true to the freedoms and rights of the individual, but will be corrupted by its own power. This was clearly in evidence during the rule of Stalin, Krushchev, and Breshnev. Communism eventually fell in the Soviet Union, but still lives today in places like China and Cuba. It remains to be seen if this model will outlast other models in place, such as democracy. In many ways, our own culture in America is displaying tendencies toward the Marxist model. For example, the Marxist tenet that the ruling class should be stripped of their power and wealth and then have it evenly distributed amongst the working man’s class sounds suspiciously like things I hear in our own presidential debates. This paradigm of “fairness” is attractive to those in the working class, and is increasingly pervasive in many democratic societies today.

Marxism relies heavily on the promise of science to save us, as increasing human knowledge is the goal to strive toward. This introduces the concept of scientific atheism, as opposed to just plain atheism. Under scientific atheism, man’s knowledge is the prize and it allows truth to “change” as man acquires new discoveries. The Atheist Handbook, published in 1959, says “Science has long since established that Jesus Christ never existed, that the figure of the alleged founder of Christianity is purely mythical.” Fortunately, the proof has gone wanting, as this is nothing more than a false statement made for propaganda purposes.

To sum up, Marxist theology can be presented in two statements – 1) God does not exist, and 2) Man is the supreme divinity. I find it distressing to think of the many millions of people who have lived under this philosophy, because it offers no eternal hope. The Marxist state can only offer up a few years on earth to enjoy (if it can really be called enjoyment), and then there is nothing to hope in beyond death. This seems like a natural place to begin the argument against Marxist theology. The Christian has an offering of hope, and a promise of eternal life spent with the Creator of the universe. A discussion along these lines has a good chance of producing fruit. I find it difficult to believe that a person can spend their whole life without wondering about the possibility of something that follows death.

Ludwig Feurbach, one of Karl Marx’s contemporaries, made the statement, “It is clear as the sun, and evident as the day that there is no God; and still more, that there can be no God.” It saddens me that he was not able to see the evidence that is overwhelmingly in favor of a Creator. Romans 1:20 tells us, “For since the creation of the world God's invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse.” The Christian’s hope, and testimony, pivot on this fact.

To Worldview - Part 7 - New Age (Cosmic Humanist) Theology

Or go back to the main index for all twelve Parts.

If you are interested in portions, or all of this twelve part series taught in an engaging, educational fashion, please contact Alan at Banyan Concepts.

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