Professional Documents
Culture Documents
__________________
A Paper
Presented to
__________________
In Partial Fulfillment
__________________
by
Wes Terry
Marx was a man who saw all of history as a struggle between classes. He
described it as a struggle between those who exploit and the exploited; those who are
oppressed and the oppressors.1 Because of that, Marx advocated a political system that
would use the oppressed to overthrow the oppressors. Marx’s plan was to create a society
with no classes, no hierarchy, no inequality, and no private capital. The reason Marx
wanted such a movement is because he saw abuse on the part of the bourgeoisie2 and
believed that the proletariat had the potential to rule a classless society.3
However, there are a few fundamental problems with Marx’s politics. One, it
presupposes that proletariats desire the power to rule. Two, it really has no system of law
and order once the proletariat are in power. However, there is an even more fundamental
issue. A critical and historical evaluation of Marxian politics will illustrate why
communism is faulty to the core because of the condition of the human heart and the
general problems that are associated with human beings who are placed in a position of
power.
Before giving reasons why the human heart is the demise of communism, it is
first necessary that one correctly understands Marxian politics in general. To explain,
1
Karl Marx and Frederick Engels, The Communist Manifesto (LaVergne:
Filiquarian Publishing, 2005), 65.
2
This word refers to the upper class of society whereas the proletariat refers to
the lower class or the working class.
3
James O. Cade, Communism vs. Christianity: A Twentieth Century Christian
Manifesto (San Antonio: The Naylor Company, 1964), 4.
2
3
Marx’s own words will be used regarding what the political scene looks like after a
“The proletariat will use its political supremacy to wrest, by degrees, all capital
from the bourgeoisie, to centralize all instruments of production in the hands of the
State, i.e., of the proletariat organized as the ruling class; and to increase the total of
productive forces as rapidly as possible.”4
In essence, the lower class takes all capital from the upper class (thus removing
their power over society), centralizes it into government, and then produces everything
necessary for living by using the newly established government.5 Marx goes on to give
ten statements which, if exercised politically, will ensure a successful communist regime.
1. Abolition of property in land and application of all rents of land to public purposes.
5. Centralization of credit in the hands of the State, by means of a national bank with
State capital and an exclusive monopoly.
6. Centralization of the means of communication and transport in the hands of the State.
7. Extension of factories and instruments of production owned by the State; the bringing
into cultivation of wastelands, and the improvement of the soil generally in
accordance with a common plan.
10. Free education for all children in public schools. Abolition of children’s factory labor
in its present form; combination of education with industrial production.
4
Karl Marx and Frederick Engels, The Communist Manifesto (LaVergne:
Filiquarian Publishing, 2005), 35.
5
Rene Coste, Marxist Analysis and Christian Faith (Maryknoll: Orbis Books,
1985), 87.
4
For Marx, if such politics are in place, it will ensure a classless society and a
government that loses its political character.6 One may ask, how does government lose its
political character? For Marx, once the proletariat are in power as a ruling class they will
sweep away all the old conditions that they once lived under. Therefore, the class
antagonisms and classes in general will be abolished. The proletariat will then remove
itself as the ruling class. Here is Marx describing the transition. “In place of the old
bourgeois society, with its classes and class antagonisms, we shall have an association, in
which the free development of each is the condition for the free development of all.”7
To sum it all up, equality drives every decision in Marxian politics. Marx’s
sameness in Marxian politics. Individual aspirations, by nature, are contrary and, at times,
hostile to the universal intentions of the State. Thinking critically is dangerous and
question to ask is where power comes in to play. One cannot read Marx and see past his
disdain for the power of the few. Yet, at the same time, one is taken aback at his plan to
give all power to the many. The reason for the bewilderment is not because the few are so
deserving. One could easily agree with Marx that the bourgeois all too often abused their
power over the proletariat. Additionally, the problem is not in the fact that the proletariat
6
Karl Marx and Frederick Engels, The Communist Manifesto (LaVergne:
Filiquarian Publishing, 2005), 35.
7
Ibid., Pg 37. Emphases added.
8
Rene Coste, Marxist Analysis and Christian Faith (Maryknoll: Orbis Books,
1985), 89.
5
are so undeserving. There is nothing about their socioeconomic class which makes any
The problem lies in the localization of the proletariat’s power in the State. In
Marxian politics, the power does not shift from the bourgeois to the proletariat. It shifts
from the private sector to the government. As Pearl Evans asserts, “even if the
constitution and laws guarantee freedom, the communist application of this concept
negates promised liberty according to the dictate of the leadership.”9 So does a proletariat
revolution guarantee freedom? Absolutely. As long as one never steps outside of what the
Such measures will not solve the problem of class struggles because the power
is never eliminated; it is transferred. The role of power in Marxian politics does not
change in its essence. It is just as likely to be abused and mishandled. All that happens in
Marx’s system is that the power changes hands. The question to ask is what will keep
those who now hold the power from becoming just as corrupt as the ones before them?
What prevents the oppressed from turning around and becoming the oppressors?
A Critical Analysis
According to this author, the nature of power is the most problematic part of
Marxian politics for the following reasons. One, no system of government can exist
without some part of the society holding power. Two, the power that is transferred from
the bourgeois is not given over voluntarily, but is taken by force and revolution. Three,
and lastly, the nature of power will corrupt whoever posses it: whether it be the
bourgeois, the proletariat, or the State. These reasons will be unpacked one at time and
then placed together to show how they serve to be the demise of Marxian politics.
9
Pearl Evans, Marx or Jesus (Petaluma: Small Helm Press, 1989), 18.
6
However, before unpacking these reasons let the reader keep in mind that all of
these factors are a consequence of the human condition resulting from the Fall. The
Regarding the principle of sin itself, Herndon Agers submits that “Marxism is
ambiguous at best and devastatingly contradictory at worst.”10 Or, as Dale Vree submits,
“The doctrine of Original Sin puts Christianity in clear opposition to Marxism.”11 Marx
never acknowledged the destructive influence that power has on people due to their
sinfulness. If he had, his political theory would have never been articulated the way it
was. Given that backdrop, the reasons why power is the demise to Marxian politics will
now be provided.
First, there is the assertion that no system of government can exist without
some form of power enforcing law and order. Democratically, this power is instituted by
the people and for the people. In other forms of government, the ruled have no say over
who becomes their ruler but live underneath the established leadership anyway. However,
in Marx’s communism, the role of power, when given to the proletariat, is simply too
idealistic.
As was mentioned earlier, the proletariat, after gaining power over the
bourgeois, are expected to eliminate all classes, eliminate themselves as the supreme
class, and then set up a system of governance which will maintain those conditions.
However, such statements seem to insinuate a system that maintains a healthy dose of
10
Herndon W. Agers, Is Communism a Christian Heresy, in Christianity and
Communism, ed. Merrimon Cuninggim (Dallas: Southern Methodist University Press,
1958), 86.
11
Dale Vree, On Synthesizing Marxism and Christianity (New York: John
Wiley and Sons Inc, 1976), 36.
7
anarchy. Historically, no society has ever existed under such conditions because someone
along with other historians, attributes much of the bloodshed in the French Revolution to
the class struggles between bourgeois and proletariat. Eventually, there was a breakdown
of power between the two class systems but the resulting anarchy was not as organized as
what Marx’s explains in his Manifesto. This is how Georges Lefebvre describes it.
“Everywhere and at every moment public order was dissolving. Summary reprisals had
led to bloodshed in town and country. Chateaux and private homes had been burned or
looted. The life and property of citizens were unsafe.”12 This madness also arguably set
the stage for Napoleon Bonaparte, who took advantage of such anarchical conditions.13
While the French Revolution happened long before the Manifesto was written, Marx
never used that historical testimony as an example of what negative things can happen to
proletariat revolution will always result in an oppressive dictatorship. That may not
necessarily be true. However, no system of government has existed without some form of
authority having power. And, as the French Revolution shows, sometimes the absence of
politics power is not transferred from the bourgeois to the proletariat but is taken from
them by force and revolution. These are those conditions explained in the Manifesto.
12
Lefebvre, Georges, The Coming of the French Revolution, trans. R. R. Palmer
(Princeton: Princeton University Press, 2005), 157.
13
James O. Cade, Communism vs. Christianity: A Twentieth Century Christian
Manifesto (San Antonio: The Naylor Company, 1964), 22.
8
“[The Communists] openly declare that their ends can be attained only by the forcible
overthrow of all existing social conditions. Let the ruling classes tremble at a
Communistic revolution. The proletarians have nothing to lose but their chains.”14
Such rhetoric does not allow for the peaceful transfer of power that is present
in democratic countries such as America. Rather, power is taken by force and revolution.
The fundamental problem with this type of power change is that it is contradictory in
nature when placed in the context of Marxian politics as a whole. Marx wanted a society
that showed compassion and glorified equality. However, the means of achieving such
ends are duplicitous in nature when compared to the communist’s desire for kindness.
your system stands for is what is necessary in order to actualize it, then it is perfectly
ethical to do so. Such a theory makes no ethical sense and, more importantly, it makes no
logical sense how morality would change for the better once the communist system was
actualized. A change of political and economic scenery will not transform an evil person
into a saint. Sadly, the evil in his heart will just become more sophisticated.
Thirdly, and akin to reasons one and two, the nature of power will corrupt
whoever posses it: whether it be the bourgeois, the proletariat, or the State. This is at the
crux of what it means to be sinful and human. The nature of power will always lead a
14
Karl Marx and Frederick Engels, The Communist Manifesto (LaVergne:
Filiquarian Publishing, 2005), 55.
15
Alexander Miller, The Christian Significance of Karl Marx (New York: The
Macmillan Company, 1947), 59.
9
man down the path of corruption. As Lord Acton famously put it, “Power tends to
corrupt, and absolute power corrupts absolutely.”16 Lord Acton is not the only man who
has made such observations. George Orwell wrote an entire novel over the concept of the
In Orwell’s work the farm animals rebel and take away the power from Mr.
Jones, the farmer. Unfortunately, the classless society that presented itself afterward did
not last long. Eventually, the pigs came to power and the imagery that Orwell paints
shows their corruption. “Amazed, terrified, huddling together, the animals watched the
long line of pigs march slowly round the yard. It was though the world had been turned
upside down.”17 The oppressive nature of the pigs only progressed and the story ends
with a chilling reminder of the corrupting nature of power. Such will be the case where
ever Marxian politics are instituted. Communism will not function because it never
answers the question of what one should do with the problem of power.
Marx’s politics are too idealistic. They are historically unreliable. The system
seeks equality but proceeds to abolish any kind of freedom that is contrary to the well-
being of the system. In Marxian politics, the power that was erected to create a classless
society is wielded to remove any idea of a world that is contrary to that of the communist
state. “The freedom and rights of the individual person and citizen are restricted only by
the equivalent freedoms and rights of others, and by the interest of the socialist society.”18
Free thought is an unnecessary evil when it conflicts with the State. Education is
16
Roland Hill, Lord Acton (New Haven: Yale University Press, 2000), 300.
17
George Orwell, Animal Farm (New York: New American Library, 1996),
132.
18
Vekoslav Grmic, Socialism as it Actually Exists in the Light of Christian
Theology, in Churches in Socialist Societies of Eastern Europe, ed. Norbert Greinacher
and Virgil Elizondo (New York: The Seabury Press, 1982), 65.
10
censored so that it propagates the intentions of the State. Religion is exercised freely,
insofar as it does not preach against the State. Clearly, the problem of power in Marxian
politics should not be taken lightly. “For, even though communism goes through phases,
A Christian Response
While this author submits that Marxian politics are antithetical to evangelical
orthodoxy, many have embraced and synthesized his ideas with those of the Christian
faith. Oddly enough, Marx was not an advocate of Christianity. In fact, he tried to
persuasively argue against religion. He described religion as “the sigh of the oppressed
creature,” “the heart of a heartless world,” and the “opium of the people.”20 Religious
systems were merely a means of placating human misery. There is no need for religion in
Marxism because, for Marx, human misery was a result of one’s social context, not
separation from a holy God. As Lochman points out in his work, “…[Marxism] assumed
that by changing the economic base, all the problems of the superstructure would be
solved, including problems of ethics and personal life.” 21 Every problem was a class
Marx also asserted that people who were in positions of power would use
religion to work towards their own ends. Religion was a means of showing how servitude
to the bourgeois was actually servitude to God himself. As Chris Sugden summarizes, “It
[religion] serves to justify the present order as an order decreed by God… Religion
19
Pearl Evans, Marx or Jesus (Petaluma: Small Helm Press, 1989), 85.
20
Delos B. Mckown, The Classical Marxist Critiques of Religion: Marx,
Engels, Lenin, Kautsky (Belgium: Martinus Nijhoff, 1975), 13.
21
Jan Millic Lochman, Encountering Marx: Bonds and Barriers Between
Christians and Marxists (Philadelphia: Fortress Press, 1975), 32.
11
teaches men to love their slavery.”22 However, this type of behavior is a far cry from what
orthodoxChristianity teaches.
and equality, those principles should be informed by Scripture, not Marxian political
philosophy. The philosophy of Marx is nowhere near the teachings of Jesus. They are
different in most every respect. The most fundamental difference however is in the
category of freedom.
Marx promised the proletariat freedom from the bourgeois if he would seek to
overthrow the bourgeois by the means of physical force. Jesus offers a different type of
freedom. He offers freedom from sin and its consequences, not the bourgeois. Jesus offers
freedom from death, not a social class. Jesus’ freedom goes beyond economics. “He
offers not just the ‘freedom from’ of capitalism or the ‘freedom to have the means to do’
of Marxism but promises ‘freedom to be’ what the human heart longs for and what God
Like most things that are placed in comparison with the Gospel, Marxian
politics only attempts to solve part of the problem. However, only one thing can solve the
ultimate human need (the problem of sin) and that is faith in Jesus Christ. It is by his
death and resurrection that man stands righteous before the Father. It is the sanctifying
work of the Holy Spirit which makes one look more and more like Jesus every day.
believers look forward to the day when God will reign with justice and righteousness.
without becoming corrupted by power. Only Christ can rule justly with the rod of iron.
Only God himself is worthy of glory, honor, and praise. Until then, man is left with
imperfect alternatives. The problem of power exists in every system because every
system consists of sinful men. Marx changed the scenery but he did not solve the
problem. He could not have even if he tried. There is only one who is able to cure the
condition of man’s heart and that person is his Creator. “In him we live and move and
have our being.”24 So, as Marx calls out “working men of all countries, unite” believers
all around the world join together and say the words written by the apostle John, “Amen.
embrace its compassion and reject its idealism. Primarily because it is rooted in a
fallacious view of man and is built on the conviction that evil is a result of classes not of
sin. The Christian must articulate that when one places his hope in politics he pursues it
in vain. Man is corruptible and his philosophies are incomplete. Power will corrupt him.
However, there is a source of unfailing hope. It is in the person and work of Jesus Christ.
The Christian must point all men to Christ, not communism. For only Christ can solve the
problem of power.
24
Acts 17:28. English Standard Version.
13
BIBLIOGRAPHY
Coste, Rene. Marxist Analysis and Christian Faith. Maryknoll: Orbis Books, 1985.
Ellul, Jacques. Jesus and Marx: From Gospel to Ideology. Grand Rapids: Eerdmans
Publishing Company, 1988.
Hill, Roland. Lord Acton. New Haven: Yale University Press, 2000.
Lochman, Jan Millic. Encountering Marx: Bonds and Barriers Between Christians and
Marxists. Philadelphia: Fortress Press, 1975.
Marx, Karl and Frederick Engels. The Communist Manifesto. LaVergne: Filiquarian
Publishing, 2005.
Mckown, Delos B. The Classical Marxist Crituques of Religion: Marx, Engels, Lenin,
Kautsky. Belgium: Martinus Nijhoff, 1975.
Miller, Alexander. The Christian Significance of Karl Marx. New York: The Macmillan
Company, 1947.
Orwell, George. Animal Farm. New York: New American Library, 1996.
Vree, Dale. On Synthesizing Marxism and Christianity. New York: John Wiley and Sons
Inc, 1976.