When Christianity Goes Wrong

When Christianity Goes Wrong

By

John E. Shaffett

            Clarence Walhout in his essay, “Marxist Criticism,” suggests that Christian literary criticism can benefit from Marxist criticism. He shows areas that Christianity and Marxism share common ground, and areas where differences exist. Walhout asserts, “There are many areas of common concern to be found among Marxists and Christians, but there are fundamental differences as well at the level of their foundational beliefs about the nature and meaning of history and social life. The conflict between Marxism and Christianity is a conflict between two belief systems. Although they share many common concerns in the practice of literary criticism, specific literary judgments will diverge according to the differences in the basic beliefs that govern their practices” (90). Some Christians believe that since Marxists are atheists and Christians are theists that there is nothing either group shares in common. However, this essay will argue that there are certain things Christians can learn from Marxists that will be beneficial to them. It will look at three different areas where Marxist criticisms can benefit Christian thinking: politics, education, and literary criticism.

Politics

Marxists have contributed important insights about ideologies and how they operate in a social system. Terry Eagleton provides a “representative” definition of ideology in his Marxism and Literary Criticism: “Ideology is not in the first place a set of doctrines; it signifies the way men live out their roles in class-society, the values, ideas, and images which tie them to their social function and so prevent them from a true knowledge of society as a whole” (Walhout, 86). This definition brings out the Marxist idea that “reality determines consciousness, instead of the other way around. It is in social practices that you can discover particular ideologies. According to Marxists, “societies throughout history have developed economic systems of production that work to the advantage of some and to the disadvantage of others, and they have built on these systems elaborate forms of social life that serve both to carry out the economic systems and to justify those systems in the eyes of those societies. The superstructural forms of social life serve to legitimate the infrastructure on which they are based” (Walhout, 85). Marxist criticism might help Christians uncover ideologies that are supporting oppression. For example, Christians might evaluate how economic policies affect the poor? Christians might compare Marxist criticism with statements made by the Old Testament prophets. These prophets denounced religious leaders because of the way they oppressed the poor, the widow, and the stranger. Why is that the majority of Black evangelicals voted for Hillary Clinton and why did the majority of white evangelicals vote for Donald Trump? Why do a majority of Americans condemn athletes because they kneel for the national anthem to protest injustices against Black Americans? Why were so many Christians silent about Donald Trump’s abuse of women, calling Mexicans rapists, making fun of disabled reporters, and encouraging violence against opponents? How can Christian conservatives say character matter and be largely silent about the abuses of Donald Trump? It does seem that Marxist criticism can help Christians see how their culture legitimates oppression.

Education

Christian education can become ineffective because of closing out the voices of others. For example, some Christian Colleges only allow Christians to attend their school. Often, both faculty and students come from the same conservative position. One professor said he would not send his child to a Christian college because the restraint of freedom of inquiry and thought and a lack of diversity. Is is really education when there are not multiple views being aired? The Marxist emphasis on dialogue could be helpful to the Christian college. Marxists states how “discourse is the dialectical struggle between authority and freedom” (Walhout, 81). The power of authority is the power of tradition. Tradition is evident in authoritative language used by parents, teachers, religious leaders, and others. This tradition “establishes the order and continuity that historical experience requires” (81). However, historical experience needs change and growth too. Authoritative discourse can be associated with monological speech; in contrast, “internally persuasive discourse is dialogical. In order to grow, we need to maintain a stance of openness to dialogue” (Walhout, 81). This indicates that for education to be dynamic, there must be multiple voices in the conversation. There needs to be freedom of inquiry and thought for true education to take place. It seems that monological education is not true education.

Literary Criticism

Marxist literary criticism can benefit Christian literary criticism in many ways. First, it can provide an example of a dynamic, developing tradition of literary criticism. Walhout notes, “Marxist literary criticism is a developing and dynamic movement. It takes seriously its basis in Marx’s philosophy but it is also vitally engaged in issues that concern contemporary literary theory and criticism generally” (Walhout, 79). Christian literary criticism need to be in the public arena engaging “contemporary literary theory and criticism.” Marxist criticism also provides an alternative to formalist models of literary criticism because of its emphasis on “social and historical criticism.” The ideas of Mikhail Bakhtin continues to be influential and can be helpful in developing a Christian literary criticism. Bakhtin’s major theme is “human discourse and its deep embeddedness in the history of culture” (Walhout, 80). The thought of Bakhtin “can remind us that Christian discourse , like all discourse, is historical and contextual” (81-82). William Lynch seems to emphasize how human discourse is situated in the historical and finite. In writing about tragedy, Lynch asserts, “My own conclusion is that the achievement of tragedy has always occurred when the dramatic text has allowed itself to move through human time to the very last point of human finitude and helplessness” (94). This describes a dynamic process of historical change. On his discussion of comedy, he states, “the imagination, to get anywhere, must course through the actual phases or stages or ‘mysteries’ of the life of man” (Lynch, 127). Lynch is saying that the imagination is embedded in the historical changes of human life. Other points made by Bakhtin that would be helpful for Christian literary criticism is the need for participation in the dialogue of literary criticism; form and content cannot be understood separate from each other; discourse is always involved in an “interplay of languages [that] relativise one another” (Walhout, 82-83). In other words, Christian literary criticism must not cut itself off from the dialogues that are taking place in society. Second, it takes more than content to make a great literary work. Anthony Esolen in his interview provides an example of right and wrong ways to approach literature. It is important that the critic approaches literature with a receptive, humble spirit. He also thinks that having a humorous imagination is important to a literary critic. Last, he states the importance of the critic having certain virtues like humility, charity, and teachability.

            Marxists and Christians share fundamental differences in their core beliefs. In regards to literary criticism, “specific literary judgments will diverge according to the differences in the basic beliefs that govern their practices.” Marxist literary criticism, however, have many strengths that will benefit Christian literary criticism. In addition, Marxist teachings on ideology can help Christians locate particular ideologies they hold which supports oppression. Finally, the emphasis on dialogue and engaging modern literary criticism will benefit both Christian education and Christian literary criticism.