As we discovered in the last article, social justice replaces Christian altruism with political activism rooted in the counterbiblical teachings of Karl Marx.
Of course, this observation is not unique to this writer.
For example, Scott David Allen wrote, “Many Christians have only a vague awareness of this ideology and consequently don’t see the danger. When they hear ‘social justice’ they assume it is no different than biblical justice. Of course, justice is a deeply biblical idea, but this new ideology is far from biblical. It is, in fact, a comprehensive worldview rooted in Marxist and postmodern presuppositions that competes with a biblical worldview” (Why Social Justice is not Biblical Justice, p.13).
In this third article, we will continue to expose the Marxist influence as we introduce two other warriors hiding within the wooden belly of the social justice movement.
Students of Bible prophesy and all watchman on the wall of Zion, beware of the “the beast” and “dragon” connection. (Revelation 13:1-18).
Yes, Social justice is deeply rooted in both Catholicism and Spiritualism, and social justice warriors (SJW’s) are the shock troops of this ideology.
Papal Roots
In religious terms, social justice is Catholic. The phrase “social justice” first appears in the early-1800s in the writings of Luigi Taparelli, a Jesuit monk. In fact, he “coined the term social justice.”
Taparelli who was highly influence by Aquinas, described resources being distributed across society according to the Catholic view of the “common good” (Thomas Patrick Burke, The Origins of Social Justice: Taparelli d’Azeglio, October 8, 2014).
Thomas Aquinas Influence
It is important to understand, that Roman Catholic economic thought is driven by Thomas Aquinas (1225-1274), not by the Bible itself.
For Aquinas, there are 4 kinds of law. 1. Eternal law, i.e. God’s plan for the universe and all its inhabitants. Including gravity and the scientific / mathematical laws that govern our universe. 2. Natural law, i.e. the participation of rational creatures in the eternal law. Humanity is by nature a social animal – we talk to each other, live together, and build societies. In so doing, we do what is natural for humanity. 3. Positive law, i.e. the customs, laws and regulations made by governments in attempting to apply the natural law to individuals and societies. 4. Divine law, i.e. the Decalogue.
In the thinking of Aquinas, private property is not part of the Eternal / Natural laws, but an invention of human reason. It is a creation of, and regulated by, Positive law. Rather than private property being part of the Natural law, the possession of all things in common is the Natural law, i.e. God’s intent. The “community of goods” or in broader terms the “common good,” is part of Natural law. As private property is a manifestation of Positive law, it is not an intrinsic right from God and does not enjoy the ethical status of the “community of goods” and so must be regulated.
Thus, in Catholic thinking, individual need is the moral criterion for the rightful possession of property. Neither possession, nor creation, nor production, nor gift, nor inheritance, nor divine commandment grants anyone the right to own anything that another person claims to need (you might want to read that again).
Because the goods of some are due to another because of Natural law, there is no sin for an individual to meet their personal needs by taking the property of another. Nor is there any absolute measure of what “need” is.
However, an individual’s need to take the property of another is left to the discretion of the person in need, and the public authorities. The only person who cannot evaluate or judge and has no moral authority to refuse the forced taking of their property by another or by the authorities is the actual owner of the property being taken!
The only exception to this principle is the Church having the right to acquire and own property (convenient huh?). Canon Law 1254:
“The Catholic Church has an innate right to acquire, retain, administer and alienate temporal goods in pursuit of its proper ends independently of civil power” and Canon Law 1260, “The Church has an innate right to require from the Christian faithful whatever is necessary for the ends proper to it.”
Sidenote: One can quickly see that the definition for social justice, discussed in our first article, comes directly from the Papacy but with one major difference. In modern social justice, forced or coerced redistribution is done by the State not the Church.
Pontification
In his 2020 book Let Us Dream, the late Pope Francis not only articulated what is meant by the “common good,” but also what is necessary to achieve it.
During the Covid crisis, he wrote
“Looking to the common good is much more than the sum of what is good for individuals…. It is all too easy for some to take an idea–in this case, for example, personal freedom–and turn it into an ideology, creating a prism through which they judge everything…. For me, it's clear: we must redesign the economy so that it can offer every person access to a dignified existence while protecting and regenerating the natural world” (Pope Francis, Let Us Dream, pp. 15, 18, 26-27, 44, Emphasis mine).
Notice, according to the Pontiff, the “common good” is “a dignified existence” for all. Who would take issue with that? Every Christian wants to see others treated well and their basic needs met.
This was demonstrated beautifully after Pentecost and among the newly minted Christian church!
The Bible says, “They sold property and possessions to give to anyone who had need” (Acts 2:45, 3:34).
But this giving to the “common good” was an individual choice, voluntary and never forced by church or state! It came from hearts renewed by the Holy Spirit (Acts 4:32, 5:4).
Anything other than this, is a perversion of God’s kingdom principals,
“The exercise of force is contrary to the principals of God’s government; He desires only the service of love, and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened” (Ellen White, Desire of Ages p. 5).
The late Pontiff’s vision tramples on these guidelines. To achieve the “common good” goal of the Jesuit doctrine of social justice, individuals must give up their “personal freedom” and any “ideology” he or she may have regarding “individual” rights.
We should not be surprised by this. According to the Spirit of Prophecy,
“Men are closing their eyes to the real character of Romanism and the dangers to be apprehended from her supremacy. The people need to be aroused to resist the advances of this most dangerous foe to civil and religious liberty” (Ellen G White, The Great Controversy, p. 357).
Pope Francis clearly wanted to be a part of this “redesign the economy” initiative. An initiative in line with the Marxist and Catholic view of church and state enforced “economic” redistribution rather than heart transformation.
Perhaps the most significant encyclical in this matter was Rerum Novarum, On the Condition of the Working Classes (1891). In this encyclical, Leo XIII allied himself with the proletariat and Marxist ideology. For centuries, the Papacy had upheld the divine right of kings, the medieval aristocracy, and an extremely stratified—both economically and socially—organization of society. By 1891, it was obvious that the medieval order, the “ancient regime” was being replaced by Protestantism’s economic system, capitalism, and Protestantism’s form of government, republicanism. So the Papacy, in the person of Pope Leo the XIII, borrowed from Marxist thought in order to counter the Protestant tide.
Leo XIII wrote that “To own goods privately, as we saw above, is a right natural to man, and to exercise this right, especially in life and society, is not only lawful; but also clearly necessary….But if the question be asked: How ought man to use his possessions, the Church replies without hesitation: As to this point, man ought not to regard external goods as his own, but as common” (Rerum Novarum, p. 36).
The convergence of Catholic dogma and Marxist ideology is undeniable. Pope Francis wrote “If anything, it is the Communists who think like Christians” He was not alone in his Marxist beliefs; in 2019 a Jesuit periodical was written entitled “The Catholic Case for Communism” (Paul Kengor, The Devil and Karl Marx, p. 88). Historically and prophetically, this collaboration can only lead to global tyranny. (Revelation 13-14, Great Controversy p. 431).
Thankfully, for now, the US Constitution, and Bill of Rights, protects American’s civil and religious liberties. We owe so much to what Ellen White called “that grand old document” (Great Controversy p. 295). Sadly, we know from Bible prophecy that these protections from papal control will soon be removed and even justified perhaps through the social justice ideology (Revelation 13).
Watchmen on the walls of Zion be alert! Make no mistake! Social justice not only has roots in Marxism and Catholicism but in Spiritualism as well.
Dragonspeak
To be fair, neither Karl Marx, Fredrich Engels, Luigi Taparelli, Thomas Aquinas nor Pope Francis invented this wooden counterfeit “justice.” It first appeared in heaven where Satan instigated a divisive and ultimately violent revolution. He successfully turned holy angels against each other and for a time made even heaven a living hell (Revelation 12:7, Great Controversy p. 311-312).
The Greek word for devil is diabolos, literally meaning one who “falsely accuses,” “slanders,” “divides,” “separates,” “criticizes,” and “maliciously gossips.”
Scripture and spirit of prophesy, describes how the devil (“the dragon”), “spread discontent” and engineered an us-versus-them attitude among the holy angels. He portrayed himself and his followers as victims “of an oppressive power,” and fueled this “spirit of disaffection until it grew into active revolt.” (Revelation 12:7; The Great Controversy, p. 495-497).
Sound familiar?
Karl Marx parroted Satan’s perspective when he wrote “Hitherto, every society has been based, as we have already seen, on the antagonism of oppressing and oppressed classes…the history of all hitherto existing society is the history of class struggles. Freeman and slave…lord and serf, guild-master and journeyman, in a word oppressor and oppressed” (Karl Marx and Friedrich Engles, The Communist Manifesto p. 9).
Marxist and social justice activist Saul Alinsky, in his book Rules for Radicals, a guide to destabilizing Western governments, paid direct tribute to “Lucifer,” whom he describes as the “very first radical” (Rules for Radicals: A Pragmatic Primer for Realistic Radicals, opening dedication (p. ix).
Marx’s own poetry, not to mention his personal life, more than hints at the satanic origin of his ideas. While a child, Marx’s family converted to Christianity, and he was baptized. Later though, he rejected Christ, and his poetry attests to this: “Thus, heaven I’ve forfeited, I know it full well. My soul, once true to God, is chosen for Hell” (Karl Marx, The Pale Maiden, 1837).
In his poem The Player, Marx leaves little doubt about the source of his ideology. Consider his comparison to a “blood dark sword,” and how, like Alinsky, he nods to the “the Prince of Darkness.” “Look now, my blood dark sword shall stab unerringly within thy soul… The hellish vapors rise and fill the brain, till I go mad and my heart is utterly changed. See the sword—the Prince of Darkness sold it to me. For he beats the time and gives the signs. Ever more boldly I play the dance of death” (Karl Marx, The Player, 1841).
It’s no shocker then, that Marx’s book the “Communist Manifesto” published in 1848, would acknowledge its demonic inspiration in the very first sentence,
“A specter is haunting Europe—the specter of communism, All the powers of old Europe have entered into a holy alliance to exorcise this specter…”
To be clear, a “specter” is a visible demon and to “exorcise” it, is to cast it out though exorcism. Chillingly, Marx is warning the world that to ultimately uproot communism and its teachings, an exorcism will be needed. Perhaps more frightening is the implication that to allow Marxism into our institutions through social justice, is to invite the influence of demonic powers!
No wonder the Apostle Paul wrote,
“Take no part in the unfruitful works of darkness but instead expose them…. For we are not contending against flesh and blood, but against the principalities, against the powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places” (Ephesians 5:11, 6:12).
Like the dragon himself, social justice not only deceives by mimicking Christianity, but also stirs up evil surmising, bitterness, hatred, lawlessness and war (John 8:44; 10:10; Revelation 12:7). Jesus warned that divisive worldviews like Marxism, and therefore social justice, have the power to take down nations. He said, “Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand” (Matthew 12:25).
If Marxism can do this to nations, imagine what it can do to denominations. And if it can divide in heaven, imagine what it can do in the name of “social justice” here on earth!
Sidenote: Like Jesus our hearts should be moved with compassion for the youth of our Church who don’t realize who is leading the social justice movement. Without guidance from watchmen on the walls of Zion, many more innocent young souls will be led into the arms of Marxism, Catholicism and Spiritualism!
Let’s pray for them, love them, warn them, and lead them toward more effective alternatives! Alternatives found in the life and teachings of Jesus as revealed in scripture. Let’s also point them toward gospel active ministries like One Year in Mission, Mission Caleb and Voice of Youth to name a few (gcyouthministries.org, see also article one).
Constitutional Threat
Students of Bible prophecy should prayerfully consider whether the following is a prophetic possibility. Social Justice rooted in Marxism and linked to both the “Dragon” and “Beast” powers, could very well be influencing the lamb-like beast (United States) to speak “like a dragon” (Revelation 13:11, 16:13-16).
According to Ellen White, America will speak like a dragon through its legislation, “when the United States shall enforce Sunday observance, which Rome claims as the special acknowledgement of her supremacy…” (Great Controversy p. 364).
Though not a Seventh-day Adventist, Heather MacDonald, in her book “The Diversity Delusion” highlights a concerning trend within academia to degrade the first amendment. In other words, the anti-white rhetoric found in the social justice movement today may be leading to the rejection of the United States Constitution and the Bill of Rights. This is because according to activists, “it is written by a bunch of white men” and white, straight and Christian men, are the villains of the social justice movement! (more on that in our next two articles).
Social justice warriors (SJW’s) who frame the constitution as racist, could very well be preparing this country to speak “like a dragon” through a national Sunday law. Those who parrot this ideology “know not what they do.” They are hazarding the first amendment. Jesus said “…Offenses will certainly come, but woe to the one they come through!” (Luke 17:1).
The charge by SJW’s that the USA is “systemically racist” means that the USA must be dissolved and a new State must arise, built on Marxist principles of “equality” and atheism. This is the endgame for social justice advocates who are at war with the Protestant principles that underpin the US Constitution and Bill of Rights.
Let this generation act with care, or, as King David once did, risk finding itself aligned with Philistine armies and at war with the people of God. Thankfully, David took the way of escape God provided and was delivered from raising his own “blood dark sword” against his own people (1 Samuel 27-29).
Sidenote: It is this author’s sincere desire that this series of articles will provide a way of escape for every truth seeking Seventh-day Adventist. It is also my hope that many others will be encouraged to write, speak and loudly resist this Trojan Horse!
Spiritualism
Some may wonder if the use of the term “spiritualism” is appropriate since we most often interpret it as having contact with evil spirits who are impersonating the dead.
Although Marx’s poetry and manifesto do not reflect dialogue with the dead per se, they do suggest direct Satanic influence. For example, Marx wrote, "With Satan I have struck my deal. He chalks the signs, beats time for me, I play the death march fast and free" (The Fiddler).
The following provides interesting insight into the shape shifting nature of Spiritualism.
“Spiritualism is now changing its form, veiling some of its more objectionable and immoral features, and assuming a Christian guise. Formerly it denounced Christ and the Bible; now it professes to accept both. The Bible is interpreted in a manner that is attractive to the unrenewed heart, while its solemn and vital truths are made of no effect. A God of love is presented; but his justice, his denunciations of sin, the requirements of his holy law, are all kept out of sight. Pleasing, bewitching fables captivate the senses of those who do not make God's word the foundation of their faith. Christ is as verily rejected as before; but Satan has so blinded the eyes of the people that the deception is not discerned" (4SP 405.2).
Sidenote: Notice that Spiritualism through “bewitching fables,” preaches the love of God but buries among other things, “his justice, his denunciations of sin” and humanity’s responsibility live in harmony with “his holy law.” Apparently, it can even appear as Christianity or perhaps as one author termed it, “Marxianity!”
Modern Marxism
Marx died in 1883, but his influence continues via social justice with its seductive power to divide and agitate at the friction-points of race, gender, and sexuality.
As mentioned before, minorities, non-white immigrants, women, and LGBTQIA+ (Lesbian, Gay, Bisexual, Transgender, Queer/Questioning, Allies plus others) adherents are the updated “oppressed” class. While those tagged as the “oppressors” or new “bourgeoisie” class, are identified as white, able-bodied, heterosexual, Christian, and male (Voddie Baucham: “Biblical Justice vs. Social Justice,” https://youtu.be/i60eQZPG5XM).
Like Odysseus’s warriors, once allowed within our institutional gates, social justice weaponizes grievance and polarizes identity groups. While it slaughters civility and Christian compassion, it also endangers the very souls it claims to advocate for (1 John 3:15).
Watchman on the walls of Zion, wake up!
In part four, we’ll consider how Critical Race Theory, an adaptation of Marx’s Conflict Theory is woven into the concept of social justice and how it bears false witness against a large swath of members within our denomination.
Gary Blanchard