Ethics of Jewish Christianity and Its Impact

In 1939, George Orwell introduced the term “Ethics of Jewish Christianity,” highlighting the values that became fundamental to Western moral principles.

These ethical standards influenced America’s founders, shaping their ideas about freedom, rights, and law. Though philosophers from the post-Enlightenment era often critique religion’s irrational aspects and its political implications, many still recognize how Jewish-Christian ethics have helped uphold societal structures.

There is a recurring belief that secular humanism offers salvation for individuals and society, often reinforced during the implementation of Marxist ideologies.

On the flip side, “Progressivism” aims at fostering social advancement through systematic reforms. It advocates for a robust central government to combat social inequality and injustice. Historically, progressive movements draw on both Christian and secular humanist roots, though in recent times, they’ve leaned more towards science, technology, and a notable rejection of public religious expressions.

Since its emergence in the 19th century, progressivism has adopted Marxist ideas, particularly since the 1960s, often targeting Christian practices as detrimental.

For instance, during the Biden administration, Christian expressions faced critiques from federal agencies, despite the First Amendment’s assurances that Americans could practice their religion freely. This stance has shifted with the current administration, which is more supportive of faith.

A Key Question

Why does progressivism seem particularly focused on Christianity?

One straightforward reason is that Christianity has been America’s predominant faith since its inception, and the majority of Americans still identify with it—at least until recently. However, religious affiliations pose challenges to a progressive secular state, which asserts that it holds no higher authority than itself.

The individual freedom emphasized in Christianity often opposes the coercive unity that characterizes neo-Marxist ideology and identity politics. Thus, progressivism appears increasingly as a secular humanist belief system engaged in a kind of monotheistic dispute.

Bertrand Russell noted that Marxism, in many respects, represents an atheistic revival of Christianity. However, unlike the Christian vision of a “kingdom of God,” its idealistic aims can only be achieved via state power.

This leads to open hostility from Marxist states toward theistic religions.

Cultural Infiltration

Since the 1960s, many escaping European fascism found that Marxist ideologues recognized the improbability of launching a successful socialist revolution in America. Instead, they sought a subtler, evolutionary approach—one that aimed at embedding Marxist ideas into the institutions defining American culture, such as education, media, entertainment, and businesses.

For this strategy to gain traction, it was essential to steer the values of Jewish and Christian ethics towards Marxist ideals.

A document from the 1963 Congressional Record reveals Marxist strategies to destabilize American society by attacking family structures, endorsing deviant sexuality, and promoting criminality. This plan coincided with the rise of neo-Marxism in academia, which often questioned objective truth and framed social dynamics through the lens of “oppressor” versus “oppressed.”

However, rather than attempting to obliterate past beliefs, this strategy required the preservation of certain aspects of Jewish and Christian ethics, which had shaped America’s social landscape.

Consequently, neo-Marxism co-opted Jewish and Christian ideals regarding “social justice,” yet focused predominantly on legal frameworks. This enabled progressivism to advocate for social justice in the current neo-Marxist context, while simultaneously critiquing concepts like white privilege, traditional sexuality, law and order, and religion.

While Christianity has often borne the brunt of progressive critique, it seems natural that other sources of Jewish-Christian ethics would also face similar hostility.

Following the October 7th terrorist attacks in Israel, anti-Israel protests fueled by progressive ideologies erupted across American university campuses and public spaces. Despite Jews making up a small fraction of the American population, their legacy and the concept of loyalty to the state, along with Jewish law, have drawn historical criticisms from Marxist circles.

Why Not Islam?

This leads to the question: Why has Islam, also a monotheistic faith, not faced similar scrutiny from progressives?

One reason might be that Islam is relatively new to the American landscape, bearing little political weight until recently. Additionally, progressives often view all Muslims as marginalized individuals oppressed by imperial powers. Conversely, radical Islam, like Marxism, seeks to undermine Western Jewish-Christian traditions.

Radical Islam’s jihad aims to confront the West and restore a theocratic caliphate—something unattainable under democratic values. Historically, Christians and Jews have not fared well under Islamic rule, and the rights of women and LGBTQ+ individuals are often markedly restricted in Muslim-majority societies.

Interestingly, both Marxists and Islamists share a goal of destabilizing Western Jewish-Christian values, although their fundamental beliefs clash. Alliances between secular Marxist states and Islamic groups have seen limited success, typically only in nations where a secular regime exists.

Lastly, one must consider financial aspects. In recent years, Islamic governments have often aligned themselves with progressive causes, providing significant funding toward those ends.

Faithful Resistance

To preserve the rights of Jewish and Christian practices, American religious leaders must acknowledge that progressivism fundamentally opposes their faith. They need to resist being swayed by disorienting ideologies born out of fear and misunderstanding.

Your faith—and the tenets behind secular humanism—have long been defended as the salvation of individuals and society. But perhaps it is time to view Marxism as a relic shaped by harmful human impulses, which may only fade with a more enlightened future.