The opening sentence of Jacques Ellul’s, ‘Islam and Judeo-Christianity: A Critique of their commonality’, reads, ‘For nearly a decade, French intellectuals, generally speaking, have been seized with an excessive affection for Islam.’ (p.3)
What follows is a ninety-four page treatise on the reasons for why this excessive affection is not only dangerous, but misguided. Ellul acknowledges the existence of a disproportionate tolerance of Islam. He then compares that to the disdain of how French intellectuals have been interacting with Judeo-Christianity (Biblical Christianity), since the 1960s’.
The reason for this excessive affection is due to Islam’s proximity to Marxism (“scientific” socialism). Roger Scruton, not a novice on both subjects, states: ‘like the Communist Party in its Leninist construction, Islam aims to control the state without being a subject of the state.’ Scruton’s own analysis of Islam, and the West, implies that excessive affection for Islam is connected to how close many academics in the West, are to Marxism.
Commonality between Islamism and Marxism includes the downgrade of Jesus Christ. Under both Marxist and Islamist rule, the Church is eradicated and the State is made god.
American (first wave) Feminist and Political scientist, Jean Bethke Elshtain’s work on Just War theory points in the same direction. Elshtain noted that Quranic Islam ‘condemns all who disagree’. Quranic Islam is also a ‘militant theocracy that insists there can be no distinction between civil law and the strict, fundamentalist Shari’a law, the ancient Islamic holy law.’
In other worse, even with a distinction between the interpretations of Islamic holy law, Shari’a law (infallible and unchangeable) and Fiqh (fallible and changeable), within Islam, there still is no concept of a separation of Mosque and State. Nor is there any concept of Just War – restrained violence – there is only jihad (War against the unbeliever). Quranic Islam and Marxism both look to violence as the necessary means to an end – total conversion and compliance.
Like Marxism, Islam shows no real affection for Classical Liberalism. Nor do Islamists and Marxists show any genuine acknowledgement that the precious freedoms birthed and nurtured in the West, were born from, and under the Light the Church carries. Even if Christians sometimes have carried that Light awkwardly, or have, from time to time, dropped it entirely.
Although Marxists are happy to borrow from the Bible, and the Quran speaks about Jesus and Mary, both the Marxist and Islamist deny the revelation of God in Jesus Christ. Marxism and Quranic Islam downgrade Christ’s uniqueness to that of a righteous prophet, or a sage, proletarian rebel.
Marxism and Islam also show complete contempt for Christianity. The reasoning for this usually involves citing the Crusades (without reference to Islamist militant expansionism , or Missionaries and Imperialism, (without reference to Missionaries helping the poor, or preserving the language of many tribal groups).
Differences between Islam and Marxism do exist. Such as, the Islamic practice of female genital mutilation, and the oppression of women. These differences, however don’t appear to dissuade academics from their affection for Islam. What unifies them is stronger than what distinguishes them from each other. Contempt for Jews and Christians, unjust restrictive laws, cruel punishment of any opposition, jihad (war against the infidel) and oppression, are the primary means of achieving the goal of each respective utopian ideal.
It’s worth noting that the great and fallible, Winston Churchill, noted similarities between Quranic Islam and Socialism. In a passing comment he made known his view that there are certain parallels to the Quran and Mein Kampf. He called Hitler’s book, the ‘new Koran of faith and war; the granite pillars of Hitler’s policy included, use of the sword, the conversion of Germans into soldiers, anti-Semitism, fanaticism and hysterical passion.’
This partially meets with the observation made by Scottish Theologian, T.F. Torrance:
‘I had been in Palestine, as it was then called, in 1936 when the Grand Mufti came back to Jerusalem from visiting Hitler and spread the terrible poison of anti-Semitism all over the Middle East.’
Swiss, anti-Nazi theologian, Karl Barth’s famous refutation of natural theology, unpacked in tedious detail, within his Gifford Lectures in 1937 and 1938, was in large part a refutation of Nazism. His “nein” to natural theology was built on a keen awareness of man and woman’s rebellion against God, when, like Narcissus, man and woman turn to their own image and build religion on the sand of human imagination, ideas and superstition. For Barth, there is no other revelation of God outside where God has already made Himself known. This meant that the führer could never be Our Father. Hitler was not, and could never be, a second revelation of God. The State could never be God. Deus Dixit: in Jesus Christ, God has already spoken!
This is primarily why Barth saw Quranic Islam as idolatry, stating that ‘the God of Mohammed is an idol like all other idols […]’
It’s with this in mind that we see how Quranic Islam and Marxism are more aligned than we are taught to think. For the Marxist and the Islamist, the command of the state is equal to that of the Supreme Being. There can be no denying that like Islamists, the Bolsheviks, and later the Soviets, converted by the ‘sword of the revolution for arbitrary use at the regime’s demand’.
Simone Weil, herself once an ardent Marxist, criticized Marxism for being
‘a badly constructed religion […] Marx was an idolater; he idolised the Proletariat and considered himself to be their natural leader’ (p.151); Marx made oppression the central notion of his writings, but never attempted to analyse it.’
Furthermore, György Lukács, the father of modern Marxism stated without reservation that “you cannot just sample Marxism […] you must be converted to it.”
What lies at the heart of this excessive affection from academics for Islam is deconstructionism (or revisionism). Like romanticism, revisionism is essentially built on lies. It builds its own facts out of the very thing it just deconstructed. Facts are distorted and sometimes reversed. Revisionism calls that which is good, evil and that which is evil, good.
Deconstructionism inflicts violence on language through redefinition. It ends up policing speech, undermining reason and civil rights. It reduces all discourse to propaganda. For example, the depraved “logic” of deconstructionism reverses a claim like “the Nazis oppressed the Jews,” showing instead that the Jew cooked in a Nazi oven was really the Nazis’ oppressor…”
Jacques Ellul was no debutante to Marxism or Islam. Not a lot unlike Roger Scruton, Jacques Ellul was part of the early Leftist establishment. His critique of the excessive affection from academics for Islam, is in line with Karl Barth’s rejection of Natural theology.
Such excessive affection is tantamount to believing that the best way to overcome sin is to reject the concept of sin; to ignore it, and treat sin as if it never really existed. According to this view, you can’t be a sinner if sin doesn’t exist.
However, relabelling or denying sin doesn’t make sin disappear. All this does, is allow self-justification for sin. The same goes for the academic establishment’s treatment of Islam. Calling Islam a “religion of peace”, doesn’t make it so.
Quranic Islam and Marxism view violence as a primary means to reach their respective utopian ideals. With its totalitarian: “convert, pay a tax, or die”, Islamism has proven to be much the same as Marxism. This makes them both the ultimate tool for totalitarian oppression.
What seems to explain the excessive affection from academics for Islam is the affection academics have for Marxism. As I’ve said before, those who chose to entertain Marxism, big bureaucracy or crony capitalism, ride the backs of monsters. We have to be ready and willing to ask whether or not Islamism should be added to this list.
Ideology is a good servant, but a cruel task-master. We either submit Christ to Mohammad, or Mohammad to Christ. We either submit Christ to the State or the State and Church to Christ. We cannot serve two masters (Matthew 6:24), and three’s a crowd.
If we give academics the benefit of the doubt we could conclude that such affection is simply just foolish romanticism.
It, however, isn’t that simple. The policing of speech, the increasing exclusion of conservatives and Christians from academia; the reckless labeling of opposing views as hate and bigotry; and the diagnosing of those who hold to scientific facts as phobic, all lead us to ask, whether such open affection isn’t just an innocent flirtation, but is in fact appeasement, or worse, a calculated naiveté and sinister wishful thinking, where Marxists use Islamists, and Islamists use Marxists for their own ends.
If the latter is true, it must be addressed. Non-critical thinking and appeasement gives Quranic Islam (and we could add the LGBT religion) the same free ride that it gave to Nazism and still does with Marxism. If we are not free to give gracious criticisms about Islamism and Marxism; if we are paralyzed by political correctness, we are dooming our children to fight a war that can still be avoided by honest intellectual engagement and open dialogue.
As David, W. Gill (retired Professor, President of the IJES, ethicist and theologian) noted,
‘Nothing is gained by cowardice and avoidance. All is lost by arrogance and accusation. As Paul writes, we must “speak truth in love” (Eph. 4:15) […]’ (p.vii)
Lex orandi, lex credendi, lex vivendi.
 Islamism or Islamist Fundamentalism
 Sir Roger Scruton, 2002. The West & The Rest: Globalization & The Terrorist Threat, p.6
 See Alan Woods’ 2001 essay, Marxism & Religion, where Wood’s offers a dishonest account of Christian belief, but does talk about the atheism of Marxism. He also, rightly, condemns the oppression of women under in Islam. Sourced from Marxist.com 16th June 2019.
 Elshtain, B.J, 2003. Just War Theory: The Burden of American Power in a Violent World, (p.3) Also see Elshtain’s discussion on Islamic Supremacism and anti-Semitism.
 See Jesus & Marx: From Gospel to Ideology, 1988.
 Ayaan Hirsi Ali, 2006. Infidel. Free Press
 Khan, Muqtedar M.A. 2006. Islamic Democratice Discourse: Theory, Debates, and Philosophical Perspectives, Lexington Books
 Churchill, W. 1948. The Gathering Storm Rosetta Books
 Torrance, T.G. 1994. P.C.T: The Gospel and scientific thinking (p.28).
 Natural theology ejects the need for the Revelation of God in Jesus Christ as the starting point of faith. Barth rejected such dependence because it rejected God’s own decisive action and humanity’s only anchor of hope for salvation. Barth saw this as the main reason for the ease at which even the discerning voter was sucked in by National Socialism.
 Barth, K. The Knowledge of God and the Service of God According to the Teaching of the Reformation: Recalling the Scottish Confession of 1560 (Gifford Lectures 1937 & 1938) (p. 21). Wipf & Stock, an Imprint of Wipf and Stock Publishers
 Service, R. 1997. A History of Twentieth Century Russia. Harvard University Press, 1998 (2nd Edition) p. 74
 Weil, S. 1955. Oppression and Liberty. 2001. Routledge Classics (p.154)
 Lukacs, G. 1971. Record of a Life, The Thetford Press Ltd. 1983 (p.62)
 Veith, Gene Edward. 1993. Citing Ward Parks, Modern Fascism: Threat to the Judeo-Christian Worldview . Concordia Publishing House
 Ibid, 1993
 As we pray, so we believe, so we live.
Photo by Randy Colas on Unsplash
(Originally published at The Caldron Pool, 17th June 2019)
©Rod Lampard, 2019