How Socialism & Communism Infiltrated The Church - Part 4

Part 4: How These Ideologies Reshape Maslow’s Hierarchy of Needs

When we think of Maslow’s hierarchy of needs, we picture that famous pyramid. At the base are our most basic, foundational needs like food and water. As we move upward, the needs become more psychological, more complex—safety, love, esteem—and finally, at the top, there’s self-actualization: the need to become the best version of ourselves. The entire structure is built on the assumption that each level must be met before moving to the next.

But what happens when socialist or communist ideologies—with their focus on the collective, the redistribution of resources, and the critique of individualism—are introduced into this framework? How do they reshape how we view these core human needs? When these ideologies seep into seminary practices and, by extension, into the Christian worldview, the way we understand Maslow’s hierarchy can change dramatically. The focus shifts from personal growth and responsibility to communal fulfillment, from individual achievement to group dynamics.

Let’s walk through each level of Maslow’s hierarchy and examine how socialist and communist thought reframes these fundamental needs.

1. Physiological Needs: From Personal to Collective

At the base of Maslow’s pyramid are physiological needs—the things we need to survive: food, water, shelter, sleep. These are the most basic, primal requirements of life. Under normal circumstances, meeting these needs is a personal responsibility. We work, we earn, we provide for ourselves and our families.

But in the context of socialism or communism, the responsibility for meeting these needs shifts from the individual to the collective. You’re no longer solely responsible for providing for yourself. Instead, the state or the community takes on that role, ensuring that everyone has their basic needs met. On the surface, this seems generous and just—no one goes hungry, no one is homeless. The collective becomes the provider, redistributing resources to guarantee that everyone has enough.

In a seminary setting, this can translate into an understanding of the Christian mission as one where the church must work to ensure that all people’s basic needs are met—often through political activism or government reform. The focus shifts from personal generosity and individual responsibility to creating systems that provide for everyone. The problem? This view can sometimes downplay the biblical call for personal stewardship and voluntary generosity (2 Corinthians 9:7), replacing it with the idea that the government or system should meet these needs.

2. Safety Needs: Security Through the State

Next on Maslow’s hierarchy is safety—the need for personal security, health, financial stability, and protection from harm. In a biblical framework, God is often seen as the ultimate protector. We trust Him to meet our needs and shield us from danger, even as we take practical steps to ensure our safety (Psalm 91:2-4).

But socialist and communist ideologies tend to place this responsibility in the hands of the state. Personal security becomes a matter of government intervention. Whether it’s through state-provided healthcare, government-funded housing, or guaranteed jobs, the promise of safety comes not from trusting in God’s provision but from trusting in the system.

In seminaries that embrace these ideologies, students might be taught to view justice as something that must be achieved through structural reform—that it’s the government’s job to ensure everyone is protected from economic or social instability. Faith in God’s protection may subtly shift into faith in the state. The concept of financial stability might rely less on personal wisdom and hard work (Proverbs 6:6-8) and more on entitlement to government support.

3. Love and Belonging: Solidarity Over Individual Relationships

Moving up the pyramid, we reach love and belonging—the need for friendship, family, and community. Socialism and communism emphasize solidarity with the collective. You find belonging not in your personal relationships but in your group identity—whether it’s your class, your race, or your role within the revolution.

In seminaries shaped by these ideologies, the concept of community becomes political. Students may be taught to prioritize group identity over individual relationships. The gospel’s message of unity in Christ (Galatians 3:28)—where all are one, regardless of background—might be overshadowed by an emphasis on solidarity with the oppressed.

The idea of love shifts from the personal—loving your neighbor as yourself (Matthew 22:39)—to the collective—standing in solidarity with groups who are seen as marginalized. In practice, this can lead to a focus on advocacy and activism rather than fostering genuine personal connections and reconciliation. The danger here is that relationships might become transactional or political, rather than rooted in genuine Christian love and forgiveness.

4. Esteem Needs: Status Through Contribution to the Collective

Maslow’s fourth level, esteem, covers our need for respect, self-esteem, and recognition. In a traditional understanding, esteem is gained through personal achievement and growth—through developing our skills, accomplishing goals, and receiving recognition for our efforts.

Socialism and communism, however, place value on contribution to the collective rather than personal achievement. You gain esteem not by pursuing individual excellence, but by serving the common good. In some ways, this reflects biblical principles of servant leadership (Mark 10:43-45) and humility. However, when applied through the lens of socialist thought, it can downplay individual worth in favor of group recognition.

In seminaries, this could manifest as a shift from personal spiritual growth to social activism. Students might be encouraged to seek esteem through their involvement in community organizing or political action, rather than through growing in their knowledge of God or pursuing holiness. The idea that God values us individually can get lost in the emphasis on class identity and contributions to society.

While serving others is absolutely part of the Christian life, when the collective becomes the focus, there’s a risk that the personal relationship with God and individual spiritual disciplines are seen as secondary.

5. Self-Actualization: Fulfillment Through Societal Change

At the top of Maslow’s hierarchy is self-actualization—the desire to become the best version of ourselves, to fulfill our potential. In a Christian context, this is often understood as living out God’s calling for our lives, growing in Christ-likeness, and using our gifts for His glory.

But socialist and communist ideologies often redefine self-actualization in terms of contributing to societal change. Your purpose, your fulfillment, is found not in your personal growth or your relationship with God, but in how you help reshape society. You are actualized when you become a revolutionary, when you challenge the status quo and help bring about economic equality and justice.

In seminaries where these ideologies have taken root, students might be encouraged to find their purpose in activism rather than in spiritual growth. The highest form of achievement becomes social reform, rather than spiritual maturity. The call to serve God might be reinterpreted as a call to serve the revolution or the political movement. The danger here is that personal discipleship gets replaced by political activism—and the pursuit of God’s will is sidelined by the pursuit of social justice through secular means.

Conclusion: Reframing the Pyramid

Ultimately, socialism and communism take Maslow’s hierarchy of needs and reshape it to fit a collectivist worldview. The focus shifts from individual responsibility and personal growth to a reliance on the collective—the state, the community, the group. In seminary teachings, this shift can subtly change how future pastors and church leaders approach ministry, emphasizing social change over personal discipleship, and systemic reform over spiritual transformation.

In the biblical framework, the needs Maslow identified are real, but they are ultimately met in Christ. Our physiological needs are provided by God. Our safety comes from trusting in His protection. Our belonging is found in the body of Christ, our esteem comes from being children of God, and our self-actualization is realized in becoming more like Jesus.

When the church adopts a worldview that prioritizes the collective over the individual, there’s a real risk of losing sight of the gospel’s call to personal transformation, repentance, and reconciliation. In the end, while seeking justice and working to improve society are important, they must always be grounded in the truth of Scripture and the reality that true fulfillment comes from God alone.

Glossary:

Physiological Needs: The basic necessities for survival, such as food, water, and shelter.
Safety Needs: The need for security, protection from harm, and financial stability.
Love and Belonging: The human need for relationships, family, and community.
Esteem Needs: The need for respect, recognition, and a sense of accomplishment.
Self-Actualization: The desire to fulfill one’s potential and become the best version of oneself.