How Socialism & Communism Infiltrated The Church - Part 2

Part 2: How Socialism and Communism Entered Seminary Practices

At first glance, the idea that socialism or communism could find a home in seminary classrooms might seem a little far-fetched. After all, these ideologies are often associated with atheism or secular humanism. But history tells a different story. Over the course of the 20th century, certain streams of theological thought began to incorporate socialist ideals, and in some cases, even communist frameworks, into seminary education. The journey from politics to theology wasn’t direct—it was subtle, gradual, and sometimes even well-intentioned. Yet, the effects would ripple through theological education, shaping the way future pastors and church leaders approached questions of justice, poverty, and the mission of the church.

The Early 1900s: The Social Gospel Takes Root

The seeds were planted long before the mid-century rise of liberation theology or the Marxist-influenced movements that would come later. In the early 1900s, a movement known as the Social Gospel emerged, particularly in the United States. Its most famous proponent, Walter Rauschenbusch, was deeply concerned with the growing inequalities and injustices brought about by the Industrial Revolution. He saw the exploitation of workers, the greed of industrialists, and the widening gap between the rich and poor—and he believed that the gospel had something to say about it.

Instead of focusing primarily on individual salvation and spiritual growth, the Social Gospel emphasized the collective responsibility of Christians to work for social reform. Rauschenbusch argued that the Kingdom of God wasn’t just something to be awaited in heaven—it could be realized here on earth if Christians committed themselves to fighting economic inequality and social injustice.

This idea resonated with many theologians of the time, and seminaries began to adopt this framework. Students were taught that Christianity wasn’t just about personal piety but about transforming society—an idea that had clear echoes of socialist thought, even if it wasn’t called that outright. The church, in this model, was seen as an agent of social change.

Liberation Theology and the Marxist Connection

Fast-forward to the 1960s and 1970s, and the conversation around social justice in seminaries was taking on a more explicitly political tone. This was the era of Liberation Theology, a movement that found fertile ground in Latin America. While the Social Gospel sought to reform society through Christian values, Liberation Theology took a more radical approach, borrowing heavily from Marxist ideology.

The key figure in this movement, Gustavo Gutiérrez, argued that God was particularly concerned with the plight of the poor and oppressed. He framed sin not just as an individual moral failing but as a structural issue—embedded in the very systems and institutions of society. In his view, the church had a responsibility to side with the poor in the ongoing class struggle, a central concept in Marxism.

For many seminaries, especially in Latin America, this was a powerful message. The teachings of Marx and Gutiérrez were combined to produce a theology that was deeply concerned with economic justice. Seminary students were trained not just to preach the gospel but to actively fight against oppression—sometimes even through direct confrontation with political and economic systems.

And so, Marxist ideas made their way into seminary curricula. Class struggle, wealth redistribution, and the critique of capitalism were not just academic subjects—they became part of the theological education of future pastors. The biblical mandate to care for the poor was now entangled with the Marxist vision of overthrowing systems that perpetuated inequality.

Europe and the Rise of Political Theology

Meanwhile, in Europe, a different but related movement was taking shape. Political Theology, influenced by thinkers like Jürgen Moltmann and Dorothee Sölle, took the social concerns of the gospel and combined them with the radical political movements of the time. These theologians were influenced by the political unrest of the post-World War II era and the rise of socialist governments in parts of Europe.

For them, the gospel couldn’t be separated from political engagement. They argued that Christians had a duty to challenge systems of power and to work for a more just society—a society that mirrored the values of socialism in many ways. Seminaries in Europe began to embrace these ideas, teaching that Christianity and political action were not just compatible but essential to one another.

At this point, the shift was clear: seminaries were no longer just places where future pastors learned how to shepherd their congregations. They were becoming training grounds for activists, equipping leaders to challenge economic systems, fight for social equality, and, in some cases, align with socialist and communist ideals.

How These Ideas Changed Seminary Curricula

So how did all of this change what was being taught in seminaries? For one thing, the focus shifted. Instead of primarily teaching theology as a way of understanding God’s nature and human salvation, seminaries began emphasizing social ethics. Courses on economic justice, poverty, and the role of the church in political reform became central to the curriculum.

The Bible was still a core text, of course, but it was increasingly interpreted through a socio-political lens. Passages that spoke of justice, oppression, and care for the poor took on new significance. Students were encouraged to see themselves not just as preachers of the word but as agents of change, responsible for transforming society in line with socialist principles.

Even in seminaries that didn’t fully adopt Marxist thought, the influence was felt. The idea that systemic sin—rather than individual sin—was the root of the world’s problems became a common theme. Instead of focusing solely on personal repentance, students were trained to think about how they could challenge and change social structures.

The Pushback: Not Everyone Bought In

Of course, not everyone was on board with this shift. Many conservative theologians pushed back, arguing that socialism and communism were fundamentally incompatible with the gospel. They pointed out that while the Bible certainly calls Christians to care for the poor, it also emphasizes personal responsibility, individual transformation, and the dangers of trusting in human systems over God’s sovereignty.

They warned that aligning too closely with socialist or communist ideals could lead to a distortion of the gospel, where political ideologies were substituted for the good news of Jesus Christ. These theologians saw the growing emphasis on social justice in seminaries as a slippery slope that could eventually undermine the core message of salvation through faith.

But despite the pushback, the influence of socialism and communism on seminary practices was undeniable. And for many seminarians, these ideas provided a compelling framework for understanding the brokenness of the world and their role in fixing it.

Conclusion: The Lasting Impact

By the late 20th century, the presence of socialist and communist ideas in seminaries was no longer a radical or fringe concept—it had become part of the mainstream, at least in certain circles. These ideologies reshaped not only what was taught in seminaries but how future pastors saw their mission in the world.

Today, many seminaries continue to grapple with this tension. While some embrace the idea that the church should be a force for social and political change, others hold tightly to the belief that the gospel is about spiritual transformation first and foremost.

But one thing is clear: the introduction of socialist and communist thought into seminary practices has left a lasting mark, one that continues to shape the theological landscape in ways that are still unfolding.

Glossary:

Social Gospel: A movement in the early 20th century that emphasized the Christian responsibility to work for social reform and justice, particularly in addressing poverty and inequality.
Liberation Theology: A theological movement, primarily in Latin America, that combines Christian teachings with Marxist ideology to address social and economic oppression.
Structural Sin: The idea that sin is not just an individual issue but is embedded in the systems and institutions of society.
Political Theology: A branch of theology that emphasizes the connection between Christian faith and political action, often advocating for social justice and systemic change.
Class Struggle: A Marxist concept that views society as divided into classes that are in constant conflict, particularly between the working class and the ruling class.