A Communist's Guide to Marxism in Higher Education: The Redtape Letters Part 1

It is a widely known secret that many secular university professors actively work to deconstruct the faith of young Christian students.  Sometimes they do this by directly assaulting the truths of the Christian religion.  They deny the existence of God and replace him with the materialistic dialectic.  They deny humanity’s need for redemption and replace Christ with the State.  And they mock Christian morality and replace it with “do what thou wilt is the whole of the law.” 

However, more often than not, the attack is covert. It comes from the shadows.  Just as a viper carefully waits for a time to strike, such professors play the long game to undermine the Christian faith.  They create an atmosphere and culture antithetical to Christianity so that believers become the odd ones out.

In my role as a professor amongst such people, I have seen colleagues laugh about confusing Christian students. I discovered a series of letters from a senior-level communist offering guidance to a professor on how to promote the Marxist cause against Christian students. I will share how I discovered them at a later time. They are not in chronological order because I am still organizing and confirming the authenticity of each one.  Below is one of the Redtape Letters.

Letter #4

“Esteemed Professor Holloway,

I am positively delighted to hear of your success in forging a bond with the young student in your class. To have him view you as a credible source of information is a commendable first step, but your shrewd decision to share your own Christian upbringing while subtly complimenting his intelligence was masterful. A well-placed remark about his potential to one day join the ranks of academia is often all it takes to have him trailing after you, eager for more "enlightenment."

You’ve likely noticed that students at this age—between 18 and 25—are especially ripe for our teachings. These are the years when they strive to assert their independence, distance themselves from their families and any lingering influences from their high school youth groups, and are easily nudged towards discontent. We do, of course, plant seeds in public schools, but it is during these college years that the real harvest begins. The older, returning students often pose a greater challenge, having seen some of the actual suffering of life makes them grow a touch too fond of their parents and country. No, if I had to choose the ideal age for instruction, the young college student would be my prime candidate.

The steps that follow should, in most cases, fall like dominoes, but allow me to lay them out for you in approximate order. I say approximate because, in our line of work, the end justifies the means. If a step or two is skipped, but the student ultimately adopts our perspective, then all is well.

First, there is discontent. We live in an age where this is almost too easy. Whether it’s the relative ease of life compared to even just a century ago or the potent influence of social media—one of our most effective tools—convincing a student that they’ve been wronged is the work of moments. But—and here’s where finesse is required—it’s best done indirectly. A direct statement like, “You should be discontent,” would only trigger the very independence we’re nurturing, provoking him to argue the opposite. Instead, a well-placed remark, perhaps during a discussion of historical Christian misconduct, might be, “And we all know how Christians can behave.” Delivered casually, it’s likely to elicit nods of agreement from the room, leaving no space for debate.

Even if your student feels a twinge of conscience at such a remark, it’s easily dismissed as insignificant. The beauty of this tactic is its subtlety. After a few weeks of such comments—perhaps one every other lecture—you can increase the frequency. Don’t limit yourself to Christianity; throw in barbs about parents, country, or any institution that has shaped his moral framework. The goal is to make him feel that these figures have somehow failed him and, most importantly, that he arrived at this conclusion all on his own.

Second, this approach helps to undermine the student’s trust in the institution of Christianity while relying on emotions that are easy to produce and manipulate.  They aren’t the mature emotions of a person who has been through it and knows the reality of suffering and the unfairness of life.  They are the emotions of a young person who has an ideal but no clue on how to get there.  It is exactly like the toddler who howls about how unfair it is that the cookie was not split in perfectly equal parts and that his sibling got the slightly larger piece.  It does not matter to such a one that the mother attempted to break the cookie evenly or that the difference is miniscule and last time it was this toddler who got a slightly larger piece.  What matters is that if the mother does not satisfy the child she will be put through the tyranny of his emotions.  

Finally, once discontent has taken root, it is time, paradoxically, to introduce envy. Now, you might think this contradicts the empathy we’ve been cultivating, but that’s only if you forget the importance of keeping empathy abstract. As long as his empathy remains undefined, it can coexist beautifully with envy. If ever challenged to show actual benefits to the causes he champions, teach him by example that a grand gesture of the arms while speaking about equity and the plight of the poor will suffice to divert the question.

He’ll remain blissfully unaware that by his own Christian standards he has committed the sin of envy. But that’s a topic for another day. In my next letters, I’ll teach you a more advanced strategy and share with you some particularly useful Christian concepts that, when twisted just right, have served us time and time again with the American Christian. One wonders that they don’t catch on.

Remember, our goal is not merely to turn him into an atheist. That would be too simple and too transparent. We want him to become an activist for our cause—a believer in a different kind of faith, one that opposes everything the Enemy stands for. If we succeed, he will not only abandon the Enemy’s camp but will actively work to dismantle it from within.

Comrade Redtape”