In his classic work, "Utopia, The Perennial Heresy" Catholic philosopher and historian Professor Thomas Molnar (1910-2010) points out that utopian thinkers as seemingly diverse as Karl Marx, Hegel, Teilhard de Chardin and Hitler have never been content with merely improving that which falls short of perfection in a fallen world in which God's people must humbly work out their salvation in faithful dependence upon God and His grace and mercy. All of this is utterly intolerable to the enormously proud utopian who thinks he knows better than God what the world ought to be like and conceives in himself the power to remake man and society. On the surface, the perfection of man appears attractive until we realize that their goal and "perhaps (their) main motivation" is an unnatural, anti-human perfection and purity of their own invention which "would so de-nature man that it would have to be enforced." Molnar observes that the denaturing and/or depersonalizing of man accounts for the totalitarian suppression of any and all dissidents "once a utopian movement comes to power." (p. 22)
Modern Communism, Nazism, and turn of the century Progressivism in America before and during the Wilson administration were obsessed with Darwinian biological and zoological ways of thinking and purist demands for a racially pure 'classless society.'
Molnar notes that the two recurring themes of modern utopianists are monism and evolutionary conceptions, most notably Darwins idea and Teilhards' conception. At the root of these two themes there is:
" defiance of God, pride unlimited, a yearning for enormous power and the assumption of divine attributes with a view to manipulating and shaping mankind's fate." (p. 227)
In order for god-men to create a new world and a new man the first order of business is the murder of the supernatural Creater accompanied by an unrelenting onslaught of lies, deception, betrayal, treachery, accusation, propaganda simultaneous with the psychological decapitation of any who dare question the lies. Men must be made to forget God as well as to forget that they are His spiritual image-bearers.
For fifteen hundred years, Christendom and then later Protestant America, had followed St. Augustine (AD 354-430) in affirming that as all men are the spiritual image-bearers of the transcendent Triune God then it logically follows that each person is a trinity of being â€” of soul, spirit, and body:
"The essence of the human is not the body, but the soul. It is the soul alone that God made in his own image and the soul that he loves....For the sake of the soul...the Son of God came into the world...." (Incomplete Work on Matthew, Homily 25, Ancient Christian Devotional, Oden and Crosby, p. 153)
Spirit (mind, conscience, will) is the citadel of the soul, and in Christian thought, a person is a spirit and personality is the total individuality of the spirit. Without spirit there is no person.
The key to individual liberty in the temporal sphere is man's spiritual liberty contrasted against a genetically programmed animal-like orientation. Animals do not have spirits, which are linked to intelligence, imagination, sensitivity, self-consciousness, reflection and the capacity for truth and moral goodness.
A person is uniquely free because he can spiritually transcend matter to access the supernatural dimension as Paul affirms:
"Now the Lord is Spirit, and where the Spirit of the Lord is, there is freedom" (2 Cor. 3:17)
In his Nationalokonomie und Philosophie Marx conceptually obliterates the individual person created in the spiritual image of God. Marx contends that,
"man creates objects because the objects create him, because, according to his origin, he himself is nature." (Molnar, pp 37-38)
Though Marx is an atheist-materialist, as it happens atheist-materialist monism is very compatible with pantheist-idealist "religious" monism in its denial of the supernatural Triune God and man's meaningful personhood. Marx's mentor, the pantheist Hegel also considered man a mere locus of the activity of the universal World Spirit.
Over and against the Biblical description of the supernatural Creator outside of and distinct from His creation and/or nature is monism. Monism speaks of one substance (i.e., primordial matter, watery abyss, world soul) that may or may not be divine (God) and of which all things are one and in continuity with. The gods, man, and the universe (or nature) are all aspects of the one substance.
The Egyptian Sun-God Ra describes how he came into being and from what:
"I came into being from primordial matter...I made all the forms under which I appeared by means of (or out of) the god-soul which I raised up out of Nu (i.e., the primeval abyss of water.) (The Long War Against God, Dr. Henry Morris, p. 243)
In the Hindu Vedanta and Sankhya systems the one substance is the 'prakriti stuff' from which the universe and all beings evolve and are in continuity with. D.L. Johnson elaborates:
"The whole of the universe...evolved out of the basic material stuff, prakriti. Prior to evolution into what things are today, matter was inert, undifferentiated, quiescent....Each individual human being is part of the cosmic process which began some time ago and will continue as a process...The human being is tied to the world of evolving matter. Each person becomes a person as part of a determined evolutionary process." (Morris, p. 224)
In its' initial stage, evolutionary 'process of being' refers to mechanical emergence (rather than creation) out of impersonal, non-lifebearing prakriti or primordial matter rather than creation ex nihilo by the personal, living supernatural Creator. In the next phase of development, the Darwinian account describes the mechanical progress of life as it inhabits in succession the bodies of different kinds of lifeforms (macroevolution) over the course of millions and even billions of years while Teilhards' spiritual conception describes the progress (transmigration) of soul as it inhabits in succession the bodies of different beings (macroevolution)over the course of millions and billions of years. Both accounts provide an evolutionary 'process of being.'
With Marx's atheist materialist or Teilhard's pantheist system the method of obtaining salvation is essentially the same. Materialist monists like Marx sought the merging of individual self with the 'impersonal collective,' for which reason Marx's conception of man liquidated all God-endowed personal expressions of individuality in favor of an "impersonal collective, communal consciousness." (Vishal Mangalwadi, The Bible: The Book that Made Your World, p. 74)
In Advaita-Vedanta (Hindu) philosophy,
"The method of obtaining salvation (is) by a pantheistic merging of the individual self with the mystical world soul (a method identical to) the method of salvation...taught in the Hindu Upanishads." (R.E. Hume, quoted by Dr. Morris, p. 225)
For Teilhard the world soul is the Omega Point.
Whether materialist monism or pantheist monism the result is the same: the Triune God and man created in His spiritual image are conceptually abolished.