Seven Men Who Rule the World from the Grave

Seven Men Who Rule the World from the Grave by Dave Breese. Paperback 235 pages. Moody Press, 1990.

As this book’s preface “The God’s of the Mind” indicates, the seven men singled out in the book are men who, in the author’s judgment, have the unique accomplishment of controlling the minds of people with their philosophies, and thus influencing the thinking of society still today. For this reason there are no mighty kings or war generals written about, but men whose ideas have, in the author’s words, “penetrated culture, altering the thinking of society.”

The seven men are Charles Darwin, Karl Marx, Julius Wellhausen, Sigmund Freud, John Dewey, John Maynard Keynes, and Soren Kierkegaard. Needless to say, these are men who, in Breese’s estimation, have influenced society for the worse. Because of this categorization, an eighth man given space in this book, Albert Einstein, is not listed with the other seven. Breese contends that Einstein did not deliberately attempt to influence society adversely, but others misconstrued his theories.

For each of these men, Breese devotes at least a chapter as he first familiarizes the reader with the man, and then attempts to explain the man’s philosophies. Before critically examining each one, Breese demonstrates how society today continues to be influenced by his theories.

The book commences with Charles Darwin and his theory of evolution. There is good reason for this. Darwin’s evolutionary theory has had enormous impact upon seemingly every area of life and study. For the young person who has been instructed from his or her youth concerning the foolishness of such a teaching that “man evolved from apes,” Darwin’s impact upon society might not seem so large. But Breese correctly points out that entrenched in today’s society is the idea that the creation, and every area of life is evolving, or developing, to a higher level. In fact, the evolutionary theory, with the possible exception of Kierkegaard, has probably impacted all the other men whose ideas now “rule the world.” The “process” theology of Wellhausen and the “progressive” education of Dewey are two examples.

Whether Karl Marx was influenced at all by Darwin, who was nine years his senior, is debatable. Yet, Marx’s philosophy of overthrowing the old (democracy) in favor of the new (Marxism) has the same flavor. Marx’s goal of a society set up where “there is no God” is coming to fruition as we speak. One needs only to look at the present movement to remove God and all religion from every area of life, which movement works under the guise of a fabricated, twisted definition of the constitutional separation of Church and State.

As the author indicates, another tenant of Marxism is a centralized government. Interestingly, the citizens of the U.S. and many other nations are willingly giving more and more of their rights to a centralized government. Increasingly this is being done for fear of the lawless, as recent events in our country have shown, but also this is happening due to love of pleasure and a desire to escape responsibility.

When Breese presents the “higher criticism” of Julius Wellhausen, man’s presumptuous pride is unveiled. Human reason is now elevated above the scriptures. Breese points out that Wellhausen learned Darwin well, as the notion of “progressive theology” shows. Wellhausen has given countless theologians in the church-world an excuse to forsake the Truth of God without having to give an account before ecclesiastical assemblies. After all, when man’s conception of God is “evolving,” there is little point in demanding that the church leaders “build upon the foundation of the apostles and prophets”. They are free to openly contradict the beliefs of the past precisely because they are hundreds of years old.

The chapter on Sigmund Freud attempts to carefully explain his experiments and theories, but they are difficult to grasp even with the author’s diagrams. To put it simply, Freud maintained that man is a collection of psychological forces. This is a denial that man has an immaterial soul, which the populace embraced swiftly because it frees a man of responsibility for his sin. Freud’s theory is behind much in the field of genetics today, as corrupt men imagine they can influence human behavior by tinkering with material genes.

The chapter on John Dewey will be very interesting for any young person going on to college after having been in our own schools for 13 years. The effects of Dewey’s assertions are evident in “Christian” as well as secular schools, from the elementary level to the university. Breese’s characterization of Dewey’s teachings is that he wanted no absolutes. According to Dewey there is no such thing as unchangeable truth. His philosophy of education has succeeded in radically changing public education in America. Schools are moving away from emphasizing subjects such as literacy and mathematics, which encourage intellectual development, in order to “progress” towards experience based education and the stressing of social change.

The chapter on John Maynard Keynes begins with a very interesting picture of the euphoric optimism that held sway at the turn of the 20th century in America, which has even been called the Age of Confidence. The author quotes the boastful words of then U.S. Senator Albert Beveridge, which are still heard today.

God has marked the American people as His chosen nation to finally lead in the regeneration of the world. This is the divine mission of America, and it holds for us all the profit, all the glory, all the happiness possible to man. We are trustees of the world’s progress, guardians of its righteous peace.

When the Great Depression dampened the spirits of the nation, it was Keynes, according to the author, who theorized that governmental intervention into the economy would keep such a thing from happening again. As any farmer will tell you, the government now controls the American economy. What is inevitable is that increasingly the government controls the citizen’s food supply, which will sway many to take on the mark of the beast in the powerful anti-christian kingdom now being established.

Breese finally introduces the reader to Soren Kierkegaard whose writings influenced the world well after his death when they were translated into English. Kierkegaard, known as the father of Existentialism, renounced clear and distinct thinking. While repudiating any body of beliefs or morality, he called for people to “live for the moment.” After Breese notes that other men’s insidious philosophies are at least held together by some logic, he states

Existentialism is different. It is not simply another point of view but rather is a denial of all points of view. Far from redefining truth, Existentialism announces that there is no truth. There is neither final truth nor intermediate truth. There is only this one moment, without causes and without consequences.

This is greatly attractive to our depraved natures. This in part answers the question regarding the teachings of all these men. Why did society so eagerly adopt such theories? That depraved men are attracted to sin and seek ways in which they can excuse themselves for it, is reason in large part. But also, behind each of these men’s theories, is the alluring notion of a world without God, man being his own god, deciding for himself what is good and what is evil.

Throughout the book, but especially in the last chapter, Breese calls Christians to action. It is lamented that things didn’t have to turn out this way, but if the church was more committed, things could be different. The “vulnerable” masses of people in the world could, says Breese, be influenced for the good instead of the evil with the church’s diligent labor. This is how an Arminian always brings reproach upon God’s name. The truth is that God does not depend upon man, not even His elect, to accomplish His will. God rules. God rules powerfully, sovereignly over reprobated men so that they destroy themselves in the way of their own sinful theories and philosophies. God rules sovereignly, graciously in His elect so that they WILLINGLY obey His will. Just as true is the fact that believers are not to be compelled into God’s service out of a sense of “needing to work harder.” They are impelled out of the experience of justification. The Arminian god is an idol. Believers do not worship the same God as a true Arminian.

For a man to write a book such as this, and then call the church world to strive against these philosophies implies urgency. However, with some contemplation, one comes to the realization that this is not the enemy at the front lines of the battle. Those in apostate churches often find the enemy “out there” to fight. There is no question that such pernicious philosophies are the church’s enemies. Still, the reformed believer perceives at once that the enemy that threatens to destroy him and his family’s faith is not first of all the proponent of NO GOD, but the attacker of the true God of sovereign, particular grace. Most of the men in this book want no God, but the bloodiest, most treacherous men are those who claim to serve God, yet set Him forth as a helpless, dependent god who loves all men and who will even except less than perfection from man, all this, while insisting that such is the true God of heaven and earth whom believers should be worshipping.

This being said regarding the premise of the book, a reformed young person with any astuteness would have little difficulty deciphering such errors. The great value of the book is that it enables one to understand the philosophies that are at the heart of the different movements in education, government, and society at large. For this reason it is a terrific book for those moving on to the secular or “Christian” colleges which all promote and teach these ideas, as well as all who desire to be alert to deception.

The book is available from:

Reformed Book Outlet
3505 Kelly Street
Hudsonville, MI 49426
Phone 616-669-6730