Live Not by Lies

to think of Good and Evil as a matter of power dynamics among the groups. A utopian vision drives these progressives, one that compels them to seek to rewrite history and reinvent language to reflect their ideals of social justice.
Further, these utopian progressives are constantly changing the standards of thought, speech, and behavior. You can never be sure when those in power will come after you as a villain for having said or done something that was perfectly fine the day before. And the consequences for violating the new taboos are extreme, including losing your livelihood and having your reputation ruined forever.
People are becoming instant pariahs for having expressed a politically incorrect opinion, or in some other way provoking a progressive mob, which amplifies its scapegoating through social and conventional media. Under the guise of “diversity,” “inclusivity,” “equity,” and other egalitarian jargon, the Left creates powerful mechanisms for controlling thought and discourse and marginalizes dissenters as evil.
It is very hard for Americans who have never lived through this kind of ideological fog to recognize what is happening. To be sure, whatever this is, it is not a carbon copy of life in the Soviet Bloc nations, with their secret police, their gulags, their strict censorship, and their material deprivation. That is precisely the problem, these émigrés warn. The fact that relative to Soviet Bloc conditions, life in the West remains so free and so prosperous is what blinds Americans to the mounting threat to our liberty. That, and the way those who take away freedom couch it in the language of liberating victims from oppression.
“I was born and raised in the Soviet Union, and I’m frankly stunned by how similar some of these developments are to the way Soviet propaganda operated,” says one professor, now living in the Midwest.
Another émigré professor, this one from Czechoslovakia, was equally blunt. He told me that he began noticing a shift a decade or so ago: friends would lower their voices and look over their shoulders when expressing conservative views. When he expressed his conservative beliefs in a normal tone of voice, the Americans would start to fidget and constantly scan the room to see who might be listening.
“I grew up like this,” he tells me, “but it was not supposed to be happening here.”
What is happening here? A progressive—and profoundly anti-Christian militancy—is steadily overtaking society; one described by Pope Benedict XVI as a “worldwide dictatorship of seemingly humanistic ideologies” that pushes dissenters to society’s margins. Benedict called this a manifestation of “the spiritual power of the Antichrist.”2 This spiritual power takes material form in government and private institutions, in corporations, in academia and media, and in the changing practices of everyday American life. It is empowered by unprecedented technological capabilities to surveil private life. There is virtually nowhere left to hide.
The old, hard totalitarianism had a vision for the world that required the eradication of Christianity. The new, soft totalitarianism does too, and we are not equipped to resist its sneakier attack.
As we know, communism was militantly atheistic and declared religion to be its mortal enemy. The Soviets and their European allies murdered clergy and cast an uncounted number of believers, both ordained and lay, into prisons and work camps, where many suffered torture.
Today? The Western world has become post-Christian, with large numbers of those born after 1980 rejecting religious faith. This means that they will not only oppose Christians when we stand up for our principles—in particular, in defense of the traditional family, of male and female gender roles, and of the sanctity of human life—but also they will not even understand why they should tolerate dissent based in religious belief.
We cannot hope to resist the coming soft totalitarianism if we do not have our spiritual lives in order. This is the message of Aleksandr Solzhenitsyn, the great anti-communist dissident, Nobel laureate, and Orthodox Christian. He believed the core of the crisis that created and sustained communism was not political but spiritual.
After the publication of his Gulag Archipelago exposed the rottenness of Soviet totalitarianism and made Solzhenitsyn a global hero, Moscow finally expelled him to the West. On the eve of his forced exile, Solzhenitsyn published a final message to the Russian people, titled “Live Not by Lies!” In the essay, Solzhenitsyn challenged the claim that the totalitarian system was so powerful that the ordinary man and woman cannot change it.
Nonsense, he said. The foundation of totalitarianism is an ideology made of lies. The system depends for its existence on a people’s fear of challenging the lies. Said the writer, “Our way must be: Never knowingly support lies!”3 You may not have the strength to stand up in public and say what you really believe, but you can at least refuse to affirm what you do not believe. You may not be able to overthrow totalitarianism, but you can find within yourself and your community the means to live in the dignity of truth. If we must live under the dictatorship of lies, the writer said, then our response must be: “Let their rule hold not through me!”
What does it mean for us today to live not by lies? That is the question this book explores through interviews with and testaments left by Christians (and others) from throughout the Soviet Bloc who lived through totalitarianism, and who share the wisdom they gained through hard experience.
Part one of this book makes the case that despite its superficial permissiveness, liberal democracy is degenerating into something resembling the totalitarianism over which it triumphed in the Cold War. It explores the sources of totalitarianism, revealing the troubling parallels between contemporary society and the ones that gave birth to twentieth-century totalitarianism. It will also examine two particular factors that define the rising soft totalitarianism: the ideology of “social justice,” which dominates academia and other major institutions, and surveillance technology, which has become ubiquitous not from government decree but through the persuasiveness of consumer capitalism. This section ends with a look at the key role intellectuals played in