“Three things must happen for a moral revolution to occur:
Something that was nearly universally condemned is now nearly universally celebrated;
That which was celebrated is condemned;
Those who refuse to celebrate are condemned"—
Herbert Marcuse was a member of the so-called Frankfurt School, a movement formed in Germany during the inter-war period and dedicated to social change. In his essay, “Repressive Tolerance,” Marcuse wrote:
The small and powerless minorities which struggle against the false consciousness and its beneficiaries must be helped: their continued existence is more important than the preservation of abused rights and liberties which grant institutional powers to those who oppress these minorities.
Classical Marxism focused on class conflict, the struggle between the bourgeoisie and the proletariat, the “haves” and the “have nots.” Cultural Marxism is concerned with social conflict, the struggle between the oppressors and the oppressed; those who are privileged and those who are not.
Because the freeing of the struggling “small and powerless minorities,” the oppressed, is a greater social end than the empowerment of the “institutional powers,” the oppressors, cultural Marxism calls for the questioning and redefinition of every norm or standard in society, whether it be gender, sexual orientation, family, race, culture or religion, every notion related to a person’s identity is to be challenged.
Therefore, majorities, e.g., heterosexuals, whites, especially males, and Christians are oppressive. Those who do not match these descriptions, are the oppressed.
So, if heterosexuals are the oppressors, those in the LGBTQ community are the oppressed; if white people are the oppressors, then racial diversity must become a social solution and if Christians are oppressive, the propagation of Islam is then a necessary political end.
Any point of view that differs from cultural Marxism is viewed as a “phobia.” If, for example, a resident in London is uncomfortable with a growing, isolated, thoroughly enculturated Muslim community replacing his or her neighborhood, they are “Islamophobic.” However, because the Muslims residing in the isolated, thoroughly Islamic and consequently, unassimilated community are in the category of the oppressed, they are then celebrated for their multiculturalism.
Cultural Marxism makes “Tolerance” an end-in-itself. That is, truth is defined as any view that conforms to the goals of cultural Marxism and any nonconformity, no matter how slight, is viewed as intolerable and consequently, it is condemned, sometimes in the form of violent “protests.”
Political Correctness is a popular, progressive expression of this view. Therefore, Political Correctness is committed to the redefinition of Western Civilization by means of questioning common terms and language.
For example, “illegal immigrants” are redefined as “undocumented migrants;” ethnic discrimination is called, “affirmative action” and racism and sexism are redefined as prejudice plus power. Therefore, since men are the oppressors, that is, they are the powerful, there is no such thing as “sexism” against men. Only women, regardless of race, are objects of sexism. And, of course, white men cannot be discriminated against, only minorities are victims of racism.
By redefining terms and language, the far-left controls discourse and alters Western civilization even to the extreme of exchanging that which was formerly nearly universally condemned for what is now nearly universally celebrated— The almost total desecration of the created order (et. al., Romans 1:18-32).
In the same way the desecration of the created order has led to the legalization of abortion-on-demand and gay marriage, we will soon see the legalization and normalizing of “… polyamory, polygamy, pedophilia and incest.” And those who refuse to celebrate, viz., those whose descent is conscience-based, that is, those whose descent is founded on religious liberty, “are condemned.”
Those on the far-left, post-Christian liberals, now see Islam— an “oppressed minority”— as means “to rout the vestiges of Judaism and the Christian faith that still stand in their way.”
How should believers then live? Join a Bayside Church Community Group and fellowship about the Sermon on the Mount!
 Robert Paul Wolff II, Barrington Moore Jr., Herbert Marcuse, A Critique of Pure Tolerance (Boston, MA.: Beacon Press,1965),110.
 Herbert Marcuse, “Repressive Tolerance,” 82.
 Os Guinness, Renaissance, The Power of the Gospel However Dark the Times, 20.