His face is turned toward the past. Where we perceive a chain of events, he sees one single catastrophe which keeps piling ruin upon ruin and hurls it in front of his feet. The angel would like to stay, awaken the dead, and make whole what has been smashed. But a storm is blowing from paradise; it has got caught in his wings with such violence that the angel can no longer close them. The storm irresistibly propels him into the future to which his back is turned, while the pile of debris before him grows skyward. This storm is what we call progress. ~Walter Benjamin on Angelus Novus (1920)
Introduction to Part 1
I have been asked multiple times for my thoughts on Niel Shenvi and Pat Sawyer’s article, “The Incompatibility of Critical Theory and Christianity.” In short, I believe it is a great article and I am genuinely appreciative of the work they are doing. But what has brought me some discomfort throughout their project is the sense that they are offering a characterization of Critical Theory, rather than a faithful explanation or definition; maybe even a caricature? In particular, treating the identification of “oppressor” and “oppressed” as the definitive core, or premise, of Critical Theory seems more a collocation of a common theme pulled from disparate quotes than that which has (and does) distinguish Critical Theory from its “traditional” competitors.