I had a great conversation with Todd Littleton over on his podcast, Patheological!
We broached Critical Race Theory, the difficulties surrounding having these discussions in the Church, I believe there was a Robin DiAngelo rant, a friendly critique of Tim Keller and his apologetic method, some salty words about the Western liberal tradition, and more. Have a listen and let me know what you think!
Link: “The Dangers of Mediating Ideas: A Conversation with Bradly Mason“
More to come!
In the section titled “Thought Line” of Voddie Baucham’s new book, Fault Lines: The Social Justice Movement and Evangelicalism’s Looming Catastrophe, Baucham attempts to identify and define his enemy: Critical Social Justice (I think). He correctly recognizes that failing to do this accurately will allow his critics to accuse him of “creating a straw man and labeling everything [he] disagree[s] with or that makes [him] uncomfortable as CRT” and “making things up, taking them out of context” (pp. XIV – XV). And in a much later chapter, he states that a common “white” response to his arguments is, “You just haven’t done your homework … , so you don’t know any better” (pp. 82 – 82). Well, I’m here to level all of these charges, though I would never claim that he doesn’t know any better. And I intend to level these charges based specifically on this section, “Thought Line,” which he claims sets the target and identifies “the subject of this book” (p. XI).
To keep it all relatively brief, I will simply quote claims made by Baucham and then list responses below.
Critical Race Theory (CRT) is, at bottom, the radical abolitionist and Civil Rights tradition critically transformed to address a post-Civil Rights legal era rooted in the liberal ideology of “color-blindness” and “equal opportunity,” which have together preserved and legitimated the continuation of racially subordinated circumstances.
1. Racial Reform and Retrenchment: Why?
Just over twenty years following the passage of the 1964 Civil Rights Act, 1965 Voting Rights Acts, and the 1968 Fair Housing Act, the stated goals of these historic legislative packages seemed further and further out of reach. The measurable disparity between Black and White Americans in wealth, income, education, home-ownership, and nearly every other social and economic category had not only proven persistent, but many hard-fought gains appeared to be in retrenchment. Further, with the rise of the “New Right” to national power and prominence in the 1980s, the civil rights philosophy of the majority of Americans had become clear: the work was complete, discrimination was illegal, and equality had been achieved through Brown v Board of Education and the subsequent national Civil Rights Acts. For the legislature and courts to intervene any further, it was commonly presumed, would cause more harm than would the very few remaining vestiges of racism. In fact, whatever racial inequality that remained in the 1980s would soon be understood as simply the natural fall-out of legally equal people-groups acting unequally in an open and equal society. Thus, the vast society-wide social and economic disparities seen throughout the nation were by then rationalized as legitimate, natural, and even just.
How, just twenty years following the passage of the Civil Rights Acts, had America come to such ideological and existential reversals?
Bradly Mason 