(Throughout the challenge below, I use “gospel” as a near metonym for “Christianity,” hoping to sidestep many secondary and tertiary doctrinal arguments which might derail the task. I’m sure this could be sorted out in practice; assuming critics, that is, don’t believe in a small gospel with few doctrinal and moral implications.)
It has become nearly a truism for many Christians that Critical Race Theory (CRT) is incompatible with the gospel or Christianity, though none so far have met the burden of proof necessary to sustain such a claim, nor even begun to travel down the rigorous path to do so.
In his final book before assassination, Dr. Martin Luther King, Jr. asks, “What is racism?” In answer, he quotes Dr. George Kelsey’s The Christian Understanding of Man:
Racism is a faith. It is a form of idolatry… In its early modern beginnings, racism was a justificatory device. It did not emerge as a faith. It arose as an ideological justification for the constellations of political and economic power which were expressed in colonialism and slavery. But gradually the idea of the superior race was heightened and deepened in meaning and value so that it pointed beyond the historical structures of relation, in which it emerged, to human existence itself. (Where Do We Go From Here?, p. 73)
It seems to be a fact of life that human beings cannot continue to do wrong without eventually reaching out for some rationalization to clothe their acts in the garments of righteousness. And so, with the growth of slavery, men had to convince themselves that a system which was so economically profitable was morally justifiable. The attempt to give moral sanction to a profitable system gave birth to the doctrine of white supremacy. (Dr. Martin Luther King, Jr., Where Do We Go From Here?, p. 76-77)
Just as the New Perspective on Paul (NPP) has—for all its potential faults, both real and imagined—reoriented modern New Testament scholarship away from shoehorning 1st century Jew/gentile conflicts into the interpretive paradigm of 16th century Catholic/Reformation conflicts, so I’d suggest a new perspective on Christian antiracism is needed to reorient modern antiracists away from shoehorning 17th to 21st century racial “conflicts” into the interpretive paradigm of 1st century Jew/Gentile conflicts. Though NPP scholars were seeking to rid New Testament hermeneutics of a much later distorting imposition, I’m suggesting many Christian antiracists are unintentionally doing the reverse, viz., distorting our understanding of modern racism by the imposition of very unlike circumstances recorded in the New Testament.