The Challenge for Those Who Claim CRT is Incompatible with Christianity 

This post was updated on 2/22/2022

(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. 

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From Southside Rabbi: “CRT Series Part Four: Masterclass: Dr. Nathan Cartagena and Bradly Mason”

Masterclass

In case you haven’t already seen it, I had the pleasure to return to Southside Rabbi along with CRT scholar Dr. Nathan Cartagena. In this episode, we each define CRT, discuss where our definitions differ on emphasis, together respond to the culture war on CRT and antiracism, and discuss the impact of colonialism on the Church. Also, are Kendi and DiAngelo CRT scholars? Such a good time!

Please have a listen and let me know what you think!

Link to audio: “CRT Series Part Four: Masterclass: Dr. Nathan Cartagena and Bradly Mason

Link to YouTube video: “CRT Series Part Four: Masterclass: Dr. Nathan Cartagena and Bradly Mason

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Critical Race Theory: A Tool or Threat for Christians?

The “World”: Sin as Both Individual and Systemic

As Christians, we should be very aware of the pathological nature of both individual and social ills. That is, social ills are not just easily individualized and conceptually isolatable bad actions, ideas, practices, policies, or stereotypes. Rather, just as a pathological liar habitually lies without even taking note of it, or just as a disease can infect a whole body with looming death yet appear perfectly healthy, so economic exploitation, racism, sexism, and the like can be embedded within whole social systems, producing symptoms that may even seem quite normal and ineradicable, though we feel the existential burdens of their bitter fruit.

We call it sin, and we recognize its far-reaching effects. Not only has sin brought about spiritual and physical death, but sin has broken man’s community with God (Gen. 3:24-25), broken his community with neighbor (Gen. 3:16; 4:1-8; Gal. 5:14-15), corrupted his economic activity (Gen. 3:17; Isa. 3:5; Mic. 2:2), corrupted his habitation and environment (Rom. 8:19-21), and has even distorted his very mind and reason (Matt. 15:19; Rom. 1:28; Eph. 2:1-3; 4:18). In fact, the Scripture declares that our minds must be “renewed” in order to escape conformity “to this world” (Rom. 12:2).

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From Faith, Philosophy & Politics: Social Doctrines, CRT & the Culture Wars: A Conversation with Bradly Mason

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I had a fantastic conversation with Scott M. Coley on his Faith, Philosophy & Politics podcast a ways back. We discussed the relation of Christian traditions to colonialism, Marxism at length, our blindness to our own social philosophies, all the recent shenanigans surrounding CRT and “systemic racism,” and more!

Please have a listen and let us know what you think!

Link to audio: “Social Doctrines, CRT & the Culture Wars: A Conversation with Bradly Mason

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From Southside Rabbi: “CRT Series Part Two: ‘Fault Lines’ and Social Holiness with Bradly Mason”

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I had the tremendous honor of joining Ameen and KB on the Southside Rabbi podcast! We discussed Critical Race Theory, Voddie Baucham’s book Fault Lines, racist policing, social doctrine and social responsibility, and so much more! It couldn’t have been more fun.

Please have a listen and let me know what you think!

Link to audio: “CRT Series Part Two: ‘Fault Lines’ and Social Holiness with Bradly Mason

Link to YouTube video: “CRT Series Part Two: ‘Fault Lines’ and Social Holiness with Bradly Mason

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The Christian and Critical Race Theory, Part 8: the Harvard Story and the Birth of “Critical Race Theory”

Part 8 Image

The eighth post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!

We’ve discussed how Critical Race Theory was a “race intervention in a critical space”; we now turn to how CRT was a “critical intervention in a particular institutional contestation over race,” specifically the academy (p. 1288). “The eruption that served as a point of departure in CRT’s trajectory,” according to Kimberlé Crenshaw, “was the institutional struggle over race, pedagogy, and affirmative action at America’s elite law schools” (p. 1264).

Please take a look and let me know what you think!

Part 1: “The Christian and Critical Race Theory, Part 1: A Survey of the ‘Traditional Civil Rights Discourse’

Part 2: “The Christian and Critical Race Theory, Part 2: The Segregationist Discourse and Civil Rights Retrenchment

Part 3: “The Christian and Critical Race Theory, Part 3: A Bridge: Dr. Derrick Bell”

Part 4: “The Christian and Critical Race Theory, Part 4: Alan Freeman and the Contribution of CLS

Part 5: “The Christian and Critical Race Theory, Part 5: A Misalignment of Frames: Integrationism

Part 6: “The Christian and Critical Race Theory, Part 6: A Misalignment of Frames: The ‘New Right’

Part 7: “The Christian and Critical Race Theory, Part 7: A Race Intervention Into Critical Legal Studies

Part 8: “The Christian and Critical Race Theory, Part 8: the Harvard Story and the Birth of ‘Critical Race Theory’

Interlude: “The Christian and CRT, an Interlude: The Most Segregated Hour and Liberal Integrationism

And if you want to go back to Critical Theory more broadly, please start here: “Christianity and Critical Theory, Part 1: Marx and Frankfurt

More to come!

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The Christian and Critical Race Theory, Part 7: A Race Intervention into Critical Legal Studies

Article 7 at TFP

The seventh post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!

In short, the “race intervention in a critical space” that is Critical Race Theory was deeply and inescapably informed by the tension between the (literal) life and death commitment to traditional Civil Rights ideology and the postmodern critique inherited from Critical Legal Studies.

Please take a look and let me know what you think!

Part 1: “The Christian and Critical Race Theory, Part 1: A Survey of the ‘Traditional Civil Rights Discourse’

Part 2: “The Christian and Critical Race Theory, Part 2: The Segregationist Discourse and Civil Rights Retrenchment

Part 3: “The Christian and Critical Race Theory, Part 3: A Bridge: Dr. Derrick Bell”

Part 4: “The Christian and Critical Race Theory, Part 4: Alan Freeman and the Contribution of CLS

Part 5: “The Christian and Critical Race Theory, Part 5: A Misalignment of Frames: Integrationism

Part 6: “The Christian and Critical Race Theory, Part 6: A Misalignment of Frames: The ‘New Right’

Part 7: “The Christian and Critical Race Theory, Part 7: A Race Intervention Into Critical Legal Studies

Part 8: “The Christian and Critical Race Theory, Part 8: the Harvard Story and the Birth of ‘Critical Race Theory’

Interlude: “The Christian and CRT, an Interlude: The Most Segregated Hour and Liberal Integrationism

And if you want to go back to Critical Theory more broadly, please start here: “Christianity and Critical Theory, Part 1: Marx and Frankfurt

More to come!

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Carl Trueman’s CRT, Conclusion: Why the Critiques Keep Missing the Mark

In our last post, I addressed Dr. Carl Trueman’s claim that Critical Race Theory (CRT) assumes the premise that “life is a zero-sum game.” I further critiqued his understanding of CRT and racial “power” dynamics, digging into the ideological history of “Black Power” vs. “Liberal Integrationsim.”

Today we move onto his sixth claim and conclude this series. (I will note again that these posts are intended to be read in order; please see Part 1 for the general introduction to the series.)

And, last, (6) CRT claims to offer a “comprehensive explanation for all the evils we suffer.”

To my lights, the most appropriate answer to Dr. Trueman’s final claim here is simply, “Where?” Where does any CRT scholar claim this? In what way does CRT ideology even suggest this to Trueman? I simply have no idea.

My best guess is that Trueman is conflating a totalizing interpretation of, for example, traditional Marxism, or maybe even the Frankfurt School, with Critical Race Theory. This would be consistent with the error of most of his other claims, so probably a good guess. As stated before, his critiques, though weak and fundamentally unargued, might be better suited for some figures in the European critical tradition, including some of their White American Left offspring. If you recall from Part 3, CRT scholar Robert Williams offered a critique of Critical Legal Studies’ (CLS’s) Eurocentric reading of “rights” discourse that proved similarly illuminating for understanding Dr. Trueman’s failed critiques of CRT. Again, we read,

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The Christian and Critical Race Theory, Part 4: Alan Freeman and the Contribution of CLS

Alan Freeman

The fourth post in my series, The Christian and Critical Race Theory, is now up on The Front Porch!

… [A]s the law has outlawed racial discrimination, it has affirmed that Black Americans can be without jobs, have their children in all black, poorly funded schools, have no opportunities for decent housing, and have very little political power, without any violation of antidiscrimination law. …

Please take a look and let me know what you think!

Part 1: “The Christian and Critical Race Theory, Part 1: A Survey of the ‘Traditional Civil Rights Discourse’

Part 2: “The Christian and Critical Race Theory, Part 2: The Segregationist Discourse and Civil Rights Retrenchment

Part 3: “The Christian and Critical Race Theory, Part 3: A Bridge: Dr. Derrick Bell”

Part 4: “The Christian and Critical Race Theory, Part 4: Alan Freeman and the Contribution of CLS

Part 5: “The Christian and Critical Race Theory, Part 5: A Misalignment of Frames: Integrationism

Part 6: “The Christian and Critical Race Theory, Part 6: A Misalignment of Frames: The ‘New Right’

Part 7: “The Christian and Critical Race Theory, Part 7: A Race Intervention Into Critical Legal Studies

Part 8: “The Christian and Critical Race Theory, Part 8: the Harvard Story and the Birth of ‘Critical Race Theory’

Interlude: “The Christian and CRT, an Interlude: The Most Segregated Hour and Liberal Integrationism

And if you want to go back to Critical Theory more broadly, please start here: “Christianity and Critical Theory, Part 1: Marx and Frankfurt

Follow @AlsoACarpenter

Standpoint Theory is not Anti-Christian

Perspectives

Thou shalt love thy neighbor as thyself (Lev. 19.18). That is the second commandment, like unto the first (Matt. 22.39), and therein the whole law is fulfilled. This love proves to be such a mercy to the weak and oppressed, to the poor, the strangers, the widows, the orphans, to men-servants and maid-servants, to the deaf, the blind, the aged, and the like, as no other law of antiquity knows. It has been rightly said that Israel’s moral code was written from the viewpoint of the oppressed. Israel never forgot that it had been a stranger and a servant in Egypt. (Herman Bavinck, Our Reasonable Faith, pp.69-70)

What Standpoint Theory/Epistemology Is and Is Not

Contrary to much current demagoguery, Standpoint Theory (or, similar, “Standpoint Epistemology”) is in fact rooted in empiricist, evidentialist, epistemology. The epistemic relevance of Standpoint Theory has to do with evidence and justification, not the nature of truth, its objective character, nor its public accessibility. Rather,

The claim is that members of marginalized groups are more likely to have had experiences that are particularly epistemically salient for identifying and evaluating assumptions that have been systematically obscured or made less visible as the result of power dynamics. (Kristen Intemann, p. 791)

Or, in Ozlem Sensoy and Robin DiAngelo’s words,

Minoritized groups often have the widest view of society, in that they must understand both their own and the dominant group’s perspective—develop a double-consciousness—to succeed.” (Is Everyone Really Equal?, p. 70)

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