Critical Race Theory: An Evangelist’s View

Critical Race Theory (CRT) has become an ideology permeating the world at large. It claims to seek equality by destroying the foundation that holds many societies together. It does this by accentuating the negative aspects of the human condition and isolating various people groups.

From the perspective of a Christian Thinker and Evangelist, I have come to the realization that CRT has no place in the Christian Church. I reached this conclusion by listening to those whom claim to speak for the movement and the careful study of the various definitions of CRT.

As with all secular ideologies, CRT, by design, has no room for repentance, reconciliation, or restoration. One need only read the “basic tenets” of CRT as found in the book Critical Race Theory: An Introduction to find that the author and designer of the concept places no room for individuals, who have been branded as racist, to repent, try to be reconciled, or to be given the opportunity to restore relationships. As found in the Encyclopedia Britannica:

Critical race theory (CRT),  intellectual movement and loosely organized framework of legal analysis based on the premise that race is not a natural, biologically grounded feature of physically distinct subgroups of human beings but a socially constructed (culturally invented) category that is used to oppress and exploit people of color. Critical race theorists hold that the law and legal institutions in the United States are inherently racist insofar as they function to create and maintain social, economic, and political inequalities between whites and nonwhites, especially African Americans.

In their work Critical Race Theory: An Introduction, first published in 2001, the legal scholars Richard Delgado (one of the founders of CRT) and Jean Stefancic discuss several general propositions that they claim would be accepted by many critical race theorists, despite the considerable variation of belief among members of the movement. These “basic tenets” of CRT, according to the authors, include the following claims: (1) Race is socially constructed, not biologically natural. (2) Racism in the United States is normal, not aberrational: it is the common, ordinary experience of most people of color. (3) Owing to what critical race theorists call “interest convergence” or “material determinism,” legal advances (or setbacks) for people of color tend to serve the interests of dominant white groups. Thus, the racial hierarchy that characterizes American society may be unaffected or even reinforced by ostensible improvements in the legal status of oppressed or exploited people. (4) Members of minority groups periodically undergo “differential radicalization,” or the attribution to them of varying sets of negative stereotypes, again depending on the needs or interests of whites. (5) According to the thesis of “intersectionality” or “anti-essentialism,” no individual can be adequately identified by membership in a single group. An African American person, for example, may also identify as a woman, a lesbian, a feminist, a Christian, and so on. Finally, (6) the “voice of color” thesis holds that people of color are uniquely qualified to speak on behalf of other members of their group (or groups) regarding the forms and effects of racism. This consensus has led to the growth of the “legal story telling” movement, which argues that the self-expressed views of victims of racism and other forms of oppression provide essential insight into the nature of the legal system

https://www.britannica.com/topic/critical-race-theory

Notice how it is only the white race that is in need of change. Minority groups are seen as perpetual victims. When it comes to the Gospel, all have sinned and fallen short of the kingdom of God (Roan 3:23).

However, CRT defines the concept of sin to be a white construct to keep minorities from prospering. It deconstructs the Judeo-Christian ethic, and replaces it with a humanistic progressive liberal view of morality. Thus, all forms of debauchery is allowed, as long as the one doing it is a member of an “oppressed” group.

Christianity is seen as a hindrance. When properly adhered to, Christianity is the great unifier. One need only read Isaiah 45:23; Romans 14:11; Philippians 2:10 to find that every knee shall bow to Christ.

The Scriptures speak of those who seek to use CRT to justify their claims of inequality. Jude 16; Acts 10:34; Romans 2:11; Galatians 2:6; Ephesians 6:9; Colossians 3:24; 1 Timothy 5:21; James 2:1, 9 speak to favoritism and partiality. The sixth step in the CRT state that only a member of a race can speak for that race.

My final thoughts. CRT is fundamentally antichrist! All of the six steps, as laid out in Critical Race Theory: An Introduction leaves no room for repentance, reconciliation, or restoration.

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