Critical race theory (CRT) is everywhere, it seems. It is taught, whether explicitly or implicitly, in middle and high schools, as well as universities, whether secular or Christian. It is in the news constantly. There are many buzz words associated with it, such as “systemic racism,” being “woke,” and more. Its very mention has a polarizing effect on people, with many (such as “progressives,” whether secular or Christian) endorsing policies consistent with it, while others assume it is of the devil. Several conservative politicians and commentators denounce CRT, condemning it as Marxist, un-American, and even atheistic. Some conservative Christians also have joined in, warning against CRT from various biblical standpoints.
I get the impression that several Christians seem to think that if they can identify CRT as Marxist, they can dismiss it from any consideration. But, I think that move could be shortsighted for at least a few reasons. First, I have seen a similar response to the “emergents.” I have written two books on the emergents, Truth and the New Kind of Christian (2005), and Authentically Emergent (2018). In both books, I note that they have several helpful insights for evangelicals. However, in 2010, Brian McLaren published his book, A New Kind of Christianity, and it became clearer that he was advocating changes to core Christian beliefs. It was after that that I saw how some other Christians were quick to not listen, apparently even to the good things he or others had to say. After all, they were heretics, so let’s move on. But in that attitude, they could miss the good things the emergents had to say. So, if “Crits” are indeed onto some key observations, it would be shortsighted to dismiss the whole view out of hand.
Second, in my experience, if a view has some “staying power” and influence, it usually is making some key observations. It is tapping into some aspect of reality to which people can relate. Just as the emergents did that to certain respects, I think we need to carefully examine CRT to see to what extent that may be the case, too. For instance, George Yancey, a Christian sociologist at Baylor University, notes that today “few Americans [and very few biblically conservative believers] want to openly participate in a racist social system.”[1] Nevertheless, Crits continue to offer evidence that racism still is at work in society. Instead of focusing mainly on individual racists, they study institutions. Yancey, who himself is not an advocate of CRT, argues that racism has become more subtle, working through systemic, institutionalized ways that obscure “its effects on the opportunities and freedoms of people of color.”[2] If so, then as a descriptive tool of analysis, CRT can help us notice if such practices are indeed at work, which we then could change. That is a contribution of CRT.
Third, having a better understanding of CRT would help Christians to participate more fruitfully in the many conversations taking place about racial matters. This is especially so for young adults, whether Christian or not. People who are part of Gen Z are very attuned to concerns with racism, such as with ways police treat minorities.[3] They have been grown up during police shootings of many unarmed black people, hatred toward Asians during the COVID pandemic, and suspicion of Muslims as terrorists after 9/11. To the eyes of Gen Z people, American society has promised justice, rights, equality, opportunity, and more. Yet, they have seen justice violated many times.[4] So, understanding CRT would help Christians to understand some important mindsets of Gen Z.
Crucially, Crits are making rhetorically powerful ethical claims that resonate deeply because of the history of racism in the U. S. They are arguing that racism is more pervasive than we realize, being embedded in systems and institutions, despite civil rights legislations’ effects. This is a descriptive claim about what is in fact the case. They also argue that people of color should be treated with equality, dignity, respect, and justice, yet racism is preventing them from being treated appropriately. This latter claim is a normative, ethical one, of what ought to be the case.
CRT has several other presuppositions including, for example, that people of color are being oppressed by whites, and they should be liberated from this oppression. It also presupposes certain views of what is real, including humans, namely materialism. It also maintains that we can know what is true only from our particular standpoints. Now, I will start from what CRT presupposes, that racism is morally wrong. But, a key question is this: can CRT make good on its key moral claims given its various presuppositions? That will be the focus of this series.
[1] George Yancey, Beyond Racial Gridlock: Embracing Mutual Responsibility (Downers Grove: InterVarsity Press, 2006), 67 (bracketed insert mine).
[2] Ibid., 67-68.
[3] They also are deeply concerned about many social justice issues, such as environmental justice, sexism, economic disparities, issues involving gender, poverty, and capitalism, and how these intersect with race.
[4] Moreover, unlike previous generations, Gen Z is growing up in an age marked by many factors, including of terrorism, human trafficking, perpetual wars, nuclear threats, distrust of politicians, and more. If the “system” is not working, it can become easy to think that people should change the system.