Introduction

Previously, I have been giving background information about critical race theory (CRT), and last time I explored some of the main ethical principles that Crits (critical race theorists) embrace, such as we should treat humans with dignity, justice, and respect. Moreover, oppressing humans is wrong, and we should liberate the oppressed from their oppression. I also argued that Crits seem to presuppose that humans are intrinsically valuable. Now, I will begin to assess CRT, starting with some of its key contributions.

Strength # 1: The Validity of Several Core Morals

A great strength of CRT is its recognition of several core morals that we simply know are valid, and yet there have been too many times and cases where these principles have been violated. But, our clear recognition as a society that such violations have happened (and still happen) helps to underscore the validity of these morals. It is not the case that people need to see reasons why humans should be treated justly; rather, they simply know that is true and therefore should call for justice to happen in cases of injustice.

There is a corollary to this important observation. Crits argue that race is basically a social construct. As Özlem Sensoy and Robin DiAngelo argue, “the differences we see with our eyes, such as hair texture and eye color or shape, are superficial and emerged over time as humans adapted to geography.”[1] Thus, such traits are morally irrelevant. Instead, we all share in a common humanity, and peoples of all races should be treated uprightly.

Strength # 2: Its Descriptive Usefulness and Accuracy

A second and highly significant strength of CRT is its focus on systems and institutions and how they can perpetuate racism. That is, CRT provides a tool for researchers to investigate and see if there are examples of institutional racism. Of course, this usefulness would not exist if there are indeed no cases of systemic racism. Yet, Crits have worked hard to try to show that there are (many) examples.

Here are a few cases. Historically there are the examples of slavery, the Dred Scott decision, and Jim Crow laws. There also is the case of the U. S. Federal Housing Administration (FHA) Loan Program. Though it was created to help working-class people buy a home at lower interest rates, it discriminated against black applicants who wanted to buy in predominately white neighborhoods. In turn, this course of action helped foster “white flight” from inner cities.[2]

So, by even bringing systemic racism to our awareness, CRT can help us see if such discrimination is at work in given situations so we can address it.

Strength # 3: Its Important Focus upon Particulars that Affect Peoples’ Lives

CRT also calls us to examine the impacts of our ethics and policies upon actual lives, to see if we are mistreating anyone. This attention to particular lives is important, for an ethic that is so preoccupied with universal prescriptions that are divorced from how people actually live is distorted. For instance, the colorblind model can influence people to not notice the specific ways blacks and other minorities experience and suffer from racism, for that model encourages us treat all people in a generalized way.

Moreover, CRT emphasizes the need to listen to the stories of people of color, for they have their own experiences and perspectives. In so doing, whites can begin to notice how their perspectives are shaped by their own “situating factors.” Indeed, Richard Delgado and Jean Stefancic make an important observation that “whites do not see themselves as having a race but as being, simply, people. They do not believe that they think and reason from a white viewpoint but from a universally valid one – ‘the truth’ – what everyone knows.”^[3]

Strength # 4: A Corrective to an Overemphasis by Some Christians on Living Mainly for the Afterlife

A final contribution, specifically for Christians, is that CRT helps by calling attention to the need to do justice in this life, which is a crucial component of biblical ethics.[4] Yet, various people have argued that many evangelicals so emphasize the importance of getting peoples’ souls into heaven that they also do not see the need to address current evils from oppression.^[5] As Dallas Willard has noted, many live as though they basically need to “manage sin” while awaiting Christ’s return or their death so they go to heaven.^[6] So, this emphasis of CRT is helpful for Christians to fulfill their biblical, ethical obligations to do justice (Mic 6:8).

The Next Move

Now that I have surveyed some strengths of CRT, I will turn to begin some assessment of its key positions.

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[1] Özlem Sensoy and Robin DiAngelo, Is Everyone Really Equal? 2^nd ed., in Multicultural Education Series, ed. James A. Banks (New York: Teachers College Press, 2017), 121.

[2] George Yancey, Beyond Racial Gridlock: Embracing Mutual Responsibility (Downers Grove: InterVarsity Press, 2006), 91. See also Sensoy and DiAngelo, Is Everyone Really Equal? 151.

^[3] Richard Delgado and Jean Stefancic, Critical Race Theory: An Introduction, 3^rd ed. (New York: New York University Press, 2017), 91-92.

[4] E.g., see Lev 25:35, Is 58:4-10, and Ps 112:4-5, 9 regarding the voluntary, compassionate redistribution of resources for those who could not support themselves; Ps 58, for the punishment of evildoers on the earth; and 1 Kings 18:20-40; 2 Kings 17:8, as well as 2 Chron 33:1-13, for God’s punishment on Israel and Judah for not living uprightly in this life.

^[5] For a discussion of the views of former leaders of the emerging church, see my Authentically Emergent: In Search of a Truly Progressive Christianity (Eugene: Cascade, 2018), chs. 1 and 3.

^[6] See his The Divine Conspiracy (New York: Harper, 1999), ch. 2. He thinks gospels of “sin management” characterize both liberal and conservative Christians.