A general sentiment among those raised in the past forty, maybe fifty years, is expressed clearly by Derek Webb in his song, “A King and a Kingdom”:
There are two great lies that I’ve heard:
“the day you eat of the fruit of that tree, you will not surely die”
And that Jesus Christ was a white, middle-class Republican
And if you wanna be saved you have to learn to be like Him
A younger generation (that isn’t so young anymore) has cast off, or attempted to cast off, the lie referenced by Webb above. They’ve done so by more readily voting third party or Democrat, and they’ve certainly done so by distancing themselves from right-wing rhetoric, the Republican Party, and without a doubt, the current President of the United States of America, Donald J. Trump.
In this interview, Wil and Meeke Addison discuss Cultural Marxism and its birth in America before speaking with Pastor Stephen Feinstein about a new resolution on Critical Race Theory and Intersectionality.
Todd Benkert’s recent piece on Critical Race Theory and Intersectionality (CRT|I) at SBCVoices.com is helpfully clarifying in at least three ways. First, Benkert straightforwardly admits that both he and others within the Southern Baptist Convention are using Critical Race Theory and Intersectionality. Benkert indicates they are not merely using the language of CRT|I, but its concepts, and intentionally so. Second, Benkert admits that these individuals are using CRT|I despite the fact that CRT|I is “dangerous.” Third, Benkert mounts a defense of CRT|I and the infamous Resolution 9, which he believes speaks of CRT|I in positive fashion. He would not change anything about Resolution 9, and does not believe it should be rescinded. Indeed, he believes doing so will actually set the SBC back in terms of “reconciliation work.”
Although Benkert attempts to take a middle way in his post, positing CRT|I as both an analytical tool and a dangerous ideology, his examples of using CRT|I as an analytical tool exemplify why CRT|I is such a dangerous ideology. This observation is not meant to impugn Benkert’s motives. Nevertheless, some (not saying this is true of Benkert) seem unaware of how far down the ideological rabbit hole they have gone. This series (Part 1, Part 2, Part 3, Part 4) will attempt to highlight some of the difficulties with doubling down on CRT|I in response to recent posts and podcasts pointing out its problems. This second of four posts will address the first clarifying point noted above. Namely, Benkert straightforwardly admits that both he and others within the Southern Baptist Convention are using Critical Race Theory and Intersectionality. Benkert indicates they are not merely using the language of CRT|I, but its concepts, and intentionally so.
In this article, non-SBC author Rod Dreher explains, “I received the following e-mail from a reader, in response to my “Race, Identity Politics, and Evangelicalism” post. He gives me permission to use it, so long as I keep his name out of it. There’s a lot to think about here. By publishing it, I’m not necessarily endorsing his conclusions. I just think there’s something here worth considering.“
In this article for Themelios, non-SBC author Robert S. Smith explains, “While majoritarian systems always have the potential to become tyrannous, and the track-record of Western civilization is far from unblemished, to demonize the key elements and attainments of Western culture—e.g., Christian morality, family, hierarchy, loyalty, tradition, the rule of law, sexual restraint, universal suffrage, property rights, patriotism, capitalism, and technology—is both myopic and ungrateful. Furthermore, criticizing an imperfect system when you have no idea how to build a better one is more than idealistic; it is irresponsible.”
In this podcast episode, the hosts focus on, “Ideas like: intersectionality, whiteness, and privilege, among others. All of these ideas have their roots in something called Critical Theory. Today, we talk with Neil Shenvi and Matt Warner, who discuss whether Critical Theory is a threat or is something that can be edifying for Christians to employ.”
In this article, Neil Shenvi and Pat Sawyer ask, “[W]hat is critical theory? And what should Christians think about it?”
In this article, Lanie Anderson explains the Guilt by Association fallacy, “Since the election of 2016, guilt-by-association tactics […] have only worsened. ‘Guilt by association’ occurs when guilt is ascribed to someone not because of evidence but because of his or her association (real or perceived) with a person or group.”