In this post, Denny Burk reviews How to Be an Antiracist by Ibram X. Kendi, explaining, “as American cities began to burn (including my own) due to the violence of radicals, it became clear that what we are facing is more than an academic theory. This ‘theory’ has hands and feet, it’s on the street, and it’s spreading at the popular level—including among those in evangelical churches. These ideologies are well into the mainstream, and every follower of Christ will have to reckon with them one way or the other.”
In this interview, non-SBC author Sean Collins interviews Joseph Bottum regarding how, “Woke anti-racism certainly appears to have taken on the trappings of religion. White people have been seen washing the feet of black people and asking for forgiveness, a ritual firmly in line with the Christian tradition. And terms like ‘white guilt’ and ‘white privilege’ are treated much as Original Sin used to be – things for which humanity must forever atone.”
On this episode of the new CR:V Podcast apologist Neil Shenvi sits down with Jeff Wright to talk about Critical Theory’s impact on the world, Christianity, the Southern Baptist Convention, and the local church.
Neil offers analysis of the origins and ideology of Critical Theory (and it’s derivative, Critical Race Theory) as well as the controversial Resolution 9 coming out of the 2019 SBC Annual Meeting in Birmingham, and how church members should respond when and if they see Critical Theory making inroads into their local church – plus more!
Find it on Apple Podcasts or by clicking here.
It seems that we could generate much more light, instead of mere heat, if we would take the time to define the terms of our controversies. In the past few years, a social media divide has emerged among Christians who argue, on the one hand, that we must address racism by preaching the gospel, and those who argue, on the other hand, that while the gospel must remain central to the church, wider forms of social activism are also necessary as legitimate implications of the gospel. This common method of framing the debate is actually too crude to be helpful. What we need is a nuanced look at what, exactly, is being argued on each side.
In this article, Neil Shenvi takes up the question, “what is ‘systemic racism’?”
In this interview, Wil and Meeke Addison speak with Pastor Stephen Feinstein about Intersectionality and Critical Race Theory being adopted by the Church.
In his 2006 article, “After Patriarchy, What? Why Egalitarians are Winning the Gender Debate” (Journal of the Evangelical Theological Society, vol. 49, no. 3, September 2006, pp. 569–76), Russell D. Moore describes how, “Egalitarians are winning the evangelical gender debate, not because their arguments are stronger, but because, in some sense, we are all egalitarians now.” (576) The current state of the SBC is even worse than Moore predicted. In fact, Moore seems to have not only given up on resisting what he calls a feminist movement, but may have contributed to it.
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, some of which are discussed in this post, 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) has highlighted some of the difficulties with doubling down on CRT|I in response to recent posts and podcasts pointing out its problems. This fourth and final post addresses Benkert’s defense of CRT|I by examining two examples he provides from CRT|I.
In this statement, non-SBC author Carl F. Ellis, Jr. offers seven points of clarification on Critical Race Theory and Intersectionality.