not merely with respect to core doctrinal matters, the truth of which all Christians (as such) are indeed committed to affirming, but with respect to peripheral concerns like “the true Christian stance” on this or that theory of something or other.
It may be helpful to add that this is exactly the predicament of the Grand Inquisitor in Dostoevsky’s ‘The Brothers Karamazov’: even Christ himself is in no position to question the established order—the Inquisitor is the arbiter of truth; objective truth is irrelevant.
Second, on the general subject of CRT, I’ve seen some enthusiasm over the recent Trueman piece in First Things. So I’d like to note that the core of his position, though more subtle, isn’t substantively different from that of the Franck piece that appeared briefly in NEWSWEEK.
White evangelicalism is in for some serious short-term pain.
There’s nothing to be done about this: it was decided decades ago, the moment that the Moral Majority laid a foundation on the sands of special-interest politics.
What’s yet to be determined is long-term damage.
In an effort to mitigate short-term pain, some churches and denominations will make concessions to white supremacy, Christian Nationalism and misogyny to appease Dixiecrats who hold the purse strings.
And in the process, those churches will lose every young person who can’t unsee the hypocrisy and injustice that 2020 brought unmistakably to the fore. Thus they will sacrifice the future on the altar of the present.
Recent discussion of critical race theory (CRT) in conservative evangelical circles has become a distraction from substantive issues of real concern—a chimaera, invoked by culture warriors in a transparent effort to preempt serious conversations about systemic racism.
In point of fact, the concept of systemic racism is used across a number of disciplines to describe a variety of different phenomena. Two general fields of application stand out. One has to do with psychology—racist attitudes and so forth. The other has to do with institutions.
Yet some politically conservative evangelicals talk as though the concept of systemic racism owes its existence to CRT; and they define CRT strictly in terms of theorizing about racist attitudes.
In 1934, the U.S. Government created the Federal Housing Administration (FHA) to oversee a mortgage insurance program that facilitated homeownership for millions of Americans. But the FHA only insured mortgages in neighborhoods that systematically excluded people of color.
So white Americans were given an opportunity to accrue equity in real estate with the help of the FHA—a program that was subsidized by all taxpayers, including those of color, who were effectively barred from owning desirable real estate.
In other words, the U.S. Government systematically transferred wealth from people of color (in the form of taxpayer subsidies for the FHA mortgage program), to white Americans (in the form of home equity, mortgage interest tax deductions and so on).
Sadly, this is pretty representative of reactions within the SBC—bullet points with vague suggestions, insinuating everything and nothing all at once.
Point-by-point:
1. I’m confident that on Josh’s (aberrant) anti-intellectualist conception of Sola Scriptura, most academic disciplines somehow entail a denial of Scripture’s sufficiency—including much of what goes on in the field of theology.
This is hardly a problem for CRT.
2. Victimology and theology aren’t mutually exclusive so this is just a false dichotomy.
There are hundreds of small SBC churches all over the South where the median church member is in her 60s or 70s. Her parents attended that same church and they’re now buried in the church cemetery out back.
She sits in the same pew every Sunday, next to the same people. One day they’ll all rest next to each other in the church cemetery, along with their parents and grandparents.
The church is shrinking because most everyone’s kids left for college (or wherever) and never came back, except sometimes at Christmas.
The question that Southern Baptists need to confront—especially Southern Baptists born before 1970 or so—is whether the SBC is going to go along with the effort to conflate theological and cultural Conservatism.
A lot of cultural Conservatism is either unrelated or antithetic to theological Conservatism. My generation is done with those aspects of the Southern Baptist tradition.
The SBC can try to salvage pieces of the Conservative Resurgence that never should have been there in the first place, just so @FoundersMin , @BaptistNetworkand and @CBMWorg can play Culture Warrior and pontificate about keeping women in their place and the dangers of CRT.