Danger ahead! Critical race theory in the Church

Tuesday, October 20, 2020
Michael F. Haverluck (OneNewsNow.com)

church and LGBTQ agendaAn expert on church relations is making the case that a worldview being adopted by many church leaders not only promotes division and hatred, but also goes against Christian teaching.

After receiving an email from a concerned Christian regarding church leadership adopting the left's "anti-racism" training predicated on critical race theory – which presupposes America is systemically racist – Derryck Green is worried about the dangers of embracing such teaching.

"The authoritarian nature of CRT (intersectionality and antiracism) suppresses dialogue and fosters separation, which in practice undermines Christian reconciliation and the identity of the Church," argues the writer for The Institute on Religion & Democracy.

Social gospel or God's gospel?

With church leadership increasingly preaching the secular dogma promoted by the left as anti-racist dogmas, Green sees intersectionality as merely a "sanctimonious advertisement of its stance against discrimination." He interprets this as essentially telling Christians that the Bible is an insufficient foundation for man's identity concerning the dynamics of interpersonal relationships.

"Intersectionality concedes to reinforcing a power totem built upon partiality, hate and vengeance, which fortifies a rigid power hierarchy to achieve 'solidarity' and 'justice,'" he argues. "The Bible clearly rejects this in favor of the righteous and equalizing power of love."


He then lays out the definition of intersectionality, which is described in "Critical Race Theory: An Introduction" as "…the examination of race, sex, class, national origin and sexual orientation and how their combination plays out in various settings. These categories – and still others – can be separate disadvantaging factors … [that] operate at an intersection of recognized sites of oppression."

Thus, he says, certain individuals are considered victims of bias threefold:

"Under this ideological framework, a woman potentially experiences discrimination because of her gender, but, if she's a black woman, she may experience discrimination based on her gender and her race. If this black woman is a lesbian, she then theoretically experiences discrimination or 'oppression' based on her gender, race, sexual identity or, all of the above. The intersection of identities expands the possibility of encountering multiple forms of discrimination or social oppression as these identities are associated with traditionally marginalized groups. Attempting to address discrimination without recognition of all intersecting identities is to be complicit in the persistence of discrimination."

Green then addresses the dichotomy of conservative versus liberal Christian thought on this matter:

"Many Christians view intersectionality as legitimizing victimization in pursuit of power and unearned moral authority, [and] subsequently, they see intersectionality as re-establishing the dividing wall of hostility that Christ destroyed; therefore, they fittingly reject it. Other Christians, however, enthusiastically welcome and exalt the practice of self-identifying with multiple, marginalized identities. Generally, these are people representative of what is increasingly called the Christian Left."

One such leftist Christian group, according to Green, is the Reconciling Ministries Network (RMN), which maintains that it "equips and mobilizes United Methodists to resist evil, injustice and oppression as we seek justice for people of all sexual orientations and gender identities," RMN's website proclaims. "[We] model the diversity of God's creation by training, equipping and supporting new leadership with intentional emphasis on the development of people of color, young adult and transgender leaders … to build a diverse network towards the goal of ending oppression and creating full inclusion of all people in the UMC regardless of sexual orientation, gender identity, age, ability, race, ethnicity or socioeconomic status."

Green stresses how all that wording is adopted straight from the left's lexicon – not from the Bible.

Going against God's stance on homosexuality, RMN actively promoted "LGBTQ justice and inclusion in the Church" by celebrating the "National Day of Coming Out" during its October 11 virtual worship service, complete with Rev. Lora Andrews touting her pronouns – she, her and hers – while assuring congregants the church "welcomes, affirms and celebrates" God's gay, queer, trans and trans children.

Abandoning the Bible

RMN's self-described "reconciliatory movement" – known as "Rooted & Rising" – focuses on "center intersectional justice and equity" and disseminates propaganda videos geared for both children and adults with jargon blatantly deviating from God's Word.

"Intersectionality's focus on superficial self-definition – contingent upon actively re-creating oneself in one's own image, draws Christians away from their identity in Christ," Green notes. "As more and more Christians espouse intersectionality, the foundational premise of the imago Dei and the obligation to conform one's spiritual identity around the fundamental teachings of God revealed Jesus Christ is rejected."

Consequently, argues Green, the transforming power of the gospel is replaced with contradictory "intersectional identitarianism," which RMN unapologetically affirms and welcomes.

"The approach of 'come as you and are and leave as you came' reflects an endorsement of a life lived strictly according to the flesh with the assumption of divine acceptance and approval," Green contends. "When Jesus saved the adulterous woman from the Pharisaical mob, He didn't condemn her; however, in combination with compassionate clemency, Jesus counseled her to leave her life of sin. Similarly, Paul teaches Christians to clothe themselves in Christ, rather than gratifying the desires of the flesh. Intersectional Christians – a contradictory term, to be sure – refuse to do that."

In fact, he says, overcoming sin isn't the focus for intersectional Christians – instead, they encourage people to be comfortable in their "self-appropriated identities and accompanying lifestyle."

"The focus is on accepting assumed identities and corresponding ideologies of the flesh, which are purportedly the primary reflection of who people are," he writes. "This is in clear contrast to leading them toward who and what they can be in Christ."

The theological expert continues his critique of intersectionality by pointing out it draws Christians away from the concept of biblical justice toward the postmodern ideal of equity.

"Equity is used synonymous with fairness and (social) justice, and in most cases, must be contrived – largely at the expense of another group," Green states. "That's not justice; that's retribution or punishment – here for the commission of historical oppression, much of which has been attributed to people who haven't committed it. Intersectional justice is irreconcilable with biblical justice."

Green concludes with the admonition that Christians should only focus on the intersection of sin and human nature and how it is resolved – not on the philosophy of intersectionality that is invading more and more churches.

"Jesus was clear regarding the inability of serving two masters," Green says. "Inevitably, Christians have to choose – and it shouldn't be intersectionality."


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