Critical Race Theory is hard to understand, perhaps deliberately so. Its advocates use common terms differently than do the rest of us. For example, almost everybody associates “racist” with someone who thinks one race is superior to others. But to these advocates, every American is automatically racist, even if no racial intent exists at all.
Even Christians are being deceived by Critical Race Theory. For example, one religious college held a conference that claimed “there is no such thing as being white and being a Christian.” This statement underscores the need to understand the claims of Critical Race Theory and how it impacts Christianity. This article:
- Provides a simplified definition of Critical Race Theory.
- Examines its most important claims.
- Compares these claims with what the Bible says about having equal justice for all.
- Demonstrates that Critical Race Theory is anti-Christian, and wouldn’t fix racism anyway.
- Shows that, although using Critical Race Theory is both illegal and unconstitutional, it is already found in our schools and government.
- Asserts that this push for Critical Race Theory is an evangelistic push for the Marxist worldview. It’s a religious battle for American hearts.
The Bible is our baseline
The promoters of Critical Race Theory claim that America is racist, that:
…the United States was founded as a racist society, that racism is thus embedded in all social institutions, structures, and social relations within our society.
One of these advocates, Robin DiAngelo, in her book Is Everyone Really Equal?, says that:
we do not intend to inspire guilt or assign blame… But each of us does have a choice about whether we are going to work to interrupt and dismantle these systems [of injustice] or support their existence by ignoring them. There is no neutral ground; to choose not to act against injustice is to choose to allow it.
These are strong assertions, but are they legitimate? To evaluate these claims we need to go back to first principles (Hebrews 5:12-14), such as why are we here, and what God has required of us. Otherwise, we can fall under the spell of false prophets (Deuteronomy 13:1-4). Remember what got Adam into the most trouble? It was deciding that he, himself, would decide what was right and wrong (Genesis 2:16-17; 3:4-6, 22-24).
The first thing to understand is that everything in the universe begins and ends with God. He created it (Genesis 1:1), judges the peoples throughout history (Leviticus 18:24-28; Jeremiah 18:5-10; Acts 12:21-23), and will bring all of creation to an end (Revelation 20:11-21:27). If short, everything always is all about Him (Colossians 1:15-17).
Once we understand that God is not an “absent watchmaker,” but one who even today interacts with His creation, we need to know what He requires of us. Sensible answers to this are found in the Westminster Shorter Catechism, of 1648. Here are its first three questions.
Q. 1. What is the chief purpose for which man is made?
A: The chief purpose for which man is made is to glorify God, and to enjoy him for ever.
Q. 2. What rule has God given to direct us how to glorify and enjoy him?
A: The Word of God, which consists of the Scriptures of the Old and New Testaments, is the only rule to direct us how to glorify and enjoy him.
Q. 3. What do the Scriptures principally teach?
A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man.
We’re to search through the Bible to understand the meaning of right and wrong, how to interact righteously with each other, and how to build a God-fearing society. Then we’re to use our understanding in our personal and social activities. Religion is not merely what goes on in your head (James 2:14-26).
The Bible has plenty to say about justice and a just society. Here is a traditional on-line dictionary definition of justice:
- the quality of being just; righteousness, equitableness, or moral rightness: to uphold the justice of a cause.
- rightfulness or lawfulness, as of a claim or title; justness of ground or reason: to complain with justice.
- the moral principle determining just conduct.
- conformity to this principle, as manifested in conduct; just conduct, dealing, or treatment.
- the administering of deserved punishment or reward.
- the maintenance or administration of what is just by law, as by judicial or other proceedings: a court of justice.
That is, justice means having some standards by which your deeds or work will be measured, and then being impartially judged against those standards. Note that this particular on-line dictionary has this other definition:
- just treatment of all members of society with regard to a specified public issue, including equitable distribution of resources and participation in decision-making
By adding this new definition the editors are chasing “social justice,” which isn’t justice at all. In fact, this new clause contradicts the other clauses. For a more detailed discussion, see my previous article Social Justice: what does it really mean?
In the United States our laws, our justice, are based on English common law, which in its turn comes from a Bible-based culture. We charge individuals, and bring them before judges, for actions they committed. There is no legal concept of group guilt, or that “it is society’s fault.”
One feature of true justice is the expectation of evenhandedness, that the judge, and jury if there is one, will impartially examine the facts and rule on them. They must not favor, or disfavor, a person because of wealth, fame, power, or race. As the Bible describes it:
- Provide even-handed and truthful justice (Amos 5:12).
- Give judgments that don’t favor either the rich or the poor (Leviticus 19:5).
- Be even-handed in our treatment the aliens in our midst (Deuteronomy 10:17-19).
With Christians there is to be no favoritism of men or women, or of race, in Christ Jesus (Acts 10:34-35; Galatians 3:28; I Timothy 5:21; James 2:1). A Christian society is to be no respecter of persons or of race – a colorblind society.
Now that have our baseline – that this is God’s show, and that we’re to build a just society according to God’s version of justice – we can examine Critical Race Theory and its claims.
What is Critical Race Theory?
It’s hard to find a simple description of Critical Race Theory. The most accessible one I’ve found comes from Got Questions, a reliable Christian blog:
Critical race theory is a modern approach to social change, developed from the broader critical theory, which developed out of Marxism. Critical race theory (CRT) approaches issues such as justice, racism, and inequality, with a specific intent of reforming or reshaping society. In practice, this is applied almost exclusively to the United States. Critical race theory is grounded in several key assumptions. Among these are the following:
- American government, law, culture, and society are inherently and inescapably racist.
- Everyone, even those without racist views, perpetuates racism by supporting those structures.
- The personal perception of the oppressed—their “narrative”—outweighs the actions or intents of others.
- Oppressed groups will never overcome disadvantages until the racist structures are replaced.
- Oppressor race or class groups never change out of altruism; they only change for self-benefit.
- Application of laws and fundamental rights should be different based on the race or class group of the individual(s) involved.
In short, critical race theory presupposes that everything about American society is thoroughly racist, and minority groups will never be equal until American society is entirely reformed. This position is extremely controversial, even in secular circles. Critical race theory is often posed as a solution to white supremacy or white nationalism. Yet, in practice, it essentially does nothing other than inverting the oppressed and oppressor groups.
Critical Race Theory concepts, such as “each race gets different laws,” show its anti-Christian roots. If we should remake our society on its concepts, then we also abandon our society’s Christian worldview, beliefs, and laws. After all, no man can serve two masters (Matthew 6:24). We either base our lives on honoring God’s word, or on dishonoring it.
How does Critical Race Theory dishonor Christianity? Let’s look at these key assumptions, to see if they align with a Christian worldview:
- America is inescapably racist.
- The personal perception of the oppressed trumps evidence.
- Our laws should have on-purpose discrimination according to race.
Is America inescapably racist? Or is it false guilt?
The Bible condemns racism. It is judging, and treating, people by their appearances (I Samuel 16:7; Luke 16:14-15; John 7:24). Our society is to have have equal justice for all, including any foreigners (Exodus 22:21; 23:9; Leviticus 19:33-34).
Is America now so racist that it can’t possibly be redeemed? Must our society be smashed and rebuilt, using blueprints provided by Critical Race Theory activists? Addressing these assertions requires a walk through American history.
- Early in American colonization, many places legalized the ownership of slaves.
- In forming our new nation, the Founding Fathers recognized that some states had, and liked, their “peculiar institution” of slavery But the founders also looked at ending slavery, such as through the Constitution’s Slave Trade Clause.
- The long-forecast reckoning with slavery occurred with the American Civil War. In its aftermath, the Constitution was changed to ban slavery (13th Amendment), prevent racial discrimination in laws (14th Amendment), and guarantee voting rights regardless of race (15th Amendment).
- However, the former slave states still retained much racial animus. For example, the “separate but equal” discrimination against black people.
- Not until the 1950s did we see the breaking of “separate but equal” laws.
- In the 1960s came new laws, such as the Civil Rights Acts and the Voting Rights Act. These laws were effective in removing obstacles to racial equality, letting black people finally enjoy their Constitutional rights.
- In our current era there are few incidents of actual racism. After all, if there were actual incidents then we’d hear about them. There are stories of people making false claims, but fake racism wouldn’t be needed where the real thing was easy to find. And if real racist acts do occur, you’ll see prosecutors jumping to indict people. You’d also hear about the incidents from any number of watchdog organizations.
When you peruse this timeline you see a trend towards a race-neutral society. Our progress has been jumpy, but America has been “escaping from racism” for a long while. However, the advocates of Critical Race Theory think otherwise, that racism is in the very air we breathe. DiAngelo says:
“Antiracist education recognizes racism as embedded in all aspects of society and the socialization process; no one who is born into and raised in Western culture can escape being socialized to participate in racist relations.”
How do they justify this claim? After all, they don’t have racist incidents to support their arguments. Rather, they look to statistics, to spreadsheets, saying that “unequal outcomes” between racial groups amounts to “systemic racism.” They find, or create, studies that makes their arguments look good, and call it proof.
Let’s look at one prominent claim. Studies show that black people are jailed at a much higher rate than are non-blacks. The advocates claim that this disparity proves racism. I see the higher rate, but I don’t buy that this is racism. It looks more like the disparity in jailing is influenced by the effects of many unrelated decisions. Not that this is the only rational explanation, but it’s a reasonable and non-racist one. This is my explanation:
- Since the 1960s American industry largely left the cities. Thanks to improved transportation methods, factories could satisfy their customers even from foreign locations. Was this trend caused by many decisions of individual company presidents? Was it encouraged by the lack of government policies to keep factory jobs here? Whatever the reasons, one effect of this trend has been cities lacking jobs having “raise a family” wages.
- In its “War on Poverty” initiative, the federal government made policies that discouraged welfare recipients from being married. You now see a great many unwed mothers in the urban black community, proportionally far more than for any other group of American society. Without fathers at home, how do urban black youths learn good morals? And why try to excel at school if there won’t be good jobs waiting for them when they graduate?
- Law enforcement in American cities have largely given up trying to stop people from buying “recreational drugs.” The demand for these drugs is being satisfied through urban street gangs. A lot of idle urban youth will join these gangs for money and a sense of belonging. However, gang warfare is the major driver of murder and violence in our cities. So we see high rates of black arrests, along with the resulting convictions.
Our suburbs don’t have these same circumstances. The people who live there already have good jobs. They tend to have stable two-parent families, who train their children to be responsible citizens. Drug dealers avoid these suburbs, and there are fewer opportunities to get involved in street gangs. Hence, suburbanites have fewer temptations to crime.
It isn’t that black people are prone to crime any more than are non-black people. But enough of them in the cities yield to temptations, then do crimes for which they’re jailed. And their stories become part of arguments about disparities in incarcerations. That said, where is the racism in all of this?
- The individual decisions about factory locations weren’t racist.
- The policies about welfare and single-mothers weren’t racist.
- The policies about not persecuting drug users, and instead going after drug sellers, wasn’t racist. By the way, it was the same policy used in the Prohibition era.
- The theft, or murder, was probably of another black person. That wasn’t racism.
Yet the bottom line is supposedly invisible systemic racism, because black people are in jail more often. Suppose that the decisions turned out somehow different, and non-white people had the higher incarceration rates. According to the advocates, that outcome isn’t racism. On this DiAngelo says:
“This chapter also explains the difference between concepts such as race prejudice, which anyone can hold, and racism, which occurs at the group level and is only perpetuated by the group that holds social, ideological, economic, and institutional power.”
That is, non-whites can’t experience racism. To Critical Race Theory advocates, statistical outcomes become racist proofs only if the outcomes support their arguments. Their cries of “racism!” are phony, because there isn’t any actual racism going on. They’re complaining about certain supportive statistics. Their goal isn’t to fix racism, but to inflict America with a false guilt about it.
To finish this discussion on racism, what wisdom do these Critical Race Theory advocates have for bringing true racial harmony? As we’ll see in later sections, they only want to bring more racism, and more pointed than ever.
What have we learned about claims of American racism?
- America is not “inescapably racist.”
- It is hard to fix problems by instituting policies. As with the decisions affecting the jobs in our cities, there can be many unexpected side effects.
- The Critical Race Theory advocates can’t find actual racism in America. They wave around selected studies and call it proof of racism.
- The accusations of “systemic racism” are meant to trigger false guilt.
Do personal perceptions trump evidence?
You’ve just been accused, and the charges are quite serious. What process will be used to judge your guilt or innocence? The answer to this depends on whether you have Bible-based justice, or justice according to Critical Race Theory.
The Bible says that because God shows no favoritism (Ephesians 6:9; Colossians 3:25), our judgments shouldn’t either. We must confine our judgments to the evidence (Deuteronomy 19:15-19; Matthew 18:16; II Corinthians 13:1, I John 4:1-3). We must not be influenced by money, power, friendship, or race (Exodus 23:8; Leviticus 19:15; James 2:1). Finally, an informed verdict can be reached only after both the accusers and defendants have been heard from (Proverbs 18:17). The American legal system follows this pattern because is based on English common law.
However, if our society is rebuilt around ideas from Critical Race Theory, then the standards for evidence will change. Critical Race Theory wants us to consider personal perceptions, sometimes called “life experiences” or anecdotes, as being unassailable truth.
For example, a signature of CRT is revisionist history. This method “reexamines America’s historical record” to replace narratives that only reflect the majority perspective with those that include the perspectives and lived experiences of minority populations. In this way revisionist history attempts “to unearth little-known chapters of racial struggle” that can validate the current experiences of minorities and support the desire for change. This is just one example of how CRT can be used to elevate minority voices and work towards equity.
This means that the community and their experience is only seen through the filter of the dominant culture. To resist this erasure, counter-storytelling creates space for community voices to create the narrative that defines their own experiences and lives. By giving power to the voices of individuals and communities, counter-storytelling fights against the dominant culture narratives that lack the knowledge and wisdom that minority individuals hold about themselves and their traditions, cultures, communities, homes, struggles, and needs.
In “replacing narratives” the activists aren’t talking about remaking old movies to include minority subplots. Rather, laws and policies would be rewritten, influenced by anecdotal testimony. The “knowledge and wisdom that minority individuals hold” would acquire the same legal weight as findings of fact by a court. Says the American Bar Association:
Therefore, as many critical race theorists have noted, CRT calls for a radical reordering of society and a reckoning with the structures and systems that intersect to perpetuate racial inequality.
For civil rights lawyers, this necessitates an examination of the legal system and the ways it reproduces racial injustice. It also necessitates a rethinking of interpersonal interactions, including the role of the civil rights lawyer. It means a centering of the stories and voices of those who are impacted by the laws, systems, and structures that so many civil rights advocates work to improve.
This “centering on the stories” intends to use the experiences as though they were validated facts. The idea is to shut down dissent, crediting these storytellers with “absolute moral authority.”
Storytelling serves a particularly important function in CRT. Since each identity group has “different histories and experiences with oppression,” this gives “black, Indian, Asian, or Latino/a writers and thinkers” a unique voice that may be able to “communicate to their white counterparts matters that the whites are unlikely to know.” Because they are minorities, they alone are uniquely capable of speaking about their experience of oppression. This has led some CRT proponents to tell white people they have no right to dispute any claims about the lived experience of any minorities, and that, instead, oppressors should just shut up and listen (an actual term in CRT) to the stories of marginalized peoples.
That roughly means “you’re guilty because I say so.” Compare that to the Bible: “Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?” (John 7:51). There is no justice if only one side in a trial gets to present evidence. What’s more, the testimony and evidence must itself be tested. For example, a judge makes witnesses swear that they’re telling the truth. The courts know that people, even those having “absolute moral authority,” sometimes make things up.
The advocates of Critical Race Theory won’t stop at changing our legal system. To achieve their goal of breaking American society, they want our cultural communities to believe that they have nothing in common with anybody else.
One of the greatest concerns over CRT is that it denies the importance of being able to reason in a dialogue or debate. Traditional ways of establishing truth—through empirical evidence, rational argument, or even the scriptures, are considered to be forms of investigation that come from “white, male-centered forms of thinking that have characterized much of Western thought.” They also argue that “objective truth, like merit, does not exist, at least in social science and politics. In these realms, truth is a social construct created to suit the purposes of the dominant group.”
Since members of any hegemonic group (especially white males) can never understand the experience of a member of a minority group, critical race theorists say persons of a dominant race are never permitted to dispute the views of a person in a minority group who is sharing their lived experience of oppression. Determining truth through individual perspective is called standpoint epistemology. This is why the phrase “that’s your truth” is popular in our culture.
If they’re successful in convincing communities that they can have their own facts, their own truth, then that would break American culture. After all, what is culture but the overwhelming consensus of shared beliefs and customs? They would replace our culture with tribalism, with each community fighting for a share of power and resources. And in a land of non-cooperating interests, most anything can become possible, especially for men with evil intent.
What have we learned about using personal perceptions as evidence?
- When judging a case, testimony from both sides is needed.
- All of the evidence and testimony must be tested for truthfulness.
- “Lived experiences” are pushed not for its truthfulness, but to silence opponents.
- Critical Race Theory advocates want to break America’s cultural consensus.
- A land without common beliefs is not a nation. It is ripe to be remade into something else.
Deliberately adding discrimination to our laws
The Bible speaks of equality in how we’re ruled and judged (Exodus 23:6-9; Leviticus 19:15; II Chronicles 19:5-7; Galatians 3:28). Dr. Martin Luther King, Jr. sought this equality for each of his children when he said:
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by their character.
But Critical Race Theory advocates don’t want to see racial equality. That would hinder their goal to replace our individualist culture with a form of group or class struggle.
With regard to public policy, critical race theory’s key analytical and rhetorical framework is to portray every instance of racial disparity as evidence of racial discrimination. In the metaphor of one recent paper, “white supremacy” is the “spider in our web of causation” that leads to “immense disparity in wealth, access to resources, segregation, and thus, family well-being.” To adopt the vocabulary of the race theorists, the forces of “hegemonic whiteness” have created society’s current inequalities, which we can overcome only by “dismantling,” “decolonizing,” and “deconstructing” that whiteness. In their theoretical formulations, the critical race theorists reduce the social order to an equation of power, which they propose to overturn through a countervailing application of force.
Practically, by defining every disparity between racial groups as an expression of “systemic racism,” the critical race theorists lay the foundation for a political program of revolution. If, in the widely traveled phrase of author bell hooks, American society is an “imperialist white supremacist capitalist patriarchy,” radical changes are needed. Although critical race theory has sought in some cases to distinguish itself from Marxism, the leading policy proposals from critical race theorists are focused on the race-based redistribution of wealth and power—a kind of identity-based rather than class-based Marxism.
If these advocates get their way, America would know more racial conflict than ever. But this time each racial group would be fighting to get money and property already controlled by the other groups. They’d be looking for the government to discriminate, this time in their favor.
In one of the founding texts of critical race theory, Cheryl Harris argues that property rights, enshrined in the Constitution, are in actuality a form of white racial domination. She claims that “whiteness, initially constructed as a form of racial identity, evolved into a form of property, historically and presently acknowledged and protected in American law,” and that “the existing state of inequitable distribution is the product of institutionalized white supremacy and economic exploitation, [which] is seen by whites as part of the natural order of things that cannot legitimately be disturbed.”
Harris, on the other hand, believes that this system must be disturbed, even subverted. She argues that the basic conceptual vocabulary of the constructional system—“‘rights,’ ‘equality,’ ‘property,’ ‘neutrality,’ and ‘power’”—are mere illusions used to maintain a white-dominated racial hierarchy. In reality, Harris believes, “rights mean shields from interference; equality means formal equality; property means the settled expectations that are to be protected; neutrality means the existing distribution, which is natural; and, power is the mechanism for guarding all of this.”
The solution for Harris is to replace the system of property rights and equal protection—which she calls “mere nondiscrimination”—with a system of positive discrimination tasked with “redistributing power and resources in order to rectify inequities and to achieve real equality.” To achieve this goal, she advocates a large-scale wealth and property redistribution based on the African decolonial model. Harris envisions a suspension of existing property rights followed by a governmental campaign to “address directly the distribution of property and power” through wealth confiscation and race-based redistribution. “Property rights will then be respected, but they will not be absolute and will be considered against a societal requirement of affirmative action. In Harris’s formulation, if rights are a mechanism of white supremacy, they must be curtailed; the imperative of addressing race-based disparities must be given priority over the constitutional guarantees of equality, property, and neutrality.
Our new “anti-racist” society would steal (redistribute) to satisfy claimed wrongs, and would keep stealing: “property rights…will be considered against a societal requirement of affirmative action”. To enable this redistribution, the government would nationalize property. You’d merely get to hold onto “your stuff” until they find a need for it. America would have all of the hallmarks of biblically corrupt government: discrimination, favoritism, bribery, theft, and no fear of God. The Thirteen Colonies went to war with England over less tyranny than that.
So far we’ve seen that Critical Race Theory:
- Can’t find actual racism in America, only invented statistics.
- Would weaken justice by accepting anecdotal stories as though they were verified truth.
- Would replace our largely-Christian worldview with something foreign.
- Would introduce permanent forms of discrimination and racism.
People are listening to Critical Race Theory, and think that there must be good in there somewhere. However, the Bible says that “a good tree cannot bear bad fruit, nor can a bad tree bear good fruit” (Matthew 7:15-20). Critical Race Theory comes out of Marxism, a very bad tree.
In simple terms, critical race theory reformulates the old Marxist dichotomy of oppressor and oppressed, replacing the class categories of bourgeoisie and proletariat with the identity categories of white and black. However, the political foundations of critical race theory maintain a clear Marxist economic orientation.
Christians can’t accept the claims of Critical Race Theory and also remain true to God. After all, no man can serve two masters (Matthew 6:24). Critical Race Theory is the gospel of an anti-Christian worldview.
Critical Race Theory is already in our schools
We know that Critical Race Theory means to destroy our society. So why are our schools, both public and private, teaching it to our children? Perhaps some teachers don’t know any better, but their unions are certainly pushing it. At the National Education Association 2021 Virtual Representative Assembly, its delegates passed these resolutions about Critical Race Theory.
The resolution “New Business Item A” further encourages teaching the theory in schools.
The National Education Association, in coordination with national partners, NEA state and local affiliates, racial justice advocates, allies, and community activists, shall build powerful education communities and continue our work together to eradicate institutional racism in our public school system by:
2. Supporting and leading campaigns that:
Result in increasing the implementation of culturally responsive education, critical race theory, and ethnic (Native people, Asian, Black, Latin(o/a/x), Middle Eastern, North African, and Pacific Islander) Studies curriculum in pre- K-12 and higher education;
The resolution “New Business Item 39” instructs teachers to fight through parent opposition.
The NEA will, with guidance on implementation from the NEA president and chairs of the Ethnic Minority Affairs Caucuses:
A. Share and publicize, through existing channels, information already available on critical race theory (CRT) — what it is and what it is not; have a team of staffers for members who want to learn more and fight back against anti-CRT rhetoric; and share information with other NEA members as well as their community members.
C. Publicly (through existing media) convey its support for the accurate and honest teaching of social studies topics, including truthful and age-appropriate accountings of unpleasant aspects of American history, such as slavery, and the oppression and discrimination of Indigenous, Black, Brown, and other peoples of color, as well as the continued impact this history has on our current society. The Association will further convey that in teaching these topics, it is reasonable and appropriate for curriculum to be informed by academic frameworks for understanding and interpreting the impact of the past on current society, including critical race theory.
E. Conduct a virtual listening tour that will educate members on the tools and resources needed to defend honesty in education including but not limited to tools like CRT.
F. Commit President Becky Pringle to make public statements across all lines of media that support racial honesty in education including but not limited to critical race theory.
The resolution “New Business Item 2” authorizes spending money on opposition research.
NEA will research the organizations attacking educators doing anti-racist work and/or use the research already done and put together a list of resources and recommendations for state affiliates, locals, and individual educators to utilize when they are attacked. The research, resources, and recommendations will be shared with members through NEA’s social media, an article in NEA Today, and a recorded virtual presentation/webinar.
The NEA has gone all-in on Critical Race Theory, committing resources so that “our members can continue this important work.” The American Federation of Teachers prefers to obfuscate, pretending to not teach Critical Race Theory by instead calling it “honest history.” What these unions are doing underscores the trend in schools nationwide. They encourage the schools to teach what they please, and then to hide their doings. Sometimes they’ll resort to the courts to keep an investigation at bay.
There are dozens of articles about schools hiding their curriculum from the parents. Listing them might lead you to outrage at their audacity, but won’t help you to solve anything. Instead, here are some resources to help you monitor and influence your schools.
Discusses buzzwords like social justice, equity, diversity training, anti-racism, culturally responsive pedagogy, anti-bias, inclusion. Reminds you to talk to your children about what they’re learning. Gives suggestions on auditing your school board.
Discusses buzzwords like “systemic racism,” whiteness, equity, “diversity, equity, and inclusion (DEI).” Provides details on how to properly monitor and audit your school board, such as filing FOIA requests, engaging your school board. Encourages you to be a whistleblower about any moves to teach Critical Race Theory concepts in your local schools.
Lists buzzwords with their definitions, too many of them to show here. But its most important resource is is a downloadable PDF. This document describes Critical Race Theory, shows you how to build a network of activists to monitor your school board, and finally how to become your school board. After all, the incumbents are showing that they’re unfit to teach your children. Why not replace them?
Lists 86 terms frequently found when discussing Critical Race Theory. Since saying “Critical Race Theory” gives away their game, buzzwords are used in internal school communications.
This site is primarily concerned with how colleges and universities are handling Critical Race Theory. Has an institution issued a statement on Critical Race Theory, or put it into its lesson plans? It gets listed here. As a bonus, it has lists of articles in these categories:
- A long, and readable, description of Critical Race Theory. It also has many articles on rebutting it.
- Lists of articles tracking how Critical Race Theory is being spread in elementary and high schools.
- Lists of articles tracking the “1619 Project,” bad history that works hand-in-hand with Critical Race Theory.
When misdirecting you, school administrators will tell you things like “We talk about the Civil Rights Movement. We talk about the causes of the Civil War, we talk about the experiences of Black Americans, of white Americans. It’s comprehensive history, but it’s not critical race theory.” They misdirect you. Our complaints aren’t really with the history topics. It’s with the added Critical Race Theory spin.
Critical Race Theory is unconstitutional
When officials plan and govern, they’re bound by what the law says. They’re not free to act according to what they’d like the law to be. But with Critical Race Theory we have officials not respecting the law. As examples:
- An Evanston, IL, public school teacher sued her school board about its Critical Race Theory training. She asserts that the emphasis on equity violates Constitutional provisions of non-discrimination. The school board excused its actions in this statement:
“When you challenge policies and protocols established to ensure an equitable experience for Black and brown students,” the board reportedly said in an open letter, “you are part of a continuum of resistance to equity and desire to maintain white supremacy.”
- Five thousand public school teachers vow to base their lessons on Critical Race Theory, even when they’re legally banned from doing so. Said one signatory: “I refuse to teach my students an alternate history rewritten by the suppressors in power.”
- President Biden issued an executive order meant to result in race-consciousness in the hiring and firing of federal employees. It “establishes an ambitious, whole-of-government initiative that will take a systematic approach to embedding DEIA [diversity, equity, inclusion, and accessibility] in Federal hiring and employment practices.” If this order is allowed to stand, it would result in having the entire government filled only with advocates of Critical Race Theory. It also would mean official sanction of “anti-racist” discrimination.
Even school board officials take an oath of office. In Illinois this oath includes a promise to obey the U.S. Constitution, the Illinois Constitution, and state laws. When they plot to implement Critical Race Theory they violate these oaths. Where is the punishment for violating their oaths?
Getting to the bottom of things, laws and government policies that implement Critical Race Theory are unconstitutional. The 14th Amendment guarantees equal treatment of individuals regardless of race. But policies incorporating Critical Race Theory – whether “equitable experience,” or “embedding diversity, equity, inclusion, and accessibility in Federal hiring and employment practices” – amount to discrimination on basis of race. In Montana, its Attorney General was asked to weigh in on the legality of Critical Race Theory. This was his response:
Knudsen’s “list of widely reported ‘antiracist’ and CRT-related activities that … violate federal and state law” includes:
- “segregating students or administrators in a professional development training into groups on the basis of race”;
- “ascribing character traits, values, moral and ethical codes, privileges, status, or beliefs to a race or to an individual because of his or her race”;
- forcing individuals “to admit privilege” or punishing them for failing to do so;
- forcing members of certain races “to ‘reflect,’ ‘deconstruct,’ or ‘confront’ their racial identities or be instructed to be ‘less white’ (or less of any other race, ethnicity, or national origin)”;
- “instructing students that all white people perpetuate systemic racism or that all white people are born racist”;
- “asserting that an individual’s moral character is necessarily determined by his or her race or that individuals need to be ‘accountable’ due solely to their race, or that they are ‘culpable’ solely due to their race.”
The Civil Rights Act of 1964 bans use of racial preferences or discrimination. But even if this Act gets changed, the Constitution still requires equal treatment regardless of race. However, Critical Race Theory demands continuing discrimination, calling it “anti-racism.” The activist Ibram Kendi comments on this reverse racism:
The only remedy to racist discrimination is antiracist discrimination. The only remedy to past discrimination is present discrimination. The only remedy to present discrimination is future discrimination.
If you fill the government with Critical Race Theory advocates you will get discrimination in every policy and decision. Although Critical Race Theory advocates scream about systemic racism, if you let them have their way we’ll get actual systemic racism. And that part about being unconstitutional? Kendi’s answer is to change the Constitution.
To fix the original sin of racism, Americans should pass an anti-racist amendment to the U.S. Constitution that enshrines two guiding anti-racist principals: Racial inequity is evidence of racist policy and the different racial groups are equals. The amendment would make unconstitutional racial inequity over a certain threshold, as well as racist ideas by public officials (with “racist ideas” and “public official” clearly defined). It would establish and permanently fund the Department of Anti-racism (DOA) comprised of formally trained experts on racism and no political appointees. The DOA would be responsible for preclearing all local, state and federal public policies to ensure they won’t yield racial inequity, monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas. The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.
Kendi’s desire for an Amendment shows that even he knows that Critical Race Theory is unconstitutional. He also shows that the advocates’ end game even includes controlling your every thought (“change their racist policy and ideas”).
Worldviews have consequences
Your worldview helps you understand the things around you, interpret the events you get involved with, and influences how you should treat the people you meet. In practice, your worldview is based on your religious beliefs. Let’s compare a Christian worldview with one based on Critical Race Theory.
In a Christian worldview everything revolves around God. The universe is created by Him for His pleasure and purpose. We use the Bible to understand God’s nature, to find patterns for organizing our lives and society, and to give us perspective. From the Bible we learn that God is concerned for each of us individually (Matthew 10:29-31; Ephesians 1:4-5, 11-12), and that we will individually stand before His judgment seat (Romans 14:10-12).
Regarding science, the Bible shows us that the universe runs by God’s laws (Jeremiah 33:25-26). Because God is both its designer and creator, and that nothing exists except that which He created, this implies that the universe is orderly, having predicable behavior.
The Bible has relatively little to say about the natural world, but at least the book of Genesis makes it clear where the universe came from. It is not eternal but created by God at the beginning of time. In the fourth century, St. Augustine clarified the doctrine that the world was created ex nihilo, out of nothing. God did not use preexisting material whose properties He had to work with. Thus, as Genesis affirms, creation was “good” and as God wished it to be.
From the twelfth century, Christian theologians began to explore what this meant in practice. One consequence was that nature was separate from God and followed the laws He had ordained for it.
Observing the world, and discovering its predictable behaviors, pretty much describes science. Why was the scientific approach peculiar to Christianity? Because if your non-Christian worldview believes there is still caprice in how the world behaves, then why bother looking for patterns? This is why science first flourished in Christian societies.
Critical Race Theory is also a worldview, representing the religion of Marxist humanism. Marxism asserts that there is no God, and that we all must live to maximize mankind’s physical potentials. Marxism has regard for different “classes” of people, but not for the individuals themselves. Each of us are merely servants for the collective: “from each according to his ability, to each according to his needs.”
(Of course Marxism is a religion. For proof, see my article Socialism is also a religion. Another great resource on this is The Anti-Marxist Marxist: A Response to Christianity Today.)
As a stand-in for Marxism, what does Critical Race Theory say about science? Science is what you want it to be. DiAngelo says:
By socially constructed, we mean that all knowledge understood by humans is framed by the ideologies, language, beliefs, and customs of human societies. Even the field of science is subjective”
And what about truth? Again, truth is what you need it to be. DiAngelo also says:
“Critical theory challenges the claim that any knowledge is neutral or objective, and outside of humanly constructed meanings and interests.”
The premier example of “science becomes what you want it to be” is the reign of Trofim Lysenko over agriculture in the Soviet Union. Seeking to prove that socialism had superior science, the claimed to be able to turn wheat plants into rye, described as “equivalent to saying that dogs living in the wild give birth to foxes.” This sort of science was justly criticized:
“Science cannot long remain unfettered in a social system which seeks to exercise control over the whole spiritual and intellectual life of a nation. The correctness of a scientific theory can never by adjudged by its readiness to give the answers desired by political leadership.”
I suppose that this is how you get men thinking that, because they claim to be women, that they really are women. Then they demand that the world accommodate them. When science and facts themselves depend on who wants them to be true we enter the world of the novel 1984, where the past was being continually rewritten to suit current politics.
Preserving our Christian America is where YOU come in
The arguments over Critical Race Theory boil down to Marxist evangelists trying to woo America out of its Christian beliefs. Will they succeed in impressing the public with their worldview? That depends on what American Christians do.
We can succumb to Marxism because we’re weary of being picked on. Or we can renew our evangelistic commission, and again preach Jesus’ lordship (Matthew 28:18-20). We preach His lordship not only by traditional evangelism, but also by insisting on Christian righteousness in our workplace, where we shop, our schools – everywhere we go. We are the yeast that is to transform society (Matthew 13:33). Don’t be shy about your beliefs. This sort of evangelism is what we can do, and should do, every day.
Some of us will be attacked and have to defend ourselves. For example, that mandatory “diversity training.” But in defending Christianity, and our Christian worldview, we remind the others that their new values are merely a replacement religion. As a bonus, we get to use the civil rights laws in our defense, much like Paul did (Acts 16:35-40; 22:22-29), and prevail in unexpected ways.
If we pray, and not hide our Christian beliefs and activities, God will work through us, that we might prevail. Remember that the battle is the Lord’s (I Samuel 17:45-47; II Chronicles 20:14-17; II Corinthians 10:3-5).
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