Why Doesn't Everyone in the SBC Simply Reject CRT Openly?

In the tribal warfare of the internet age one of the hot disputes is over Critical Race Theory (CRT). In my own circle—evangelical Christians in general and Southern Baptists in particular—the fire of war over CRT is hot, though little light has been produced.

In this brief post I will tackle the simple, but repeated question, “Why doesn’t everyone within the SBC simply reject CRT openly?”

The answer to that question seems relatively simple and obvious to me. However, since people don’t seem to see it, I am going to try to explain it without getting myself caught in the blaze of controversy.

What is CRT?

The heart of the debate over CRT should be the definition of CRT. The problem with the debate is there are many definitions of CRT. I will list two of the edge definitions, but there are a million shades between.

Some proponents define CRT as method of studying the outcome of racially biased laws and cultural trends that have had and continue to have a disparate impact on ethnic groups. That is what proponents like Delgado set out to expose. It’s simply the attempt to ask the question, “How have laws intentionally or unintentionally led to poorer outcomes for ethnic minorities?” or “How has race (or ethnicity) impacted social outcomes and why?” Let’s call this “CRT A”.

To others, CRT is the process of explaining why contemporary American Whites are uniquely responsible for current ethnic disparities and ought to continually repent of their privilege that explains the majority of their positive outcomes. To be White is to be tainted. One must repent of being White. Capitalism is White. Western Culture is White. Being White is bad, therefore we must adopt Socialism, reject classical literature, and continually repent of being born White or supporting Whiteness (even if we aren’t actually ethnically Caucasian). This is a caricature of many versions of CRT, but the internet will reveal enough cases of people who say they are advocating CRT proclaiming these things that we need not exclude them from the discussion. Let’s call this “CRT Z”.

One need not agree with either of these definitions to accept that there are people who describe their position as CRT that hold to them. In other words, neither of these may be “true CRT,” but there are proponents of “CRT” that argue these positions.

Recognizing the Difference

It doesn’t take a genius to see that there is a world of different between the first definition and the second. It also does not take much discernment to accept that the first approach may frame a legitimate (even if not correct) mode of inquiry, while the second is another form of racism.

There is, in short, terminological confusion.

Sometimes this confusion is used by the intelligentsia in a Motte and Bailey approach, where they throw out some controversial racial analysis or critique of that analysis and retreat to the safer ground of their polar definition when challenged. Sometimes, I think, people discussing CRT have read so narrowly (not to say they haven’t read extensively) that they legitimately haven’t encountered another perspective or one that represents the harmful extremes. Or, in other cases, they have granted too much grace to “their side” of the debate that they don’t see the encroachment into the unreasonable.

At the very least, as we think about the issue, we should recognize that definitions are the key. CRT is not monolithic, so we should seek to understand before we argue.

Why Not Just Reject the Term?

After the messengers of the Southern Baptist Convention affirmed Resolution 2, On the Sufficiency of Scripture for Race and Racial Reconciliation, there has been an outcry in some subsections of the SBC that the statement does not include a clear rejection of “CRT.”

The statement itself is sound, biblical, and resonates with the various statements on race and racial reconciliation that the SBC has adopted in the past. For those that care to read it, it quickly becomes clear that “CRT Z” and many variants on that side of the spectrum are out of bounds based on that description.

The complaint among some is that “CRT A” is not as clearly anathematized by the statement. Therefore, when individuals ask questions like, “How has race (or ethnicity) been used unjustly in society or resulted in unjust outcomes?”, it is not clearly out of bounds. Of course, it is also not clear that someone asking such a basic question about race (or ethnicity) is necessarily reliant upon the tenets of CRT.

“That Sounds Like CRT”

And that is exactly the reason why it was good to issue Resolution 2 without an explicit rejection of CRT.

In some corners of the internet, it has become increasingly common to argue that any analysis of society, data, or theology that includes a consideration of race or ethnicity is a form of CRT. This is, whether intentional or not, an error that conflates the problems of “CRT Z” with any discussion of race or ethnicity, or its lingering effects.

In opposition to these discussions, some have absolutized statements like Paul’s Galatians 3:28 (There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus), arguing that it means that there should be absolutely no consideration of differences created by or resulting from race or ethnicity. However, Paul wasn’t arguing that those categories did not exist (otherwise why did he differentiate the circumcised from the uncircumcised in Col 4), but that they should not impact unity in the body of Christ.

It would be funny if it were not so painful, but some of those most vocal about using Gal 3:28 to outlaw any discussion of racial (or ethnic) differences are also the most careful to differentiate the roles of men and women in the church. To be logically consistent, if Galatians 3:28 means that we can never talk about racial disparities in the church, then those that hold that position should not recognize a different function in the church between men and women. In other words, they should be willing to accept female pastors. Most often they do not. That would reflect a consistent, though incorrect, application of Gal 3:28.

Because there are longstanding social impacts due to race—one need only look at the existence of distinct African-American denominations (which were largely formed in response to overt racism in predominately white denominations)––some critics paint any theological or social analysis that recognizes the actual differences related to race (or ethnicity) as a form of CRT, whether or not the accused has any knowledge of or intent to use CRT.

The existence of real and obvious racial (or ethnic) differences means that there are times that examining those differences is necessary and warranted.

The Bigger Problem

The bigger problem with the CRT debate, and a reason why we should not try to anathemize “CRT” wholesale, is that the some of the loudest voices against “CRT” are also the ones who argue that any analysis that includes racial (or ethnic) differences are using “CRT,” whether any form of actual CRT is actually in play. Often, it seems that these accusations are made more on political grounds (i.e., someone supports a different economic or social policy) than on the basis of careful understanding of the ideas under discussion.

Let me simplify: The logic of some of the loudest anti-“CRT” argumentation goes like this:

1.       CRT is a form of analysis that considers racial (or ethnic) disparities.

2.       Scholar or pastor X has cited analysis or made a declaration that takes into account racial (or ethnic) disparities.

3.       Therefore, scholar or pastor X advocates for CRT.

Anyone who has taken basic logic will recognize the problems with this line of reasoning.

Unless ALL discussions that take into account racial (or ethnic) disparities are CRT, then the logic doesn’t follow. And even that logic is based on the assumption that all versions of CRT are irredeemably bad (or at best unhelpful) and inconsistent with the gospel. Some argue that “CRT A” and some similar versions are relatively benign and may actually help illuminate the current situation, but that is a different discussion for a different day. However, it shouldn’t be impossible for us to imagine that an individual may recognize that “CRT Z” is bad, while still being able to glean something of value from “CRT A” even if, in the end, the individual rejects the policy proposals of those who use “CRT A.”

It’s also possible to ask questions similar to those who use and advocate for “CRT A” and yet not be dependent upon their ideas. Simply because one things sounds similar to another does not mean those things are the same.

Sometimes arguments about who is “using CRT” play out in these obvious terms, but often it is more subtle. And yet, many of the attempts to combat “CRT” among inerrantist evangelicals amounts to:

a.       That individual used language or addressed a concept that could be associated with CRT.

b.       Therefore, that individual advocates for CRT.

c.       CRT is bad.

d.       Therefore, that individual must be ridiculed and abused publicly and, if possible, fired.

If we’re being honest, we’ll recognize this pattern. It isn’t universal, but it is fairly common. And, if we’re being serious about being thoughtful, we’ll recognize why it isn’t helpful.

We should also recognize statements that absolutize rejections of “CRT” are a tool for vocal groups within our communities to prevent discussion about important issues, because once the accusation is made that someone is advocating “CRT,” whether true or not, then the person will be forced to defend themselves or risk losing their job. There is an element of McCarthyism to the whole situation.

Conclusion

I set out to answer the question, “Why doesn’t everyone within the SBC simply reject CRT openly?”

There is no question that more discussion is needed, but I think I’ve begun to explain why absolute statements on CRT are unhelpful, especially when “CRT” means radically different things to different people and that, for some people, simply raising questions about race lead to accusations of “CRT.” The kind of pseudo-thoughtful analysis that has replaced honest engagement with ideas, especially around concepts like “social justice” and “CRT,” is not helpful.

Significantly when some voices assume CRT is at the root of any discussion of race (or ethnicity) that arrives at different conclusions than those of another group, we have a problem. Additionally, if the simple recognition that one’s cultural background shapes one’s understanding of a context is a version of CRT, then it is an unhelpful label.

Since the label “CRT” is so ambiguous, it is better to identify the aspects of “CRT” that are objectionable and explain why they are inconsistent with Scripture. Then we can all examine the statements of scholars and pastors in comparison to those tenets and argue against objectionable content rather than making accusations of things that “sound like” or “are not sufficiently opposed to” whatever “CRT” is in the mind of this or that cultural commentator. Based on the statement of those on the SBC resolution committee, this sort of action—to make clear what is inconsistent with biblical orthodoxy—is exactly what was being attempted with Resolution 2.

Will this scratch the itch of the culture warrior? No, but usually they live for the denunciation and the battle rather than the truth. But for those that are being honest and careful in their pursuit of truth, statements like Resolution 2 are a step forward in identifying the guardrails for civil discussion.

Discernment Bloggers, Truth, and Christian Witness

One of the best attributes of the internet age is that it has eliminated the gatekeepers to public discourse. At its best, the internet enables people to bypass denominational filters, editorial boards at book publishers, and the like. Among other things, it allows for amateur theologians.

The lack of gatekeepers allows us to get access to raw information on a more regular basis. WikiLeaks can publish documents that tell a different story that official channels do. Individuals subjected to abuse without recourse can get their story out and get problematic institutional administrations removed. Pastors and laypeople without access to an official platform can engage in meaningful theological discourse.

There are a lot of positive aspects to the democratizing of information, particularly when it comes to Christian discourse. At the same time, the same democratization can have a dark underbelly.

One example of this is in the rise and proliferation of discernment bloggers. At their best, discernment bloggers highlight areas where institutional reform is needed and push dialog toward those topics with an intent to seek reforms and pursue a measurable good. It might be that a discernment platform might spring up for a season and, having dealt with the issue at hand, recede into the sunset.

In practice, however, discernment blogs often turn from meaningful discourse to perpetual gossip and divisiveness. They use several tactics to pursue popularity, which are exceedingly effective at getting attention, but tend to erode the foundations of morality and truth by those who use them.

Rather than simply relying on truth-telling as the means to communicate, discernment ministries often rely on exaggeration, decontextualization, railing, and intentional ignorance to undermine their ideological victims. What usually results is a shrill, relentless attack on the disliked party and anyone who defends them or looks like them.

Valid Beginnings

A caveat on this discussion is, of course, necessary. Some discernment bloggers started with a legitimate purpose or grievance. Usually that was to deal with a particular local or even national issue.

There are, for example, some discernment blogs that began in order to expose misogyny, clerical abuse, or subversive theological liberalism. Those are worthy issues to be opposed.

The problem is not opposing bad things, it’s that as the platform grows and, perhaps, once the original problem is rooted out and exposed, the topics of concern become broader and the quality of evidence considered for publication sometimes drops lower and lower. Mission creep is a real issue as eventually some discernment blogs have become little more than clearinghouses for ridiculous conspiracy theories. (Sometime consider the number of conservative Evangelicals who are supposed to be rolling in money from George Soros.)

The discernment platform becomes a thing in itself that takes up time and needs constant feeding. Sometimes this is even complicated by it becoming a source of income for the vigilante through advertising and sponsorships.

True Discernment

Discernment is an important attribute of mature Christians. Hebrews 5:14, in a plea for increasing spiritually maturity, states,

But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

Beyond the methods of abuse highlighted above, the biggest problem with many discernment blogs is that they are not particularly discerning. Contrary to Hebrews 5:14, they aren’t trained in discerning good from evil, but merely railing against those they don’t like. This is more likely to be true of discernment blogs that have been around for a while, whose missions have expanded from a particular issue to an attempt to take down the world.

Any person or group whose mode of operation is to fixate on someone else’s problem is not exercising true discernment, they are just being divisive.

A gourmet––someone who is fanatical about good food––may complain loudly about bad food at a restaurant. However, a true foodie is as likely to rave about good food as to rail against a disappointing meal. Even as they complain about food at one restaurant, they are likely to tell you where you can get the true and better food in another.

People who like football may despise the opposing team, but will be able to recognize when that team is playing excellent football. A good play may not result in cheers, but it will be recognized as something legitimately good. That’s the difference between enjoying a sport and simply hating the other team.

In many cases, internet “discernment” has become nearly entirely about hurling abuse at the disfavored parties. Biblical discernment looks much different.

Persuasiveness

The purpose of discernment should not be to heap scorn and shame on someone, but to persuade them and others to repent.

Persuasion may be a dying art in our day. The so-called longtail of marketing and the accessibility of media that fits my existing opinions means that entities can spend much more energy reinforcing opinions than persuading people of them.

We might consider persuasion to be yet another casualty of the internet age.

But Christian discernment includes the attempt to persuade. The arc of church discipline from 1 Cor 5 to 2 Cor 2:5–11 is one of redemption through persuasion. In this case, persuasion came about through expulsion. But that expulsion was always in hope of convincing the offender that he was acting like an unbeliever.

Christians ought to be, in fact, some of the most dedicated persuaders out there. As Paul argues in 2 Cor 5:1a,

Therefore, knowing the fear of the Lord, we persuade others.

The large passage that sentence is in talks about the ministry of reconciliation that Christians have been given, our role as ambassadors of the gospel of Christ, and our living compassionately among others.

Persuasion is the better part of true, biblical discernment.

Sweetness of Speech

In his Proverbs of Hell, Williams Blake states, “Damn braces, bless relaxes.”

This is true from both sides of the issue. Satan came to the Garden as an angel of light appealing to Eve’s curiosity and desire for godlikeness rather than as a tyrant seeking abject worship. He was persuasive and we all know the results.

In the same way, gospel evangelism is much more likely to be persuasive if it encourages the unregenerate to consider the beautiful truths of the gospel in light of their own darkness. Persuasion invites, ridicule repels. Evangelism of a rude, confrontational tone is much less likely to result in true (or any) conversions.

This should come as no surprise, as Proverbs 16:21 states,

The wise of heart is called discerning, and sweetness of speech increases persuasiveness.

How we say what we have to say is truly important. This is true with regard to our communication of our political opinions on social media and in person. It is also true as we seek to expose deadly sin within the body of Christ.

Persuasiveness allows the words to be sweet even if the truth packs a wallop. Many attempts at discernment in this age have distorted that paradigm: The words pack a wallop, but the truth they express is meager or twisted.

Is Rudeness an Apostolic Ministry?

Discernment bloggers often cite examples in church history of strong rhetoric that appears to have been effective to support their tone and content.

For example, Paul is somewhat hyperbolic in Gal 5:12 when he states that he wishes the Judaizers would mutilate themselves. Jesus himself is pretty harsh with the Scribes and Pharisees on multiple occasions and even uses physical violence to make his point in cleansing the temple.

Outside of Scripture, some of the greats in church history take the gloves off for a round of theological eye-gouging from time to time. I mean, someone has been able to create a database of Luther’s insults to delight the hearts of homeschoolers around the world.

My argument isn’t that there is no place for strong language and rhetorical flourishes. Sometimes a joke at the opponent’s expense is a good way to bring onlookers to your side. It may be persuasive, as long as we recognize that the one being persuaded is not the butt of the joke but those “overhearing” the debate.

The key is that the truth we are communicating needs to overshadow the means by which we communicate it. When we lose that central aspect in our discourse, we have lost the mission.

Paul and Jesus may have used harsh language toward their opponents, but they communicated a positive message, not simply a criticism of someone they didn’t like.

This goes back to the gourmet raving about the good food at a favored restaurant: “Don’t go to Jimmy’s Grill, the steaks are dry and flavorless, but Bob’s Chophouse cooks the most excellent sirloin.” In true discerning communication, there is always an attempt to point toward the good, not simply to highlight the bad.

Throwing rhetorical hand grenades is pretty easy. Building a positive and convincing position is much harder.

Conclusion

One way to identify discernment blogs is that they often have very little positive message. They feed our desire to have our views validated by constantly showing why the other side is wrong, even when we agree with 95% of what the opponent thinks. The differences may be small, but it feels good to be “better” or “more truthful” than the other guys.

Many discernment blogs also handle the truth poorly by editing the words of others and adding their own context to attempt to paint the others in a poor light. This alone should cause those with real discernment to stay away from some of these discernment “ministries.”

As we think about godly communication, the pursuit of purity in the visible church, and legitimate attempts to reveal real problems in the body of Christ, we need to think about what discernment means. A more biblical model of discernment might not be as effective at getting clicks, but it might be more effective at honoring Christ. And, after all, isn’t that what we are supposed to be all about?