Critical Theory vs. Christian Worldview – Carswellfamilyfoundation

TO Neil Shanvey and Pat Sawyerauthor of the comments Saturday, November 2, 2024

One of the most interesting assessments of critical theory is an essay by Conor Barnes, a former self-proclaimed anarchist, who describes how he left the social justice movement in an essay called “Sad Radicals.” He and his compatriots were, in his own words, committed to “the deconstruction of gender, monogamy and mental health.” They “lived and breathed concepts and tools such as callouts, intersectionality, cultural appropriation, trigger warnings, safe spaces, privilege theory, and rape culture.” He writes:

Commentators have accurately noted that social justice seems to take the form of religion. This reflects the meaning and satisfaction I found in the protests and occupations. It also shows that outside of these heartbreaking festivals, daily life in radical communities is mundane but pious. As a radical activist, I spent most of my time proselytizing. Non-anarchists were like pagans who had to be converted through magazines and posters rather than through the Bible and baptism.

His ideology made him anxious, depressed and paranoid. He eventually left and suggests that other radicals should also “flee the cult.”

Although these critics have used different labels (intersectionality, social justice, anti-racism, etc.), they all clearly describe the ideology we have called contemporary critical theory. And we agree with their assessment. Contemporary critical theory functions as a worldview and a metanarrative.

What exactly do we mean by these terms?

We note that these concepts are very similar, so these terms can often be used interchangeably. We will offer a slight difference. We think of a worldview as a basic set of premises that answer life’s big questions, such as “Who am I?” What is the main problem of humanity? How can we solve this problem? What is my main moral duty? How can I know the truth? And what is the ultimate goal of the story? Christianity, like most world religions, answers these questions. But so does modern critical theory.

For Christians, our core identity is vertical. We relate to God first as His creatures and only secondarily to our fellow image-bearers through family, friends, communities and society at large. Our fundamental problem is sin: our rebellion against God, our inability to obey His law, and our tendency to do evil. Because we have all sinned, we are all under the wrath of God and deserve both physical and spiritual death. The solution to sin is not better obedience, but atonement.

God has done for us what we cannot do for ourselves. He sent Jesus to live a sinless life, die on the cross for our sins, and rise victorious from the dead, canceling our sins and reconciling us to God. From a Christian perspective, it is God who is most concerned with justice and who is also most eager to provide and satisfy the demands of justice within himself and to himself on behalf of others. Our primary moral duty is to glorify God by loving Him with all our heart, mind, soul, and strength (Luke 10:27). We know the truth as God has revealed it in Scripture and nature, and we perceive this truth with our minds.

The ultimate goal of history is a new Heaven and a new earth where God will dwell with His people.

Modern critical theory gives very different answers to all these questions.

According to modern critical theory, our core identity is horizontal. We are part of various groups of oppressors and oppressors fighting for dominance. Our main problem is not sin, but oppression; dominant social groups have imposed their norms and values on us. The solution is not redemption, but activism. We don’t need salvation from outside; instead we need to liberate ourselves through emancipatory politics. If we are part of dominant groups, we should give up our privileges and show solidarity with marginalized groups. If we are oppressed, we must rise up and throw off the physical, psychological, economic and social chains that bind us. Our primary moral duty is to dismantle the systems and structures that perpetuate oppression.

The ultimate goal (and “right side”) of history is to achieve social justice, a state in which power is completely shared among groups.

Originally published on the website Worldview Bulletin.

Neil Shanvey received his PhD in theoretical chemistry from the University of California, Berkeley. He is the author Why Believe?: A Reasonable Approach to Christianity and has received widespread recognition for his writings on critical theory, which can be found in journals such as Eikon and The Journal of Christian Legal Thought. He is married and has four children.

Pat Sawyer holds a PhD in Educational and Cultural Studies from the University of North Carolina-Greensboro. He is a faculty member at the University of North Carolina at Greensboro and has published in academia and a number of popular publications, including The Federalist, The Gospel Coalition, and The American Conservative.

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