Imagine for a moment you are a scholar with a deep interest in the early Church Fathers and the Scholastic theologians. More specifically you are deeply engaged with the thought of St. Augustine and St. Thomas Aquinas, the two most influential thinkers in the Church’s history (with Martin Luther a close third), and perhaps the two most influential, non-Greek philosophers in history period (with Hume, Kant and Marx a close third, fourth, and fifth). Miraculously you receive the opportunity to travel back in time, or perhaps to meet in some timeless dimension, and speak to both Augustine and Thomas personally. Obviously, you have one burning question on your mind for both men: “what is it like to wear robes your whole life?”
You flub that first question, obviously due to the anxiety of being in the midst of such giants, or maybe because you are still freaked out about being in a timeless dimension, but your follow-up question is one that has troubled scholars and laymen, pastors and their congregations for centuries: how should we interpret the Bible? Or, perhaps you ask it this way: how do we know that the Bible is divinely inspired and the infallible Word of God? What answer do you think these two geniuses might give?
I am no scholar of the early Church Fathers, nor expert in the medieval theologians, however, I think I can assert with some confidence what both Auggie and Tom would not say. They would not say this: [for Augustine] “Well, first I have to know everything that Plato said, and really understand Plato and his disciples, and then I can go read the sacred Scriptures and figure out what they mean.” Or, for Aquinas, this: “You know, first I have to read everything Aristotle ever wrote; and understand everything that great man said; and agonize over his theories; and then, and only then, can I go read the Bible and decide what is true and what is not, or what is inspired and what is merely the product of human hands.”
Not for a moment would either have said such a thing. Of course, I also do not believe either would have answered in English, but whatever the Latin equivalent of each statement is, the propositional content would still be roughly the same: “we do not study Plato or Aristotle to know that the Bible is true.” Rather, “We know the Bible is true, and then we see what Plato or Aristotle have to say about the world that might also be true, and how it might comport with the Bible.”
In other words, neither Augustine or Aquinas, these “Doctors” as the Catholic church would call them (and Calvin too!), would have ever suggested that in order to properly understand the Special Revelation that is the divinely inspired canon of scripture, one had to first understand the best reflections of a pagan philosopher from general revelation. And most certainly one does not need Plato or Aristotle to know what in the Bible is true, or to know whether the Bible in its entirety is inspired and infallible. Such nonsense and outright blasphemy would never have entered the mind of these great saints. What was clear and indubitable to both was that the Bible was the very content of divine Truth, the Word of God to man, and that the pagan philosopher was but a medium through which that Truth might be expressed in a somewhat more relevant way to a particular culture, in a particular place, in a particular time. Plato and Aristotle were servants to Solomon and Paul, not masters.
However, as depressing as it might be to actual experts in the Church Fathers or the Medieval Scholastics, we no longer live in the culture or time of Augustine or Aquinas. Unlike them, we are all children of Modernity, and Modernity has drastically changed the way we look not only at the Bible, but at philosophy, and human culture itself. Modernity, and its prolonged extension, Post-Modernity, have rearranged our approach not just to the Bible, but to the interpretation of any book or text (even scientific ones).
Philosophical Shifts and Their Hermeneutical Effects
Since the 18th century, and especially due to those three other aforementioned thinkers: Hume, Kant and Marx, ideas about Special Revelation among many in the Church, and in many churches, has been exactly the opposite from those of the Church Fathers or the Scholastics. Instead of supposing biblical Truth as prior to purely rational reflection on man and God, modern theologians have chosen to take the best (or perhaps in Marx’s case just the most influential) philosophical thinking of the day and use it as the interpretive tool by which to gauge the true or false, the inspired or merely human, parts of the Bible. Unlike Anselm’s fides quaerens intellectum, this is instead intelligence seeking faith, a methodological approach that does a great bit of picking and choosing along the way.
The prodigious Roman Catholic theologian, Bernard Lonergan, explains this modern approach in light of the modern, or empirical view, of culture:
“The classicist notion of culture was normative: at least de jure there was but one culture that was both universal and permanent; to its norms and ideals might aspire the uncultured, whether they were the young or the people or the natives or the barbarians. Besides the classicist, there also is the empirical notion of culture. It is the set of meanings and values that informs a way of life. It may remain unchanged for ages. It may be in process of slow development or rapid dissolution.”Bernard Lonergan. “Method in Theology.”
According to Lonergan, then, since the birth of the Modern, culture has been viewed in the empiricist mode, which means, even if a given culture might sustain its values and meanings over extended time, it is nevertheless devoid of anything universal or enduring. Moreover, there is no Culture, there are only cultures. As such, on this view of culture, methodology itself becomes primary for the theologian, “When culture is conceived empirically, theology is known to be an ongoing process, and then one writes on its method.”1 He further explains what this modern method might look like, “A contemporary method would conceive those tasks in the context of modern science, modern scholarship, modern philosophy, of historicity, collective practicality and coresponsibility.” However, this is very different from how theology is done on the classicist view of culture, “When the classicist notion of culture prevails, theology is conceived as a permanent achievement, and then one discourses on its nature.”
Augustine and Aquinas, unlike theologians today, were working under the classicist understanding of culture. Thus, while Augustine clearly used Platonic and neo-Platonic modes of thought and metaphysical categories to better articulate the truths already found in the inspired Scriptures, and where Aquinas, after the rediscovery of the Philosopher in the 12th century, appropriated Aristotle in order to expound Gospel truths in a more robust and synthetic manner, the trend in the last two hundred years of the Church’s history2, especially in the German and English speaking worlds, has been to turn this methodology on its head— to reverse the heremeneutical lens. On the empiricist view of culture, the one ushered in by the ruminations of thinkers like Hume, Kant3, and Marx, it is now the engagement with “modern science, modern scholarship, modern philosophy…” that sets the stage for biblical interpretation.
For several generations now this reversal of the hermeneutical lens has deeply impacted the Protestant churches especially, although Roman Catholicism and Eastern Orthodoxy have not been left unscathed. The practice of taking some current and influential, yet purely immanent theory, about the world as the paradigm through which we understand the Bible, as opposed to taking the Bible and seeing how we might press into service the philosophical theory, has been vogue for quite some time. In fact, so vogue that it is, as Lonergan hints, the default methodology for knowing what is true or false, what is right or wrong within the Christian tradition. We might call this en vogue approach something like “General Revelation Prioritism,” since it makes the Bible just one part of a larger revelatory schema, a schema that itself is in the process of constant change.
Practitioners of “GRP” might appropriately be called “General Revelationists” in that they assume one must adopt extra-biblical thought patterns or paradigms by which to adjudicate the contents of the Bible, rather than the other way round, analyzing the thought patterns and paradigms of the Bible to adjudicate over extra-biblical ones. Again, this approach is not for the purpose of contextualization or elaboration of the scriptural data, an unavoidable act for any pastor or theologian, but for the purpose of actually determining the truth value of biblical propositions4, or for distinguishing especially inspired and divine parts of the Bible from its less inspired and historically contingent human parts.
There is also no real sense that this trend of hermeneutical reversal will revert back to a previous paradigm, like the one of the Middle Ages, barring some massive global crisis, or maybe some very public manifestations of supernatural (metaphysical) realities. Manifestations of such entities which might shock us out of our empirical malaise, reconfirming the validity of the metaphysics that so belabored the ancient and medieval mind, and reaffirming the classicist view of culture. Thus, it becomes incumbent upon the historically and metaphysically minded Christian to know when certain philosophical or social theories5 have not only been adopted by churches in their approach to Scripture, but also when they have been elevated above the scriptures in such a way as to make them, the theories, the norm by which the data of Scripture must be evaluated. Further, each generation of Christians must be in the position to show why a particular philosophical theory falls short, and in doing so, show why it should not be utilized as an interpretive lens for the special revelation of the sacred texts.
Today, the paradigm through which many are attempting to read the pages of Scripture in order to see which parts remain valid, and which can be relegated to a trash bin of historically situated religious aphorisms, is Critical Race Theory– a theory that itself is born out of another all-encompassing system, namely, Marxism.
What Makes A Universal Hermeneutic Universal?
What is a universal hermeneutic? A universal hermeneutic is basically a worldview, an explanatory framework of the world that acts as a totalizing system of thought, a filter through which all human phenomena are interpreted, and into which we are meant to try and fit not just public history, but also our own personal narratives, each of which is itself one member of the total set of historical, human phenomena. Traditional religions like Christianity or Islam, for example, are totalizing systems in that they seek to explain the most fundamental aspects of human existence through a single, interpretive lens (or narrative). Those fundamental aspects are: origins, meaning or purpose, morality, authority, and eschatology or final destination.
For Christians, passages like Genesis 1 & 3; Romans 1:18-32, or John 1 and Rev 21 make such totalizing claims with regard to origins, meaning, purpose, etc., and all in reference to God and Christ. The Apostle Paul sums up the Christian way of looking at reality when he writes, “He is before all things, and in Him [Christ] all things hold together” (Gal 1:17), or when he proclaims “God was in Christ reconciling the world to Himself” (2 Cor 5:9). However, it is not just traditional religions that perform this role of universal interpretive lens. Philosopher C. Stephan Evans talks about a “global” hermeneutic when referencing the work of Nietzsche, Marx and Freud:
“I call these perspectives global because they are applied to human persons as a whole and they are used to understand huge swathes of human action. I call them hermeneutical because I think their epistemic force is not captured by standard models of empirical science which emphasize prediction and verification or falsification. Such global perspectives differ from scientific hypotheses in that they rarely, if ever, can be confirmed or refuted by specific events.” “The Revolt Against Accountability to God: A Global Hermeneutic Perspective on Contemporary Moral Philosophy” in Philosophia Christi Vol. 21, No. 2 2019.
Evans argues here that certain systems of thought act as global hermeneutics when they sidestep any critique of the natural sciences regarding their validity, i.e. their correspondence with reality, yet all the while making enormous claims about global humanity and the human condition. In fact, on these systems, the scientific project itself is under the microscope, and therefore cannot make any claims against the hermeneutic.
Agreeing with Evans, I choose however to use the term “universal” instead of global only because universal better encompasses the full sweep of history, i.e. to all trans-historical phenomena that either appear to occur in a stage-like process, or that explain why all people and cultures, regardless of their place in history, acted in certain ways. Marx, Nietzsche, and Freud all constructed systems that attempted to provide this kind of trans-temporal, universal explanation. Darwin would be a fourth to add to that list. However, for the purposes of this article, we need to focus on Karl Marx.6
Focusing on Marx then, whose theory will be more relevant to our understanding of contemporary Critical Race Theory, Alasdair MacIntyre makes the following point about Marxist claims:
Only one secular doctrine retains the scope of traditional religion in offering an interpretation of human existence by means of which men may situate themselves in the world and direct their actions to ends that transcend those offered by their immediate situation: Marxism.” Alasdair MacIntyre, Marxism and Christianity
Here we must pause. For how can Marx claim the kind of explanatory scope and power for his system that he seems to want to claim? On Christianity or Islam, there is at least a transcendental claim, namely, that God has revealed things to man about man that go beyond man’s own speculation. But, this is clearly not the case for Marx (nor for his counterparts Freud and Nietzsche), whose entire theory is grounded in materialism. How does the atheistic Marxist justify the self-referential claim that Marxism acts as a universal, explanatory system for all of human history? After all, isn’t the Marxist system itself, like all other philosophical systems, embedded in that same history? Isn’t Marxism also a product of human minds operating in a particular place in time, and, therefore, open to eventual irrelevancy and falsification like the other philosophical systems that came before it? How can Marxism claim to be the overarching interpretation of its own history, where other theories were not?
It is often said of Marx that he “flipped Hegel on his [Hegel’s] head.” What that means is that Marx claimed that in his own thinking philosophy itself had become conscious or aware of its own foundations. In other words the history of philosophy is not the history of rational human agents thinking great abstract thoughts, thoughts that then bear down on and shape concrete material and social realities; rather, the history of philosophy is the history of concrete realities shaping human thinkers who, for reasons intimately connected to their material and social conditions, then generate great, or apparently great, abstract thoughts. Progress (or teleology), according to Marx, is not in the great synthesizing of abstract ideas, rather, pace Hegel, it occurs in the dialectic of materialism, the transformation of previously conflicting states of material conditions into new states of material conditions. Since man just is an amalgam of material, a new set of material conditions means a new man. Thus, if material conditions are understood, and then altered, so can man be liberated from that which has alienated him from himself. First he can be liberated from toilsome labor, itself a curse of both Capitalist and of Canon (Genesis 3:17-19), and second he can finally be freed from an abstract, yet non-existent view of his own self, from a human “essence” or nature, as defined by religion or abstract philosophy (i.e. Plato). For Marx and his followers there are not “fixed natures” that endure over time, there is only the perpetual dialectic.
It is in this sense that Marx believes he has truly discovered, or created, something new. MacIntyre puts it this way,
“It is this conception of truth that enables Marx both to affirm a historical relativism concerning all philosophies and also to deny that his own philosophy is merely a product of the time, since it is in Marx’s own thought that philosophy has for the first time become conscious of its historical basis in seeking to transform that basis and has therefore passed beyond the limitations of earlier philosophy. ”Alasdair MacIntyre. “Marxism and Christianity.”
For Marx then, there can be no changing of “the human heart” until there is a changing of the material conditions surrounding the human body (and mind, whatever that might be). Change the material and social conditions, change the man who lives in them. This is the crux of Marxist thought, and the key to Marxism acting not only as a universal hermeneutic, but also as a direct competitor with classical Christianity, which clearly asserts the very opposite notion: change the human heart, change the material and social conditions in which men live. But, if we have two worldviews competing for the role of universal hermeneutic, then the inevitable question emerges: which one, if any, does the work of interpreting the other?
While classical Marxism has by and large been rejected by contemporary, Western culture, that does not mean that versions of it, i.e. the intellectual great-grandchildren of Marx, have been rejected. One version of Marxist thought that blossomed in the mid 20th-century is Critical Theory, and one version of Critical Theory that is taking on the properties of a universal hermeneutic in the English-speaking world today is Critical Race Theory.
Does Critical Race Theory Operate As A Universal Hermeneutic?
That Critical Race Theory has the potential to act as a universal heremeneutic or totalizing, explanatory system seems at face value plausible. First, recall the four or five domains of human existence any universal hermeneutical system must try and answer: human origins, meaning and purpose, morality, authority, and end state or eschatology.
With the exception of a clear origins story (although there is some evidence for emerging popular-level versions), CRT seems to offer an overarching meaning and purpose for human existence: the human story is one fundamentally about oppression and liberation, of oppressive groups, or hegemonic powers, and their victims. On CRT race becomes the central property determining where one stands, or has historically stood, within the oppressor-oppressed dynamic. All human existence, all meaning, relates to this very Marxist, and even very Darwinian, understanding of life. The dynamic itself is also one that is not foreign to the biblical worldview, a dynamic that C.S. Lewis creatively portrays in The Screwtape Letters, when he has Screwtape explain Hell’s philosophy:
“The whole philosophy of Hell rests on recognition of the axiom that one thing is not another thing, and, specially, that one self is not another self. My good is my good and your good is yours. What one gains another loses. Even an inanimate object is what it is by excluding all other objects from the space it occupies; if it expands, it does so by thrusting other objects aside or by absorbing them. A self does the same. With beasts the absorption takes the form of eating; for us, it means the sucking of will and freedom out of a weaker self into a stronger. ‘To be’ means ‘to be in competition’.”C. S. Lewis. “The Screwtape Letters.”
The goal on CRT then is the liberation from these oppressive, racist (or sexist) societal structures. Liberation is the key concept in any Critical Theory, and the psychology of always being in the place of having to be liberated from some structure of oppression, or oppressor group, can provide the individual, or community, with an enduring, sacred struggle worth fighting. This struggle, or the being actively involved in it, can also create the framework for certain moral values and obligations to emerge.
With regard to morality, CRT also addresses the age-old question of “How now shall we live?” Moral goodness on a CRT view can have two aspects: first, an intellectual aspect of awakening, i.e. “wokeness,” to one’s own role in the oppressor class–to one’s identity as oppressor. This personal, or corporate, enlightenment can then engender acts of piety, especially of propitiation and satisfaction, in the form of publicly declaring one’s newfound sense of guilt and shame, followed by various symbolic acts of repentance and sacrifice. Whether or not those acts of repentance or sacrifice will actually be accepted, however, is questionable at best. This is something the mayor of Minneapolis appeared to learn first-hand quite recently. Thus, it is yet to be seen whether or not there is room for atonement on CRT, or just propitiation without real satisfaction and ultimate reconciliation.
This second aspect of CRT morality, public moral action, could also be seen as having two facets: first, the willingness to abdicate any advantage (usually material, but not always) in life one may have attained to those in the historically oppressed class or classes, and second, becoming politically active so as to advance, or enforce, the abdication of advantage by those who resist the voluntary handing over of goods to those perceived as historically disadvantaged. This can provide many people who are otherwise immoral (according to any transcendent standard) with a public means to be moral, a means through which to demonstrate their newfound moral superiority over others who can now be labelled as immoral, i.e. the “non-woke.”
As such, there is both an element of intellectual enlightenment here akin to Gnosticism, as ignorant oppressors, for now White people, become aware of themselves as indelibly corrupt vìs-a-vìs their darker skinned counterparts, and an element of concrete, social action in light of this pseudo-spiritual illumination. This illumination, of course, is provided to them by those of the oppressed class (at least in theory), who preside over secret knowledge in virtue of their being oppressed.7.
Here again we see the Marxist ideology that underlies CRT, as CRT is able to both claim a status that places it beyond the ken of accepted, epistemic standards of justification, while also making concrete, political action its fundamental moral activity. MacIntyre sums up this dual Marxist impulse of the interconnectedness of special knowledge and political activism, “It is only those who are engaged in changing the world who can hope to see the world rightly.”8 Indeed on CRT, only CRT activists have the proper standpoint from which to gauge reality.
That also opens up another domain of CRT as it potentially acts as a totalizing system: the role of authority. For the philosophical critical theorists, the goal of social theory was, of course, the perfection of democracy. A “real democracy”9 would entail human beings being in control of the social factors that affect and shape them. Again, as per Marx, if human agents are nothing more than the product of matter and social constructs, then to be able to properly understand and control material and social conditions just is the means by which we can become new kinds of creatures. Ultimately, the “real democracy” the early critical theorists were arguing for was one where the human community itself could effectively play the role of God. Authority is no longer reified and objectified into a metaphysical deity, a benevolent “sky-daddy” who will fulfill our deepest desires. Rather, we must, through the rational analysis of those things that we as human beings produce, figure out what the perfect set of conditions will be, so that we can live in a new creation of our own making.
If this is the case though, then what appears as an inescapable feature of this immanently human attempt to recreate ourselves, is the need for something like a priestly caste, or at least a teaching magisterium that guides the ignorant among us into this undiscovered territory, and that mediates the untapped potential in us all to usher in the new society. Consequently, we see evidence of an emerging authoritative group in CRT, namely, a sort of “star chamber” of gurus who have coined the various terms that impregnate the view with its symbolic content (“white fragility,” “white guilt,” “intersectionality”), and whose work has lead to pragmatic initiatives like diversity training in major corporations, the construction of diversity task forces at universities, or movements like Black Lives Matter. Priests and priestesses like Robin DiAngelo, Peggy MacIntosh, or Ibrahim Kendi come quickly to mind as leaders of the new movement.
Several thinkers like Andrew Sullivan, themselves far from being fundamentalist Christians, have pointed out how CRT, or here core tenets of it, operate as a religion, especially on university campuses where the aforementioned authorial figures are most impactful. Moreover, that other fervent non-Theists like James Lindsay or Peter Boghossian, have become prophetic voices against the threat of CRT, and have even allied with conservative Christians to fight CRT, provides additional evidence that CRT has moved into the realm of operating as a religious worldview, something that would make any classical atheist from Russell to Dawkins rightly shake in their scientistic boots. Even the realm of mathematics does not seem off limits to the interpretive power of CRT, as evidenced by a recent statement of the Mathematical Association of America.
Finally, there is the question of whether or not CRT provides any answer to the question of eschatology, or end state. That it can, like on Marxism, and perhaps even Christianity to a lesser degree, seems obscure. On CRT we are told what the societal problem is, we are told that there is means to solving it, and we are introduced to a group of authoritative figures who can guide us through it, but there is little to no sense of what that solution will look like once we arrive. Like Marxism, the undiscovered country remains shrouded in perpetual mystery until you actually get there to tread the supposedly new ground. MacIntyre states it this way, “but just as Christianity has been much better at describing the state of fallen men than the glories of redeemed men, so Marxism is better at explaining what alienation consists of than in describing the future nature of unalienated men.”10
Pace MacIntyre, Christianity does give us some vision of the end, even if a highly symbolic one as found in the book of Revelation. However, per MacIntyre, Marxism, and by inference Critical Race Theory, clearly lack anything like an ultimate telos, a serious description of what “liberated man” is supposed to look like once his or her earthly liberation has occurred. Of course, for any true Christian the idea of final liberation, and the final happiness that accompanies final liberation, apart from a real unity with our Creator is already at the core empty. For the Christian man, any notion of a freedom devoid of a real Christ, and a real relationship with a personal God, is just the foundational sin all over again– it is the originating original sin.
In sum, there is good reason to think that CRT does attempt to fill the role of a totalizing system or worldview that acts as a religion in its answering, regardless of how poorly, the questions of, to a lesser degree, human origins and end state; and, to a higher degree, questions of existential meaning and purpose, and moral values and duties. If this is the case, then CRT may indeed become for some, or perhaps for many, a universal hermeneutic by which all other things are evaluated and put into their right place, to include the biblical revelation.
However, the question now emerges of whether or not there is evidence of this being done within the confines of the Church itself? Has there been a capitulation to CRT in the domain of Christian education, or within the walls (or Zoom services) of evangelical churches?
Evidence that CRT is Acting As A New Heremeneutic in the Church
The natural sciences may be the last domain of culture holding out against the new hermeneutic of Critical Race Theory, although as alluded to above, that fortification also shows signs of crumbling. With regard to the Church however, CRT already seems to be for many Protestant churches and seminaries, to include some areas of Catholicism, the go-to paradigm for biblical interpretation, theological construction, and pastoral application. A quick look at something like the missions statement of a Wake Forest School of Divinity, or this recent post by Union Theological Seminary should suffice to justify this claim. However, the orientation of institutes like these should not surprise us, since they have long since accepted the Enlightenment critique of metaphysical knowledge, and the post-modern critique of epistemology.
Not only does the Bible become a merely human book for primarily critical analysis at institutes like these, but also in their embrace of current social theories and post-modern epistemology11, the Bible can become a means to various worldly ends. Thus, the Scriptures no longer present us with a means for “how to go to heaven” but become a user’s manual for how to create heaven on earth. But, even then, the Bible is at best only a marginally useful tool, one that can be readily supplemented, or must be supplemented, by other “sacred” texts like the Koran, the Upanishads, or again, by Marxist doctrines.
What may be new however for these classically liberal institutions is not their already long-standing methodology of deconstructing a historical Gospel proclamation in order to reconstruct a social gospel correlated to the philosophical theories of the day and the existential needs of culture, but the raw material from which they can draw in order to engage in biblical interpretation and theological reconstruction. The Social Gospel of the 1920’s and 30’s was one thing, one theory located in its own time and it its own culture. The Social Justice Gospel is a new thing. After all, institutes that have divested themselves of the ontology of Scripture, i.e. its inspiration, infallibility, inerrancy, and sufficiency, to include any robust version of natural law, will always have a new gospel to preach as speculation on general revelation shifts and moves with the flow of time. Again, for the General Revelationist, the Bible will tell us the truth only when we have first discerned from current social theory what in the Bible is even worthy of consideration. Only then can its wisdom shine, and that only as long as the current social theory maintains its influence.
But, there is even more evidence that CRT is now taking over in places that once would have been considered bastions of historical, orthodox Evangelicalism. Seminaries that have adamantly held on to the classicist view of culture, and the fixity of human nature, now seem susceptible to the influence of CRT. For example, a recent petition signed by over 4000 former students of the Bible Institute of Los Angeles (BIOLA) located in La Mirada, CA provides additional support for the claim that even more traditional Protestant schools are drifting from their original, missionary intent, and potentially moving toward a new, universal hermeneutic. Recent chapels held at the same institution seem to suggest that it is through the lens of CRT that we must learn to re-read the text of Scripture, even the Beatitudes themselves.
While it is not clear whether the hermeneutical lens will be reversed at places like Biola, or other evangelical schools, some of which have been explicit in their rejection of CRT, that CRT has the potential to become the accepted mode of biblical interpretation is, I think, quite plausible. Unfortunately, this would not the first time the church has fallen for the speculations of men over the Word of God.
St. Augustine and St. Thomas, indeed, pray for us!
*For more detailed information on Critical Race Theory, see Neil Shenvi-Apologetics here. For an atheist perspective on the dangers of Critical Race Theory, see James Lindsay’s excellent interview with Al Mohler here.