A Power Unto Salvation?: Science, Semantics, and the Supernatural (Part I: Defining The Views)

“In all religion there is a recollection of the Divine Truth which has been lost; in all religion, there is a longing after the divine light and the divine love; but in all religion also there yawns an abyss of demonic distortion of the Truth, and of man’s effort to escape from God.”

Emil Brunner

In this series I examine three broad approaches to engaging the question of the human condition. Those approaches are Scientism, Semanticism, and Supernaturlism. After defining each, the question will be asked: “Which of these, if any, has the power to save people from their existential condition?” Each view offers some answer to the problem of human existence, but I will argue only one is sufficient to truly liberate us from our present condition of alienation and oppression.

Introduction: Two Kinds of Naturalism

Since the Enlightenment and the breakdown of the Medieval Synthesis1 The Medieval Synthesis is best represented in the work of Thomas Aquinas, who synthesized the inspired Special Revelation of the Bible and the authoritative teachings of the Church with the best philosophical reflections on general revelation, namely, Aristotle. there have been, at least in the European and especially in the Anglo-Germanic speaking cultures, essentially two posited views on the nature of the human condition: the scientistic materialist view and the semantic existentialist view. The former of these places authority and power in the domain of the natural sciences and the scientific method, the other in the domain of language and human culture.

For most Christians living in English-speaking contexts today, the major battle of ideologies has played out between a very logic-centered, scientistic empiricism and a reason-oriented, metaphysical, and historical Christianity. In the 19th and 20th century this battle was waged between rationalists on both sides: metaphysical naturalists and metaphysical supernaturalists, who used arguments and evidence to both justify and compel belief– either toward atheism or in Christian theism. These engagements developed into robust philosophical debates between the great minds of the previous generation, e.g. Copleston and Russell, and those of today, e.g. William Lane Craig and Graham Oppy. Since the emergence of Christian analytic philosophy in the 1960s with the likes of men like Alvin Plantinga and Richard Swinburne, this domain of intellectual dispute has informed much of our theological dialogue in the United States, especially in Evangelical Christianity.

Less familiar perhaps to many Evangelical Christians in the United States, however, were the contemporaneous developments occurring in the German and French speaking worlds of existential philosophy. As such, for many Evangelical apologists, the works of men like Sartre and Camus (on the French side), or Heidegger and Jaspers (on the German side) went unnoticed for quite some time. In addition, the Christian, or theistic, interlocutors to these existentialist philosophers have also gone under the radar, or perhaps remain entirely undiscovered, with the exception perhaps of particularly giant names like Karl Barth, Joseph Ratzinger (Pope Benedikt XVI), or the much beloved Francis A. Schaeffer.

In particular, the most impactful group of German existentialists were the founders of Critical Theory, the philosophical grandfather of today’s multitudinous critical theories. This group attempted to develop a third way of looking at the world, one that neither denied the metaphysical naturalism of the scientistic worldview, nor that rejected the symbolic value and meaning of the religious worldview. The main figures in this very German-Jewish secular movement of philosophy were Max Horkheimer, Theodore Adorno, Herbert Marcuse, and Max Weber.

For critical theorists, the result of accepting metaphysical naturalism (i.e. rejecting philosophical metaphysics), while not rejecting the existential aid of Christian theology, invested this innately Marxist philosophy with a quasi-religious flavor or tone. A flavor or tone that makes it very difficult to discern for many Christians today whether or not its tenets, or the tenets associated with any of its successor theories, are compatible with an actual biblical worldview, a worldview replete with God, gods, angels and demons, and human souls that have actual causal powers, moral natures, and that endure after physical death. This is a quite different kind of naturalism in this sense, and one harder to identify than its overtly anti-religious counterpart.2 For a prime example of scientistic critiques of religion, see almost anything by Richard Dawkins, most especially, The God Delusion.

Before we look at each of these naturalisms individually, and how they attempt to address the human condition, let’s define them a bit more narrowly, and also introduce their metaphysical opponent, Supernaturalism.

The Three Views: Scientism, Semanticism, and Supernaturalism

Scienticism is best embodied by philosophers like A.J. Ayers who avowed logical positivism (at least early on),3 Ayer went on to say this of his former views “I suppose that most of the defects of it were that nearly all of it was false.” or W.V.O. Quine, who tried to naturalize the philosophical domain of epistemology,4 see Stanford entry on “Naturalism in Epistemology” especially Chapter 2, “Epistemology Naturlized” or scientists like Richard Dawkins or Lawrence Krauss today. Since the days of Ayer’s positivists, who considered any claims that could not be verified through scientific means to be meaningless, modified versions of Scientism have been fairly robust and well-defended in the English speaking world. Scientism, in brief, holds that while there are true statements about the world (i.e. the way things really are), the only statements that we can know to be true are ones that can be known via the natural sciences. According to the eminent philosopher of Metaphysics, J.P. Moreland, “In scientism, therefore, science is the very paradigm of truth and rationality….There are no truths that can be known apart from the appropriately certified scientific claims, especially those in the hard or natural sciences [e.g. physics, chemistry, biology].”5 J.P. Moreland, Scientism and Secularism, 29.

Thus, when it comes to metaphysical statements about non-physical entities or agents, Scientism says these are at best speculative (weak Scientism), or, more likely than not, they are just false or meaningless (strong Scientism)6 Moreland, 29-30.. When it comes to moral issues, those who hold to Scientism may try to ground moral values or obligations in scientific facts about material reality, even though this has been traditionally seen as an inherently quixotic task, as it is almost universally agreed upon that the fact-value distinction cannot be bridged apart from something other than, or outside of, the scientific statements. In short, you cannot get “an ought from an is.”7 This idea goes back to the Scottish Enlightenment Philosopher David Hume (1711-1776). As we will see in a later post on the question of meaning and purpose, those who avow Scientism cannot help but be noticeably quiet.

Semanticism, or what I am calling “Semanticism,” might be described as an ideology that rejects the hegemony of science to fully explain the world, but also the hegemony of any religion, most specifically of the Judeo-Christian religion, to do the same, yet that retains core components of both. On the one hand Semanticism holds on to the empirical analysis of the scientific method, while affirming the symbolic and “semantic” world of theology and religion on the other. Semanticism sees power primarily in how language is used and how concepts are employed in human societies. As such the main theories that assume Semanticism are social theories, most predominantly Critical Theory, and its successor theories (e.g. Critical Race Theory, Feminist Studies, Queer Theory, etc.) that try to rationally analyze not the composition of physical objects, natural processes, or the nature of causal relations, as in chemistry or physics, but rather analyze the meaning and value of human artifacts, i.e. of human culture itself. In empirically analyzing forms of culture, Semanticism tries to understand how individuals interact in their own socially constructed environments of communication and meaning. As such, Semanticism puts far more emphasis on human experience and the subjective life of the human person than does Scientism, which tends to reduce the human subject and her experiences down to mere natural, and impersonal, facts (i.e. facts about particles, gravity, and neuro-biological functions).

This semantic approach to the human condition can be summed up in Jürgen Habermas’ comments on Karl Jasper’s theory of the role of modern philosophy:

Jaspers regards the transition to modernity and to postmetaphysical thinking as a profoundly ambivalent process. On the one hand, the Enlightenment frees us from the dogmatism of a faith based on inherited authority [i.e. the Bible and the Church’s teachings]….On the other hand, this philosophical translation of symbolic [religious] meanings courts the danger that the enciphered truth-contents of the great traditions [i.e. Judeo-Christianity] will be entirely forfeited, while the modern sciences reduce the lifeworld to the domain of the objectively knowable and technically controllable.

Jürgen Habermas, “The Conflicts in Belief” in The Liberating Power of Symbols, 37.

What Scientism and Semanticism have in common is that they both share a common view of metaphysics, namely, that beyond the physical world nothing exists. Jaspers and other critical theorists can confidently claim along with Dawkins and Dennett that we all now live in a “postmetaphysical” world. However, as Habermas explains, the costs of accepting a full-blown Scientism is too great for the human creature, and, consequently, the existential content of religion must be salvaged to protect us from science reducing “the lifeworld” down to the merely objective and impersonal, even if we can be happy about being relieved from religious “dogmatism” at the same time.8 And here I think we could say that certain moral dogmas of traditional Christian churches, especially in the area of sexual morality and ethics, are in view for the critical theorists. For more on the deconstruction of religious sexual ethics see Herbert Marcuse’s Eros and Civilization, where he argues for sexual “free play” and a “libidinal rationality.”

When it comes to morality, therefore, these two kinds of naturalism begin to differ in that those who invest their hope in the semantic power of language and symbols try to ground morality in some universally shared aspects of human culture, as opposed to merely natural facts about the human organism. As we will see, however, this is no less a quixotic, or herculean, task than that of its materialistic cousin.

Regardless, both Scientism and Semanticism are on one side of a philosophical line, while a third view, Supernaturalism, is clearly on the other side of that line.

Supernaturalism is the view that there is a real world of immaterial Being (either God or something like Abstract Objects or both), and real cause-and-effect agency beyond the mere physical world of natural processes or human biological machines. As such Supernaturalism is usually the overarching view of the traditional theist, the view of someone who really believes that the semantic content of their sacred texts actually refers to mind-independent entities: to a God or gods, angels or demons, etc. For the supernaturalist, these are real substances (albeit immaterial ones) that have causal powers, a moral dimension, and some kind or degree of free will. Those who hold to the existence of minds may also be rightly called super-naturalists, or at least metaphysical dualists of some sort.

For Christians of a classical persuasion, Supernaturalism is the correct understanding of and approach to reality. Although it may sound unfashionable or shocking to modern and post-modern ears, the true Christian really does believe that the cosmos is a lot “spookier” than the scientist or semanticist may be willing to grant. Christians who accept the full inspiration of Scripture, for example, really believe that the scriptures contain a special kind of knowledge, a revelation knowledge, part of which confirms our common sense notion of a realm that goes unseen in the normal day to day. As such, the beings the scriptures speak of, this “unseen realm”9 For more on the unseen realm of the Bible, see Michael S. Heiser’s book of the same name, The Unseen Realm: Recovering the Supernatural Worldview of the Bible. referred to in its pages, are to be taken quite seriously, since they themselves are in some sense more real than the physical world itself (or, at least, equally as real).

When it comes to morality, the supernaturalist will have a far wider range of explanatory options than the adherent of scientism or semanticism, and that in virtue of their being an actual Divine Person, and various principles that issue forth from that Person, either directly in the form of commands, e.g. “Thou shalt not covet thy neighbor’s house, or wife, or ox, etc…” or indirectly through natural laws embedded in the creation itself. The same goes for meaning and purpose, as the supernaturalist, whether Christian or Jew or Muslim, will also claim some kind of true story, some universal hermeneutic that explains our position in reality, and that comes replete with an origins story and an eschatological future.

In the next post I will look at Scientism, and ask the question of whether or not it can offer us any sense of hope in light of our existential circumstances.

Critical Race Theory & The Bible: Reversing the Hermeneutical Lens

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.”1Lonergan, Method in Theology. 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 actually one can find this trend much earlier in the sense of intellectual history, perhaps as far back as Spinoza in the mid 17th century. However, it was in the 19th century that Enlightenment critiques really began to sink into the life of the Church, 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 This is not to say that Kant was an empiricist, but that his views served to facilitate this empiricist understanding of culture, 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 Any act of interpretation would obviously include things like historical context, grammatical analysis, and, of course, literary genre. However, it is not my purpose here to discuss the analytical tools needed for a proper, original-intent hermeneutical approach. For more on proper contextual interpretation see Michael S. Heiser’s excellent podcast, The Naked Bible at https://www.youtube.com/channel/UC0Ud2F59K45tT5dujVD0Qzw., 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 theories5all social theories are philosophical, even if not all philosophical theories are social 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 Of course, Darwin’s theory of evolution was very compatible with Marx’s economic theories and his dialetic of materialism.

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 For more on this idea of “Ethnic Gnosticism” see Voddie Bauckham: https://www.youtube.com/watch?v=Ip3nV6S_fYU.

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 Marxism and Christianity, Applebooks, 63. 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 see James Bohman article “Critical Theory” in the Standford Encyclopedia of Philosophy, Section 2: https://nypost.com/2020/06/07/oh-grow-up-mayor-frey-devine/ 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.”10Excerpt From: Alasdair MacIntyre. “Marxism and Christianity.” It is worth noting that MacIntyre wrote this prior to his conversion to Roman Catholicism.

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 Post-modernism cannot rightly be called an epistemology, since it rejects any and all notions of the entire epistemic endeavor to gain or have knowledge. Post-modernism is essentially an anti-epistemological school of thought in that it rejects any need for beliefs or truth claims to be rationally justified. As such it works on an entirely different Theory of Truth than classical Correspondence Theory., 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.

Our New Redemption: Critical Theory as Theology Without “Theos”

There is one, almost singular, theological and philosophical problem that has haunted Western civilization since the rise of modern skepticism in the mid-17th century, i.e. since Descarte. It is a theoretical problem that has launched a thousand ships of philosophical speculation, all floundering on the open seas of human inquiry, and subject to the acidity of the rational mind reasoning about itself.1 Kristen Irwin expounds on the view of the early, modern philosopher Pierre Bayle, who questioned the reliability of reason, “The sense in which Bayle is a skeptic is not entirely straightforward, but what is clear is that Bayle exhibits a profound suspicion of reason’s ability to deliver certain knowledge. In Bayle’s view, reason seems to be useful in enabling us to draw conclusions about the world, but it runs into so many contradictions and yields so many paradoxes that it ultimately undermines itself, and thus cannot be trusted. Thus, Bayle’s skepticism is, minimally, skepticism about the reliability of reason.” in https://iep.utm.edu/bayle/#:~:text=The%20sense%20in%20which%20Bayle%20is%20a%20skeptic,ultimately%20undermines%20itself%2C%20and%20thus%20cannot%20be%20trusted. But, it is a theoretical problem that plays out in the everyday life of every man, woman and child; a theoretical problem that cannot be easily ignored (as Gödel’s Incompleteness Theorems perhaps can be). That problem is how to think, speak, and act morally apart from any metaphysical grounds for moral values or moral duties. This problem, at first considered soluble if baptized in the waters of pure reason, a reason unadulterated by claims of divine revelation and church authority, quickly became an unassailable fortress against which no weapon formed by human heads seemed able to prevail. The Enlightenment, many now claim, failed to illuminate the issue of human morality, making it only more obscure to us than it was under the transcendent light of its predecessor, the Queen of the Sciences: Theology.

The existential void the Enlightenment left behind in western culture, in virtue of seeking after a universally applicable moral system grounded in reason alone, provided the seedbed for the emergence of a new kind of philosophy: Critical Theory. Early Critical Theory2 I am thinking here of Marx and The Frankfurt School in particular, along with all of its subsequent, social scientific subsets, e.g. Critical Race Theory, Gender Studies, etc., sought, and still seeks, to construct morality apart from anything ontological other than the human subject herself, and apart from any phenomena other than that of human experience. Critical theory as such is a purely empirical theory, but one where the human reasoner is himself part of the empirical data subject to social and historical analysis.

Where the enlightened modernists failed to successfully replace religious morality with Reason (capital “R”), the post-modern critical theorist now took up the mantel of moral progress. This new, critical philosophy consisted of Marx and his successors on the one hand, e.g. the cultural Marxists: Gramsci, Adorno, Marcuse, et al., and Nietzsche on the other (few have been willing to embrace Nietzsche as an ethicist worth emulating, but perhaps someone like Ayn Rand might fit the bill). Abandoning the first principles of metaphysics, and the classical theories of knowledge, the question of ethics was now placed squarely in the realm of the human will by both parties; either with the emphasis on its communal (Marx), or its individual (Nietzsche) forms.

However, while the moral axiom: “How now shall we live?” remains the question that motivates us all, at least as a culture, if not as individuals, the answer remains an elusive target. Further, it is a question that motivates us even apart from, and independent of, any religious commitments. For we cannot help but live in a society of peers, and we cannot help but have moral intuitions about our relations to each other, and to the environment in which we live, and move, and have our being. And, even if one were banished and isolated to the proverbial deserted island, moral questions about how to treat oneself would still be with us even there.

“How now shall we live?” seems, therefore, to be a question that cannot be answered with any kind of unifying consensus if there is no agreement about our religious commitments, and even if there is agreement in our total rejection of any religious commitments whatsoever. With our without acknowledgment of God, we seem lost to a never-ending series of speculation about what is “the good” and what is “the good life.” To have unity on moral values and duties we would seem to require a real, extant, and clear moral principle, or Person, to either guide us into the Good, or tell us about it, or even model it for us.

Otherwise, what do we really have to say about morality?

Critical Theory as The New Theology

In his chapter, “To Seek to Salvage an Unconditional Meaning Without God is a Futile Undertaking: Reflections on a Remark of Max Horkheimer” the prodigious, second-wave philosopher of Critical Theory Jürgen Habermas says this about a comment made by his predecessor and founder of the Frankfurt School of Social Research, Max Horkheimer:

“Horkheimer’s interest in the doctrines of Judaism and Christianity was spurred less by a concern with God as such than with the redemptive power of God’s will. The injustice that comes to pass in a suffering creature should not be permitted to have the last word. At times it seems as if Horkheimer wanted to put the religious promise of redemption directly at the service of morality.”3 in Religion and Rationality: Essays on Reason, God, and Modernity, 95

This passage, upon first reading, may seem obscure. However, once understood it can be shown that the idea contained herein, this notion of trying to realize the “redemptive power of God’s will” apart from any interest in God “as such,” is what lies at the heart of much, if not all, of the social justice movements that engulf and inflame our society today. It is the sentiment at the center of organizations like Black Lives Matter, and the fulcrum of initiatives that seek justice and the healing of division, yet attempt to do so without resort to a Divine Nature that grounds the apparently divine will found in traditional, religious texts. This, as we shall see, leads to a dangerous conflation: the confusion of the will of God with that of man; or the elevation of man to God rather than the descent of God to man.

First, however, what is Habermas saying about Horkheimer’s interest in “the doctrines of Judaism and Christianity?” Clearly, the critical philosopher, meaning Horkheimer, is presupposing “the death of God” as pronounced by Nietzsche, and assumed by Marx, as the inevitable consequence of the Enlightenment project of rationalization about religious belief. Thus, for all critical theorists, like Horkheimer or Habermas after him, that God is dead, meaning He never existed, is the starting point for any social theorizing, and any attempt to answer our question “How now shall we live?” Atheism is true, and we must simply get on with it.

Second, however, is the realization that we cannot seem to simply “get on with it!” The idea that the injustice that accompanies the suffering of sentient creatures, i.e. ourselves, animals, can be treated in a sterile, scientistic manner as mere “natural fact,” is simply unpalatable to the socially conscious, existentially sensitive human agent. How can we look at the long history of human and animal suffering, in all it horror, and say “well, that is just what molecules in motion do, and there is nothing more to say.” Certainly, there must be not only more to say, but also more to do! There must be a morality that gives us some meaningful context for that suffering, and that spurs us to some kind of ethical action. Stoic resignation is not an option for the critical theorist who seeks liberation from the oppression of such a woeful existence. In this sense, moral action becomes imperative for the critical theorist. For all critical theories, liberation from existential oppression is the focal point of all human thought and action.4 James Bohman writes in the Standford Encyclopedia of Philosohpy entry on Critical Theory, “In both the broad and the narrow senses, however, a critical theory provides the descriptive and normative bases for social inquiry aimed at decreasing domination and increasing freedom in all their forms.

However, as we have alluded to above, morality according to the post-modern critical theorists cannot really be considered an object of the intellect, i.e. as something capable of being grasped or discovered by the natural light of reason. After all, if God is dead, then there is no ultimate truth about morality to grasp, nor universal standard to be discovered. No abstract reasoning about abstract “truths,” no further scientific investigations of natural processes, and no theological commentary about supposed special revelations from above, e.g. the Bible, will give us any real moral content. For, where there is no moral law Giver, there really is no moral law.

In light of this “reality,” the novel proposal to the problem of dealing with moral sensibilities about perceived injustices, arises out of being pressed in between a modern rock, which says there are only natural facts about the world, no moral ones, and a post-modern hard place, which cries out that we need morality to live and to thrive as sentient and feeling creatures. The proposal of Horkheimer then, and several others, was to assume the moral content of Christianity, and his native Judaism, as descriptively true, yet without assuming its God as real. Horkheimer does not consider the moral content to be true in the sense of referring to an ultimate, non-physical reality (which would make it an object of the intellect to be grasped), rather he asserts it, morality, as being useful to us for the sake of functioning well (imposing function being an object of the will).

Third, then, is assuming the particular Judeo-Christian content of morality, in spite of rejecting the metaphysics of biblical and theological claims. What then for Horkheimer (the ethnic Jew) is central to biblical morality?— it is the “religious promise of redemption.” Redemption, even a redemption without a Redeemer, is still the only hope for modern man to get on with modern life. Habermas details this aspect of Horkheimer’s thinking,

“Once the rationality of the remorse experienced by a religiously tutored conscience is rejected by a secularizing world, its place is taken by the moral sentiment of compassion. When Horkheimer expressly defines the good tautologically as the attempt to abolish evil, he has in view a solidarity with the suffering of vulnerable and forsaken creatures provoked by outrage against concrete injustices.” (Habermas, 96)

In other words: even when we realize that religion is metaphysically false (and feel remorse because of it), we nevertheless recognize that our moral intuitions have been “tutored” by thousands of years of religious practice. And, even more, we still sense that those religious sentiments (even if they be only that, sentiments) are somehow correct, and worth defending. So, we feel compassionate in spite of the stark reality of a brute, naturalistic universe, a universe that is indifferent to us, and therefore are still moved to fight “evil” when we “see” it in the form of concrete injustices (knowing full well that there is no such thing as justice against which we can actually measure our feelings about the perceived injustice). Our outrage is stoked when we perceive these apparent imbalances in society, and our compassion demands we respond accordingly. Habermas goes on to tell us more about Horkheimer’s plundering of this particularly Christian moral content:

“The reconciling power of compassion does not stand in opposition to the galvanizing power of rebellion against a world devoid of atonement and reparation for injustice. Solidarity and justice are two sides of the same coin; hence, the ethics of compassion does not dispute the legitimacy of the morality of justice but merely frees it form the rigidity of the ethics of conscience.” (Habermas, 96)

But, now we come to the heart of the moral matter, if indeed God is not that heart. Having jettisoned religious belief as true but still finding that we have a conscience that has been trained in and molded by religious content, in particular that of Judeo-Christianity and the Bible, we are now told by the critical theorist that in a world where there is no “real” atonement and reparation for injustice, because there is no real God to do the atoning and repairing, our own “reconciling power of compassion” must be the vehicle by which “concrete injustices” are rectified. After all, if we are not going to be the ones to do the redeeming, then the redemption will not, cannot, come. Moreover, this immanent, and human-centered power of compassion, is not opposed to the “galvanizing power of rebellion,” but rather embraces it.5 one might think here of Saul Alinsky’s dedication in his classic work Rules for Radicals, where the author commends Lucifer for his rebellion, a rebellion that won him his own kingdom. In other words, if there is no God to atone for us, yet atonement is still necessary for us to live morally and to have an “unconditional” meaning that contextualizes our suffering, then in a world where there are concrete instances of things we perceive as unjust, and that “must” be made right for us to experience atonement, rebellion becomes a morally acceptable vehicle of redemption.

Compassion and rebellion are the new moral dynamo generating the new, moral society. This begins to look very familiar to what we see currently on our television screens and YouTube videos, where cries for justice and compassion are inevitably accompanied by acts of rebellion and revolutionary fervor. This is the politicizing of religiosity, the messianism of our times.6 Few journalist have done a better job of identifying and explaining the new religion of Social Justice than Andrew Sullivan, see here https://andrewsullivan.substack.com/p/the-roots-of-wokeness


But here is where those who identify themselves with “Christ” face the stark choice: We must decide whether the critical theorist is right in saying that religious belief itself is a mere product of man’s own making, and that its truth claims (like all others) are historically situated and thus unfixed from anything transhistorical, transfinite, or culturally transcendent. For if this is the case, then the redemption we need may tell us something about ourselves, our current “society,” but tells us nothing about anything beyond ourselves, or this latest version of ourselves. If Horkheimer is right, then Critical [social] theory is the new theology, in that it calls us to a form of moral life, even one replete with corporate atonement and communal redemption; however, it is a theology without a theos, or, at least, without a divine theos. It is religion “from below,” an earth without a heaven:

[Social theory] has superseded theology but has no new heaven to which it can point, not even a mundane one. Of course, social theory cannot completely efface [heaven’s] traces and hence is repeatedly questioned about how it is to be attained–as though it were not precisely the discovery of social [critical] theory that the heaven to which one can point the way is no heaven.” (Habermas, 98)

For in a world that is itself the sum of all reality, the new religion of social theory, with its hope for an immanent, social justice, the new heaven just is that culture which will result (perhaps for us, most likely for our children or grandchildren) if we were only to act now! What that new culture will be like, of course, is not something we can really say much about. You have to arrive in the “undiscovered country” before you can know what it will be like.

Alternatively to this New Theology, we can choose to believe that there is a something beyond ourselves, even a Someone, whose eternal life and transcendent nature is reflected in that which He has created. Further we can come to believe that our need for redemption tells us as much about the eternal Creator as it does of His temporal creatures. Instead of listening to the words of the critical theorist, we listen instead to the words of the critical realist, who says:

“The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” (Romans 1:18-20)

Either those things that are called moral evils are, as the critical theorist says, the product of human construction, and, consequently, the redemption that they demand also the product of human construction; or, they are, as the Apostle Paul says, the product of human rebellion against ultimate reality, and, consequently, redeemable only through the reconstructive action of the author of that reality. In ontological terms, redemption is either a bottom-up struggle performed by purely accidental creatures, and which has included in it the creation of culturally relative theological concepts and religious practices that aid us in our survival; or it is a top-down event, one enacted by a necessary Creator who has given us reason that allows us to form ideas, concepts, and language to describe that which is ultimately and actually real.

Whichever we decide will make a world of difference in what happens “down here” and in our daily lives. For on the former view the only authority against which we rise up is that of men and women just like ourselves, yet who merely constructed morality in a different fashion than we do today, a dynamic which implies an endless process of doing the same deconstruction and reconstruction with every generation of human society. On the latter view, however, the authority we are rebelling against is not like us, because He is not us, and we are not Him. Moreover, in virtue of not being like us, He (or It) may have an actual answer to our moral problem, so long as we can have access to Him (or It). And, if we have access to Him, we may be able to change who we are, and if we can be changed, then so can our moral behavior. And, if our moral behavior can change, so to the society in which we live.

Conflating the Divine Will With Human Will: Black Lives Matter And the Doctrine of “Heal Thyself”

In paragraph four of their statement about “What We Believe,” the most powerful and dominant social justice movement of our time: Black Lives Matter, claims the following: “Every day, we recommit to healing ourselves and each other, and to co-creating alongside comrades, allies, and family a culture where each person feels seen, heard, and supported.”7 (https://blacklivesmatter.com/what-we-believe/) This doctrine of “self-healing” or “heal thyself” is fundamentally related to the above exposition of the early critical theorist, Max Horkheimer’s, notion of a theology without God. Upon further reading of the Black Lives Matter doctrinal statement, one will quickly discern that the moral and religious impulse is still there: human dignity is presupposed, redemption is what matters, and liberation is the key. The only problem is that we are the only agents of atonement (and, oh is there a process for how to atone!), as well as the only standard by which we name what is good “good”, and distinguish it from what is “evil.” Again, the determining factor of moral judgments no longer being the intellect seeking knowledge, but the will exercising power. Human power becomes the sole vehicle for societal change, because the human will is the sole determiner of moral “truth.”

In his short work Marxism and Christianity, former Marxist now Roman Catholic philosopher, Alasdair MacIntyre says this about the role of religion in the life of the individual agent:

“But religion is only able to have this latter transforming function because and insofar as it enables individuals to identify and to understand themselves independently of their position in the existing social structure. It is in the contrast between what society tells a man he is and what religion tells him he is that he is able to find grounds both for criticizing the status quo and for believing that it is possible for him to act with others in changing it.”

MacIntyre. Marxism and Christianity. Apple Books, 13.

MacIntyre wrote this in 1968, many years before his conversion to Catholicism. This is why the astute observer will take note of MacIntyre’s fundamental metaphysical flaw when he says “it is in the contrast between what society tells a man he is and what religion tells him he is.” At that time, MacIntyre, like so many social justice theorists and social justice activists of today, confused the dictates of religion with the reality of God. Still a metaphysical naturalist, religion for MacIntrye was, as it remained for Horkheimer, merely a set of descriptive, yet non-referring claims—a set of sociological constructs, not universal moral truths revealed by a divine will. At some point for MacIntyre that understanding of religion ended, and his attention, unlike Horkheimer, turned to God “as such.”

To turn to God “as such” is to recognize the reality of the Divine Nature, and come to understand the words of the Bible and the content of the Christian faith no longer as just highly compelling products of human sentiment, but as divinely revealed fixtures of an intricately designed cosmos. A cosmos replete with essences and natural kinds, with ontological realities that can be examined by reason, be experienced with the affections, and by which we can gauge our moral attitudes, harness the best of our moral intuitions, and help guide our moral actions.

To not see this objective, mind-independent, fabric of the universe; a fabric not woven by human brains, but by a divine Mind, is ultimately to conflate God’s will with our own. For to look at the Bible and think of it as merely a human book, as Horkheimer did, even if a book worthy of plundering for the cause of moral action and the execution of justice, is to conflate the human will with the divine. It is to grant divinity to ourselves, and to elevate our own goodness as we conveniently ignore all the evil that we have done, and will continue to do. It is to try and do Christianity without Christ. It is to “heal ourselves.”

For many Social Justice theorists and activists today, society is all there is, and it does “tell a man what he is,” or perhaps “what it is.” For them to change society is for them to change man. But for the Christian this is not so, nor is it, as the younger MacIntyre erroneously claimed, religion that tells a man what he is. It is God who tells us who we are, and that divine speech act of identity, that communication from above, can be found both in the careful observation of His creation, and in the direct revelation of His Word.

That is the Old Theology. Theology with theos.