Argument #2: Critical Race Theory is a Marxist framework, and therefore, it is antithetical to the gospel.
Response: Critical Race Theory is indeed deeply informed by Marxism. As a result, I recognize that, as a Christian scholar, I will not agree with all of its tenets. However—and bear in mind, this is coming from someone who wrote a dissertation about the ways in which Russian poets coped with Marxist-Leninist oppression—Marx was not wrong about absolutely everything. Very few thinkers are (probably because they are all made in God’s image) wrong about everything.
Here are two statements on which I, as a Christian scholar, actually agree with Marx—while vehemently rejecting his philosophy as a whole:
1) Power does exist, and people do sometimes use it to oppress others.
Reading the Old Testament will make these truths abundantly clear (Nebuchadnezzar, Pharaoh, the list goes on). And everyday experience makes these truths abundantly clear. Just ask anyone whose boss fired him/her for no good reason. Even Marx’s cited evidence for the above truths was legitimate. During the Industrial Revolution, factory workers had few legal protections, worked overly long hours in unsafe environments, and received few benefits and low pay.
2) Oppressed people do suffer, and their suffering is often unjust.
I actually believe that as a Christian, I have a much better foundation for supporting the above statement than Marx did. If people are merely cogs in the wheel of history, it’s hard to explain why anyone should care if they suffer. The fact that most Marxists I know are deeply compassionate people is, I believe, a testament to their humanity (being made in God’s image), not their philosophy.
Because I believe people are made in God’s image (Gen. 1); the God whom I worship warned his followers repeatedly not to oppress the poor, widows, foreigners, etc. (cf. Deut. 15:7 and countless other passages); and Jesus reached out to those whom society despised (women, Samaritans, etc.); I can argue with confidence that my faith is wholly consistent with working to mitigate oppression in the society in which I live.
By doing so, I am not embracing an alternate gospel but merely living in a way consistent with the gospel I have embraced since I was a child.
What some are referring to as “social justice” these days—making sure our laws and institutions don’t make it easier for the powerful to oppress marginalized groups—often refers to good, old-fashioned biblical justice.
This may mean that those who have more should be given structural incentives to share with those who have less. Ruth was able to pick up the grain from behind Boaz’s reapers because he was following the biblical mandate for them not to go back and pick up what they’d dropped—that was reserved for the poor and the immigrants. He could have argued that it all belonged to him, since he planted it, but he was willing to share.
Requiring him to give up every scrap of grain from his field to distribute it equally among the whole town would have been Marx’s solution, but requiring him to leave a little behind was God’s solution (Lev. 23:22).
Exactly how the principle of protecting the poor should be translated into legislation and cultural practices today is a separate question—one I’m not prepared to address here. Some incentives already exist (e.g., tax breaks for charitable donations). I’m merely pointing out that Christians who express concern about the disparity between the “haves” and “have nots” should not be labeled Marxists by other Christians on that criterion alone.
And if the term “social justice” is sometimes co-opted by Marxists, rejecting the concept outright robs Christians of the chance to become part of the conversation regarding its definition and application. It is a fluid concept right now, and using the term in a way that validates biblical principles of justice can help shape the way in which the cultural conversation develops.
Backing out of the conversation, on the other hand, involves relinquishing the chance to have what could be an important, positive influence.