Session 2: The Social Justice Religion and Standpoint Epistemology

Rousseau, Social Justice, and the Rise of a New Religion

The important thing to remember from the last session is that what Rousseau, and that's the first thinker that I can really point to that had these elements, what Rousseau started, which is that we need to have an egalitarian utopia, and we need to destroy or disassemble somehow the structures in society that keep us from getting there, and then implement a central authority that's going to maintain, create and maintain, by force this utopia.

Those three elements have survived the last 300 years, and those are what ultimately are still motivating the modern social justice movement. It's gotten more complicated, and that's the point that I wanted to make in the last presentation was that because of Marxism, and cultural Marxism, and post-modernism, these ideas have worked themselves into all kinds of areas to the point now that you can't hardly look at someone without someone thinking that it's political, that there's some kind of power relationship involved, that there's domination.

It really reduces man. It's not a Christian anthropology. It reduces man down to power relationships, and so you lose the individual in that. You don't look at people as individuals. You look at them as part of social groups that are either oppressed or oppressors, or a combination, and that's why it's frustrating for some.

Obviously, I have mostly British, and Scottish, and German, and European, Northern European genetics, so if someone looks at me, and they can say that I am the axis of evil in this system because of the color of my skin and the genetic heritage, it doesn't matter.

I can go back, and I can point you to places where my Puritan ancestors were persecuted and killed for their faith. My Scottish ancestors would have been persecuted for their beliefs. We have family that came here on the Mayflower, family that came as indentured servants, family even in the Civil War, who I have family on both sides, but some of those in the South would have been burned out of their homes, and they never owned slaves.

They were victims, in a sense. I could try to claim that, but it doesn't matter because the categories are determined by sociologists. They're not determined by minorities. They're not determined by God.

They're determined by elite sociologists who have said that these are the categories that are oppressed. These are the categories that are oppressors, and now what's happened today is we've imported it into Christianity, that whole ideology.

I want to show you in this session what that looks like. How in the world do we get Marxism, postmodernism, egalitarianism that we can now call social justice theory? How in the world does this import itself into Christianity?

How does it attach itself? These two things should be the most contradictory things in the world. There's nothing in common, but yet it's happening, and it's happened before. So we're going to talk about the history.

We're going to talk about what happens and how to respond to it. I want to read for you John 10 .10. Jesus taught, The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.

The thief comes only to steal, kill, and destroy. And I'd like to suggest that's exactly what social justice theory does today, and we're seeing it play out on our streets. Stealing, killing, destroying.

That's what the thief comes to do, and it's not happening just in our streets. The sad part is it's starting to happen, that the narrative that leads to this is starting to take root in our churches. And I'm going to give you some examples of that.

This is not something that comes from Jesus. That's the last place we should look for that. In fact, it's antithetical to Jesus Christ. This is a chart that I made, and some of, I know it's hard, I'm going to read it to you.

I know some of that's fine print for those sitting in the room. Hopefully those on Zoom can see it. This is the social justice religion, and I introduced this about, I want to say three months ago maybe.

Maybe more than that now, four months ago, after some of the looting started in various cities across our country. And it immediately occurred to me, this is a religion. This is not a political move. Just solely a political move.

It is political, but it is a religion that we're dealing with. And it was, I think two days after I had released a video where I explained this religion, and I showed a slide similar to this. I think Ben Shapiro had come out with the social justice religion.

And then after that, I'm not saying he got it from me, but after that, a number of people recognized through at least the conservative media, conservative political media, that wait a minute, this looks an awful lot, even people that weren't conservatives were saying this looks an awful lot like a crusade or some of these gatherings.

They seem like an evangelistic outreach of some kind. And so I want to walk you through how this is a religion, why so many of us are starting to come to this conclusion that we're dealing with a different gospel, a different religion.

The Social Justice Gospel as a Counterfeit Gospel

So we're going to start with social justice and its current form parallels the gospel. So in the Christian gospel, we start with the bad news, and then the good news is the gospel itself. And so the bad news in the social justice paradigm is that there is systemic oppression.

And systemic oppression is deterministic. It influences everything. It's basically the parallel to our conception of providence. When things happen, whether bad or good, we say it was in the providence of God that something happened.

Because God has a decree that he's decreed before the foundation of the world, and we believe that God is in control of the activities that happen in this world. Well, the control element in social justice theory is not God.

It's not certainly a loving God. It is this idea of systemic oppression. It is the idea that there's privileges and resource-allocating devices, like I just quoted in the last session, Jamar Tisby says, racism will never go away, it just changes forms.

It's embedded. And so this is inescapable, as it were. There's no way to get out of this, which, in my opinion, is an Achilles heel for this whole entire paradigm. If it's inescapable, if it's always around, then why bother to do anything?

There's nothing we can do. As soon as we pass civil rights legislation, as soon as we get rid of laws that discriminate against women or minorities or homosexuals or any minority group, disenfranchised group you can think of, according to their theory, then they will still claim that abuse is happening.

Because it's now embedded in other places, and it creates a race to the bottom, searching all the time for ways in which the most mundane, innocent things can be communicating racism. I woke up this morning, I looked on my email, and someone had sent me where Barbie is now apologizing for her whiteness.

Barbie. This is a child's toy. I don't think Barbie ever killed anyone or motivated anyone to kill anyone. Maybe I'm wrong, I don't know, I mean, Barbie, she's very thin, and maybe it made some girls feel like they didn't measure up to Barbie or something.

You can see maybe things that marketers and Barbie could have, negative effects that Barbie can have, I guess, but it's ridiculous that Barbie's apologizing for anything. It's a toy. The company that made Barbie wants to let everyone know that it was standards of whiteness that created Barbie.

This is how ridiculous it's gotten. It's not just in children's toys, it's in every area of life. We need to apologize. I had a pastor come to me at a conference earlier this year and tell me that his church was being split apart by social justice.

I said, how so? Church down in Georgia. And he said, well, we had some family come, and they were black, and they told us that singing hymns was oppressive to them. Because hymns are white. Hymns come from Europeans, and they're tools to oppress.

In order to rectify the situation, you need to do music that is more in keeping with African style of some kind. I'm not sure exactly, he didn't go into detail about what that was, whether it was spirituals or modern R &B or what, but the point is, they had a problem with the fact that this church did traditional hymns.

And that is a perfect example of this. We just sang some hymns. Do we find racism? Do we find oppression? What do we find in there? We just find, hopefully, if they're good hymns, we just find beautiful poetry about the God that we worship.

And everyone can come into worship using that style. In fact, it doesn't have to be that style. There's a lot of other styles that can be used to glorify God as well. But these particular individuals who must have been indoctrinated in some way thought that no hymns were oppressive because they use a meter that is Western and European, and they're written by white people, so therefore they're bad.

So we problematize all sorts of things because there's systemic oppression embedded within them. White male straight privilege is the original sin. So as Christians, we know that we're all born into sin.

We have the stain of sin is upon us because of our father, Adam, and we cannot help but sin because we follow in his footsteps. And we rely on the second Adam to get rid of that sin, the curse of that sin, through the gospel, right?

And that's a beautiful message. There is no forgiveness in the social justice religion, but there is original sin. If you're white, if you're male, if you're straight, and the list can go on, by the way.

The list, because of intersectionality, now there are, I've heard at least there are certain segments in which brown people, meaning people who aren't black, who aren't white, because that's the scale they use in racial identity, you know, they have to also realize that they're also complicit, but they're also victims.

They're very confused people, I guess, because they're victimizing because they have maybe Spanish ancestry or, you know, there's something in there that's a power relationship that is negative. And then there's also something in them that is victimized.

And I've seen some lament sessions for black people or white people. I shouldn't say lament, education sessions for diversity training at jobs, black people, white people, brown people, because, you know, they're all different.

They all have different perspectives. And we need to understand these complex perspectives. And so the original sin, honestly, it gets into everything. It's not just people think it's whether you're white or black.

It's not that. It's much more than that. It's much more complicated than that. And as we'll find out, if you're a Clarence Thomas or a Thomas Sowell or a Walter Williams or a Candace Owens or, you know, the list goes on, you do not qualify to be not part of this original sin.

Somehow, because you're using the white narrative, you're now part of the problem. So when we talk about white, male, straight, we're talking about culturally determined identity factors. We're not talking necessarily, it's not just about your genetics.

It's about the ideology that you express. It's very convenient, isn't it? Because anyone who disagrees with you can now be just an oppressor. And they have the stain of original sin, and no matter what they say, it can be dismissed.

They can be the smartest person in the world, but you can dismiss what they say. And I'd like to suggest that Jesus Christ, God himself, is the ultimate power of the universe. So if we were to think about this scale rationally, if we were to take it to its logical conclusion, God himself must be canceled.

Because he is the least victimized of anyone, because he holds all the power. Now, of course, liberation theologians want to say Jesus. Of course, he was a victim, and they want to. But Jesus, for the joy set before him, endured the cross, and now he's sitting at the right hand of God.

What do you do with that? What do you do with the Jesus who comes back with a double-edged sword and slays his enemies? Talk about oppression. So this, applied to Christianity, this can go into some very bad directions.

Political correctness is the law. We talked about that in the last session a little bit. It's the idea that Marcuse really came up with, that we can shut up people who don't fit the narrative, and they don't have the right to free speech, because they're oppressing.

So we have a law. We have judgment. Judgment is being canceled. Judgment is shunned by the culture, not able to participate in business, losing your contracts, losing your ability to provide for your family, because you said something that didn't agree with the newspeak of our day.

The good news, if there is good news in the social justice religion, is that being woke means there's some semblance of being born again. If you're woke, even if you're an oppressor, if you get woke and you realize that you're an oppressor, then some kind of grace can be extended to you.

Maybe you won't get canceled. You have to maybe publicly lament or apologize or participate in those things, and if you fail to, you may get canceled. Many examples of that lately. Can someone just grab me a drink of water real quick?

I should have brought one up, and I forgot. I apologize for that. So woke is being born again. Liberal politics are the sacraments. You are expected to donate to Black Lives Matter if you're a business, or show solidarity with the LGBTQ agenda, and we're getting to the point now, if you don't do that during the appropriate religious holidays, religious months, times to celebrate those things, then you are a target for cancellation.

Not because of what you said, but because of what you did not say. You failed to make the sacrifice to Caesar. That's why the early church was persecuted in the first place, right? They would not sacrifice to Caesar and say Caesar was Lord, because it conflicted with their idea that Jesus was Lord.

They weren't persecuted because they were Christians. They were persecuted because they were against the state religion. Didn't matter if they were Christians or not. And so we're seeing a similar thing happen today, where I think of in Chicago, there was a donut, it was a coffee shop, I guess, that got canceled within two weeks, graffitied up, vandalized, and it was a very popular coffee shop.

But because the owner was a Christian who said that all lives matter, even though he was minority, he was an ex-homosexual. I mean, you would have thought that this guy would have been one of their favorites, but because he did not go along with the Black Lives Matter narrative, he is no longer in business anymore.

And it's not because he's a Christian, ultimately. We could say it is in a sense, because that's what led him to this conviction, but it's because he wouldn't go along. If he had said that, yes, Jesus is Lord, but Caesar is also Lord, Black Lives Matter narrative is correct, and their whole narrative, then he would have been in business still.

That's why he's not in business. Liberal politics are the sacraments. Equity is heaven. Equity is unlike equality in the modern, you got to keep track sometimes of these terms because they're weasel words that change.

The word now is not equality. Equality is bad. Equity is, and the new definition of equity, which equity was a good word, it's used in a lot of the translations, King James uses it in the Old Testament, but now what equity means is equality of outcome, essentially, adjusting for historic disadvantages.

And so someone whose ancestry, it might not even be their ancestry, just the group, the social group they're part of may have been victims at one point or another. They deserve compensation for that situation.

And so they must be made the bosses, and they must get the professorships, and they must get the scholarships, and all the privileges that have been denied them for so many years. That's equity. Well, once equity takes its full effect, we live in a society in which everything is fair.

Everyone is equal in the sense that they will all have the equal outcome, and there will be no differences between anyone. No privileges that one person has and another doesn't, even though we know the system actually creates a new hierarchy.

They want to think that it does not. It will create a utopia. And that's their heaven. It's on this earth. It is not, as Christians believe, that there will always be injustice in this earth. You can never get rid of all of it.

You can have good laws, but they won't catch everything. And we look forward to heaven, when Christ reigns, and we'll wipe every tear away, and when every tribe, tongue, and nation is gathered around the throne.

They do not believe that. They want to implement something similar to that here on earth and without Christ. So how does social justice contradict the gospel? Here's four direct ways. The focus is on external behaviors instead of heart conditions.

External behaviors instead of heart conditions. So what you say, what you do, it doesn't matter what you meant, ultimately. It doesn't matter what your intent was behind anything. What matters is what your behavior meant to those whom you are oppressing.

How it oppressed them. The group identity, the way that sin is thought of, is that the oppressor classes are the problem, not individual sinners. We know, through Christianity, that the most oppressed person is deserving of judgment in hell.

That's controversial today, but it is true. Whenever you bring up any kind of oppression, the reality is, if you believe what the Bible says, that person actually deserved a whole lot more in their sinful state than any oppression they got on this earth.

It's God's grace that that's all they received. I know that's controversial. I know when you start talking about women being denied the right to vote, or slavery, or colonization, or the list goes on, how can you say that those people were deserving of that?

And I'm not saying that all of those instances are just. What I am saying is, though, according to Scripture, people who are victims in any system, in any historical situation, they are always deserving of much more than the oppression that humans were enacting upon them.

They're not just victims, they're culprits. That's what the Bible teaches. They are actually going to stand in judgment against the Holy God, and they're not going to be able to bring up the fact that, well, my ancestors were oppressed, or I was oppressed.

God's going to say, I want to know what you did in the circumstances in which you were placed, which I preordained. Joseph even said it was what men meant for evil, God meant for good. And God is, really, we should be looking to God when we're in a situation where we're oppressed.

God, what are you doing? What are you trying to teach me? We know this isn't all there is. You have a plan somewhere, and ultimately, the only hope for an oppressed person is Jesus Christ. That's the only hope, because they are under judgment just as much as their oppressor.

And their oppressor will be judged too, but so will they, for their sin, for their breaking God's law. Social justice doesn't look at it that way. There's only certain groups that are guilty. The order is different.

Sanctification precedes justification. You must do things to prove that you are with the agenda of the social justice movement before you can be accepted as someone who is woke enough to not be canceled.

And their idea of power is different. Perpetual repentance instead of justification. The power of the gospel is not present in social justice. It is a hamster wheel of having to, we just saw this recently, by the way, with Donald Trump at the debate.

Did you catch when Chris Wallace said, do you want to make Trump make a statement against white supremacy? And Trump said, sure, sure. But who are you talking about? The Proud Boys? Because Trump was trying to say, what do you mean by white supremacy?

I don't know what I mean. I don't know what you guys mean, which was appropriate. And this was used, especially Christians were using it. I saw a bunch of Christians, even the president of the Southern Baptist, using this as Trump didn't denounce white supremacy.

Well, Trump has done that many times. I mean, there's clips on YouTube where they've strung this together. And just during the campaign in 2016, it was like 15 times he denounced white supremacy, clearly, unequivocally.

But because he didn't denounce it to the specifications the social justice warriors wanted him to at a specific moment, he is complicit in white supremacy of some kind. He endorses it on some level. Because it doesn't matter what you did five minutes ago.

You must renew and show that you still believe that white supremacy is wrong or whatever oppression that you can think of is wrong. It is assumed that the benefit of doubt is not extended. It is assumed you are guilty unless you, like I said, sacrifice to Caesar and say Caesar is Lord on the next holiday.

So it's perpetual repentance. There's no justification. And you can never, if you're an oppressor, ultimately reach a time in which you will be completely exonerated. You're always guilty. The best you can hope for is that people will let your business still continue and you can function in society because you've sworn allegiance to Caesar.

The Church of Social Justice and Its Rituals

Here's the Church of Social Justice. Just to give you a few ideas here, and you'll recognize these. The victims are the saints. The victims are the saints. George Floyd is a saint. It doesn't matter what he did in his life, what kinds of crimes he was committing.

It doesn't matter what Breonna Taylor was doing at the moment that she died, right before that. It doesn't matter what Ahmaud Arbery was doing in the neighborhood where he was. And the list goes on. All the victims of police shootings.

Whether it was justified or not, these people are raised to a level of sainthood. They become figures that never did anything wrong and their only identity is that of the helpless victim. And we know, if you look into, let's say, George Floyd's past, we know he was not a helpless victim.

That wasn't his only identity at all. He was a criminal. But he's elevated to, those sins are washed away. He is elevated to sainthood because of something that happened to him at the end of his life.

The sociologists are the apostles and the prophets, ultimately. They are the ones that bring us the revelation of the oppressed identities. It's not, you know, George Floyd isn't telling us how to restructure our system of government.

I mean, if he did have ideas on that, they're not being talked about. It is people like D 'Angelo and white fragility and critical race theorists who are the ones that we look to to find out, well, what does George Floyd dying actually mean?

What does it mean we should do? So we're not looking to victims to find out what to do. We're looking to experts who represent these victims. And those are the apostles and prophets. They can glean the oppressed perspective and tell us.

Community organizers are the clergy of this movement. I remember Obama was a community organizer and everyone wondered at the time, what does that mean? Well, it does mean something. You are recalibrating a community and your goal is to work within that community to get out the boat, to make sure that social justice is taking place in the localized environment where you live.

Social justice warriors are the missionaries, the more radical elements. They go out there and they support their cause. They hold rallies. They're the ones that are likely to knock on your door and try to get you to sign a petition or shame you online.

You have revelation being the oppressed perspectives. Sociology is the new canon. You got to read these books. You ever been told that? Well, you just don't understand you're a white person. You must read these 10 books before you can really understand.

Well, what about the Bible? What about that book? Doesn't that have something to say about justice? Well, no, you need to first go to these books, Divided by Faith, Color of Compromise, White Fragility.

The list goes on. Universities are the seminaries. That's what they've become. They're not universities anymore. They're not teaching people how to think critically, to have debate, to engage in the Socratic method.

They're teaching people a theology that then they can go and spread into their field or discipline. And activism is the church. So when you see people get together in these rallies, you're watching a church service.

You're not watching just something that's motivated by a particular political issue. You're watching something that when that political issue is alleviated will continue. Because it is something that the social justice warriors hold to with a religious devotion.

So the steps in this are to get woke. That's your salvation experience. Come to an understanding of systemic oppression. Realize you are complicit in the system as a result of privilege. To repent of your own privilege.

Stop supporting whiteness. That's the put off. Participate in lamenting and raising awareness. That is the put on. Find forgiveness from oppressed people or media elites, really who those people are, the new priests.

And then shame others. That's the evangelism. Promote oppressed perspectives, the new holy books, and make ultimatums. That's the new catechism. People must, as we just saw with Donald Trump, they must make sure that you're in line with the correct thinking of the day.

And we've seen this all over the place. I'll give you a few examples in these pictures here. On the top left, you see this is one of the Black Lives Matter rallies where they're all showing solidarity with George Floyd by trying to get in the position that he was right before his death.

I don't think they're six feet apart, but the masks will help them, I guess. You have on the bottom left, this is a church. It was, I believe, in Tennessee. It was somewhere in the south. But it was a church service.

The pastor came up with his church, and there was a Black Lives Matter post-test. And the church all bowed down before the Black Lives Matter protesters, apologized for the sin of systemic racism, begged their forgiveness.

And they did it in a prayer to God. In the middle, and these are just a few examples. I mean, I had to narrow this down. In the middle, you see white cops wash the feet of Black organizers and ask for forgiveness.

What are they doing? This isn't political. This is religious kind of stuff. On the bottom right, you see this is Herschel York and Curtis Woods, two professors. Well, Curtis Woods is now, I think he's a pastor in Kentucky.

But Herschel York is still a professor at the Southern Baptist Theological Seminary in Louisville, Kentucky, where Al Mohler is the president. And here he is washing the feet of Curtis Woods to show, to basically show some subservience as a white man to a Black person.

This is somehow important to do. And this is right after the George Floyd situation. You have Michael Tracy here. He said, I'm telling you, this is someone who's secular, secular journalist. I'm telling you, every protest I've been to so far perfectly mirrors an outdoor evangelical Christian worship service.

This is someone who is not a Christian, who's coming at this from a secular journalist's standpoint. They say, I'm just telling you what I'm watching. All these people with their hands raised, playing music.

I mean, you should have seen George Floyd's, where he died. It was a shrine. And there was music. And there was, it was like, it was, it was like a holy site for the Catholic Church. You have the Democrats in Congress taking a knee with the scarves that they specifically bought, have a moment of silence for George Floyd.

Ironically, that scarf apparently belonged to a tribe of slavers, not the ones that actually sold slaves. But who cares? So this is what, I mean, we remember this. This is not distant memory. This happened just recently.

And this kind of stuff continues to happen. It's religious. Now, this current incarnation is motivated by critical race theory, primarily. Now, there's other incarnations. We remember the Me Too movement from years ago.

And that wasn't, that was critical theory. It wasn't critical race theory. It was gender studies, feminism, that kind of thing. But critical race theory, what we're seeing right now, has a few, has a few problems.

And these are the problems that it's going to create in our society. And we see it already creating. It caters to low expectations. So it overlooks the destruction, platforms criminals as virtuous, blames the system for individual transgressions, caters to low expectations, right?

No responsibility. Personal responsibility is gone. It perpetuates racism by promoting the myth that whites have special power. That's why I say this whole movement is racist to its core. Because it assumes that whites, because of the nature of where they were born and their social location, have some kind of power over all the minorities.

I mean, that sounds like white supremacy to me. Which is why white supremacists, actual white supremacists, often agree now with critical race theorists. When a critical race theorist says, well, you shouldn't adopt a minority child because you won't be able to give it the kind of upbringing that it should have.

White supremacists say, yeah, amen. That's what we believe. We've been saying that since Hitler, right? More before that. So they believe that race is, culture and race are the same thing. And it's all connected to some kind of power dynamic.

And white supremacists believe something similar. It disparages law and order. Because now there is no law and order. Law and order is a part of the white systemic society. And so it must be deconstructed as well.

And it disparages cohesive identity. You wonder why so many people are having identity crises right now. They don't know who they are. They don't even know if they're a man or a woman half the time. Well, the reason for that, well, there's a couple reasons, is because the breakdown of the family.

So there's no strong family identity. The breakdown of region, because people are moving everywhere. They don't have an actual region they can call their own where they can look at the landmarks and say, my great-grandfather carved something in that tree.

They moved around. They're stripped of local identity. But the third thing, and maybe the most important thing, is because now they're being told that they are just the result of forces outside of their control that have put them in a place where their identity is that of oppressor, oppressor.

And it reduces man down to a mathematical number, basically. They're just, they scale on a chart of oppressed to oppressor, and they're somewhere in there. And that's who they are. And people are striving to break out of that, to break free from that mindset, so they can exert some kind of an identity that they can call their own, to say that I'm unique, I'm special, I'm different.

We have that as Christians. We know that's being created in the image of God, and having unique personality, and unique giftings, and unique abilities the Lord has let us have. Even disabilities are from the Lord, because he created the deaf and the mute.

All the things that make you you, and you unique, we can account for in Christianity. But in this theory, no. So people are trying to come up with ways that they're unique. I'm a white, homosexual, gluten-free introvert, or introversions now becoming an idea.

Have you ever seen those posts on social media about how life is so hard for introverts? I mean, extroverts just take all the wind out of our sails. We can't get a job. We just want to hide in our house.

And extroverts don't understand. They need to understand from an introvert perspective. I mean, this is because people are trying to find out who they are. Why do you think Enneagrams are so popular right now?

Why do you think the Myers-Briggs test is so popular? Why do you think people are trying to figure out who they are? Because they're being reduced down to nothing. So this is the effect that this kind of thinking is having on our culture.

And I feel the worst way for people that don't have family stability, don't have a local region that they grew up in, don't have a religion, don't have Christianity specifically, to tell them who they are.

And this is all the junk that they've been getting. Because especially if they're a minority of some kind, or they think they may have homosexual tendencies or something, the culture will just come and reinforce that to death and tell you that you're not responsible, that you're a victim, and it destroys any kind of dignity.

And it's disgusting. Our compassion should go out to people who have that destruction within them. Here are some evangelicals who have joined the Black Lives Matter movement on some level. I could have given you a lot more.

Here's David Platt, supporting the Christian response to racial injustice. And I saw the pictures from it. It's all Black Lives Matter. George Floyd. I can't breathe. Ed Stetzer, head of the Billy Graham Institute at Wheaton College.

Also the head now of the resolutions committee for the Southern Baptist Convention. Went out, marched with them as well in Chicago. Thabiti Annabouile, formerly Nine Marks, pastor in Washington. Same thing.

You know, this is the narrative that they're supporting. Now, does this do damage to the church? We just saw what it does to the culture. What does it do to the church? Here's Daniel Yang. Daniel Yang is the director, I believe, of SEND Institute.

He says, you need the Bible to point out morally wrong structures in the church. You need CRT to point out it's morally wrong for world leaders to black and brown face. CRT is critical race theory. So he's undermining the sufficiency of scripture because he's saying that, well, the Bible can go this far, but you actually need CRT to actually make sure that, you know, to add to what the Bible is saying, to supplement it.

It destroys body fellowship. Here's a picture of an interview I did with a guy. I won't say his name because he wanted it kept. But he was in a church in the area that I went to school. And a professor from that school, from Southeastern, was a pastor at his church.

Told him, your last name is the same as a member of the congregation who's black. They have the same last name as them. You need to go apologize to them for your generational sin because your family owned their family at some point.

He looked in his, he was beside himself. I can't believe I would have done this. He looked up his heritage, his line. There's no slave owners. And he started to realize, wait a minute, this person knew nothing about me.

And just assumed this. And it destroyed the church. The church no longer exists. He goes to another church. He was black. He was involved in ministry. He was blacklisted pretty much after he decided I'm not going to go along with this.

And there was no problem between him and the black family. They had each other over all the time. They had a good time. There was no issue. And all of a sudden, there's an issue. It changes leadership qualifications.

There's a picture of FBC Naples. First Baptist Church in Naples, Florida. Big conservative area. Big Republican donor area. Big church. Claims 10 ,000 people. Or did. Until they called a pastor who was a woke pastor.

Congregation did not want to vote for this pastor. At least enough of them to keep him from getting the nomination. Or the job. What ended up happening was those who were the ringleaders against this pastor.

Because he wanted to change the church. He liked woke church. He liked Kamala Harris. He was woke. They ended up writing a formal letter calling those people racists. Excommunicated them from the church.