Analyzing Ibram X. Kendi

Liberation Theology as a Revolutionary Religion

So I want to start by reading a bit from the beginning. White people in North America live in a society that is deeply separate and unequal by race. And white people are the beneficiaries of that separation and inequality.

I think one of the ways we can distinguish it is one being liberation theology. In other words, Jesus was a revolutionary. And the job of the Christian is to revolutionize society. That the job of the Christian is to liberate society from the powers on Earth that are oppressing humanity.

Everybody understand that? It is a religion. It is a religion.

Cult leaders are usually associated with religions, such as Mormonism, Jehovah's Witnesses, and Christian science. For many, the terms secular and cult leaders are oxymorons, contradictions. However, developments in secular thinking have made it clear that there are cults and cult leaders, even within the realm of secularism.

Critical Race Theory as a New Body of Divinity

In his best-selling book, Fault Lines, Vodie Bauckham writes,. This new cult has created a new lexicon that has served as scaffolding to support what has become an entire body of divinity. In the same manner, this new body of divinity comes complete with its own cosmology, critical theory, critical race theory, and intersectionality.

Original sin? Racism. Law? Anti-racism. Gospel? Racial reconciliation. Martyrs? Saints Trayvon, Mike, George, Brianna, etc. Priests? Oppressed minorities. Means of atonement? Reparations. New birth? Wokeness.

Liturgy? Lament. Canon? Critical social justice social science. Theologians? D 'Angelo, Kendi, Brown, Crenshaw, McIntosh, etc. And catechism? Say their names. Let's take a look at several aspects of this cult.

Robin DiAngelo and White Fragility

First, the cult leaders. Robin D 'Angelo, author of White Fragility. Why it's so hard for white people to talk about racism.

Probably the two most popular books that people are using for diversity training are Robin D 'Angelo's White Fragility and Ibram X. Kendi's How to Be an Anti-Racist. Bauckham writes,.

Unless you have been hiding under a rock, you have been exposed to the term white fragility. Not only has Robin D 'Angelo's book by that title found an almost permanent place atop every bestseller list, but the term has also made its way into common vernacular and in many a CSJ sermon.

White fragility also serves as a kind of Kafka trap. In other words, it is a denial of guilt that is seen as a proof of guilt. The claim, You have white privilege and are complicit in white supremacy and racism.

The response, That is not true. I fill in rationale here. The conclusion, That is just your white fragility fighting for equilibrium. In the end, CSJ proponents believe white people can only respond appropriately to an accusation of racism by acknowledging, admitting, repenting of, and working to undo the racism.

Anything other than that is evidence of white fragility. In fact, D 'Angelo's book is replete with definitions of various forms of racism, including colorblind racism, aversive racism, cultural racism, and more.

In the end, she defines racism in so many ways that the reader is left with no choice but to agree with her statement that our racial socialization sets us up to repeat racist behavior, regardless of our intentions or self-image.

Therefore, we must continue to ask how our racism manifests, not if. Of course, all of this is related to the ultimate reality that grows out of the anti-racist cosmology, the new original sin, which, ironically, also happens to be the new unpardonable sin.

Ibram X. Kendi and the Original Sin of Racism

A key part of this cult is the concept of an original sin that white people can't escape from. This brings us to Ibram X. Kendi, author of How to Be an Antiracist.

And if you don't know his name and you don't know his book, you certainly know his ideas because they are everywhere. In fact, they're beyond everywhere. They're everywhere. Okay?

Kendi's enormous influence, even within the evangelical world, is staggering.

There are Christian organizations and Christian ministries now who are using Ibram X. Kendi's book, How to Be an Antiracist. It is pure critical race theory. It is critical theory, critical race theory, intersectionality on steroids.

It is antithetical to biblical thinking, biblical theology, biblical ideology, and it is being used in churches all over this country and ministries all over this country in diversity training.

It is fascinating that Kendi proposed an amendment to the Constitution that utilizes the concept of original sin, proving that this movement is religious and cultish in nature.

Ibram X. Kendi proposed an amendment to the Constitution, an antiracist amendment to the Constitution. Listen, this is, again, remember, this is the guy, by the way, he makes between $20 ,000 and $40 ,000 an hour for his presentations.

At $20 ,000 to $40 ,000 an hour, Fortune 500 companies are falling all over themselves to book this man to come and speak to them on diversity training. And here's his proposal, to fix the original sin of racism.

But notice, this is an amendment to the Constitution, and it starts with, to fix the original sin of racism.

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Kimberly Crenshaw, who coined the concept intersectionality, which judges people by the groups they belong to, rather than individually.

Why do ideas like intersectionality from Kimberly Crenshaw in 1989 gain such popularity that people use it like we know what it is? By the way, if you don't know what intersectionality is, just what's the hegemonic power?

White, male, heterosexual, cisgendered, able-bodied, native-born American people. That's the man, right? You ever heard that saying, you know, the man keeping us down? That's the man. And by the way, the list could go on and on and on.

Intersectionality, in a nutshell, basically is the idea that to the degree that you don't have those things, you are oppressed. And so if you are male, heterosexual, cisgendered, native-born, American, able-bodied, by the way, also attractive, there's pretty privileged too.

If you are all those things, but you're not white, then your oppression is limited to this area. But what if you're not white, but you're also not male? Now that place where you're not whiteness and you're not maleness intersects is where you feel the weight of the oppression.

But what if you're not white and not male and not heterosexual? Well, now the oppression is even worse on you because you have these three intersections of oppression. What if you're not white, not male, not heterosexual, and not cisgendered?

Ooh, so now you are a black, trans, male, lesbian. Anyway, now there are four intersections of oppression, right? Well, if you're not white, and you're not male, and you're not heterosexual, and you're not cisgendered, and you're not able-bodied, or you're not a native-born American, you're an immigrant, or you're not a...

You see, intersectionality says that the level of oppression and the kind of oppression that you experience combines itself in these areas and layers itself in these areas, these intersections, if you will.

But what is that if not a grown-up expression of cultural Marxism? By the way, when people use the term racism today, the term racism, you've got to be careful, and you've got to understand what people are talking about.

Because when people say racism, they could mean you are being accused of being an individual who has racist, prejudicial ideas toward other individuals. Or they could just be saying that you are a person who is part of the cultural hegemony which, by the way, is inherently racist against people who are not male, heterosexual.

Which means that now you have racism without a racist. By the way, how do you handle that?

Peggy McIntosh and White Privilege

Peggy McIntosh, who popularized the concept of white privilege.

The seminal paper on white privilege is Peggy McIntosh's paper in 1989 that she published, White Privilege Unpacking the Invisible Knapsack, right? And the idea was put forth long before McIntosh, but that's the article that really everybody goes to and refers to when they're talking about the concept of white privilege.

There's not a single footnote in her paper. There's not one source in her paper. It is purely observational. That's all. That's all. And it's the foundation for the academic understanding today of the concept of white privilege.

Earlier, we saw that the law of this new cult is anti-racism, which, of course, sounds great until you realize what that really means.

The Antiracist Amendment and the Politics of Power

To fix the original sin of racism, Americans should pass an anti-racist amendment to the U .S. Constitution that enshrines two anti-racist principles. One, racial inequity is evidence of racist policy.

And two, the different racial groups are equals. The amendment would make unconstitutional racial inequity over a certain threshold. Be unconstitutional if you have racial inequity. And, again, equity is about outcomes, right?

If you have outcomes that are disparate over a specific threshold, it would make it unconstitutional. As well as racist ideas by public officials, with racist ideas and public officials clearly defined.

It would establish and permanently fund the Department of Anti-Racism, comprised of formally trained experts on racism and no political appointees. Who wants to take a guess at who's going to formally train the experts?

The DOA would be responsible for pre-clearing all local, state, and federal public policies to ensure they won't yield inequity. Monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas.

The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas. This has nothing to do with the heart.

It has everything to do with politics and power. This is antithetical to biblical justice in every way imaginable.