JD Greear on a Gospel Culture of Inclusion and Diversity vs Pharisees, Terrorists, and Racists

Welcome once again to the Conversations That Matter podcast. My name is John Harris. We are going to have a hopefully short podcast. We'll find out by the end of it. Responding to some comments J .D. Greer, the president of the Southern Baptist Convention, made earlier this week that were kind of controversial.

He basically made a separation between those in the Southern Baptist Convention who want a gospel culture of inclusion and diversity, because that's what the gospel is all about, versus Pharisees, terrorists, and racists.

Yes, these are his words, not mine. I'm going to show you some clips later on. I don't think I included the terrorist one, but the other ones are in there. We're going to examine this a little bit, kind of what he's getting at.

The thing about J .D. Greer that I find dangerous is he oftentimes will use very biblical language. He'll talk about something, for instance, the nature of a Pharisee, and it can be very true, but then he will get you to go along with the political agenda he has by kind of assigning that, let's say in the case of a Pharisee, that description to the wrong party.

Conservatives in the SBC who are concerned about critical race theory and think that it's smuggling in some very bad contradictory-to-the-Bible assumptions, etc., those people are the Pharisees. It's that kind of thing that ends up ruining a lot of what he says, and I'm going to go through point by point and show you kind of what he's doing and why it doesn't work.

A few announcements first, and thank you, by the way, to all those who support me, pray for me, to the patrons out there. You make this possible, and I'm upping it a lot this year. Not everyone can see that yet, but there's a lot of things, a lot of pots I got my hands in, and I'm excited about a bunch of them, and I'm going to share some of them with you right now.

One of them is coming up. We have a conference I'm part of called The State of Our Disunion by The Truth Exchange, and the topic is social justice. It's going to drop in April. I uploaded the conference video yesterday, and if you are a patron, if you go to patreon .com and you partner with me there, you got access to this already.

You might have already seen it, and you also had access to download the document, which has many citations proving that social justice is a religion, just documenting that whole thing. If you're trying to explain to someone, hey, social justice is a religion, check this out.

I mean, it's a great resource, so that's going to be dropping for everyone though in a few months. Then the other thing that's going on is we're still doing the beta testing for the Discerning Christians website, taking a lot longer than I thought it would, unfortunately, but we are making headway, and that's the encouraging thing.

In fact, I'm going to put the link in the info section for the developer, the web developer. Craig is his name. You can email him, thank him for doing what he's doing. This is kind of a side thing for him.

He's putting this together, but he's added some new features. We're not competing with Facebook, but he added some features that can further define kind of what you believe, who you are on your profile, if you create a profile there.

Then if you go and create a profile at www .discerningchristians .com and you come across suggestions or things that you think could be better or things you're confused about, just email him. The email is in the info section for this video.

This is beta testing mode still, but look, it's really helping. The feedback's really helping. What you guys are figuring out when you go on the website, and if there's glitches or anything, those things are helping.

Once we get this where everyone understands it, it's user-friendly, we're going to launch it. We're going to put it in app form as well. That's the plan at least, so discerningchristians .com. This is something I'm really excited about.

This is going to be dropping soon. In the next few weeks, we're going to have the NeNe's Deli documentary dropping. I want to show you right now, this is a teaser trailer for the documentary. This is kind of what you can expect.

I'll enlarge this so everyone can.

See it. Here we go. Why is NeNe's Chicago's Best? What makes NeNe's truly Chicago's Best is our.

Love for people and our love for our community. Every time I come in, they treat you like your.

Family. I like that they're so personable. It's like being in your family's house.

It's funny, it just makes this a really welcoming environment. We made a post saying we believe all lives matter because all lives are made in the image of God. When I posted that,.

All hell broke loose. A popular deli in downtown Chicago is no longer in business after a campaign to destroy their business was launched when they didn't fully support.

The Black Lives Matter movement. I let them know if y 'all are going to come protest, we're going to come preach. Needless to say, I'm very excited about this documentary. It is going.

To be great, guys. It really, really is. I'm trying to actually right now come up with a way to get Juan to come to Lynchburg. I was hoping to get him on Liberty University's campus, but they have COVID restrictions, so perhaps around Liberty's campus somewhere.

I want students, people who are young, a little younger than Juan—Juan's a young guy—to see, hey, here's an example of someone who took a stand. He didn't play dead and just meet all the demands of the social justice movement.

He stood for truth. He stood for his Christian convictions, and he's still alive. He's more happy that he stood than he would have been if he had caved. He has a joy of the Lord about him. I really want people to be able to see this.

I just want to thank, first of all, all of you who donated to make this project possible. That's the only way this stuff happens. It is through donations. I'm not trying to make money on Juan's documentary.

We're not selling it anywhere. We're going to put it for free online because we want everyone to see this. And so I'm just encouraging you guys who have given to that. It is not in vain. We're being as wise as we possibly can, and we're using what you've given for the best possible cause, and ultimately the cause of the gospel, because the gospel is shared very clearly in this documentary, and it's coming soon.

It'll drop publicly in the next few weeks. Like I said, we are trying to get him to come on campus for an event, so if you want to continue to give to help pay for that, you can go to the info section.

We'll have the Give, Send, Go for NeNe's Deli there. Also, all the social media links for the different places you can subscribe to Last Stand Studios. And here's a little hint. You probably wondered, hey, who's that guy that you have there, that picture?

I'll let you try to figure it out. It's a hint on the documentary that's already being worked on. This is a little hint for what the subject of that documentary might be. Like I said, we're going forward.

Whether the money's there or not right now in donations and stuff, I'm covering this next one. We're going to do it. We're not wasting time, and we're being lean, mean, and what do they say in the military?

Lean, mean, and green, I guess. We're being very frugal, but it's top quality stuff that we're trying to put out there. So check that out. Try to figure out who could that be? What's that next documentary about?

And I'll have more information on that, of course, as we go forward. So let's get to the Greer stuff now. Oh, before that, sorry, I forgot about this. One more update. I am writing a second book on the social justice movement.

The first one, of course, Social Justice Goes to Church, showed how the stuff got into evangelicalism. It basically proved that you don't have to be a Marxist, per se, someone who reads Marx to import this stuff.

You can read someone who read someone who read someone who read someone who read Marx. And that's what's basically happened in evangelicalism. People who have read people who have read people who have read Marx.

And it's not just Marx, obviously. There's Foucault, and there's cultural Marxists that play into this as well, like Gramsci and the Frankfurt School. And then, of course, the critical theorists like Crenshaw, Williams, etc.

I mean, there's just a lot of streams converging. And so in this next book, what I'm doing is I am defining what social justice is and then providing a response, an apologetic response, biblical response, two chapters in already.

I've written a history of the social justice movement. And there's nothing like this, by the way, that I've seen at least. This is tight. It will show you chapter and verse. Here's where all these streams came from.

And then chapter two, the social justice religion. Also, I think pretty tight. And I'm just going to continue on, hopefully have six, seven, eight, nine, ten. I don't know how many chapters, but I'm working on it.

And just a big thank you to all of you who have supported me. Go to patreon .com if you want to support that way. There's other ways as well, but that's the main way a lot of people support what I'm doing.

And if you go there, you'll get this slideshow. You'll get my updates. I try to post all my slideshows there for people if they need them. It's easier to communicate with me if you have questions and stuff.

I tend to be a lot more responsive on Patreon just because my time is limited. So those are some of the benefits, but I just want to just say, I appreciate it. Thank you. You've made this all possible and it wouldn't be possible without people like yourself.

J.D. Greer's SBC Speech on Crisis and Gospel Culture

So let's turn to Greer now. Here's the headline here. SBZ Executive Committee. It's from their plenary session one on Monday, February 22nd, 2021. Monday night, Greer made some comments and basically separated gospel culture and inclusion and diversity from the Pharisees, the closet racists, the Neo-Confederates.

He even said terrorists at one point in the speech, which I didn't include that clip, but he said all this stuff. And we're going to go through the video just point by point, and we're going to play it.

And I'm going to give you some thoughts on it as we go through it. So here we go. If I can figure out where the play button is. Here we go.

I want to talk for a few minutes tonight about leading in the midst of a crisis, though I will have to tell you quickly to get rid of the surprise. I'm not primarily talking about COVID -19. Fissures and failures and fleshly idolatries.

COVID did not produce these crises. It only exposed them. No desire to see our doctrine change. No desire to see us change our mission. We are not at our core a political activism group. Now, let me stop there.

So he's.

Presenting this as there's idolatries, fissures. There's a separation going on. He's acknowledging it, which is a good thing because for a while, what we were told is that the SBC is so united. There's no, I mean, I think even Greer said this after the 2019 convention.

We're gospel-centered, gospel above all, united. People say that there's all these problems. Those are those evil discernment bloggers. I mean, this is the rhetoric that I heard a lot of back then. A lot of.

Even from people who are now fighting the social justice thing would call me crazy that there's no separation going on. And I could give you names. And now everyone's got to admit, yeah, there is. And that's exactly what a number of us said, like in 2017, 2018, I was saying this, that there's no way.

I remember sitting at seminary thinking, there's no way that there's not going to be a split. There has to be a split. And even the conservatives that are fighting this now, a lot of them thought, no, we can navigate this somehow.

No, you can't. The way to navigate it is you have to stop the social justice side from gaining an entryway. And that's not what's happened. There's no negotiating with them. It's a totalitarian religion.

You can't negotiate with them. They don't stop until they completely win. So Greer is acknowledging this. Now, interestingly, before this, he actually says that he had seen this in 2018. We had seen that this inevitable separation was coming in 2018, as it was strife or whatever.

And it's interesting because in 2019, he was saying the opposite. He was saying, no, we're united. So, which is true, I don't know. But Greer says he sees this coming. And then he wants to make it clear that, hey, we're not changing doctrine here.

Baptist faith and message, inerrancy, he goes through a list of things, if you watch the full video. These things are all important, Christology. And the question, though, becomes through whose lens then, Pastor Greer?

Through whose lens do we interpret the Baptist faith and message, or the Bible, or any of these things? Do we use the black experience to do it? Do we do it through the white evangelical lens? Do we do it through straight ways of looking at the Bible, or homosexual ways?

Or do we go to, you know where I'm getting, where I'm going with this, what I'm getting at. Do we use standpoint epistemology to approach this? Or is there something objective about the Baptist faith and message?

You can sink your teeth in and drill down and say, this is exactly what it means. And there is no changing. It is very clear. When J .D. Greer has been asked to comment on the Baptist faith and message, for instance, when Dwight McKissick and Tom Buck disagree about what it means about women preachers, let's say, Greer sidesteps it, generally.

He doesn't want to directly talk about it or provide definition for what it exactly means. So that's why it's useless to have a constitution in the United States. It's useless to have a statement of faith or any of those things if people don't actually believe in objective reality and the importance of interpreting things in light of objectivity, in light of authorial intent, using a grammatical, historical approach.

You can assume that all day, that you have this great document, but it really matters the presuppositions that you have before you approach that document. And if you're subjective in postmodern, then it doesn't really do us any good.

And that's part of the controversy going on right now in the SBC, is why in the world do we need to diversify our libraries? Why do we need to rip down all hierarchies, to kind of quote J .D. Greer there, to deconstruct, I think is what he said, all hierarchies.

You know, does the Bible, the Bible whispers about sexual sin? I mean, who gets to determine that? How do we make that kind of a determination? Platforming minority voices and the importance of that. Why is that so important?

Why are their voices so needed? These are all, these are things J .D. Greer has been involved with. And so he's bought into this to some extent, but then he wants to turn around and act like the Baptist faith and message is this objective standard that unites everyone.

It's just simply, you can't have both. And so that's a little deceptive and it's Greer's political motivation in my mind. He's going to talk about this. He says they don't have a political agenda, but it's his political motivation that gets him in this spot where he's bringing in ideas that will undermine the very Baptist faith and message he says that he cares so deeply about.

Yes, we love our country and we recognize some of the unique gifts that God has given us in the republic that we are a part of, but God has not called us to save America.

Let me stop there. So Greer said, we're not a political organization. God has not called us to save America. Now it's interesting to me, NAM, and I don't remember the exact, you can look it up. I'm sure Capstone Report has this published somewhere.

NAM gave a lot of money to political lobbying last year. The ERLC obviously very involved in political things from the left, mostly from the left. They're pro-life too as well, so it's not completely of the left, but they definitely lean very strongly left.

So what is Greer exactly saying here? Where, so is there a gospel-centered politics? Is there, does Greer want to eliminate the ERLC? Does he want NAM to stop engaging in political lobbying? Here's the question I have.

Is it the job of the Southern Baptist Convention, right, to defend the family or to save the family? You say, I mean, not technically, I guess their job is to preach the gospel, right? But what about what the Bible says about family and the importance of family?

Should the Southern Baptist Convention support the family? And I think Greer would say absolutely yes. So the family, but not the country. What about the ERLC and what they do? What about Christian liberty, being able to function as a Christians in the state?

Should that be something that Christians are engaged in? Well, that's, I think Greer would say, and many others who are in the SBC, well, that's protecting our rights to preach the gospel, to defend the gospel, etc.

And you'd be right. That's the relationship. And so he can believe that. The Southern Baptist can function that way. They can give all sorts of money to political lobbying, but at the same time, it's not their job to save America.

Now, I think there's a, in one sense, there's a truth in this, in that that's not the primary purpose of the convention, to save America as a political organization. No, but in the same way that the ERLC is supposedly supposed to be defending religious liberty, you would think that there's sort of some overlap there that, yeah, it's not that that's the primary objective, but yeah, we really want to save America.

We really want to be able to keep these freedoms for our children. We really want to be able to preserve the Christian elements that were there at the beginning and assumptions and keep that going. So it's a curious thing to say, because what he's doing is he's saying there's this big deep fissure in the Southern Baptist Convention, and somehow it's related to this.

Somehow there's a group of people who think it's the Southern Baptist Convention's job to save America. Who are those people? Who are you talking about, J .D. Greer? You're saying there's a problem somewhere, and it's somehow related to political action.

What kind of political action? Who are you talking about? See, in the political category, I think what he's saying is, and we'll see that as we continue, I think, a little bit, it's the right-wingers.

It's the people who want to save America, the Make America Great Again crowd, those kind of guys. They're the ones causing contention. There's a problem. They're on one side of this chasm, but that's not the ERLC.

That's not NAM political lobbying, and that's not the diversity and inclusion he's about to talk about. So why arbitrarily say there's this one group that wants to save America, and they're in the wrong.

They're causing division. They're part of this split, but there's another group that we can fund, that we can get behind, and they're involved in politics, but that's okay. And the reason I think is, is because he doesn't categorize it as political.

And you're going to watch the.

Move here. Here's what he's going to say. The change that we needed, if you want to call it.

That, was cultural. There it is. Cultural. Cultural. Greer is saying, well, it's not political. Don't do a political thing. Do a cultural thing. Now, what is that? Gospel doctrine and gospel.

Mission without gospel culture is sterile and weak, and according to scripture, even deadly.

Gospel Culture, Culture, and the Limits of Political Labels

Okay. So there's this category that Greer is creating here called gospel culture. I don't find this in the teachings of Christ or the apostles. Of course, they taught about the one and others, and how to treat other believers, and what it would look like to be communing together, obviously.

But if you look at culture the way I think scripture looks at culture, which is people, boundaries according to Acts 17, right? Borders. You have the customs. You look at the Old Testament nation of Israel.

There's certain customs and attachments to the land. Very important attachments, by the way. That's what the year of Jubilee was really about. The social justice warriors want to make it all about. It's about some equalizing, egalitarian thing.

No. It's actually about making sure that the ties to the land stay there with the people who are supposed to be tied to that land more than anything else. But you find culture, as represented in the nation of Israel, to be this kind of organic thing.

So you can't, with abstractions, just completely define it. It's something that you recognize it when you see it. I mean, we think of this, even today, when you think of someone who's from the South, or from the North, or from the Midwest, or from California.

We'll say California, since that's where I was born. Someone's from the Valley of California talks a certain way. Like, that's the Valley girl talk, when they use that word over and over. They pronounce some of their vowels a little bit differently.

They have their values system. The way they think about things is a little bit different. It doesn't mean that truth is subjective at all, which is what the postmodernists want to say. Everything's culturally determined, and it's reduced it to some power connection or something.

No. It's not a power dynamic thing. There's objective truth, obviously, but there are different flavors. We live in a world of diversity. God created it that way. In fact, he made it more diverse when he separated the peoples at the Tower of Babel.

He did not intend for the church to then come in and just, we're going to create this monolithic gospel culture that somehow replaces all of that. In fact, at the end, they always like to quote Revelation and talk about every tribe, tongue, and nation.

The reality is, there's still every tribe, tongue, and nation. They don't give up all those distinctions when they're worshiping God. There is no monolithic gospel culture that replaces, let's say, your love for your country.

It's okay. Greer says even, I love my country, but there's a sense in which you don't want to love it too much. If you do, you get into idolatry. Then, well, you're contradicting somehow the gospel. We just don't find that term in scripture.

We don't find gospel culture. I think this is the mistake of the neo-evangelicals and the Southern Baptist Convention right now in general, and most every ministry. Their way of engaging, cultural engagement, that's the buzz term.

The way that they want to do it is they want to raise up these metropolitan, international, globalist leaders. That's what globalism is, monolithic culture trying to erode all the local attachments, etc.

So they create leaders that are going to be suited for that in their mind. That's the way you want a gospel-centered way to do it or whatever. Then, what they end up doing is they critique the culture or engage the culture from this kind of outside the culture.

Here's the culture, and they're outside of it looking in, trying to then penetrate it, to then change it, to make it this gospel culture, gospel-centered more. This is what Tim Keller is all about. They sort of have this almost neutral position at which they vantage point to look at culture, to be able to then infuse it, to change it, to tweak it artificially.

It's very artificial, but it doesn't take into account the fact that culture is organic. Culture is actually not something you can just manufacture. You can destroy culture. You can get rid of things, but you can't just manufacture your own culture.

I should probably do a podcast on this sometime and talk about it a little more. Essentially, I think that's what the Southern Baptists are trying to do. They've been on this track, I think, for quite some time, and I think a lot of other denominations.

Instead of viewing the church as actually not only—the church can actually be two things—the visible church on this earth, or local churches, I should say. Local churches can be part of the universal church, part of the kingdom of heaven, part of the eternal realm.

There's an eternal significance to them. They can also be local churches in actual communities that are tangible with customs and ways of talking and ways of thinking and ways of doing and habits and ways of dressing and language.

Those two things can be true at the same time. Looking at the church as part of culture, embedded within it, and influencing it from the inside rather than on the outside, trying to then do this cultural engagement thing.

Probably a lot more I could say about that, but I think that's what Greer—that's the path Greer's going down here. That's why he has two different categories. One is political. You've used the political as it's embedded, it's part of a culture.

That's not what Christians are about. Christians are to create this alternative culture that then engages the world and the world sees it and the world's like, oh my goodness, that's so good. That's just not the way it works.

It's not going to work long term. It hasn't been working. The Southern Baptist Convention is bleeding members and churches because of this kind of thing, in part. It's just not the way people are. When you have a strategy that is set for an artificial world that doesn't exist, then it doesn't work in the real world.

I know some people will think I'm being a little harsh here probably, but I think that's what Greer's ultimately doing. That's why he can criticize anyone who wants to be involved in politics in such a way that it incorporates the Southern Baptist Convention while protecting the ERLC, while protecting NAM's lobbying, and then while saying that they're doing that under the umbrella of cultural engagement as if it's something different.

Be careful of those categories. Try to get behind. Take two steps intellectually back and get behind what these people are saying. Don't just go with them in this stuff. Question that. If I was going to ask J .D. Greer about this, I'd just be like, so why is it wrong then for the ERLC to be involved in trying to preserve religious liberty or for NAM to be lobbying?

Why would that be wrong? How is that not trying to somehow... Does not that have the side effect of also helping save America in a way? Even though that's not a primary thing, isn't that a secondary benefit there that we like, that we've always been for?

Why is that a bad thing? Then I would probably also ask him then, what is culture to you? Define culture. What is cultural engagement? What is a gospel culture? Where do we find this in scripture? What do you mean by that?

The gospel changes cultures as people get the blessings of God and they follow the commands of God as a result of being transformed by God. Of course, we can see the gospel goes into a culture and when it's introduced and people receive it, it will have the effect eventually of changing that culture.

But what is a gospel culture? So, just a few thoughts there. Now, he's going to go into, I think, more defining what that means to him and it's going to include racial inclusion, diversity, all that kind of stuff.

The stuff that the social justice movement is very big on. But first, he's got a word of.

Warning about the bad guys and so I'll show you that. The Pharisees who resisted Jesus, we know more than any other group in the world had correct doctrine. It was their spirit that Jesus said disqualified them from the kingdom of God.

They weren't content with what the Bible said, for example. They weren't content with how exactly the Bible said it, so they created what has come to be known as a hedge about the law, conflating the traditions of men, Jesus said, with the commands of God.

They said that they believed in the sufficiency of the scriptures, but they demanded uniformity and word and deed beyond what the scripture required, equating, again, to use the words of Jesus, their traditions of men with the commands of God.

It's not that their traditions were bad. It's not that they were devoid of wisdom or that they were incorrect. It's that they equated those traditions and that wisdom with the authority of God himself.

And so, Jesus said, laid on men's shoulders heavy burdens. Jesus said that the Pharisees focused on the more minute parts of the law while ignoring the weighty parts. They strained at a gnat, he said, and swallowed a camel.

What does that look like today? Well, let me state this very clearly, as clearly as I can. Critical race theory is an important discussion and I am all for, as I hope you would be, robust theological discussion about it.

For something as important as what biblical justice looks like in the world today, we need careful, robust, Bibles open, on our knees discussion. But we should mourn when closet racists and neo-confederates feel more at home in our churches than do many of our people of color.

Pharisees, Critical Race Theory, and the Charge of Racism

Okay, let's stop there. That was a big chunk.

And let's analyze some of what he just said. So, there's some boogeymen out there. Pharisees, he later on says terrorists, but he says closet racists, neo-confederates, these are the bad guys. And I'm going to go through, I think, what he's talking about there, what he means.

But I don't know how he could be more tone-deaf because the Pharisees, he's absolutely right. That's why he's so dangerous. He's absolutely right about what he says about the Pharisees. They strained at gnats, they swallowed camels, right?

But that's what J .D. Greer's doing. That's the issue here. You have an agenda right now. I mean, there's a pastor in Canada right now in prison, coats, because of the COVID nonsense and how the Canadian government is reacting to him worshiping.

We are, I mean, the Nini's Deli documentary that's coming out shows what Christians have had to face and endure as a result of the Black Lives Matter movement. And there's a lot of examples of this kind of thing.

But Greer and those in the SBC who are pushing the woke nonsense, in my opinion, to them, those are gnats, I guess, because they don't talk about those things. They don't focus on them. They won't call attention to them.

But then if something happens like George Floyd or some Breonna Taylor or something like this, before any facts come out, J .D. Greer is already making a video about how it's time to just mourn and to lament and to listen and all these kinds of things.

That's what Greer does. And you don't even know exactly what happened yet, but you're already jumping to these conclusions. Anyway, I could just, the hypocrisy is astounding to me, because that's exactly what they do.

They're welcoming in this false religion, standpoint epistemology, which is a form of, it's postmodernism, it's what it is. They're bringing in Marxist tools of social analysis, critical race theory. These are threats to the authority of scripture.

They're just, really, it's just even more fundamental than that. They're threats to the nature of revelation. They're threats to biblical justice, threats to just Christian metaphysical assumptions themselves, what the nature of reality actually is.

And Greer can just welcome those things on in, and those aren't as important as diversity and inclusion, which is what he's about to get at in this particular speech. And so I agree with him about the Pharisees.

I just think he's got the roles flipped. He's in the camp of the Pharisees, because he's adding to the law. Where does it say in scripture that the focus of the mission of the church is to be diverse?

And that's what Christians should be focusing on. Yeah, that's the result, is they're going to have a diverse church and revelation. Is that the mission, though? Is that we're supposed to do something extra to gain that?

We're supposed to have this focus and emphasis on it? Or are we just supposed to preach the gospel, eliminate barriers that could be unnecessarily offensive? And unnecessarily is a very key word in that.

So that's the thing. Greer is, by welcoming all these political things into his church, and he says they're not political, he's, again, categorizing those as just cultural things. That's just part of my gospel culture.

But the political people want to make America great again. Those would be the political guys, which were not part of that. I mean, it's the category distinctions that he's making here. This is what we're seeing play out.

This is why we're seeing divisions. It's like, how come you can bring all the leftist stuff in, and that's somehow gospel-centered, but I can't, if I love my country and I don't want it to go down the tubes, I'm somehow idolatrous?

So that's, I think, he's assigning the term Pharisaical to the wrong people. Then he brings in other things. He says, basically, our churches are more welcoming to closet racists and neoconfederates. Later on, he uses the term terrorist.

And who is he talking about here? I want to challenge you a little bit to think of this. Again, take two steps intellectually back and try to assign, just guess. That's the first thing to do, is just to try to figure out, based on good assumptions, not just a blind guess, but just guess who could Greer be talking about here?

Pharisees. These are people that are somehow trying to add extra rules in concerning critical race theory. They're concerned about it, but their concern is so much so that they're adding to the law of God by saying critical race theory is forbidden or something.

Those are the the closet racists. Who would those be? I don't know. So you have those who are concerned about CRT, then the closet racists. I think, I mean, he's continuing the same trajectory here. It's the same group, right?

So the Pharisees and the closet racists are the same people. Closet because they don't want to admit, I guess, that they're racists, but that's what they are. I don't know. We don't have any examples from him of what that means, other than they are concerned about critical race theory.

So that's all we're left with. So if you're concerned about critical race theory, but he just said that if you're concerned about it, that you approaching the Bible and trying to understand what the Bible says is fine.

So who's he talking about? It's intentionally vague, but you get the message. That's what postmodernists, I hate. It's like this kind of communication I hate because it's not clear. It's hard nailing the jello to the wall, but you walk away with an impression afterward.

You're kind of led down this garden path into thinking that the group that is closet racists and Pharisees and neoconfederates, it's all the same group, and they're concerned about critical race theory.

And then you're going to start assigning that to, well, that's Tom Askel. Well, that's the conservative Baptist network. That's, I don't know who else is in the SBC. That's Rod Martin, whoever. These are the bad guys.