One of the most interesting assessments of critical theory is an essay by Conor Barnes, a former self-described anarchist, who describes how he left the social justice movement in an essay called “Sad Radicals.” He and his compatriots were, in his own words, determined to “deconstruct gender, monogamy and mental health.” They “lived and breathed concepts and tools like call-outs, intersectionality, cultural appropriation, trigger warnings, safe spaces, privilege theory, and rape culture.” He writes:

Commentators have noted the extent to which social justice seems to take the form of a religion. It reflects the meaning and fulfillment I found in protests and occupations. It also shows how, outside of these poignant festivals, daily life in radical communities is mundane but pious. As a radical activist, much of my time was spent proselytizing. Non-anarchists were like pagans who were converted through fanzines and corn-pasted posters rather than through the Bible and baptism.

His ideology made him anxious, depressed and paranoid. He eventually left and suggested that other radicals should also “flee the cult.”

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Although these critiques have adopted different labels (intersectionality, social justice, anti-racism, etc.), they all clearly describe the ideology we have called contemporary critical theory. And we agree with their assessment. Contemporary critical theory functions as a worldview and a metanarrative.

What exactly do we mean by these terms?

We note that these concepts are very similar, so the terms can often be used interchangeably. We will offer a small distinction. We view worldview as a set of basic assumptions that answer life’s big questions, such as Who am I? What is the fundamental human problem? How to solve this problem? What is my first moral duty? How can I know the truth? And, What is the end goal of the story? Christianity, like most world religions, answers these questions. But the same is true of contemporary critical theory.

For Christians, our primary identity is vertical. We relate first to God as His creatures and only secondarily to our fellow image-bearers through family, friends, communities, and society at large. Our fundamental problem is sin: our rebellion against God, our inability to obey His law, and our inclination to do evil. Because we have all sinned, we are all under the wrath of God and deserve physical and spiritual death. The solution to sin is not greater obedience, but redemption.

God has done for us what we cannot do for ourselves. He sent Jesus to live a sinless life, die on the cross for our sins, and rise victorious from the dead, canceling our sin and reconciling us to God. From a Christian perspective, it is God himself who is most concerned about justice and who is also most committed to securing and satisfying the demands of justice in and about himself, on behalf of others. Our primary moral duty is to glorify God by loving Him with all our heart, mind, soul, and strength (Luke 10:27). We know the truth as God has revealed it in the Scriptures and in nature, and we perceive this truth through reason.

The final goal of history is the new Heavens and the new earth, where God will dwell with his people.

Contemporary critical theory provides extremely different answers to all of these questions.

According to contemporary critical theory, our primary identity is horizontal. We are part of various oppressed and oppressor groups locked in a struggle for domination. Our main problem is not sin, but oppression; dominant social groups have imposed their norms and values ​​on us. The solution is not redemption, but activism. We do not need salvation from outside; rather, we must liberate ourselves through liberating politics. If we are part of dominant groups, we should strip ourselves of our privileges and stand in solidarity with marginalized groups. If we are oppressed, we must rise up to throw off the physical, psychological, economic and social chains that bind us. Our first moral duty is to dismantle the systems and structures that perpetuate oppression.

The final goal (and “right side”) of history is the achievement of social justice, a state in which power is fully shared between groups.

Originally published at Newsletter of the Worldview Bulletin.