There’s been a lot of equivocating from woke-truthers in the last few days, to the effect that: “Well, systemic injustice might be a real thing (at least historically). But CRT though.”
Rather than pick apart all their hedging, I’m just going to offer a detailed example of systemic injustice and consider it in light of Scripture.
In 1934, the U.S. Government created the Federal Housing Administration (FHA) to oversee a mortgage insurance program that facilitated homeownership for millions of Americans. But the FHA only insured mortgages in neighborhoods that systematically excluded people of color.
So white Americans were given an opportunity to accrue equity in real estate with the help of the FHA—a program that was subsidized by all taxpayers, including those of color, who were effectively barred from owning desirable real estate. In other words, the U.S. Government systematically transferred wealth from people of color (in the form of taxpayer subsidies for the FHA mortgage program), to white Americans (in the form of home equity, mortgage interest tax deductions and so on).
The primary consequence of this FHA policy was, of course, segregated neighborhoods. And given that school districting proceeds on the basis of residential location, a secondary consequence of the policy was racially segregated public schools across the country. (Which is why, in the era of school desegregation, black students had to ride buses to the other side of town in order to attend schools that had previously been restricted to students from exclusively white neighborhoods.)
A tertiary effect of the FHA policy was to ensure that public schools zoned for white students received better funding than those zoned for black students: By making it easier for banks to lend to potential buyers in white neighborhoods, the FHA policy increased demand for homes in those neighborhoods, driving up property values and thus the property taxes from which public schools derive much of their funding.
Meanwhile, property values of minority homeowners were diminished by a broader zoning regime that diverted everything from bars, night clubs and factories to toxic waste facilities and other environmental hazards away from white neighborhoods. And all these effects of residential segregation conspired to facilitate a system of racially disparate policing and incarceration that has been well documented.
Racially discriminatory zoning was outlawed in 1968; and racial discrimination in mortgage lending was outlawed in 1977. But by that time, the cost of real estate was prohibitive for all but high income-earners and those whose families already had access to home equity. From 1973–80, the value of the average American home increased by 43 percent. For those who didn’t already own homes, who relinquished more and more of their lifetime income with each month’s rent, spiking real estate prices moved homeownership further from reach.
And these decades of dispossession reverberate in the lives of our brothers and sisters of color, whose parents and grandparents were robbed of the opportunity to amass and transfer what would have been their inheritance: Even now, young African Americans are ten times more likely than young white Americans to live in poor neighborhoods (66 percent compared to 6 percent). Less than 10 percent of white families have lived in poor neighborhoods for 2 or more consecutive generations, compared to half of all African American families (48 percent). The median white household has about $134K in wealth, whereas the median black household has about $11K.
Woke-truthers eagerly observe that we must live with the natural and logical consequences of our sin. They are less eager to acknowledge that people of color have long been living with the natural and logical consequences of sins committed against their fathers and grandfathers.
Marxism and CRT are irrelevant here: the fear of God is sufficient for discerning the wickedness of a system that perpetuates disparities in wealth, income and opportunity that originate in explicitly racist laws—i.e., systemic injustice. Here the woke-truthers reply that this is all very regrettable and they are, *just to be absolutely clear, lest the reader misunderstand* categorically opposed to racial discrimination in all its forms. They just think that government intervention isn’t the remedy.
So woke-truthers aren’t anti-justice—they’re just anti-big government. But this attempt at clarification makes them appear more confused than ever. These woke-truthers have spent the last decade promoting a “traditional” ideal of nuclear family with a single breadwinner and his homemaking wife. Yet this ideal was “traditional” only for a narrow subset of Americans, and only for a couple of decades in the mid-twentieth century, and the whole scheme was subsidized by *the largest government redistribution of wealth in U.S. history*, the crown jewel of which was the FHA.
So either they don’t favor small government, or they don’t mean what they say about their ideal of family, or they’ve once again allowed their enthusiasm to outrun their expertise and they simply fail to grasp the contradiction. And personal hypocrisy aside, extolling the virtues of small government and free enterprise once you’ve benefitted from a massive, government-sponsored redistribution of wealth is a bit like cheating your way through the first half of a basketball game, and then—with your unfair lead firmly in hand—insisting that the second half be a healthy competition governed by strict principles of fair play. This is the epitome of injustice; and it is precisely that air of entitlement that has invited the left’s most strident criticisms.
Self-appointed spokesmen of the white evangelical church have no one to thank but themselves for the fragmentation of our political community. Instead of calling God’s people to do justice, they have been among the most reliable patrons of injustice.
Good people, this is what the Bible is about. Absent God’s grace made manifest among us, injustice will destroy our civilization from the inside. America doesn’t need law and order. America needs citizens who will put the interest of justice above their own selfish preferences.
“But Scott,” you may say, “aren’t you just being ‘woke’?” I guess that depends on how “woke” you think God is. Here’s God, speaking through the prophet Micah (2:1–2):
“Woe to those who devise iniquity… Because it is in the power of their hand. They covet fields and take them by violence, also houses, and seize them. So they oppress a man and his house, a man and his inheritance.”
That’s a divine invocation of exquisite suffering on those who maintain a social order that deprives families of the intergenerational wealth afforded by real property.
And here’s what God says to the woke-truthers of Micah’s day, who think their religion will save them from the reckoning (3:5–12):
“Thus says the Lord concerning the prophets who make my people stray; who chant ‘Peace’ while they chew with their teeth, but who prepare war against him who puts nothing into their mouths… Yet they lean on the Lord and say, ‘Is not the Lord among us? No harm can come upon us’. Therefore because of you Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of a forest.”
It’s as if God is telling us that if we don’t do justice, some vandalism might happen—not because God condones that sort of thing, but because it’s a natural and logical consequence of an unjust social order. So don’t wink at injustice and then pray for peace.
I don’t know why these woke-truthers have suddenly decided to talk about justice. If I had to guess, I’d say they finally realized that there’s no future for them in nipping at Beth Moore’s heels and shaming the working wives and mothers who pay their seminary salaries. So they looked around for a new controversy to exploit, and “social justice” is where they landed. That’s my guess. But what I know is that these men follow a troubling pattern: bombast, followed by manipulation, followed by bullying. They begin with bold assertions that are predicated, as best I can tell, on nothing more than their own uncultivated intuitions. (Invariably, these pronouncements are attended by lurid adverbial phrases, but never any suggestion of an actual argument.) When others disagree, these men attempt to manipulate Scripture or doctrine to suit their rhetorical goals. And finally, they declare that anyone who refuses to accept their account of Scripture or doctrine is a false teacher and must therefore be excluded from the group.
I can’t imagine this is the sort of conduct that should be held up to seminarians as a model for pastoral care: take a firm position on something you haven’t really studied; when people disagree, tell them the Bible says so; and if they still disagree, show them the door.
No good is served when ambitious theologians speak with unearned confidence about technical matters that they haven’t studied in any disciplined way; and it is harmful when they then attempt to shoehorn their views into Scripture and present their convictions as the Word of God. If these men want to give lectures on political philosophy, I suggest they host a dinner party for likeminded friends. Or perhaps they might start a book club. These are fora in which it is appropriate for amateurs to discuss their passions. It is unbecoming of an academic to hold himself out as an expert on subjects that are far afield from his training. Beyond that, it is toxic for theologians in particular to hide extra-Biblical agendas in their presentation of Scripture.