The social justice method of historical analysis, of judging every person and event in the past by modern standards, and of seeking the most uncharitable explanations of their actions, is wrong, dangerous, and ultimately denies the goodness and grace of God.
Critical theory seeks to obliterate differences of status and power since all differences are purely and artificially constructed not by God, but by man. The question remains, "Can critical theory escape its own claims?"
This is Part 2 of the discussion regarding Critical Race Theory. This article is a continuation discussing Delgado and Stefancic’s discussion on “nationalism,” followed by a brief discussion of “white privilege."
This influence is in American academia in the college syllabi that seek to understand history, literature, religion, etc. through lenses that critique capitalism, Christianity, individualism, and social conservatism.
Augustine held that God can command the rich to give to the poor. The poor can never demand from the rich; generosity is never owed.
Political witch-hunts follow a basic pattern. Random violence, false accusations, and crimes against a vague collective. These witch-hunts drive the cultural revolution, propelling the injustice of social justice.
A key to understanding the present social justice theology is understanding liberation theology, and the key to understanding that is by understanding its history.
To Augustine, we have two ways of acquiring justice: transcendent and immanent. Some describe imminent justice as legal justice and transcendent justice as religious justice. However, the Social Justice movement conflates the two.
Within capitalism, is exploitation necessary and unavoidable and therefore endemic to the system? Dr. Ronald Nash navigates this question with a fair trial.
Marcuse, with his Neo-Socialism, believed that men need to be freed from false needs and consciousness. Read how his theory, in the end, was hypocritical.
