Intersectional theory impacting sharing the Gospel

Have you ever wondered what is going on with so much discussion around who is more marginalized and victimized? It is hard to have a conversation that focuses on aspects of race, gender, sexuality or ethnicity without bumping into the ‘victim’ card. The reason for all this is the rise of intersectional theory. No longer do facts and reality determine objective truth – rather subjective experiences of marginalized groups are now considered more valid than others.

Intersectionality is no longer new (having been proposed by Kimberle William Crenshaw in 1989) but its tentacles have spread deeper into the lived-out consciousness of our culture and society. 

The theory claims that our biases around truth and reality are formed by categories such as race, gender, health, class, ethnicity, ability, and sexuality in a way that mutually interlocks and reinforces our subjectivity. When several of these classes intersect it can make a person less visible and may result in unfair treatment. Many university campuses now embrace this understanding in their DNA and this filters down into the social sciences, education and diversity studies.

Compassionate followers of Jesus have no problem embracing that a dysfunctional and sin-filled culture creates a complex opportunity for oppressive systems

Compassionate followers of Jesus have no problem embracing that a dysfunctional and sin-filled culture creates a complex opportunity for oppressive systems, but we are careful to dissect such empathy from the Marxist underpinnings hiding within intersectionality’s dialogue. In the hands of government or authorities it can squash dissent and reward those labeled as oppressed. It doesn’t take long to realize how funding is being allocated toward people with marginalized identities. 

We see in Canadian society that there are many legitimate individuals who need compassionate care and support. Scripture is clear that God’s people are to extend help, hope and healing to the needy.

We see in Canadian society that there are many legitimate individuals who need compassionate care and support. Scripture is clear that God’s people are to extend help, hope and healing to the needy. Covid has knocked many more individuals out of any sense of privilege. There is a difference between recognizing individual need and classifying people as victimized based on race, gender, sexuality, ability or ethnicity. Of course, that is exactly what is happening.

For some, it may appear to be another divisive ring in the victimization circus where people are grouped or classified under systems of oppression. Disputes break out as to who suffers more. The terms “white privilege”, “male privilege” or “straight privilege” come out of this theory where whites, males and straights are deemed as privileged and oppressors, while others are deemed oppressed. 

Helen Pluckrose, in her essay The Problem with Intersectional Feminism, states that what we hear is not the majority view of women, people of colour, LGBT’s and the disabled but a “minority ideological view dominated by people from an economically privileged class who have had a university education in the social sciences and/or the necessary leisure time and education to study intersectionality, critical race theory, queer theory, and critical analysis of ableism.”

Galatians 3:28 has been significant in reminding followers of Jesus that ethnicity, race, gender and social class are no longer classifications of our identity to determine who is better than who or who is more marginalized than others.

Galatians 3:28 has been significant in reminding followers of Jesus that ethnicity, race, gender and social class are no longer classifications of our identity to determine who is better than who or who is more marginalized than others. I Peter 2:9 (NIV) says we are “a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light.” The identity politics being laid out is counter to what the church promotes, and it is no wonder that conflict and blame form eddies around Christian institutions. 

Jordan Peterson postulates that collectivism has surmounted individualism and the neo-marxist worldview hidden within the folds of postmodernism heralds that race, gender, sexuality or group identity is paramount. He sees it as a blatant power grab by intellectuals who use the guise of compassion and social justice to undermine the Judeo-Christian foundations of our society.

He states that in this practice, people get divided by gender, sexual orientation, race, ethnicity and, if on any tier in an organizational chart there is not equality or equity, you make the claim that there is systemic oppression and prejudice. You assess motivations of bigotry, misogyny to the leaders of the organization – even if that motivation might be unconscious bias. You put a plan together to ensure equality, provide anti-bias training, and put people through it. 

Social media’s focus on ‘wokeness’, ‘cancel-culture’ and ‘intersectionality’ shows this reality.

Andrew Sullivan, in his essay, Is Intersectionality A Religion? says that “it posits a classic orthodoxy through which all human experience is explained – and through which all speech must be filtered. Its version of original sin is the power of some identity groups over others. To overcome this sin, you need first to confess, i.e., “check your privilege,” and subsequently live your life and order your thoughts in a way that keeps this sin at bay. The sin goes so deep into your psyche, especially if you are white or male or straight, that a profound conversion is required.”  He notes that intersectionality is “Marx without the final liberation.”

Peterson notes that people differ in intelligence, temperament and interest based in biological realities, but postmodernists ignore this. University faculties such as Women’s studies and Education present pure social justice postmodernism. The theme of oppressor and oppressed surfaces as children, even from kindergarten, are indoctrinated “into a radical postmodern, leftist, communitarian, equity-oriented ethos.” The focus on the young is intentional.

To share the gospel in a multi-cultural, multi-generational society, it is important to understand the currents that are impacting the intellectual, social and behavioural patterns around us.

Tolerance recognizes that we are all flawed and therefore will leave each other alone. This doesn’t mean anything goes and that all people are the same and that everything is of equal value. There is a pernicious understanding that the way people think and act is primarily tied to their community identity. This was the old racism once rejected. Postmodernism tries to reject biological essentialism but betray themselves in assuming that all people of a certain group are the same.

To share the gospel in a multi-cultural, multi-generational society, it is important to understand the currents that are impacting the intellectual, social and behavioural patterns around us. Change is happening and it is wise for followers of Jesus to consider how to find their voice in a world that isn’t always positioning itself to listen.