The establishment of a new medical school in Toronto, Canada, marks a significant shift in higher education policy by setting aside 75 percent of its seats for students from Indigenous, Black, and other “equity-deserving” groups, including 2SLGBTQ+ communities.[1] While framed as a move toward “equity,” this policy has drawn criticism for potentially discriminating against other groups, raising fundamental questions about the purpose of equity and its implications for higher education and society. This paper analyzes the concept of equity in the context of critical race theory (CRT) and considers its compatibility with theological perspectives on justice and equality.
Defining Equity and Its Relation to Critical Race Theory (CRT)
In the context of CRT, equity is defined not as equality of opportunity but as equality of outcomes.[2] This distinction is critical in understanding the ideology underpinning the new admission policies at the Toronto medical school. Bryan Osborne describes CRT’s version of equity as aiming for uniformity in results rather than ensuring individuals have equal chances to succeed.[3] CRT scholars argue that disparities in outcomes are primarily due to systemic inequalities embedded within societal structures, including education.[4]
Critical race theorists such as Derrick Bell, Kimberlé Crenshaw, and Richard Delgado contend that racism is not merely a matter of individual prejudice but is structurally embedded in the legal and institutional fabric of society, perpetuating racial inequalities.[5] This framework, as summarized by the UCLA School of Public Affairs, posits that “racism is engrained in the fabric and system of the American society,” asserting that existing power structures are based on “white privilege and white supremacy.”[6] CRT theorists argue that these structures must be dismantled to achieve racial equity.[7]
Tenets of CRT in Education
CRT in education promotes several core principles:
1. Centrality and Intersectionality of Race and Racism: CRT asserts that race and racism are central to the experiences of marginalized groups and affect their access to educational and economic opportunities.[8]
2. Challenge to Dominant Ideology: CRT questions dominant societal norms and ideologies, viewing meritocracy as a construct that reinforces inequality.[9]
3. Commitment to Social Justice: CRT prioritizes social justice, advocating for policy changes that benefit historically marginalized groups.[10]
4. Experiential Knowledge and Counterstorytelling: CRT values the lived experiences of marginalized individuals as valid sources of knowledge, often using personal narratives to reveal systemic discrimination.[11]
5. Interdisciplinary Perspectives: CRT draws on diverse fields to understand and address racial inequalities, promoting an interdisciplinary approach to social justice.[12]
A Theological Perspective on Equity and Equality
From a theological standpoint, the concept of equity as defined by CRT raises complex questions about the nature of justice and impartiality. According to the Bible, every individual has intrinsic value and dignity, as all are created in the image of God.[13] Christian teaching emphasizes equality in terms of opportunity and intrinsic worth rather than mandated equality of outcomes. Proverbs 22:2 affirms, “The rich and the poor meet together; the Lord is the Maker of them all.”[14] This passage underscores that while differences exist among people, all are ultimately under God’s sovereignty.
In Christian doctrine, partiality—defined as favoritism based on superficial characteristics—is condemned, as it contradicts the principle of justice.[15] In contrast, CRT advocates partiality by favoring specific groups in an effort to rectify historical injustices. This framework, however, can clash with the theological view that emphasizes impartiality in judgment and treatment of individuals.[16]
Critical Race Theory as a Worldview: A Religious Comparison
Several scholars and theologians suggest that CRT functions as a quasi-religious worldview, complete with its own cosmology, saints, and doctrines.[17] As a worldview, CRT redefines concepts of truth and knowledge, positing that objective truth is less relevant than the subjective experiences of marginalized groups. This redefinition challenges the traditional Christian view that objective truth is rooted in God and His Word.[18] In CRT, knowledge is derived from “listening to the voices of the marginalized” rather than from seeking divine revelation.[19] This emphasis on subjective experience as a source of truth is at odds with the Christian belief that ultimate truth is found in God alone.[20]
The Implications of CRT on Christian Theology and Education
While CRT addresses legitimate issues of racial injustice, its application within Christian contexts requires caution. Christians are called to oppose discrimination and advocate for justice, yet CRT’s approach often reframes these concepts in ways that are fundamentally at odds with scriptural teachings.[21] CRT’s emphasis on systemic oppression and the prioritization of lived experience over universal truth can inadvertently lead to a worldview that sees Christianity itself as part of an oppressive structure.[22] This perspective can lead to a reinterpretation of Christian doctrine through a CRT lens, ultimately compromising core theological tenets.[23]
Conclusion: Equity, Justice, and Faith
In conclusion, the new Toronto medical school’s admission policy reflects broader societal shifts influenced by CRT and equity-based ideologies. While CRT offers insights into systemic inequities, its approach to equity as equality of outcomes diverges significantly from the traditional Christian concept of justice as impartiality. The theological view prioritizes equality of opportunity and the intrinsic worth of all individuals under God’s sovereignty. As Christians engage with CRT, they are challenged to consider carefully how they can advocate for justice in ways that align with biblical values rather than adopting frameworks that may undermine foundational beliefs.
Footnotes
1. Bryan Osborne, Woke Injustice: The Rise of Social Justice in Christian America (Dallas: Landmark Press, 2021), 15.
2. Ibid., 18.
3. Derrick Bell, Faces at the Bottom of the Well: The Permanence of Racism (New York: Basic Books, 1992), 27.
4. Kimberlé Crenshaw, Critical Race Theory: The Key Writings That Formed the Movement (New York: New Press, 1995), 45.
5. Richard Delgado and Jean Stefancic, Critical Race Theory: An Introduction, 3rd ed. (New York: NYU Press, 2017), 56.
6. UCLA School of Public Affairs, “What Is Critical Race Theory?” accessed October 15, 2023, https://spacelink.ucla.edu.
7. Alan Freeman, Legitimizing Racial Discrimination through Anti-Discrimination Law: A Critical Race Theory Perspective (Washington: University of Washington Press, 1990), 78.
8. Cheryl Harris, Whiteness as Property (Cambridge, MA: Harvard Law Review, 1993), 73.
9. Crenshaw, Critical Race Theory, 89.
10. Charles R. Lawrence III, If He Hollers Let Him Go: Regulating Racist Speech on Campus (New York: Fordham University Press, 1990), 123.
11. Patricia J. Williams, The Alchemy of Race and Rights (Cambridge, MA: Harvard University Press, 1991), 89.
12. Ibid., 104.
13. Richard Lints, Identity and Idolatry: The Image of God and Its Inversion (Downers Grove, IL: InterVarsity Press, 2015), 38.
14. Proverbs 22:2.
15. James 2:9.
16. Carl F. Henry, God, Revelation, and Authority, Vol. 4 (Waco, TX: Word Books, 1979), 65.
17. Voddie T. Baucham Jr., Fault Lines: The Social Justice Movement and Evangelicalism’s Looming Catastrophe (Washington: Salem Books, 2021), 102.
18. Baucham, Fault Lines, 106.
19. Mark A. Noll, The Scandal of the Evangelical Mind (Grand Rapids, MI: Eerdmans, 1994), 125.
20. Baucham, Fault Lines, 110.
21. Noll, The Scandal of the Evangelical Mind, 129.
22. Baucham, Fault Lines, 118.
23. Timothy Keller, Generous Justice: How God’s Grace Makes Us Just (New York: Penguin Books, 2010), 54.
Expanded Bibliography
Core Texts in Critical Race Theory
1. Derrick Bell, Faces at the Bottom of the Well: The Permanence of Racism. New York: Basic Books, 1992.
• A seminal work in CRT, Bell’s book provides foundational arguments on the persistence of racial inequality, framing racial justice within CRT’s framework.
2. Kimberlé Crenshaw, Critical Race Theory: The Key Writings That Formed the Movement. New York: New Press, 1995.
• Crenshaw’s collected writings outline the theoretical foundation of CRT, introducing concepts like intersectionality that challenge traditional views on race and law.
3. Richard Delgado and Jean Stefancic, Critical Race Theory: An Introduction, 3rd ed. New York: NYU Press, 2017.
• This text serves as an accessible introduction to CRT principles, providing essential context for understanding its influence in fields like education and law.
4. Patricia J. Williams, The Alchemy of Race and Rights. Cambridge, MA: Harvard University Press, 1991.
• Williams’ work blends legal analysis with personal narrative, illustrating the lived experiences of marginalized groups. This book is essential for understanding CRT’s emphasis on experiential knowledge and counter-storytelling, a method that challenges traditional approaches to justice by highlighting personal experiences of systemic bias.
5. Cheryl Harris, Whiteness as Property. Cambridge, MA: Harvard Law Review, 1993.
• Harris’s influential article argues that whiteness functions as a form of property in American society, granting privileges to white individuals while excluding others. This work highlights CRT’s interdisciplinary nature, combining law, history, and social theory to explore how systemic racism operates in legal structures.
6. Alan Freeman, Legitimizing Racial Discrimination through Anti-Discrimination Law: A Critical Race Theory Perspective. Washington: University of Washington Press, 1990.
• Freeman critiques conventional anti-discrimination laws, arguing that they often uphold, rather than dismantle, systemic racism. His work is crucial for understanding CRT’s challenge to dominant ideology and its critique of “colorblind” legal approaches.
7. Charles R. Lawrence III, If He Hollers Let Him Go: Regulating Racist Speech on Campus. New York: Fordham University Press, 1990.
• Lawrence’s exploration of free speech regulation on campuses underscores CRT’s commitment to social justice by examining how seemingly neutral policies can perpetuate racial inequalities.
Theological Reflections on CRT and Social Justice
1. Voddie T. Baucham Jr., Fault Lines: The Social Justice Movement and Evangelicalism’s Looming Catastrophe. Washington: Salem Books, 2021.
• Baucham offers a conservative evangelical critique of CRT, examining its compatibility with Christian teachings. He argues that CRT’s worldview challenges the sufficiency of Scripture and advocates for a biblical approach to justice that avoids CRT’s pitfalls.
2. Carl F. Henry, God, Revelation, and Authority, Vol. 4. Waco, TX: Word Books, 1979.
• Henry defends the authority of Scripture against modern philosophical and ideological trends, making this work valuable for understanding why many Christian theologians see CRT as incompatible with traditional doctrines of revelation and biblical justice.
3. Richard Lints, Identity and Idolatry: The Image of God and Its Inversion. Downers Grove, IL: InterVarsity Press, 2015.
• Lints explores how identity and social constructs, such as race, can distort human understanding of God’s image. His work provides a theological basis for critiquing CRT’s focus on race, arguing that ultimate identity is found in Christ rather than social categories.
4. Timothy Keller, Generous Justice: How God’s Grace Makes Us Just. New York: Penguin Books, 2010.
• Keller presents a Christian perspective on social justice, emphasizing compassion and mercy through a biblical lens. While supportive of justice, Keller cautions against secular ideologies that may conflict with scriptural teachings.
5. Mark A. Noll, The Scandal of the Evangelical Mind. Grand Rapids, MI: Eerdmans, 1994.
• Noll critiques the evangelical reluctance to engage with intellectual trends, encouraging a thoughtful integration of faith and reason. This work provides context for understanding evangelical critiques of CRT as a worldview incompatible with Christian orthodoxy.
6. Gustavo Gutierrez, A Theology of Liberation: History, Politics, and Salvation. Maryknoll, NY: Orbis Books, 1988.
• Gutierrez’s work is foundational for liberation theology, an approach that seeks justice for the marginalized. Though distinct from CRT, liberation theology’s focus on structural injustices provides an important parallel to CRT’s objectives in social justice discussions.
7. James H. Cone, A Black Theology of Liberation. Maryknoll, NY: Orbis Books, 1970.
• Cone’s influential work interprets Christian salvation as liberation from oppression, offering a theology rooted in African American experiences. Cone’s approach to justice aligns with some aspects of CRT, emphasizing the importance of addressing systemic racial injustice.
Philosophical Foundations and Historical Context of the Enlightenment and Social Justice
1. Immanuel Kant, Critique of Pure Reason, 2nd ed. Cambridge: Cambridge University Press, 1999.
• Kant’s exploration of reason and human understanding laid a foundation for Enlightenment philosophy, influencing later debates on justice and equity. His work remains essential for understanding the philosophical roots of Western conceptions of equality.
2. John Locke, An Essay Concerning Human Understanding. Oxford: Clarendon Press, 1975.
• Locke’s work on empiricism and the development of the mind influenced Enlightenment thought on human rights and equality, setting the stage for debates about individual worth that persist in CRT and social justice discussions.
3. Jean-Jacques Rousseau, The Social Contract. New York: Penguin Books, 1968.
• Rousseau’s argument that legitimate authority stems from the “general will” has influenced modern ideas of social justice. His work provides a philosophical backdrop for CRT’s critique of societal structures and its call for collective accountability.
4. Montesquieu, The Spirit of the Laws. Cambridge: Cambridge University Press, 1989.
• Montesquieu’s ideas about checks and balances in government underscore Enlightenment views on the structure of authority. His work laid the groundwork for institutional critiques that resonate with CRT’s analysis of power dynamics.
5. Thomas Paine, The Age of Reason. New York: G.P. Putnam’s Sons, 1924.
• Paine’s work challenges organized religion and champions rational inquiry, embodying Enlightenment skepticism toward traditional authority. His approach parallels CRT’s interrogation of entrenched social structures.
6. Adam Smith, The Wealth of Nations. Chicago: University of Chicago Press, 1976.
• Smith’s economic theories highlight the role of individual self-interest in promoting societal good, a perspective that contrasts with CRT’s emphasis on structural inequality. Smith’s work provides context for debates about meritocracy and economic justice.
7. Mary Wollstonecraft, A Vindication of the Rights of Woman. London: J. Johnson, 1792.
• Wollstonecraft’s early feminist work aligns with Enlightenment principles of equality and laid the groundwork for later social justice movements. Her critique of societal structures influenced feminist and CRT theorists who seek to dismantle systemic inequalities.
8. Stephen Toulmin, Cosmopolis: The Hidden Agenda of Modernity. Chicago: University of Chicago Press, 1992.
• Toulmin critiques modernity’s emphasis on scientific rationalism, highlighting how the Enlightenment shaped contemporary ideologies. His work is valuable for understanding both the benefits and limitations of rationalist frameworks in social justice debates.
Astrophysics and Scientific Perspectives on Objective Knowledge
1. Carl Sagan, Cosmos. New York: Random House, 1980.
• Sagan’s popular science book conveys Enlightenment ideals by emphasizing the power of empirical observation to reveal truths about the cosmos, a concept that contrasts with CRT’s emphasis on subjective experience as a source of truth.
2. Stephen Hawking, A Brief History of Time. New York: Bantam Books, 1988.
• Hawking’s exploration of time and space reflects Enlightenment confidence in scientific inquiry, emphasizing objective knowledge as a pathway to understanding the universe, a perspective often juxtaposed with CRT’s approach to “experiential knowledge.”
3. Edwin Hubble, The Realm of the Nebulae. New Haven: Yale University Press, 1936.
• Hubble’s pioneering work on the expanding universe demonstrates the Enlightenment’s legacy in modern science. His findings highlight objective methodologies that challenge CRT’s preference for experiential and narrative-based approaches to knowledge.
4. Vera Rubin, Bright Galaxies, Dark Matters. Baltimore: Johns Hopkins University Press, 1997.
• Rubin’s research on dark matter exemplifies how scientific discovery challenges existing paradigms, echoing Enlightenment curiosity about the natural world and presenting a contrast to CRT’s critique of traditional power structures.
5. Neil deGrasse Tyson, Astrophysics for People in a Hurry. New York: W.W. Norton, 2017.
• Tyson’s book popularizes astrophysics for a general audience, continuing the Enlightenment tradition of accessible science education. His emphasis on objective truth contrasts with CRT’s focus on lived experience and counter-narratives as pathways to knowledge.
6. Kip Thorne, Black Holes and Time Warps: Einstein’s Outrageous Legacy. New York: W.W. Norton, 1994.
• Thorne’s exploration of black holes provides insight into how scientific theories challenge existing knowledge frameworks, aligning with the Enlightenment’s emphasis on empirical truth and differing from CRT’s emphasis on subjectivity.
7. Richard Feynman, The Meaning of It All: Thoughts of a Citizen-Scientist. Reading, MA: Addison-Wesley, 1998.
• Feynman’s reflections on the role of science in society affirm the Enlightenment’s emphasis on skepticism and objectivity. His arguments serve as a counterpoint to CRT’s reliance on subjective experiential knowledge, highlighting the value of empirical evidence.