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In Critical Dilemma: The Rise of Critical Theories and Social Justice Ideology, Neil Shenvi and Pat Sawyer argue that many white evangelicals resist the oppressor-oppressed mindset because it doesn’t fit their understanding of human nature and salvation. The Bible teaches that all people, regardless of background, are sinners in need of grace (Romans 3:23). For many white evangelicals, the idea that sin is primarily systemic rather than personal deemphasizes the need for individual repentance. They believe real change comes through personal faith in Jesus—not group identity or activism—and salvation is offered to individuals, not collectives. Healing must begin in the heart before it can reshape society.

CRT challenges this view of sin and salvation by arguing that dominant groups inevitably sustain inequality in ways that are systemic and institutional. White evangelicals may acknowledge that institutions are flawed by human sin, but they do not see them as inherently oppressive. Instead, they believe that institutions—like individuals—can be transformed through moral leadership, repentance, and divine intervention.

White evangelicals are also concerned that CRT could shift the church’s mission from spiritual renewal to political activism, potentially undermining biblical unity. White evangelical leaders worry that if the church engages CRT without biblical discernment, it may lose sight of its primary call to preach the gospel. However, some white evangelicals argue that engaging with CRT critically—acknowledging its insights while rejecting aspects that contradict biblical teaching—could help churches understand racism’s enduring effects without compromising the importance of individual salvation. For these evangelicals, engaging with CRT provides a way to live out the biblical call to love one’s neighbor and pursue justice. Some leaders, such as the late Timothy Keller, have thoughtfully considered CRT, seeking to engage its insights while remaining committed to their view of biblical orthodoxy.

The intersection of individualistic theological perspectives, racial justice, and the church’s role in addressing systemic issues creates a complex environment for white evangelical leaders. A recent Barna Group study found that 65% of white evangelical pastors report that discussing racial justice in their congregations leads to conflict, highlighting the widespread nature of these struggles.

As one white evangelical pastor put it: “CRT fosters a revisionist view of history and promotes misunderstandings that divide communities.” He worries that emphasizing systemic oppression could lead to resentment rather than reconciliation. (In this context, “revisionist history” refers to interpretations of historical events that challenge traditional narratives, such as reassessing the role [or lack thereof] played by white evangelicals in the Civil Rights Movement.)

A recurring theme among leaders I interviewed is the tension between unity and justice. Many fear that addressing racial justice as a systemic issue will divide their congregations. One pastor lamented: “Political winds are tearing apart the unity of the body of Christ.” Yet, others argue that true unity must involve confronting injustice. One pastor stressed the need for deeper engagement that goes beyond mere inclusion, advocating for the church to actively listen to and address the unique challenges different racial groups face. He believes that “You can’t separate the gospel from justice. When we talk about sin, we have to talk about systemic sin, not just individual sin. Racism is a sin. Economic injustice is a sin.”

White evangelicals face many challenges navigating racial justice. One key challenge is balancing a commitment to biblical authority with a willingness to engage contemporary cultural criticism. Another is upholding unity within the body of believers while considering a modern interpretation of biblical justice through activism. Still another is holding the tension of salvation through individual confession with injustices that are embedded in systems.

Yet there are tangible examples of churches that have overcome these challenges to begin successfully addressing racial justice in their congregations and communities. Redeemer Presbyterian in New York, for example, has emphasized open dialogue and missional definitions of justice work in its city. One of the five tenets of biblical justice found in its City to City organization has direct ties to the CRT framework: “systemic renewal,” or a “holistic strategy for justice toward systemic renewal [that] is often plagued by misunderstanding and controversy in the church today.”

Leaders like John M. Perkins, one of the foremost evangelical voices to come out of the American Civil Rights Movement, have long demonstrated a commitment to racial reconciliation rooted in individual responses to need and injustice. His framework revolving around the “three Rs”—relocation, redistribution, and reconciliation—provided a model for churches seeking to address justice issues while maintaining biblical orthodoxy.

The connective tissue among these successful justice interventions and ideologies is a willingness to engage, whether interpersonally or systemically. Pastors can draw from historical evangelical efforts at racial justice, such as the abolitionist movement, or modern examples of more systemic renewal to demonstrate how faith and justice can be integrated. In doing so, they can begin to disrupt the challenges and perceptions of modern justice frameworks to instead equip their congregations with biblically sound thinking on reconciliation.

Tim Orr

Tim Orr is an evangelical minister who served as an adjunct professor in religious studies at Indiana University-Purdue University Columbus for 15 years. Tim is also a Research Assistant for the Exploring the Pandemic Impact on Churches project funded by Lilly Endowment Inc. and led by the Hartford Institute for Religion Research. He has earned six degrees and is an award-winning faculty member. Tim has sought to involve his fellow evangelicals in ecumenical dialogue in the U.S. and the U.K. He has published book reviews in the Journal of the Contemporary Study of Islam and written three books.