Critical Race Theory acknowledges there have been and continue to be obstacles to legal reforms. One of those obstacles is what is called interest convergence. Interest convergence occurs when the dominant or majority group tolerated advances for issues of justice because it’s in their interest to do so. Another impediment would be historical inaccuracies that are not revised to reflect the truth of what has actually occurred. Reform is impeded when we are unwilling to examine America’s record and replace it with one that reflects the minority experience that is supported by factual interpretation. An additional barrier is the limitations of Liberalism. While liberalism at its core seeks to enforce equality for all citizens, CRT asserts it cannot if it is inadequate to address the realities of racism. It is in fact, ineffective in addressing the realities of racism. It assumes inequality that is not evidenced in our system and therefore implies it relies on color blindness rather than color consciousness.

Thought leaders of critical race theorists have developed strategies based on the power of stories, perspectives, and viewpoints to understand how we see race. Slave narratives have been an important part of gathering history. They understand that some stories negatively impact mindsets by creating false narratives. When we deconstruct these false narratives through consideration of more accurate depictions, we expose the lies that continue to hold minorities back and thwart the equality we claim to offer. It is important to understand that racism while a social construct meant to oppress minorities for the economic, psychological, and societal benefit of the majority is real and its roots run deep. For example, according to the Virginia Law Review industrial and white-collar crime which is largely perpetrated by whites caused more personal injury, property damage, and death than all street crime combined on a per capita basis. What is promoted, however, is what happens on the streets of urban areas that are largely populated by minorities.

On the Part of the White Church
What CRT does is ask questions that need to be asked and launch discussions that must be had. What it does not and cannot do is bring solutions to problems that require a radical transformation of systems and hearts. While we have made race an issue related to the color of skin, it is more accurately the issue of sin. If we believe God’s Word is true, inerrant, and infallible then we believe that all people are created in the image and likeness of God (Genesis 1:27). If we are created in the image and likeness of God, then we have a responsibility as image bearers to reflect His heart and intention for all humankind. That is true for all of us yet because of the sin of racism, we must have distinct responses.
There is a response for the church of the dominant community. Although there should be no division in Christ’s Church, it is there and exists for all the aforementioned reasons. Not all, but many in the white church have been silent and complicit in the continued racism that exists. Before we can expect the government or other institutions to acknowledge the wrong that has continued or the pain that has been inflicted, the church has to confess the sin that has affected the Body. The broader church must confess what has been taken and return what is owed and stop accommodating white supremacy. White supremacy is not just the cloak-wearing cross-burning overt racism; it is the social structure implemented to benefit whites. There must be repentance, a deliberate decision to turn from the practices that have elevated one group over another since all belong to God (Galatians 3:28-29). Without acknowledging that others, namely African-Americans/black people have been hurt by actions taken by the whole, there will be no thoughtful move towards change. There must be repair or reparation – an intentional retuning of what was taken, even stolen from the wronged party in order for reconciliation to take place.
When we come into a relationship with Christ, we want to right what we know is wrong. Scripture records in Luke 19:1-10 Zacchaeus wanted to give back what he had wrongly taken, profiting by taking advantage of others. Repeatedly in scripture, we are called to return what has been wrongly taken (Exodus 22:1, Leviticus 6:1-6 and Numbers 5: 1-7). African-Americans have had far too much taken, and stolen from them. Bodies, security, dignity, and even the truth of what has happened have been taken, even stolen, and used to benefit whites. Ultimately, there is a responsibility to live out loving your neighbor by not looking the other way when we are aware of the pain of others (Luke 10:25-37). This can be done by living out Micah 6:8 which requires us to do what is right, be compassionate towards others, and walk with God without the pride of thinking we deserve more than others.
Even with the separation of church and state, the church has been a major part of the development of policy in this country. The church should be intentional about impacting communities (Acts 17:6 and 1 Thessalonians 1:1) including being at the forefront of addressing issues of oppression and marginalization (Proverbs 31:8-9). The church has to embrace a moral imperative and be convicted that racism is a sin and publicly speak against it.

On the Part of the African-American Church
It is difficult to do hard things when faced with ongoing opposition but all things are possible with God (Matthew 19:26). We have to know our history, tell our stories and give God the glory. We have to have faith and trust God (Proverbs 3:5-6). We have to continuously pray, are led by the Spirit and seek God for wisdom and then act boldly on what He leads us to do. We must be mindful to stay focused on not letting pain lead but live from a place of purpose resisting the urge to seek vengeance but trusting God to make all grace cover us (Galatians 6:1-2 and 1 Thessalonians 5:16-28).
God has prescribed ways to respond when we face injustice. Because God is a God of justice, we are to pursue justice. We are to not only seek justice but to do good. We can speak the truth to those we encounter that perpetrate things we know are not true. We are not to sit idly by but address oppression and work to make things right (Isaiah 1:17). We are to be bold and stand firm in our pursuit of justice knowing God is with us.
We continue to believe God is at work even when we do not see it. While it is not the responsibility of minorities to teach the majority what is right to do, particularly when both name Christ as Savior. There is however a responsibility to remind others of the obligation of the faith we claim to cling to. Faith moves us to action as we participate in the redemption of the time and talent lost and stolen by a system that undermines minorities and subordinates their efforts (James 2:14-18).

Answering the Call to Provoke Change
Ultimately, all want to live where they are judged by the content of their character instead of the color of their skin. All should have equal access. How do we fix the problem of including some while excluding others? How do we reduce the prevalence of racism that still exist? We do so by continuing to cry out and spare not and raise a generation who will pick up the banner of justice and run with it.
Young people are the generation that readily embraces challenges. They are bold. They are passionate and they are born to change the world. A gift to the body is seeing through their eyes. The exploration of Systemic Racism and Biblical Activism will educate them and inform the congregation of the Apostolic Church of God through the month of February as we acknowledge that while things have changed there is still much to hope for.
With an understanding of how Critical Race Theory has provoked conversation, challenged the constitutionality of some laws, and encouraged radical change to address the injustices inherent in our system young people can examine ways they can impact the communities in which they live. They will have an opportunity to do further study and draw their conclusions on the relevancy of implementing or augmenting the findings of CRT theorists.
The framework above will allow young people to pursue Apostolic Church of God scholarships by submitting essays that address one of the issues above. It provides an opportunity for youth to review and evaluate the theories suggested by Critical Race Theory and offer a response to them as young Christians.

Cited Source:
Critical Race Theory: An Introduction (Richard Delgado and Jean Stefanic ed., 3d ed. 2017)