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213 pages, Kindle Edition
Published November 4, 2025
Much of the problem with the culture war framework comes down to how we see others, especially our opponents, and how we see ourselves in comparison. Where the culture war perpetuates and manipulates the good-versus-evil narrative, the gospel of Jesus Christ forces Christians to reckon with the sin in us and God's image in our opposition no matter how hidden. We can't in good faith see ourselves as all good or any other group and irredeemably evil. Choosing the good-versus-evil narrative over the imago Dei/original sin tension has dire consequences. When you've concluded that your ideological opposition is completely evil, nothing they do can be right and no measure taken to thwart them is excessive.
[p 61-2]
The SCLC's refusal to reciprocate violence and vitriol was the product of a deep faith. They were trusting that God could overcome the lawlessness of the world without them resorting to the weapons of the world. Christians in the culture war have shown a lack of faith by imagining that insults and the dark arts of politics are necessary to achieve their objectives. Winning the culture war can't be at the center of our public witness, and spiting our opposition can't be at the center of our public witness. It must be centered on Christ.
[p 103-4]
The scope of pluralism can't be a short radius encircling elite consensus. That makes the public square and every value system the prisoner of polite society. That's not pluralism. If questions of economics or gender identity are still unsettled around the cafeterias of the common man, they must not be taken off the table by distant forces in the academy or corporate executives. One's degrees don't give them that authority and neither does one's populist "authenticity." We all have a say. The traditionalist and the reformer must have a seat at the pluralist table, otherwise it's counterfeit—a cover for classist or ideological intrusion.
[p 110]
The attempt to make blackness and secular progressivism natural companions is one of the more dishonest narratives produced by the culture war. Traditionally, the Black Church's moral framework greatly contrasted with the ideological Left.
[p 136]
Freedom misconceived and misused always leads to bondage of another kind. We "were called to be free," but we ought not use our "freedom to indulge the flesh" (Galatians 5:13). Freedom is more than untethered self-expression and wildly doing "as thou wilt" in an open space. Some liberation theology scholars tend to skip over the second half of Exodus. They want to take the liberation but leave the moral imperatives required by God, the liberator. Exodus shows us the importance of justice and moral order. God releases the captives and lovingly refuses to leave them to their own devices. The Black Church's social action tradition recognized that seeking to liberate people without truth and obedience is like freeing them into a lion's den.
[p 166]
The Black Church social action tradition modeled how to apply the fruit of the Spirit—love, peace, forbearance, self-control, etc.—because it didn't separate spiritual life from advocacy…Their social action was genuinely inspired by the authority of Scripture and its promises. The gospel was more than just a call to action; it was a call to salvation, holiness, and truth.
[p 172]
…the history of Black Christians dismantles two of the primary misconceptions coming from the ideological Right and Left respectively: (1) white conservative Christianity is the purest and normative form of the faith; (2) progressivism is synonymous with compassion, intelligence, and relevance.
[p 174]