Ep 19 What is Biblical Critical Theory?

Tired of the culture wars? Does the Bible offer Christians a way to use critical theory to engage the culture in a biblically faithful and culturally sensitive manner? In this episode of raZe the roof Joe is joined by Krista Bontrager for a thought-provoking discussion about the controversial book, Biblical Critical Theory. Listen and discover if Christopher Watkin’s book really offers a groundbreaking new biblical approach to engaging with culture or if the book falls short of the hype.

Resources

1. Christopher Watkin, Biblical Critical Theory: How the Bible's Unfolding Story Makes Sense of Modern Life and Culture, Zondervan Academic (November, 2022) with a foreword by Tim Keller.

2. A Better Way Forward is the works of Francis Schaeffer. Check out my podcast to get started unpacking culture.

Welcome to the Schaeffer Dialogues

2 Views of Justice & the Christian Worldview

4 Facets of Critical Race Theory

Critical Race Theory & Christianity

Today’s Guest

Krista Bontrager is a public theologian and fourth generation Bible teacher. She is an author, podcaster, and former university professor. Krista has a unique ability to connect theology with real life. She has dedicated her life to helping others discover how to love God in Spirit and truth.​ Find out more from her website Theology Mom.

Key Terms

1. Biblical Critical Theory: The term used by Watkins for his project, though contested by the speakers. It attempts to present a biblical framework for analyzing and critiquing culture.

2. Diagonalization: Watkins’ method of finding a biblical alternative to cultural dichotomies, connecting them with a transcendent truth found in Scripture.

3. Dichotomy: A division or contrast between two opposing things. Watkins argues that culture often presents false dichotomies that Scripture can help us overcome.

4. Hegelian Dialectic: A philosophical process developed by G.W.F. Hegel, involving thesis, antithesis, and synthesis, constantly refining and evolving cultural understanding. The speakers suggest Watkins employs a similar approach.

5. Enlightened False Consciousness: A term borrowed from critical theory, used to describe individuals or groups who promote falsehoods they recognize as such, believing these will lead to desirable outcomes.

6. Cultural Apologetics: A branch of apologetics that seeks to engage with and critique culture through a biblical lens.

7. Frankfurt School: A group of 20th-century intellectuals associated with critical theory, known for their neo-Marxist perspectives on culture and society.

8. Radical Orthodoxy: A theological movement emphasizing storytelling and re-enchantment within a postmodern context. Watkins frequently quotes figures associated with this movement.

9. Redemptive Value: Watkins' suggestion that all cultural phenomena possess some inherent goodness or offer a point of connection to biblical truth.

Discussion Question

1. What is Watkins' stated goal for his book "Biblical Critical Theory"?

2. What does Watkins mean by the term "diagonalization"?

3. Why do the speakers express concern about the book's title?

4. What is the Hegelian dialectic, and how does Watkins utilize a similar concept in his book?

5. According to the speakers, what is a significant weakness in Watkins' approach to cultural phenomena?

6. Explain the criticism of Watkins' use of the term "enlightened false consciousness."

7. How does Watkins’ treatment of cultural phenomena differ from the Apostle Paul’s instructions to the church?

8. According to the speakers, who is the intended audience for Watkins' book?

9. Identify two alternative authors recommended by the speakers for engaging with the topic of Christianity and culture.

10. What specific concerns are raised regarding Watkins' frequent quotation of David Bentley Hart?

11. Evaluate the effectiveness of Watkins' diagonalization method. Does it successfully bridge the gap between secular thought and biblical principles, or does it ultimately create more confusion?

12. Analyze the speakers' critique of Watkins' use of "enlightened false consciousness." Is their concern warranted, and how might this concept be better applied to a critique of critical theory?

13. Compare and contrast Watkins' approach to cultural engagement with the approach advocated by Francis Schaeffer. Which approach do you find more compelling and why?

14. To what extent do you agree with the speakers’ assessment that Watkins' work leans toward a Hegelian dialectic? Defend your position with evidence from the text.

15. Assess the implications of Watkins' claim that "no cultural phenomena, movements, and events [are] utterly good and none exhaustively evil." How does this statement align with a biblical worldview, and what are the potential dangers of this perspective?