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Voddie Baucham - The Rise of LGBT & CRT in the Church · Voddie Baucham Sermons

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  Speaker 1: All right, I have a couple of responsibilities here. And
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  Speaker 1: to deal with a couple of issues, they are definitely
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  Speaker 1: related to one another. This question of critical race theory
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  Speaker 1: and also the whole LGBTQIA plus.
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  Speaker 2: Issue.
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  Speaker 1: These things are related because ideologically they grow out of,
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  Speaker 1: they grow from the same place. from this same neo-Marxist
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  Speaker 1: oppressor-oppressed ideology. You have to get that. Once you get that, right,
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  Speaker 1: you understand how these things are related. Critical race theory
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  Speaker 1: also has to be understood in conjunction with intersectionality. It's
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  Speaker 1: critical race theory and intersectionality. Intersectionality is the idea of
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  Speaker 1: overlapping or intersecting oppressions. So, for example, if people are
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  Speaker 1: oppressed because of, as we saw in the graphic yesterday,
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  Speaker 1: if they're oppressed because of their race, and they're oppressed
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  Speaker 1: because of their sex, and they're oppressed because of their sexuality,
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  Speaker 1: and they're oppressed because of their immigration status, and they're
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  Speaker 1: oppressed because of, right, Then what that means is the
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  Speaker 1: ultimate oppressor, of course, is the white, male, heterosexual, cisgendered, native-born, able-bodied.
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  Speaker 1: You know, at the end of that, you get to Christian, right?
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  Speaker 1: But here's how intersectionality works. Number one, you're not white,
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  Speaker 1: you're black. So that would be one level of oppression.
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  Speaker 1: Then you're not male, you're female. That's another. Then you're
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  Speaker 1: not heterosexual. You're homosexual. That's another. Then you're not cisgendered.
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  Speaker 1: You're transgendered or non-binary. That's another, right? And then you're
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  Speaker 1: not native-born. You're an immigrant. That's another. So what intersectionality
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  Speaker 1: says is these things add up and these things multiply, right?
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  Speaker 1: So people are more oppressed to the degree that they
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  Speaker 1: pile on more of these oppressed identities, okay? That's intersectionality.
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  Speaker 1: When it comes to critical race theory, let me do this.
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  Speaker 1: Let me just sort of give you a definition of
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  Speaker 1: critical race theory. It's not my definition. This comes from
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  Speaker 1: the seminal work on critical race theory. by Delgado and Stefancic.
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  Speaker 1: Here are the main principles of critical race theory. Principle
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  Speaker 1: number one, racism is not, why are we turning the
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  Speaker 1: lights off? Why are we doing that? Turn the lights
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  Speaker 1: back on. I was so happy to have the lights on.
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  Speaker 1: Why are you, yeah. Y'all have no idea how hard
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  Speaker 1: it is to see people up here during the sessions
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  Speaker 1: with the lights off. That's, you know, yeah. All right.
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  Speaker 1: Number one, racism is normal. In other words, it's the
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  Speaker 1: usual way society does business. It's the common everyday experience
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  Speaker 1: of most people of color in the non-white majority.
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  Speaker 3: World.
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  Speaker 1: Racism is normal. That's principle number one of critical race theory.
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  Speaker 1: By the way, critical race theory came out of critical
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  Speaker 1: legal studies. And it's really formalized in the late 1980s, okay,
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  Speaker 1: in the late 1980s. The first, you know, major conference
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  Speaker 1: that they had, the major academic meeting that they had
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  Speaker 1: was at the University of Wisconsin in 1989. By the way,
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  Speaker 1: 1989 is also when Kimberly Crenshaw's seminal work on intersectionality
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  Speaker 1: was published. 1989 was also the year that we got
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  Speaker 1: the sort of land breaking work on white privilege. That's
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  Speaker 1: when we got that land breaking paper study. By the way,
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  Speaker 1: it was an academic paper that had zero citations or footnotes.
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  Speaker 1: Not one source. Not one source. And it is seen as,
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  Speaker 1: you know, the authoritative piece on the concept of white privilege.
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  Speaker 1: All right. So number one, racism is normal. It's everywhere
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  Speaker 1: all the time. Okay. Okay. I always tell people, you
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  Speaker 1: remember this one by remembering the Lego movie, right? Remember
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  Speaker 1: the Lego movie? If you got kids, you remember the
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  Speaker 1: Lego movie and that incessant song. Everything is awesome. It
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  Speaker 1: took you days to get that out of your mind, right? Well,
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  Speaker 1: with CRT, everything is racist. Like, everything. Everything has to
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  Speaker 1: be seen through the lens of race and racism. Secondly,
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  Speaker 1: Convergence theory. What is convergence theory? Racism advances the interests
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  Speaker 1: of both white elites, materially, and working class whites, psychically,
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  Speaker 1: and large segments of society have little incentive to eradicate it.
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  Speaker 1: There's convergence theory. So convergence theory says because racism advances
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  Speaker 1: advances the cause of white people, white people are disincentivized
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  Speaker 1: to get rid of it. White people won't get rid
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  Speaker 1: of racism. White people can't get rid of racism. If
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  Speaker 1: white people could get rid of racism, then the first
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  Speaker 1: principle would be undermined and CRT would die. Therefore, white
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  Speaker 1: people can't get rid of racism. and white people won't
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  Speaker 1: get rid of racism. Thirdly, anti-liberalism. By the way, as
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  Speaker 1: you hear these, please keep in mind that Christian churches
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  Speaker 1: were promoting these ideologies. Please keep in mind that everybody
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  Speaker 1: who put up a black square because of BLM was
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  Speaker 1: promoting the organization that was rooted and grounded in this
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  Speaker 1: ideology right here. Governments across the West promoting critical race
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  Speaker 1: theory are promoting this ideology right here. Okay? So, there
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  Speaker 1: it is. Racism is normal. So that first principle, racism
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  Speaker 1: is normal, that would be your total depravity. Right? And
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  Speaker 1: then you have convergence theory Then you have anti-liberalism. What
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  Speaker 1: is anti-liberalism? Anti-liberalism questions the very foundation of the biblical order,
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  Speaker 1: including equality theory, legal reasoning, enlightenment rationalism, and neutral principles
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  Speaker 1: of constitutional law. So what's this? Well, critical race theory
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  Speaker 1: argues that white people and whiteness in order to protect
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  Speaker 1: their white privilege create this framework. Antonio Gramsci, the father
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  Speaker 1: of neo-Marxism, talks about it in terms of cultural hegemony.
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  Speaker 1: We hear that term a lot when we talk about hegemony.
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  Speaker 1: We talk about China trying to exercise hegemony. They're trying
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  Speaker 1: to become the hegemonic power, right, over Asia, over the West.
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  Speaker 1: Hegemony means that you are the one who establishes the rules.
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  Speaker 1: So in Western culture, white people and whiteness are the
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  Speaker 1: hegemonic power. They establish the rules. And some of the
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  Speaker 1: rules that they've established... are the rules of enlightenment rationalism,
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  Speaker 1: the rules of meritocracy. That's just white people exercising their
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  Speaker 1: whiteness and trying to exercise their hegemonic power over each other, okay?
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  Speaker 1: It got really crazy to where the idea in mathematics,
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  Speaker 1: there was an argument over whether two plus two really
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  Speaker 1: equals four. This was really happening in academia. Because if
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  Speaker 1: everything is racist, it means math. Math is racist. So anti-liberalism.
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  Speaker 1: Anti-liberalism doesn't mean conservatism in this regard, right? Anti-liberalism, when
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  Speaker 1: you hear liberalism, you're talking about... basic, rational understanding. Another principle.
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  Speaker 1: Knowledge is socially constructed. Knowledge is socially constructed. One of
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  Speaker 1: the things you run into when reading literature from this
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  Speaker 1: perspective is is they talk about, they use the word knowledges.
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  Speaker 1: First time you're like, that must be a typo. No, no, no, no, no.
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  Speaker 1: They mean that. There are different knowledges. There are different
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  Speaker 1: ways of knowing. So storytelling, narrative reading is the way
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  Speaker 1: black people forward knowledge versus science and reason that white
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  Speaker 1: people would use To put forward, knowledge. Minority status, in
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  Speaker 1: other words, brings with it a presumed competence to speak
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  Speaker 1: about race and racism. This is why, for example, in
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  Speaker 1: a very popular workbook, a very popular curriculum that people used,
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  Speaker 1: I know in the U.S. and I think maybe There
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  Speaker 1: was some of it here as well. It's called Be
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  Speaker 1: the Bridge. You ever heard of Be the Bridge? Be
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  Speaker 1: the Bridge was promoted in many Christian institutions as a
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  Speaker 1: curriculum that people could use to deal with these issues
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  Speaker 1: of whiteness and these issues of racial injustice. And if
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  Speaker 1: you belong to a Be the Bridge group, there were
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  Speaker 1: different rules for white participants and black participants. And white
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  Speaker 1: participants were given a period of time where they were
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  Speaker 1: not allowed to contribute or ask questions. They just had
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  Speaker 1: to be quiet and listen. And one of the reasons
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  Speaker 1: that they had to be quiet and listen is because, again,
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  Speaker 1: this is critical race theory, minority status brings with it
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  Speaker 1: a presumed competence to speak about race and racism that
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  Speaker 1: non-minorities don't have access to. This is gnosticism. This is
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  Speaker 1: why I coined the term ethnic gnosticism. That's what this is.
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  Speaker 1: There's a special gnosis, special knowledge that minorities have access
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  Speaker 1: to that other people simply do not. So the legal
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  Speaker 1: storytelling movement urges black and brown writers to recount their
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  Speaker 1: experiences with racism and the legal system, and to apply
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  Speaker 1: their own unique perspectives to assess laws' master narratives. Remember,
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  Speaker 1: this came out of critical legal studies. So the legal
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  Speaker 1: system is stacked against us, and the way that we
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  Speaker 1: deal with that is by not adhering to these strict
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  Speaker 1: white Western ways of knowledge or epistemologies, that are often
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  Speaker 1: applied in the legal setting, but to allow other knowledges
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  Speaker 1: like narratives and storytelling to carry the same kind of weight.
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  Speaker 1: Then what this leads to is the centrality of experiential knowledge.
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  Speaker 1: CRT recognizes that experiential knowledge of people of color is legitimate, appropriate,
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  Speaker 1: and critical to understanding, analyzing, and teaching about racial subordination.
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  Speaker 1: You have to listen to people's lived experience. Does that
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  Speaker 1: sound familiar? It's people's lived experience. And, oh, no, no, no, no,
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  Speaker 1: I don't want to question your lived experience, okay? This
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  Speaker 1: is also known as standpoint epistemology. And by the way,
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  Speaker 1: this one is borrowed from the feminist movement. Okay? Standpoint
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  Speaker 1: epistemology was a bedrock of modern feminist studies. The idea
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  Speaker 1: being there about the sexes as opposed to races and ethnicities. Okay?
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  Speaker 1: So there are the basic ideas of critical race theory.
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  Speaker 1: Here's some other things that you need to understand. Social justice,
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  Speaker 1: for example. Definition of social justice from the Oxford Dictionary
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  Speaker 1: of the English Language. So again, not my words. And
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  Speaker 1: as I dealt with these things, I always found it
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  Speaker 1: very important to allow people to use their own words, right?
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  Speaker 1: This is not me defining what critical race theory is.
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  Speaker 1: This is the inventors of critical race theory and the
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  Speaker 1: original promoters of critical race theory defining what critical race
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  Speaker 1: theory is. And here on social justice, this is not
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  Speaker 1: my understanding of what social justice is. This is my
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  Speaker 1: critique of what people are doing out there in social justice.
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  Speaker 1: This right here is a definition from the Oxford Dictionary
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  Speaker 1: of the English Language. And this is really important. Social justice,
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  Speaker 1: a noun. Chiefly, politics and philosophy. Justice at the level
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  Speaker 1: of a society or state as regards the possession of wealth, commodities, opportunities,
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  Speaker 1: and privileges. In other words, social justice is redistributive justice.
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  Speaker 1: It's the idea of redistributing possessions, wealth, commodities, opportunities, and privileges.
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  Speaker 1: It's redistribution. You have too much. It needs to be
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  Speaker 1: given to somebody else. I hear that and it sounds
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  Speaker 1: very familiar. From each according to his means. To each
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  Speaker 1: according to his needs. It's Marx. It's Marx. This is Marxism.
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  Speaker 1: Pure and simple. Okay? That's what this comes out of.
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  Speaker 1: Whenever you hear the word critical, by the way, in
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  Speaker 1: the social sciences, critical is geared toward identifying and exposing
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  Speaker 1: problems in order to facilitate revolutionary political change. Critical theory
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  Speaker 1: is about problematizing the hegemonic authority and ideology. Well, In
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  Speaker 1: order to understand this, you have to get to this,
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  Speaker 1: the idea of Christian hegemony. Remember I told you, white, male, heterosexual, cisgendered, able-bodied, right?
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  Speaker 1: Remember I told you that. Now listen to this. This
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  Speaker 1: is from Teaching for Diversity and Social Justice, a textbook
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  Speaker 1: used in many in a school of education. By the way,
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  Speaker 1: For the sake of time, we're not able to really
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  Speaker 1: get into all this, but this movement took a long
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  Speaker 1: time to get to where it got to in 2020.
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  Speaker 1: And the George Floyd incident was just a spark that
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  Speaker 1: lit the fuse. But these things have been coming for
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  Speaker 1: a long time. And what happened was you had Marx
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  Speaker 1: and Marxism and the Bolshevik Revolution comes and the Marxists
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  Speaker 1: believe now's the time. Get your popcorn. This thing's going
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  Speaker 1: to spread throughout all the world and it didn't happen.
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  Speaker 1: Workers of the world didn't unite. There wasn't this radical
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  Speaker 1: Marxist revolution. Didn't happen. Well, Antonio Gramsci was a Marxist
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  Speaker 1: in Italy and Gramsci spent a lot of time in
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  Speaker 1: Italian prisons. The powers that be wanted to protect the
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  Speaker 1: Italians from his mind. And so Gramsci was a Marxist
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  Speaker 1: who had a different idea that perhaps this wasn't this
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  Speaker 1: workers' revolt, but there needed to be another kind of revolt,
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  Speaker 1: and it needed to be cultural in nature instead of
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  Speaker 1: economic in nature. And so Gramscian Marxism was born. And
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  Speaker 1: I realize I'm cutting through a lot of stuff here,
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  Speaker 1: but I want to have time for at least some questions.
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  Speaker 1: So there are a number of people who were influenced
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  Speaker 1: by Gramsci and Gramscian Marxism. Some of them in Frankfurt, Germany,
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  Speaker 1: and they become known as the Frankfurt School. These individuals
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  Speaker 1: end up fleeing Germany, World War II, and they end
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  Speaker 1: up in the United States. And they end up in
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  Speaker 1: various institutions of higher learning, in very influential positions, and
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  Speaker 1: writing very influential papers. They began what was known as
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  Speaker 1: the Long March through the Institutions, especially schools of political science, law,
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  Speaker 1: and education. And so this Teaching for Diversity and Social
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  Speaker 1: Justice is a book that many people who've gone through
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  Speaker 1: teacher training and schools of education and gotten degrees in education,
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  Speaker 1: has been exposed to. Listen to this. The significance of
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  Speaker 1: Christianity in U.S. life and the challenges it poses for
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  Speaker 1: minority religions is a social justice issue that requires the
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  Speaker 1: kind of historical knowledge and structural cultural analysis we use
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  Speaker 1: to understand other forms of oppression that stand in the
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  Speaker 1: way of social justice. For the non-initiated, Christianity is a
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  Speaker 1: form of oppression that stands in the way of social justice.
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  Speaker 1: Because Christianity is the source of the hegemonic power that
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  Speaker 1: white people exercise in the West. A couple other things.
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  Speaker 1: The term Christian hegemony may startle readers who are not
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  Speaker 1: aware of the pervasive cultural position of normative Christianity in
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  Speaker 1: everyday life within U.S. schools, neighborhoods, and the workplace. Hegemony
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  Speaker 1: is another way of describing the cultural and social level
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  Speaker 1: of oppression, of cultural imperialism as a form of oppression. Again, Christianity. Christianity. oppression,
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  Speaker 1: and cultural imperialism. There are many ways in which minority
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  Speaker 1: religions are affected by the ignorance, obliviousness, misguided intentions, and
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  Speaker 1: harassment by a hegemonic majority. One form is the experience
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  Speaker 1: of non-Christians of Christian evangelism. That is the assumption by
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  Speaker 1: some Christians that it is their responsibility to bring the
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  Speaker 1: truth to so-called non-believers. Proselytizing shades into religious oppression when
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  Speaker 1: the person being proselytized experiences it as an act of
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  Speaker 1: harassment and as an assault on the legitimacy of their
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  Speaker 1: own religion. Again, this couldn't be clearer. This, by the way,
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  Speaker 1: is why when you're talking about the 2SLGBTQIA plus movement,
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  Speaker 1: they refer to themselves as sexual anybody? Starts with an M. Minorities.
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  Speaker 1: Why do they refer to themselves as sexual minorities? Ever
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  Speaker 1: wonder about that? They're using minority there not to refer
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  Speaker 1: to the fact that there are few of them in
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  Speaker 1: the culture. They use minority there in the same way
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  Speaker 1: that we use minority to refer to women. Women are
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  Speaker 1: actually the majority. There's more women than men in the world. Amen?
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  Speaker 1: There are more women than men in America. I believe
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  Speaker 1: there's more women than men here. In Australia, I There's
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  Speaker 1: more women than men, but we still refer to women
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  Speaker 1: as a minority. How can you be a minority if
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  Speaker 1: there's more of you? That's a clue to how the
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  Speaker 1: word is being used. When you refer to women as minorities,
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  Speaker 1: you are talking about cultural Marxism, and you're assuming that
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  Speaker 1: there is a hegemonic power that is oppressing people who
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  Speaker 1: are not part of the privileged aspect of it. and
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  Speaker 1: their numbers don't matter. Therefore, you refer to women as
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  Speaker 1: minorities because of a neo-Marxist presupposition. It has nothing to
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  Speaker 1: do with numbers. You refer to sexual minorities, right? The
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  Speaker 1: 2SLGBTQIA + + all these. Why are they sexual minorities?
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  Speaker 1: Because of the same Marxist ideology. Here's the assumption. So
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  Speaker 1: these people are referred to as practicing deviant sexualities, not
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  Speaker 1: because there's anything inherently wrong with being homosexual or lesbian
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  Speaker 1: or transgender or bisexual or any of that, but because
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  Speaker 1: the hegemonic power has decreed it to be so. And
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  Speaker 1: the hegemonic power in this case is Christianity. So it's
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  Speaker 1: only because Christianity is the hegemonic power in the West,
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  Speaker 1: and it's only because that hegemonic power has for its
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  Speaker 1: own benefit decreed that these sexual practices are deviant, it's
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  Speaker 1: only because of that that these people are persecuted. That's
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  Speaker 1: why they refer to themselves as sexual minorities. Because it's
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  Speaker 1: swimming in the exact same stream. It's all part of
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  Speaker 1: this same ideology. And so intersectionality here is an important piece.
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  Speaker 1: At the end of the day, and I promised that
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  Speaker 1: we were going to have time for questions, and I
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  Speaker 1: really want to do that, especially me being outside of
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  Speaker 1: the environs with which I'm familiar. Listen to this. This
• 26:09
  Speaker 1: is from one of the principal architects of this whole
• 26:18
  Speaker 1: anti-racist movement. Ibram X. Kendi wrote a book called How
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  Speaker 1: to Be an Anti-Racist. It sold millions and millions of copies.
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  Speaker 1: Ibram X. Kendi, again, he was everywhere for a very
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  Speaker 1: long time. until he was exposed for what he was,
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  Speaker 1: which is an absolute fraud. He had a center for
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  Speaker 1: anti-racism at Boston University. They raised tens of millions of
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  Speaker 1: dollars to establish this center for anti-racism. The center for
• 26:57
  Speaker 1: anti-racism that he was head of at the University of Boston,
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  Speaker 1: one of the finest institutions in the United States, it
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  Speaker 1: doesn't exist anymore Why? Because nobody could tell them where
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  Speaker 1: the money went and they didn't produce any academic product.
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  Speaker 2: None.
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  Speaker 1: So listen to Kendi. At the end of the day,
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  Speaker 1: this is all about power. Marxism is all about power.
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  Speaker 4: Okay?
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  Speaker 1: I've been telling people for a long time that, you know,
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  Speaker 1: the The three most important books that people can read
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  Speaker 1: right now. One, the Bible. Two, 1984. And three, Animal Farm.
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  Speaker 1: And you'll get it. You'll get it. Because ultimately, this
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  Speaker 1: is all about power. We are oppressed. You are the oppressor.
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  Speaker 1: So what's the answer? The answer is for you to
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  Speaker 1: give up your power so that we possess the power.
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  Speaker 1: That's the answer. Listen to what Kendi says. To fix
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  Speaker 1: the original sin of racism. You notice that? By the way,
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  Speaker 1: he's not the only one that uses that language. The
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  Speaker 1: original sin of racism. There was a book by that title, Racism,
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  Speaker 1: America's Original Sin, by Lew Wallace. the head of Sojourners,
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  Speaker 1: who purports to be a Christian minister. He wrote that one.
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  Speaker 1: But to fix the original sin of racism, Americans should
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  Speaker 1: pass an anti-racist amendment to the U.S. Constitution that enshrines
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  Speaker 1: two guiding anti-racist principles. The first one, racial equity or
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  Speaker 1: inequity is evidence of racist policy. That's the first principle.
• 28:59
  Speaker 1: Racial inequity is evidence of racist policy. Think about that
• 29:04
  Speaker 1: for a moment. If you look out there and you
• 29:08
  Speaker 1: see a group of people who are not doing as
• 29:12
  Speaker 1: well on any metric and they belong to a particular
• 29:16
  Speaker 1: racial group, Kendi says that in and of itself is
• 29:23
  Speaker 1: evidence of racist policies. And The different racial groups are equals.
• 29:35
  Speaker 1: Now that's, that we wouldn't necessarily argue with, right? Unless
• 29:40
  Speaker 1: you understand what he means. When he says the different
• 29:43
  Speaker 1: racial groups are equals, in light of his first principle,
• 29:48
  Speaker 1: which is if there is any inequality here, he's saying
• 29:55
  Speaker 1: that the only explanation is and always must be racism.
• 30:02
  Speaker 1: It can't be anything in the culture of a particular group.
• 30:08
  Speaker 1: It has to be racism. That's the only explanation that's allowed. Now,
• 30:18
  Speaker 1: he would never want to apply this to the NBA.
• 30:23
  Speaker 1: Because it's 70% black, even though blacks make up only 12%.
• 30:28
  Speaker 1: of the US population. That's what's called racial inequity. He's
• 30:38
  Speaker 1: fine with it. Amen? Same way that women are fine
• 30:46
  Speaker 1: that the majority of people working construction are men. They
• 30:50
  Speaker 1: don't want those jobs. The majority of people picking up
• 30:53
  Speaker 1: trash are men. They don't want those jobs. They are
• 30:57
  Speaker 1: not going to go there and say.
• 30:59
  Speaker 2: You.
• 31:02
  Speaker 1: Know, there's no women here digging these ditches. Inequity, right?
• 31:08
  Speaker 1: Same thing. All right. So let's continue. It shrines those
• 31:12
  Speaker 1: two things. Racial inequality is evidence of racist policy and
• 31:16
  Speaker 1: the different racial groups are equals. The amendment would make
• 31:20
  Speaker 1: unconstitutional racial inequity over a certain threshold. as well as
• 31:27
  Speaker 1: racist ideas by public officials. And then there's a parenthetical
• 31:31
  Speaker 1: statement that's a gem with racist ideas and public officials
• 31:35
  Speaker 1: clearly defined. Yeah, right. It would establish and permanently fund
• 31:41
  Speaker 1: the Department of Anti-Racism. If it had happened, Doge would
• 31:48
  Speaker 1: be all over it right now, right? comprised of formally
• 31:53
  Speaker 1: trained experts on racism and no political appointees. In other words,
• 32:01
  Speaker 1: Kendi and his ilk would stack this deck. The DOA
• 32:08
  Speaker 1: would be responsible for pre-clearing all local, state, and federal
• 32:14
  Speaker 1: public policies to ensure they won't yield racial inequity. Pre-clear
• 32:24
  Speaker 1: every policy at the federal, state, and local level to
• 32:29
  Speaker 1: make sure that they won't create racial inequities. Monitor those policies,
• 32:35
  Speaker 1: investigate private racist policies when racial inequity surfaces, and monitor
• 32:41
  Speaker 1: public officials for expressions of racist ideas. The DOA would
• 32:47
  Speaker 1: be empowered with disciplinary tools to wield over and against
• 32:51
  Speaker 1: policymakers and public officials who do not voluntarily change their
• 32:57
  Speaker 1: racist policy ideas. This has always been about power. Nothing else.
• 33:13
  Speaker 1: Let me read this for us, and then we'll have...
• 33:18
  Speaker 1: Give me some questions. I'm sorry that there will only
• 33:21
  Speaker 1: be just a few. Listen to this. Ephesians chapter 2
• 33:28
  Speaker 1: beginning verse 11. Therefore remember that at one time you
• 33:32
  Speaker 1: Gentiles in the flesh called the uncircumcision by what is
• 33:35
  Speaker 1: called the circumcision which is made in the flesh by hands.
• 33:38
  Speaker 1: Remember that you were at that time separated from Christ,
• 33:42
  Speaker 1: alienated from the commonwealth of Israel, strangers to the covenants
• 33:45
  Speaker 1: of promise, having no hope and without God in the world.
• 33:49
  Speaker 1: But now in Christ Jesus, you who were far off
• 33:53
  Speaker 1: have been brought near by the blood of Christ, for
• 33:55
  Speaker 1: he himself is our peace, who made us both one
• 33:59
  Speaker 1: and has broken down in his flesh the dividing wall
• 34:02
  Speaker 1: of hostility by abolishing the law of commandments expressed in
• 34:06
  Speaker 1: ordinances that he might create in himself one new man
• 34:12
  Speaker 1: in place of the two, so making peace between and
• 34:15
  Speaker 1: might reconcile us both to God in one body through
• 34:19
  Speaker 1: the cross, thereby killing the hostility. And he came and
• 34:23
  Speaker 1: preached peace to you who were far off, and peace
• 34:26
  Speaker 1: to those who were near. For through him we both
• 34:29
  Speaker 1: have access in one spirit to the Father. So you
• 34:32
  Speaker 1: are no longer strangers and aliens, but you are fellow
• 34:35
  Speaker 1: citizens with the saints and members of the household of God.
• 34:39
  Speaker 1: built on the foundation of the apostles and prophets, Christ
• 34:41
  Speaker 1: Jesus himself being the cornerstone, in whom the whole structure
• 34:45
  Speaker 1: being joined together grows into a holy temple in the Lord,
• 34:49
  Speaker 1: in him you also are being built together into a
• 34:53
  Speaker 1: dwelling place for God by the Spirit. That's the church's answer. Okay,
• 35:00
  Speaker 1: your questions. Yes, right here.
• 35:14
  Speaker 2: Am I on?
• 35:14
  Speaker 1: No. Hello? Okay.
• 35:19
  Speaker 5: How do you minister or admonish a fellow brother or
• 35:23
  Speaker 5: sister in Christ that has a gay son or daughter
• 35:28
  Speaker 5: and they watered down the word to include that family
• 35:34
  Speaker 5: member in it? Do you say anything?
• 35:37
  Speaker 1: Yeah.
• 35:37
  Speaker 2: Do you leave it?
• 35:38
  Speaker 1: Yeah. You know, here's the difficulty. of questions like that
• 35:43
  Speaker 1: in a setting like this. I'm sure if you and
• 35:46
  Speaker 1: I had time to work through the particulars of the situation,
• 35:50
  Speaker 1: I could give you some wisdom on the subject. But
• 35:54
  Speaker 1: in a setting like this, there's no magic bullet that
• 35:57
  Speaker 1: I can give you to say, homosexual son, oh, you know,
• 36:03
  Speaker 1: do this, this, this, and this. Speak to them, not
• 36:07
  Speaker 1: speak to them. What's your relationship with them? What's your
• 36:10
  Speaker 1: position in their life? You know, so I'm always going
• 36:15
  Speaker 1: to say that what we have to do in situations
• 36:17
  Speaker 1: like that is we have to take full advantage of
• 36:20
  Speaker 1: the relationship that God has given us. Full advantage. For
• 36:24
  Speaker 1: some people, that's going to mean you can stand up,
• 36:28
  Speaker 1: square your shoulders, and just spit it out, right? For
• 36:33
  Speaker 1: other people, you might not have that relationship. And there
• 36:37
  Speaker 1: may be some restrictions on your ability to just do that.
• 36:40
  Speaker 1: What you do is, whatever that relationship is, you take
• 36:43
  Speaker 1: full advantage of it, right? If you have an opportunity
• 36:47
  Speaker 1: within the, you know, church setting to, you know, deal
• 36:52
  Speaker 1: with this through the mechanisms that are provided in church,
• 36:54
  Speaker 1: you take full advantage of the relationship. Here's what you
• 36:57
  Speaker 1: don't do. You don't sit on your hands and remain
• 37:00
  Speaker 1: silent and do nothing. And you don't encourage it. That's
• 37:05
  Speaker 1: what I can say unequivocally, regardless of what position you have.
• 37:10
  Speaker 1: We don't equivocate, we don't encourage, and we don't remain silent. Okay,
• 37:20
  Speaker 1: let's go here and then there, okay? We'll go this
• 37:23
  Speaker 1: side and then that side. So we're going here first,
• 37:27
  Speaker 1: the white shirt, and then you. Testing, testing.
• 37:39
  Speaker 3: I've got a main question and a small follow-up question, Dr.
• 37:43
  Speaker 1: Verdi. Just one. Just one.
• 37:46
  Speaker 3: So another intellectual figure that was publicly vocal about weaponizing
• 37:51
  Speaker 3: power was Miguel Foucault. So I just wanted to know
• 37:54
  Speaker 3: from your opinion, how much of an influence do you
• 37:56
  Speaker 3: think he's had on the social justice movement?
• 37:59
  Speaker 1: Foucault? Yeah, Foucault is one of the pioneers of the
• 38:04
  Speaker 1: other side of this, the philosophical side of this. And so, yeah,
• 38:09
  Speaker 1: you will find that Foucault's thinking is prevalent throughout this
• 38:15
  Speaker 1: whole social justice movement, whether people are aware of it
• 38:18
  Speaker 1: or not. But also when you start talking about him,
• 38:22
  Speaker 1: it also becomes very important in the sexual deviance side
• 38:27
  Speaker 1: of it as well. He's one of the people who,
• 38:31
  Speaker 1: for example, pushed very hard for eliminating age of consent laws.
• 38:38
  Speaker 1: So yeah, you cannot separate this from people like Foucault
• 38:45
  Speaker 1: and others. So my latest book, which is not here
• 38:50
  Speaker 1: in Australia, and you'll know when you hear the title,
• 38:55
  Speaker 1: the title is It's Not Like Being Black. Subtitle is
• 38:59
  Speaker 1: How Sexual Activists Hijack the Civil Rights Movement. And Foucault
• 39:06
  Speaker 1: features prominently in that as well. You can't, you know, rightly,
• 39:11
  Speaker 1: as well as feminist writers and thinkers as well. All
• 39:16
  Speaker 1: of these things come from the same foundation and they
• 39:20
  Speaker 1: all converge. And they converge around race because the George
• 39:27
  Speaker 1: Floyd moment was the moment when the walls had fallen
• 39:35
  Speaker 1: that's where the hole in the wall was so everybody
• 39:38
  Speaker 1: poured through that hole right and now we're seeing all
• 39:42
  Speaker 1: the other stuff associated with it but yeah yes we
• 39:46
  Speaker 1: said here.
• 39:49
  Speaker 6: Hello good morning I am a high school teacher, and
• 39:52
  Speaker 6: I have to.
• 39:53
  Speaker 1: Teach a curriculum. God bless you.
• 39:55
  Speaker 6: I have to teach a curriculum that's very Marxist in nature,
• 39:58
  Speaker 6: and it's very critical race theory kind of based. Do
• 40:01
  Speaker 6: you think it's important to educate kids that this is
• 40:04
  Speaker 6: something that exists and combat it, or do you just,
• 40:06
  Speaker 6: to protect their innocence, don't even mention it, just.
• 40:09
  Speaker 1: Preach a biblical truth?
• 40:10
  Speaker 6: I am at a Christian school, and so I'm just
• 40:12
  Speaker 6: wondering how I should go about educating the next generation.
• 40:15
  Speaker 1: Yeah. you put your finger on something that's extremely important
• 40:20
  Speaker 1: to note, and that is that this is prevalent in
• 40:24
  Speaker 1: curriculum across the West and across much of the world.
• 40:29
  Speaker 1: And that's why, as glad as I am that you
• 40:32
  Speaker 1: are there as a missionary, it breaks my heart that
• 40:38
  Speaker 1: Christians are sending their children there. And I would beseech
• 40:42
  Speaker 1: you not to do that. Don't do that. Because this
• 40:46
  Speaker 1: is what the curriculum is teaching. From kindergarten through 12th grade,
• 40:51
  Speaker 1: a child spends 14,000 instructional hours in school. 14,000. And
• 40:57
  Speaker 1: Christians are naive if they think that having a conversation
• 41:03
  Speaker 1: at the dinner table, which we don't even share anymore,
• 41:07
  Speaker 1: where you say, what did you learn today, is going to,
• 41:10
  Speaker 1: number one, uncover that, because they don't even know that
• 41:12
  Speaker 1: that's what they're learning. Or number two, fix it. right,
• 41:17
  Speaker 1: or church once a week, that that's going to fix it.
• 41:19
  Speaker 1: It's not. Luke chapter 6 verse 40, a pupil is
• 41:23
  Speaker 1: not above his teacher, but everyone when he is fully
• 41:25
  Speaker 1: trained will be like his teacher. Why are so many
• 41:30
  Speaker 1: Christians completely sold out to feminism and completely sold out
• 41:36
  Speaker 1: to CRT even if they don't know the words? Because
• 41:39
  Speaker 1: they were educated by Caesar. If you send your child
• 41:43
  Speaker 1: to Caesar for his education, Don't be surprised when they
• 41:47
  Speaker 1: come home as Romans. Next question. So fight the good fight, sister.
• 41:55
  Speaker 1: Keep fighting. Get fired. And then tell your testimony, right? Yeah, yeah.
• 42:01
  Speaker 1: Let's go back and then back up toward the front. Back. One, two, three, okay?
• 42:13
  Speaker 7: Um, obviously social justice, uh, in its Orthodox form is actually,
• 42:19
  Speaker 7: was originated by God himself, um, that we should, you know,
• 42:22
  Speaker 7: feed the poor, um, take care of people who.
• 42:25
  Speaker 6: Are in need.
• 42:26
  Speaker 1: Um, that's not social justice though. That's not social. Don't
• 42:30
  Speaker 1: take their word and then superimpose their word over a
• 42:34
  Speaker 1: biblical ideology, right? That's not social justice. Their justice, biblical
• 42:41
  Speaker 1: justice is, It doesn't have an adjective. It's just justice.
• 42:48
  Speaker 1: You start putting adjectives on it, you're going away from
• 42:51
  Speaker 1: the biblical model. So don't give them that. All right?
• 42:56
  Speaker 7: So justice.
• 42:57
  Speaker 1: Yes.
• 42:58
  Speaker 7: Would you encourage Christians to infiltrate the political structural spaces
• 43:04
  Speaker 7: to bring back Christian views, or do you think it's
• 43:07
  Speaker 7: a war that we can't win?
• 43:09
  Speaker 1: Yes. That was... That was my whole message yesterday. That
• 43:12
  Speaker 1: was my second message. It's all running together now. That
• 43:16
  Speaker 1: was my second message on yesterday, is that we must
• 43:19
  Speaker 1: absolutely do that. And that not only must we do that,
• 43:23
  Speaker 1: but the culture is actively engaging in practices to discourage
• 43:30
  Speaker 1: us from doing that. Chief among them is all this
• 43:33
  Speaker 1: talk about Christian nationalism. That's a way to shame us
• 43:38
  Speaker 1: and discourage discourage us from engaging in these policies and practice.
• 43:42
  Speaker 1: We have to. We absolutely have to. Yep. Right there,
• 43:47
  Speaker 1: right there, right there in front of you. Hi.
• 43:50
  Speaker 4: I have kids, so selfish motivation asking this, but I've
• 43:54
  Speaker 4: noticed the cultural trends tend to be a pendulum. So
• 43:58
  Speaker 4: with all this that's going on, particularly in America with
• 44:01
  Speaker 4: politics and Trump coming in, there's been a lot of
• 44:03
  Speaker 4: changes and it feels like there's a pendulum shift. And
• 44:07
  Speaker 4: so I wanted to ask what are the areas that
• 44:10
  Speaker 4: we should be looking out for in the future? Because
• 44:12
  Speaker 4: I know with a pendulum shift, we can go all
• 44:14
  Speaker 4: the way the other way. And so I'm curious to
• 44:17
  Speaker 4: see as the pendulum changes, what are the areas that
• 44:20
  Speaker 4: we should be kind of be aware of and be
• 44:22
  Speaker 4: looking out for to raise our kids to be aware
• 44:25
  Speaker 4: of other messages that might be coming, things that you
• 44:27
  Speaker 4: maybe have flagged yourself. And I guess this other side
• 44:31
  Speaker 4: of that is the warnings that we need to be
• 44:34
  Speaker 4: aware of as we push to the other side.
• 44:36
  Speaker 1: Yeah. I think one of the things we need to
• 44:39
  Speaker 1: be aware of is that as things appear to be shifting,
• 44:47
  Speaker 1: what hasn't happened is the advocates of critical theory, which
• 44:55
  Speaker 1: is the mother of them all, critical race theory, you know,
• 45:01
  Speaker 1: the advocates of the radical gender theory, you know, they
• 45:06
  Speaker 1: are not shifting anything anywhere. They may go underground for
• 45:12
  Speaker 1: a while, but they are still entrenched. We still have degrees, right,
• 45:20
  Speaker 1: in feminist studies, gender studies, queer studies. All of these
• 45:26
  Speaker 1: things are still there. And so though outwardly it appears
• 45:33
  Speaker 1: that there is this pendulum swing, it's not happening in
• 45:37
  Speaker 1: the academy. Those people who did this, they're still there.
• 45:42
  Speaker 1: And they may lie dormant for a while, but they're
• 45:46
  Speaker 1: not going anywhere. So we should not be lulled into
• 45:50
  Speaker 1: believing that some executive orders from Donald Trump are going
• 45:55
  Speaker 1: to get rid of or root out all of the
• 45:59
  Speaker 1: underlying ideologies and advocates that brought us here. They'll just
• 46:05
  Speaker 1: wait for another George Floyd moment so that they can
• 46:10
  Speaker 1: make a breach in another wall. And we always need
• 46:15
  Speaker 1: to be preparing the same way, right? We don't have
• 46:18
  Speaker 1: to change the way we prepare. We need to teach
• 46:20
  Speaker 1: what to believe and why to believe, right? Okay, last one,
• 46:25
  Speaker 1: last one. Dr.
• 46:34
  Speaker 2: Vardy, surely it becomes obvious, does it not, that the
• 46:38
  Speaker 2: critical race theorists and their agenda is to turn everything
• 46:42
  Speaker 2: on its head so that instead of us having a
• 46:46
  Speaker 2: Western culture that has a Christian basis, we will have
• 46:50
  Speaker 2: a different culture where we are the underdogs. That's the
• 46:54
  Speaker 2: intention of it.
• 46:54
  Speaker 1: Yeah, it's all about power. And that's why I said,
• 46:57
  Speaker 1: you know, read your Bible, but get 1984 and Animal Farm, right?
• 47:02
  Speaker 1: You know, eventually the pigs will be in the house,
• 47:07
  Speaker 1: walking on two legs, looking like humans, and oppressing everybody outside, right?
• 47:14
  Speaker 1: They will become the farmers. And that's exactly what we're seeing.
• 47:19
  Speaker 1: That's what Marxism has done everywhere. That's what neo-Marxism does everywhere.
• 47:26
  Speaker 1: And eventually, yeah, this is about Power. Finding a way
• 47:33
  Speaker 1: to gain power.
• 47:38
  Speaker 2: Surely the underdogs then don't have the same rights and
• 47:44
  Speaker 2: redress to that as in the new system of things
• 47:48
  Speaker 2: because that's the way they want to make it go.
• 47:49
  Speaker 1: Yeah, no, when the Marxists get in power, then you
• 47:55
  Speaker 1: get struggle sessions and... You know, yeah, the utopia never comes.
• 48:02
  Speaker 1: The Marxist utopia never comes, right? The only thing Marxism
• 48:05
  Speaker 1: has ever produced is mass death and destruction. Yeah.
• 48:13
  Speaker 2: All right.
• 48:13
  Speaker 1: Sorry we had to, like, so rush through this, guys,
• 48:17
  Speaker 1: but I hope that at least this was somewhat beneficial
• 48:20
  Speaker 1: to you.
• 48:20
  Speaker 6: Amen?
• 48:20
  Speaker 1: All right. Thank you very much.