The marriage covenant brings companionship, mutual support, and love, enhancing both spouses’ overall quality of life. As husbands and wives work towards common goals, share experiences, and grow together, they find a deep sense of fulfillment that cannot be achieved through any other relationship. Furthermore, married men tend to experience greater emotional stability due to the support and encouragement from their wives. 

In today’s culture, we see a troubling trend: more American men are delaying marriage or opting out entirely, posing damaging and potentially disastrous ramifications for society. While more women are also caught up in the same trend, the statistics among men are the highest and most troubling. Recent data from the U.S. Census Bureau shows that the median age for first marriages has climbed to 30.4 for men, a record high. Studies by Pew Research found that in 2021, 47.35 million men never married, while in 2023, 28 percent of 40-year-old men were still unmarried, a nearly five-fold increase over 1980, when just 6 percent of men had entered middle age without having tied the knot.
At the same time, movements that discourage marriage, citing potential financial losses in divorce, are gaining popularity. Concerns about the division of assets, alimony, and child support are often cited as reasons for men to avoid marriage. However, as designed by God, the institution of marriage offers invaluable benefits that far outweigh these concerns.
In this article, you’ll find five compelling reasons, grounded in biblical truth and supported by statistical evidence, that explain why men should marry.
1. Fulfilling God’s Design for Companionship
From the beginning, God designed marriage to meet a fundamental human need for companionship. In Genesis 2:18–24, we read,
“Then the Lord God said, ‘It is not good for the man to be alone. I will make a helper suitable for him.’… Therefore, a man shall leave his father and mother and hold fast to his wife, and they shall become one flesh.”
Marriage is God’s answer to man’s need for a companion, providing a unique partnership that mirrors the completeness found in God’s nature.
Since the beginning of time, God’s design for marriage has served as a guiding light. Modern studies reveal an essential truth: married men often enjoy better mental health than their single counterparts.
A comprehensive survey of 127,545 adults shows that married men experience greater health and longevity than single, divorced, or widowed men. They face a 46 percent lower risk of cardiovascular disease, while those who have never married are three times more likely to face serious health issues.
Additionally, married men have better survival rates against cancer, including prostate cancer, along with lower rates of depression, sharper cognitive function, and a reduced risk of Alzheimer’s.
Much of this is because marriage promotes better choices. The Journal of Health and Social Behavior notes that they are less likely to engage in risky behaviors, such as excessive drinking, smoking, and reckless driving. Contrary to the Hollywood narrative, a wealth of studies reveal that married men enjoy greater financial stability and experience more satisfying sex lives compared to their unmarried peers. Marriage brings a sense of accountability and mutual care that promotes responsibility, a greater sense of purpose and meaning, and longer and more fulfilling relationships with not just their wife but also with family, friends, and the larger community.
In the grand tapestry of health, marriage weaves a hopeful thread, leading to better outcomes when dealing with life’s various challenges.
2. Sanctification and Growth in Holiness
Marriage is not just a social contract but a divine tool for sanctification. Ephesians 4 encourages believers to live in a way that reflects their new identity in Christ, urging them to abandon youthful lusts and the works of the flesh. Verse 22 emphasizes the need to put off the old self, which is corrupted by deceitful desires, highlighting the importance of shedding habits that lead to spiritual decay.
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Edwards emphasized the imminent danger of living in sin and the urgency of seeking salvation. His exclamation, “There is nothing between you and hell but the air; ’tis only the power and mere pleasure of God that holds you up,” is a stark reminder of the precariousness of life without Christ. Edwards’s message was a call to self-examination, repentance, and acceptance of salvation only offered through Jesus Christ, reflecting the profound biblical truth that salvation is found in no one else but Jesus.

In his famous sermon, “Sinners in the Hands of an Angry God,” eighteenth-century theologian Johnathan Edwards boldly proclaimed, “Almost every natural man that hears of hell flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or in what he intends to do.”
According to Edwards, the natural man is engaged in a lifetime of struggle, ignoring the clear judgment of damnation. Imagine being at a funeral where the pastor boldly states that the departed, despite appearing outwardly “good,” was destined for eternal suffering in hell. This thought alone is shocking. Such a proclamation would cause outrage, confusion, and perhaps even fear.
Edwards was right. The natural man shies away from self-examination, honest introspection, and repentance. Many reject the truth of their inherent depravity and subsequent damnation. Denying this truth means ignoring the only message that saves, causing them to miss out on the hope found in the gospel.
We all possess an innate sense of something beyond this life. However, neglecting the gospel leads to creating false narratives about eternity. These assumptions ignore the need for Christ’s redemptive work on the cross, forcing some to believe that entering heaven requires a lifetime of virtuous behavior. Consequently, universalism—the idea that all souls will be in heaven—is becoming increasingly prevalent.
Our contemporary approach to faith has led to a prevailing culture of functional universalism, significantly impacting society and eroding the message of hope within Christ’s gospel. Has the modern mind lost its grip on the idea of Jesus’s sacrifice?
Celebrity Faith and Heaven’s Gate
In a society that often avoids discussing weighty matters like hell, damnation, and the necessity of salvation, we tend to divert our attention to the spectacle of celebrities. As we near the end of 2023, it is customary to contemplate the lives of notable individuals who have departed from this world. Among the famous and infamous names that come to mind are the legendary rock-and-roll queen Tina Turner, late-term abortionist Leroy “Lee” Carhart, and the lesser-known, yet respected, rap artist David Jolicoeur of De La Soul.
During his eulogy for Tina Tuner, Pete Townshend, the renowned rocker from the band The Who, hailed her as an “astonishing performer, an outstanding singer, and an R&B groundbreaker.” Townshend shared that Tina had been battling illness for some time and expressed his heartfelt desire for her to finally “have some peace now” in death.
As the condolences regarding Tina’s death came in, many echoed the feelings expressed by Kristina Love. Love, a renowned actress from the West End Stage, portrays the indomitable artist in “Tina: The Tina Turner Musical.” Love passionately proclaimed during her address to the theater audience, “We’re here tonight because of one woman who boldly lived her life, from cotton fields to stardom. . . . So tonight we are going to party because we know there is a huge party in heaven right now.”
While some may argue in favor of rewarding Tina Turner with heaven due to the challenges she endured, applying the same standard to LeRoy Carhart becomes more complex. Carhart, a self-proclaimed abortion activist and one of the few remaining late-term abortionists, passed away in April. Throughout his lifetime, he terminated the lives of 30,000 unborn babies and trained 300 doctors in abortion procedures.
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Did the Civil Rights Movement fail the black community? Again, that’s a complicated question, but the truth is it was never designed to succeed in such a monumental task. By contrast, the gospel never fails, and should be central to our believing, our living.

Some have questioned if evangelicals—especially white evangelicals—did anything to aid the cause of the Civil Rights Movement in the 1960s. Most ardent in this question has been someone like Curtis J. Evans, who has charged, “Although they explicitly condemned racism in many of their public writings, [Evangelicals] did not support the tactics employed by civil rights leaders to end discrimination against black Americans. Evangelicals constantly criticized civil rights marches and legislation.”[1]
By Evans’s estimation, evangelicals did not do anything to help the Black community during the Civil Rights Movement, and as a result, there remains a rift in the American church. Truly, that discussion is worth having, but it stands on an underlying assumption—namely, that the Civil Rights Movement is what gave the Black Church, and by extension the Black community, all they were looking to gain. But is that so? It’s a question worth considering.
In what follows, I want to challenge this assumption and leave an open-ended question about the enduring impact of the Civil Rights Movement.
To Move Forward, We Must Look Back
The journey to equality for blacks in America has a long and treacherous history. Today, some argue that blacks are nowhere near the end of that journey and much more needs to be done. For them, a new wave of promise comes through “social justice,” a justice brought about by the allure of new governmental laws, economic justice, and racial equity. Still, others embrace the progress made, holding the belief that there’s nothing more to be done.
An honest look at the history of the Civil Rights Movement can be helpful in assessing where it has come from and what’s needed to move forward.
In North America, the disconnect between “all men are created equal” in the Declaration of Independence sharply contrasted with the regular practice of slavery. This tension would ultimately culminate in the American Civil War: then the Emancipation Proclamation, the 13th Amendment (which ended slavery), the 14th Amendment (which gave citizens rights), and the 15th Amendment (which gave all men the right to vote)—and this was just the beginning.
Still, there were several impediments to equal treatment. Long after the Constitutional Amendments, many southern states subjected their black citizens to segregation and racial discrimination. Southern states passed laws that marginalized black people. This treatment would come in many forms, such as peonage, black codes, and Jim Crow laws. As a result, a new front had to be set up on the road to equality.
The Civil Rights Movement
Along the journey, Rosa Parks, a black seamstress, during an act of civil disobedience, was arrested in Montgomery, Alabama, on December 1, 1955, for violating a draconian Jim Crow law. Ms. Parks sat on the front row of the “colored section” of the bus, which was established to separate black and white commuters. Ms. Park refused to give up her seat to a white passenger when ordered to do so, and the result was the flame that ignited the Montgomery Bus Boycott of 1955.
This flame was the result of the coordinated effort of the Montgomery Improvement Association (MIA) led by Martin Luther King, Jr. The MIA consisted of black ministers and community leaders committed to bringing national attention to racial segregation in the South.
Seventy percent of the Montgomery Bus System’s patrons were black. During the boycott, blacks refused to get on a bus until the buses were desegregated. The city of Montgomery lost between 30 and 40 thousand bus fares each day during the boycott. Financial records suggest the city lost $3,000 daily (which equates to $31,326 per day in 2022).
Rather than paying fares to the city, consumers paid for a one-of-a-kind mode of transportation within their own community. Black commuters needing to get to work found a lift from someone else in the neighborhood and paid the fare to another black community member. The effect on the black economy was huge because the money spent on transportation was either saved or spent in the community.
The United States Supreme Court decision in Browder v. Gayle would end discrimination on public buses. After a 382-day boycott, black patrons received what they fought for: a desegregated bus. It was a victory in one sense, but ironically it led to the first of many miscarriages of justice caused by a movement committed to seeking justice. Although the movement gained an equal seat on the bus—this “victory” would witness black people abandoning the first-of-its-kind Uber car service and returning to the buses that despised their patronage.
The “success” of the Montgomery Bus Boycott would catapult Martin Luther King, Jr., onto the national stage while simultaneously cementing white superiority—through dependence on a white bus system—in the minds of blacks.
The message sent and received by the civil rights leaders was that equality meant sitting on the same bus, using the same bathroom, and eating at the same lunch counter as whites. More neglected was economic empowerment brought about by being self-sufficient. So, the message of self-sufficiency and entrepreneurship was lacking from the movement. The result of this failure would invite the need for greater political power. Yet again, the voices who spoke most loudly among black leaders also handed over the black community to any political party that would validate them through proximity to whites.
The Civil Rights Movement and its leaders successfully tied the advancement of the black community to the shifting political winds by largely abandoning economic self-sufficiency and embracing political power as the path forward. While this reality may not have been apparent to civil rights leaders initially, certain politicians saw it clearly and used political favors to obtain the power they needed from the black community.
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As Warren begins the appeal process and the decision heads to the SBC’s convention floor, the question is not one of proper biblical hermeneutics regarding women pastors. When Warren and other egalitarians advocate for female pastors, their position is solidly based upon strong emotion rather than sound exegesis. The SBC’s current challenge is that it has been shaken by pragmatism and a leftward cultural drift. Furthermore, the denomination has gone through a number of ideological earthquakes. Will the next tsunami wave be too much to handle? 

On March 11, 2011, a 9.1-magnitude earthquake rocked Japan. The center of the quake was said to have been in the North Pacific, 81 miles east of Sendai, the largest city in the Tōhoku area.
The Pacific Ocean is home to the largest seismic belt on the planet. Japan is accustomed to and prepared for earthquakes, much like its Pacific neighbor to the east, California. The rare tsunami accompanying an earthquake is often more damaging than the quake itself.
Those familiar with the region pay little attention to earthquakes. Due to their infrequency, many people ignore the warnings associated with tsunamis. Ignoring such warnings can have disastrous consequences, as more than 20,000 lives were lost on the Sendai coast.
For the past few years, many in the Southern Baptist Convention (SBC) have disregarded numerous warnings of their own. Many in SBC leadership pay little attention to the cracks in the denomination’s core. The latest is Rick Warren’s decision to appeal the SBC’s decision to kick Saddleback Church out of the fellowship. This is a tsunami warning for the SBC. There are some in SBC circles who regard Warren’s commitment to installing three women pastors at Saddleback Church as a clear violation of Scripture and the Baptist Faith and Message 2000.
The crucial question is: Will the SBC heed the most recent tsunami warning and stand on the high ground of Scripture, or will a tsunami wave of egalitarianism destroy its shores?
The Earthquake before the Tsunami: MLK 50 & Social Justice
Long before the terror of a 500-mile-per-hour tsunami wave traveling ashore, the Tōhoku area’s residents would have been wise to pay attention to the early warning signs of a tsunami—an earthquake. Likewise, recent history will attest that the SBC has endured numerous quakes that should have served as an early warning sign for what was coming.
The first seismic event to hit the SBC occurred in 2018 during the commemoration of the 50th anniversary of Martin Luther King Jr.’s death. The Gospel Coalition collaborated on a joint event with the SBC’s Ethics and Religious Liberty Commission (ERLC). The MLK 50: Gospel Reflections from the Mountaintop event occurred in Memphis, Tennessee. Speakers included Charlie Dates, Jackie Hill-Perry, Eric Mason, and others.
Eric Mason, pastor of Epiphany Fellowship Church in Philadelphia and author of Woke Church, took to the podium. Mason reflected on what he believed to be a pivotal time in history. Connecting the historical racism of King’s day with the present-day experience of blacks within white evangelicalism, Mason told the audience,
Multiplicities of Negros ain’t feeling evangelicalism…. Whites have to assume … that because there is offense … you need to press into that particular offense and begin to educate yourself on … not having reductionistic ways in which you try to cause racial reconciliation, like through hiring non-qualified African-Americans to be the multi-ethnic engineers in your local churches…. And you know they’re not qualified because Blacks haven’t hired them.
Eric Mason, MLK 50 (10:46)
The audience filled the air with laughter and numerous “amens.” Mason continued,
And it works against unity when you hire somebody that we not feeling. And you’re wondering why multi-ethnicity isn’t happening at your church? It’s because you have a person that is black on the outside but angloid on the inside.
Eric Mason, MLK 50 (12:06)
Charlie Dates, once one of the SBCs most popular and celebrated preachers, used MLK 50 to connect King’s social gospel to the economic, political, and educational needs of today’s black communities. In Dates’ view, it’s our “white evangelical brothers and sisters” who bear the responsibility to repair disparities within black communities. Dates reserved his sermon’s homiletic punch for the conclusion of his message, and he could not have been more explicit when he said,
This is what has frustrated many black churches with our white evangelical brothers and sisters, those of you who have a firm grasp on orthodoxy, who understand the finer tenants of the gospel, who launch coalitions, who sustain commissions, and who produce curriculum and lobby with Congress. We have expected you to be our greatest allies in the struggle against injustice. We wanted you to tell your churches and your congregations that God was never pleased with segregation and the systems that segregation has created.… We wanted you to end the long night of systemic injustices. We wanted y’all to cry about the public school-to-prison pipeline.… And we wanted you to shout it from your pulpit.
Charlie Dates, MLK 50 (20:25)
With Mason and Dates framing the foundation of their ideas on the San Andreas fault line of King’s social gospel, each speaker charged white evangelicalism with being responsible for and obligated to fix the disparities experienced in black America.
The Village Church pastor of Fort Worth, Texas, Matt Chandler, would join the chorus of speakers, describing what his church was doing to promote black empowerment in the pulpit.
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The perspectives of men like James Brown and Scott Adams are overt appeals to skin color. While the motivations for these appeals vary, the goal is the same: self-help, pride, and temporal well-being. A question like “Is it okay to be white?” and its provocative musical counterpart, “Say it loud, black, and proud,” are short-sighted appeals at best.

Recorded in 1968 at the Vox Studios in Van Nuys, California, “Say It Loud, I’m Black, and I’m Proud” would be released to the public. James Brown and Alfred “Pee Wee” Ellis were working on what would soon become another hit. The song, released in August 1968, would spend six weeks at the top of the R&B chart and reach number ten on the Billboard Hot 100.
In the aftermath of Martin Luther King Jr.’s assassination on April 4, 1968, Brown wanted to give black people a reason to take pride in themselves, and he believed that music was the best way to express that pride. The song would become an anthem for the black power movement that took root after King’s death.
Following the assassination of Martin Luther King Jr., social unrest broke out in more than 200 cities across the nation, causing millions of dollars in property damage and business losses. Far from being an anthem for unity, James Brown’s song was about self-empowerment and standing against the forces of racism.
With the passage of the 1964 Civil Rights Act and the 1965 Voting Rights Act, many in the “white community” believed they had done enough to combat racism. Many whites marched with King and fought against Jim Crow laws and racism in the South. At the cost of black and white lives, their efforts led to a change in how the rest of the country felt about civil rights for black people. Before the Civil Rights Act of 1964, one in four whites favored civil rights. In the months following the legislation, 50% of ​​whites supported the bill.
By 1968, as cities burned in the wake of King’s assassination, many began questioning whether it was worthwhile to help black people achieve the equality they had fought for.
“Black and Proud” by James Brown is an old example of the continued ethnic tribalism that arises when people discuss “race” nowadays. Once ethnic pride is tied to a person’s sense of empowerment, it becomes necessary to defend it. When guilt is assigned and sacrifice demanded based solely on a person’s skin color, a lack of respect can transform into indignation.
From Woke to Reality
For American cartoonist and novelist Scott Adams, his indignation was peaked by a Rasmussen poll in which 46% of respondents disagreed with or were uncertain about the statement, “It’s okay to be white.” Adams took to Twitter to express his outrage. In his Twitter video, upon reading the results of the poll, Adams labeled the 46% as a hate group, advising whites to stay away from black people.
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The words teach and teaching are mentioned 212 times in the scriptures. Christianity, unlike any other worldview, is an intellectually rigorous worldview. For far too long, we’ve delegated education to public school systems. Only recently have Christians taken a stand, as we’ve witnessed the proliferation of homeschooling across the country. The next phase of growth, however, will require true vision and sacrifice as followers of Christ re-stake our claim in the area of education. It will be imperative to build our own colleges, universities, and seminaries, unyielding to the cultural onslaught we’ve witnessed in the last decade.

Ruby Bridges was the firstborn child of Abon and Lucille Bridges. The Bridges were farmers from Tylertown, Mississippi. As a black family living in the segregated south in 1950, they were aware of their limited options for work. The Bridges relocated to New Orleans to pursue better job possibilities. This family, like many, realized the importance of hard work and education in climbing the ladder of success, and they wanted better opportunities for their children.
In the same way that the Bridges sought opportunities in their day, parents today continue to seek the benefits of hard work and a decent education for their children. Unfortunately, public schools are no longer institutions focused on children’s primary education; they’ve become experimental laboratories of indoctrination for kids. Today, students are used as test subjects for the latest notions proposed by modern critical theorists.
No longer is education the prescription for success that it once was. The hard work of achieving academic excellence is ignored. Poor academic performance among students receives the majority of attention, supporting the notion that institutional racism is the root cause and that educational reform is therefore necessary.
Education has changed dramatically from the days of Abon and Lucille Bridges in the 1950s. I’d argue that education was better at preparing children for success during the ’50s than it is today. And the results can be readily evidenced in higher failure rates, low achievement scores, and programmatic government dependency.
An Assessment
During the 1950s, racism and segregation had taken their toll on black families like the Bridges. However, education was still seen as a priority for most blacks. According to the National Center for Education Statistics, the percentage of blacks unable to read or write at age 14 decreased from 79.9% to 1.9% between 1870 and 1979. From 1870 to 1940, perhaps the most heinous period of segregation and Jim Crow, we witnessed the most significant drop in illiteracy (79.9% to 11.5%). This tremendous improvement brought black students parity with their white counterparts regarding literacy.
By 1969, organizations such as the National Assessment of Educational Progress had begun to assess reading, mathematics, and other important educational indicators. Long after the civil rights struggle, the black power movements of the 1970s, and even the beginnings of critical race theory in legal studies, there has been a persistent drop in scholastic achievement in black communities.
Between 1992 and 2019, blacks experienced a 10-point drop in overall academic performance, expanding the gap with whites. While a 10-point decline may not appear to be noteworthy, a closer examination of the figures reveals the looming disaster that awaits scores of children in the coming years.
Armstrong Williams cited information from the National Assessment of Educational Progress in an essay published in The Hill in 2022. Williams writes,
In California, 90 percent of (black) students cannot do math or read well. In New York, the figures are 85 percent and 82 percent. In Illinois, it is 86 percent and 85 percent. In Texas, the numbers are 84 percent and 89 percent. Maryland sits at 86 percent for math and 80 percent for reading… In Georgia, the numbers are 86 percent and 82 percent. In Missouri, it is 89 percent and 88 percent. And in Washington, D.C., the numbers are 85 percent and 87 percent.
As indicated, there has been an observable reversal of progress in educational achievement. But how is this possible, and what is the root cause?
Is Racism the Problem?
How can educational advances earned during a more difficult period in American history be so readily squandered during a period of immense opportunity? Is racism to blame for the obstacles that students face?
Most academics would say that racism is the root cause of putting black pupils behind. Many papers and published studies cite corollary anecdotal evidence to prove the narrative of racism. Furthermore, many of the proposed solutions to correct the problems (i.e., less policing of students, easier testing, more funding, etc.) can be easily refuted by pre-Brown v. Board of Education examples like Dunbar High School in Washington, D.C.
Long before the Brown v. Board of Education decision, Dunbar High School was a segregated high school. The school was underfunded, had students from all socio-economic strata, and had a penchant for discipline. During segregation, this all-black high school consistently graduated men and women who would be firsts in their area of expertise.
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The ideas that serve as the foundation of Kingdom Race Theology are dangerous and destructive. When paired with the challenges evident within the SBC, this work will take Southern Baptists in a dangerously leftward direction. KRT lacks biblical definitions of anthropology. It applies partiality to ethnic hatred—assuming that only whites (the group with power) can express racism. And while Evans distances himself from CRT, his version of Kingdom Race Theology embraces all of CRT’s problematic presuppositions. 

Tony Evans is the senior pastor of Oak Cliff Bible Fellowship in Dallas. Evans is also an author and an entrepreneur. His radio show, The Alternative with Tony Evans, can be heard on 1,400 stations in 130 countries. Evans has been a faithful gospel minister for more than four decades. His imprint on evangelicalism is commendable.
At 72 years old, Evans, a non-denominational Pastor, has partnered with the Southern Baptist Convention on a new project. During the SBC’s annual meeting, leaders announced the Unify Project, a racial reconciliation program to equip SBC churches to work together for racial unity. The project, led by outgoing SBC President Ed Litton and former President Fred Luter, is in partnership with Evans’s organization, The Urban Initiative.
In light of recent SBC resolutions on critical race theory (CRT) and this new partnership, I thought to examine Evans’s recent work on the subject of “race.” As Evans is offering an alternative to CRT called Kingdom Race Theology (KRT), this article will demonstrate the dangerous definitions that serve as the foundation for KRT.
A Brief Background
Like Evans, I have witnessed the ethnic division fomenting in the culture. Many who read this blog are familiar with the Just Thinking Podcast and the work Darrell Harrison and I have done over the past four years. Our efforts aim to equip church leaders and members to respond biblically to ethnic hatred, Black Lives Matter, and Critical Race Theory.
Evans’s book, Kingdom Race Theology: God’s Answer to Our Racial Crisis, has been promoted as an alternative to Critical Race Theory (CRT). In addition to the book, Evans delivered a series of messages on Kingdom Race Theology (KRT) to his congregation in 2021. As expected, Evans’s talks were engaging, entertaining, and educational.
Racism That Doesn’t Require a Racist
In his address to his congregation, Evans took the time to define key terms: racism, critical race theory, and systemic racism. Examining the definitions selected for these terms is essential to understanding the basis of his philosophical position and direction. In this article, we’ll examine each term.
Evans stated that some of the ideas he’d define, though debated by others, could prove valuable if only these ideas were appreciated and more closely examined.
In his book, Evans makes this point when he writes,
People reject these concepts, ideologies, and viewpoints out of hand rather than pursuing an honest intellectual exchange on what may be valuable.Kingdom Race Theology, 18.
As Evans addressed his congregation, it was apparent that he believed KRT strikes the right balance between those who oppose him on either side. In making this claim, Evans presents a “third way” of addressing the issues of “race.”
While acknowledging contemporary objections to CRT, Evans views its criticism as primarily the fault of “bad actors” who have misused it for ignoble purposes. As to who the bad actors are? Evans blames the author of The 1619 Project, Nikole Hannah-Jones, and Black Lives Matter founders Alicia Garza, Patrisse Cullors, and Opal Tometi for the problems others have with CRT.
The work of loving our neighbor isn’t determined by an ever-changing postmodern definition of oppression, where society is reshaped in order to coddle the most easily offended.
In his book published in 2011, titled Oneness Embraced: A Kingdom Race Theology for Reconciliation, Unity, and Justice, Evans details his understanding of the Marxist origins of CRT. However, much of the information on CRT’s origin is absent in this current work, Kingdom Race Theology. While Evans clarifies that he believes that Marxist theory is antithetical to a biblical worldview, Evans still holds that relevant components of CRT can help identify racist practices.
Bringing the point home, Evans writes,
While an individual today may not be personally racist, they can contribute to the racist structures by supporting the inequitable systems still in place, or by denying that they exist.Kingdom Race Theology, 36.
Evans continues,
If you are a nonracist yourself but do not actively oppose racism (willing to speak or work against racism and racist systems where they show up), you are failing to fulfill the whole letter of the law of love (Rom 13:8).Kingdom Race Theology, 36.
Here, Evans misuses Scripture to punctuate a point more fittingly voiced by those promoting the gospel of anti-racism instead of the gospel of Jesus Christ.
In his book, How to Be an Antiracist, CRT activist Ibram X. Kendi writes,
The opposite of racist isn’t “not racist.” It is “anti-racist.” What’s the difference? . . . One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of “not racist.”Ibram X. Kendi, How to Be an Antiracist.
Kendi’s evangelical call to the work of anti-racism is clear. There’s no middle ground; either you’re a racist, or you’re an anti-racist doing the work necessary, as determined by Kendi.
Evans embraces the same approach; the opposite of racist isn’t “not racist,” but instead, you must do the work of anti-racism against the systems believed to be culpable. For good measure, Evans adds a Scripture verse, as if to say, “in Jesus’s name,” using Romans 13:8 as a reference.
However, Paul is not writing to the Christians in Rome with the admonition to work against racist systems. Furthermore, the work of loving our neighbor is not determined by an ever-changing postmodern definition of oppression, where society is reshaped in order to coddle the most easily offended. Instead, the loving neighbor is defined by the objective standards for love as found in Scripture (1 Cor 13:4–8). In addition, love is motivated by what Christ has accomplished in the heart of the believer, which may or may not include a full court press on every racialized front.
Dangerous Definition: Critical Race Theory
What Evans is offering is the same worldly message delivered by Kendi and those promoting the false religion of CRT. The advancing message is a gospel of works-righteousness which doesn’t atone for sins, is insufficient to save, and its work never ends.
Next, Evans defines critical race theory as
a post-civil rights social construct that seeks to demonstrate how the embedded foundation and filter through which racist attitudes, behavior, policies, and structures have been rooted throughout the fabric of American life and systems even after those laws were changed.Kingdom Race Theology, 15.
While the language is lengthy and ambiguous, what Evans delivers is but one of CRT’s presuppositions: The foundation of American culture is built upon racism.
However, Evans misses the mark, ignoring what CRT scholars admit are the stated goals of CRT praxis.
Richard Delgado has been involved with CRT since its beginning in 1989. As a pioneer of CRT, some believe him to be its grandfather. Delgado provided the ideological space for its scholars to craft their work. As such, he clearly understands CRT theory and praxis. Delgado, a civil rights lawyer and critical race theorist, is currently a teaching professor of CRT at the University of Alabama.
In his book, Critical Race Theory: An Introduction, Richard Delgado writes,
The critical race theory (CRT) movement is a collection of activists and scholars engaged in studying and transforming the relationship among race, racism, and power. The movement considers many of the same issues that conventional civil rights and ethnic studies discourses take up but places them in a broader perspective that includes economics, history, setting, group and self-interest, emotions, and the unconscious. Unlike traditional civil rights discourses, which stress incrementalism and step-by-step progress, critical race theory questions the very foundations of the liberal order, including equality theory, legal reasoning, Enlightenment rationalism, and neutral principles of Constitutional law.
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In days to come, Southern Baptists will have a decision to make. Will Scripture be sufficient to determine how Christ’s church should function, or will feminists win the pulpit and destroy what’s left of their churches?

As culture wages war against God’s design of a man and woman (males and females), the casualties from this battle are piling up. Any observation of the latest headlines exposes the damage this confusion brings. New storylines appear every day, from transwomen (biological men) destroying women’s sports to a confirmed Supreme Court Justice pretending she could not define her gender, which was why she was nominated for the position.
Once again, with a brand new week, we witnessed the successful impact of feminism on full display in two of the most unlikely places. While both sources were seemingly unpredictable and unrelated, a closer look revealed the opposite was true.
What Is a Woman?
Recently, audiences experienced the DailyWire movie, “What is a Woman?” While critics ignored the film, it received high praise from the massive audience who watched the documentary. If you haven’t watched the movie, you should. The movie provides a unique glimpse into the world of gender theorists, transgender surgeons, and gender identity experts, as Matt Walsh (the documentary’s focus) asks the question, “What is a woman?”
With this one simple question, viewers witness the verbal gymnastics, obfuscations, and outright cosmic interruptions in the vortex of reality, which initially serves as the movie’s charm. However, the seriousness of this dangerous ideology is on display toward the movie’s end as viewers learn about the long-term impact of puberty blockers and double mastectomies on girls as young as 15.
For the feminist proponents of transgender identities, the tactics required to hold such views are simple:

First, they ignore the meaning of words. In this instance, this is accomplished by decoupling the word gender from sex. I will address this in greater length in an upcoming blog article.
Next, they redefine the meaning of the word(s) they ignored. For example, feminists will redefine gender as a social construct so that they can abandon all of the traditional feminine roles attached.
Then, they declare autonomy, apart from the God who created them. The declaration of autonomy allows them to determine what they will be.
Finally, they require the world to accept their position as truth. Any opposition to their view will be shamed through name-calling (bigot, sexist, transphobe) or legal action.

What Is a Pastor?
In the next unlikely place, the Southern Baptist Convention demonstrated feminism’s slow creep through the church doors and into the pulpits of the largest evangelical convention in the world.
In May 2021, after ordaining three women as pastors, Rick Warren of Saddleback Church in Lake Forest, California, came under fire as images from the ordination service appeared on social media. By June 2021, during the annual Southern Baptist Convention, calls to disfellowship Saddleback Church had reached the convention floor. The Credentials Committee, which reviews such requests, was set to respond during the 2022 convention in June.
In addition to three women pastors, Rick Warren has selected a husband and wife pastoral team as his successor at Saddleback Church. The growing concern is that Saddleback is not the only Southern Baptist Church engaged in this practice. Internal reports suggest that a number of churches have women with the title of pastor or co-pastor alongside their husbands in leadership. Furthermore, studies suggest that many Southern Baptists would welcome a woman pastor.
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Scripture is clear that the order of the home begins with the stability that comes from a man finding a wife and becoming a father. Men must take responsibility for choosing a wife. “He who finds a wife finds a good thing and obtains favor from the Lord (Proverbs 18:22 ESV).” Next, a father must lead in the discipleship of his children. “Train up a child in the way he should go; even when he is old he will not depart from it. (Proverbs 22:6 ESV).”

My first football season was in 8th grade at Skelly Middle School. I wasn’t very good. I was smaller than most of the players, but if we were winning in the fourth quarter, the coach would say, “Walker, you’re up!” and put me in the game for the final three plays. I played safety primarily, because it didn’t require learning defensive schemes. All I was required to do was run and tackle the guy with the football. Unfortunately, our team wasn’t very good either, so I saw limited playing time. This, however, never stopped my dad from coming to every game possible to watch me play.
My dad mainly walked to my games. He couldn’t read, so he couldn’t take the driver’s test. Therefore, he didn’t have his driver’s license. Since my mom was usually at work, he would get dressed for work and come to watch me play football. After the game, we spent time talking about the plays I participated in, and he coached me on how I could get better.
It was a special treat when both mom and dad could be there. However, I’ll never forget those walks home after the game, just me and my dad. We would let everyone leave the park and then make our way home. Looking back on it now, I realize how much I took those experiences for granted.
My father was far from perfect. However, he did his best to be there for me. He still is available to me today. Every child should be so fortunate to have the joy of this experience in their own life. Sadly, for a growing number of children, they never will.
Dads Matter
A growing number of children will experience life apart from their father. Most will never know what it’s like to have their father walk them home after a football game.
The U.S. Census Bureau reported the following in 2012,
“With the increasing number of premarital births and a continuing high divorce rate, the proportion of children living with just one parent rose from 9.1% in 1960 to 20.7% in 2012. Currently, 55.1% of all black children, 31.1% of all Hispanic children, and 20.7% of all white children are living in single-parent homes.”[1]
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The primary means of transforming culture is through the family. Families focused on the three things suggested here will be strong, and our civilization will reflect this standard. We didn’t get to this point in time overnight, and we won’t get out of it overnight. It will take time. In the meantime, the most important thing we can do is be faithful to Biblical truth. 

In 1962, the famous saying, “what comes around goes around,” first appeared in the book Burn, killer, burn. The book is a semi-autobiographical novel about a death row inmate sentenced to 199 years in prison. Later, after being paroled, the former inmate would find himself back in prison having harassed a family member.
Everything we experience is subject to cycles. Creation is ordered around the earth’s four seasons. Life itself is full of a range of joys and sorrows with each passing year. As each new year passes, and with a renewed commitment to losing weight, the time clock begins all over again.egins all over again.
There’s another cycle for those paying attention, and grievance culture’s primary means of promoting this cycle is through the use of media narrative. While it’s challenging to prove nefarious intent, the practice of this emerging cycle is notable.
On the one end, you have the battle to “end racism,” as if that’s possible. This battle grabs headline attention for a season, as every story is about race. This cycle is directly attached to a two-to-four-year election cycle. In a broader sense, however, you can go back to riots of the 90s and those seeking justice for Rodney King. Thirty years later, we have the BLM riots for the justice of Trayvon Martin, Michael Brown, and George Floyd.
On the other end, you have the battle for acceptance for a myriad of LGBTQ rights. In the 90s, you had the “don’t ask, don’t tell” policies in the military and the battles for acceptance of same-sex unions. Twenty-five years later, we had the Obergefell decision and same-sex marriage.
What goes around indeed seems to be coming around.
The New Intersection—Transgender Way
As these two groups, Blacks and gays, engage in a battle for the culture’s attention, a new player within the intersectional LGBTQ coalition has emerged—the transgender.
With the entrance of the “T” of the LGBTQ agenda, things have become more confusing. With this new group, previously supported arguments have fallen apart. For example, most gay and lesbian rights advocates promoted being “born that way.” In other words, gay sexuality was not a choice but rather something they were born with. Some went so far as to say, “God made me this way.”
Now, transgender advocates reject the “we are born that way” argument. This new position denies being born a certain way, rejecting any social gender norm. Instead, they favor a purposely ambiguous and arbitrary non-standard existence—whatever that means.
We’ve gone from “gay being the new Black” in the early 2000s to transgender identity removing every clearly defined boundary regarding gender in 2022. Furthermore, anyone daring to address issues of gender in this current cultural milieu will quickly be Mirandized into silence.
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