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alexrea's review against another edition
2.0
In the age of social media, the conversation regarding social justice is ubiquitous in its reach. However, for most people (myself absolutely included), it can be much easier to remain behind the screen in my online conversations than it would be to actually effect material change in the world around me. Itās one thing to talk about the injustice of abortion; itās quite another to seek out opportunities to serve the women in need at my local pregnancy care clinic.
I was looking forward to Cannonās thoughts in this arena. I wasnāt familiar with her work prior to receiving the text, but ultimately, I wanted to like this book more. But, first, there is plenty worthy of commendation and praise. The project itself is quite ambitious. It covers a large amount of ground in a short amount of space. Cannon clearly has a deep passion for the injustice and suffering around us not just in the U.S., but around the world as well. Her affection for those in need is quite palpable. Thereās not a doubt in my mind that she devotes much of her days in counteracting and working to right the wrongs around us. I also appreciate her being intentional at the end of each chapter to provide concrete ways for people to be involved in the topics covered, as well as questions for discussion for those reading as part of a group (or, I suppose, for personal reflection).
However, there were some significant points of disagreement for me. In the opening page, she writes, āIn a 2018 letter called āThe Statement on Social Justice and the Gospel,ā conservative evangelicals claimed social justice is dangerous to the core tenets of the gospel.ā Some context would be beneficial here. The statement, whose initial signers included people from various backgrounds, argue that the gospel proper, ultimately effects the change necessary to work towards to a biblical understanding of biblical justice (see Affirmation/Denial 6 of the Statement).
Cannon appears to be working from an ideology largely influenced by Critical Race Theory and Intersectionality. I have my own reservations about this approach, but others much more articulate and educated than myself have already written about some valid concerns about such an approach (for a secular perspective, see the work of Jonathan Haidt and/or Douglas Murray; for a Christian perspective, Neil Shenvi).
Itās this approach that encourages Cannon to write āthe overwhelming majority of white evangelicals, more than 80 percent, voted for Trump to become presidentā (11). She references a 2016 Pew Research Exit Poll, but Iām not convinced that 80% of all White Evangelicals voted for Trump; rather, it seems more reasonable that of those who voted for Trump, 80% identified as WEs. This is an important distinction, especially considering Cannon refers to the statistic again on (30). Yes, there are professing Christians who have seemingly cast aside Trumpās moral failures in their support of him ā of that we can agree. However, the quantifiable difference between Cannonās interpretation of the Pew data and mine is significant. For whatever itās worth, Justin Taylor of The Gospel Coalition wrote on this very topic in December 2018.
Cannonās leaning on CRT and intersectionality comes up again when she writes, āAll of us are socialized into a system of racismā¦. Taking the initiative to learn about the ways we are inherently racist and have internalized aspects of our cultural views toward race is a critically important step in making progressā (89). Wellā¦ no. I donāt think thatās correct and ultimately, I donāt think such an approach is ultimately helpful. I might be accused of āwhite fragilityā (88), but that seems, to put it mildly, rather myopic.
Lastly, Cannon references the (in)famous quote of Trump when he allegedly referred to immigrants as animals. She writes, āHis outlandish comment denies the human dignity of immigrants, and the claim that immigrants commit more violent acts and are detrimental to society remains unfoundedā (119). When looking at the full context of the exchange, Trump seems to be talking about the MS-13 gang, an incredibly violent and dangerous gang in Central America. Readers are encouraged to look at the May 2018 PolitiFact article for reference.
Such disagreements, among others not mentioned here (Her views on abortion on page 187 left me more confused than it shouldāve ā do humans always have a right to life, or only when thereās a discernable heartbeat?) are ultimately what brings the overall rating down for me. I truly wanted to enjoy this book more than I did. I certainly do appreciate Cannonās heart for those in need. I could absolutely work side-by-side with her in a number of efforts to move towards a greater understanding of justice. On (25), she writes, āNot one of us can do everything, but all of us can do something. May we be faithful in whatever that something is that God has called us to do. And our prayer, our persistent hope, is that God will take the efforts of our hands and make them grow.ā Absolutely and amen!
*Note: I received an advance copy of the text in exchange for my honest review and feedback.
I was looking forward to Cannonās thoughts in this arena. I wasnāt familiar with her work prior to receiving the text, but ultimately, I wanted to like this book more. But, first, there is plenty worthy of commendation and praise. The project itself is quite ambitious. It covers a large amount of ground in a short amount of space. Cannon clearly has a deep passion for the injustice and suffering around us not just in the U.S., but around the world as well. Her affection for those in need is quite palpable. Thereās not a doubt in my mind that she devotes much of her days in counteracting and working to right the wrongs around us. I also appreciate her being intentional at the end of each chapter to provide concrete ways for people to be involved in the topics covered, as well as questions for discussion for those reading as part of a group (or, I suppose, for personal reflection).
However, there were some significant points of disagreement for me. In the opening page, she writes, āIn a 2018 letter called āThe Statement on Social Justice and the Gospel,ā conservative evangelicals claimed social justice is dangerous to the core tenets of the gospel.ā Some context would be beneficial here. The statement, whose initial signers included people from various backgrounds, argue that the gospel proper, ultimately effects the change necessary to work towards to a biblical understanding of biblical justice (see Affirmation/Denial 6 of the Statement).
Cannon appears to be working from an ideology largely influenced by Critical Race Theory and Intersectionality. I have my own reservations about this approach, but others much more articulate and educated than myself have already written about some valid concerns about such an approach (for a secular perspective, see the work of Jonathan Haidt and/or Douglas Murray; for a Christian perspective, Neil Shenvi).
Itās this approach that encourages Cannon to write āthe overwhelming majority of white evangelicals, more than 80 percent, voted for Trump to become presidentā (11). She references a 2016 Pew Research Exit Poll, but Iām not convinced that 80% of all White Evangelicals voted for Trump; rather, it seems more reasonable that of those who voted for Trump, 80% identified as WEs. This is an important distinction, especially considering Cannon refers to the statistic again on (30). Yes, there are professing Christians who have seemingly cast aside Trumpās moral failures in their support of him ā of that we can agree. However, the quantifiable difference between Cannonās interpretation of the Pew data and mine is significant. For whatever itās worth, Justin Taylor of The Gospel Coalition wrote on this very topic in December 2018.
Cannonās leaning on CRT and intersectionality comes up again when she writes, āAll of us are socialized into a system of racismā¦. Taking the initiative to learn about the ways we are inherently racist and have internalized aspects of our cultural views toward race is a critically important step in making progressā (89). Wellā¦ no. I donāt think thatās correct and ultimately, I donāt think such an approach is ultimately helpful. I might be accused of āwhite fragilityā (88), but that seems, to put it mildly, rather myopic.
Lastly, Cannon references the (in)famous quote of Trump when he allegedly referred to immigrants as animals. She writes, āHis outlandish comment denies the human dignity of immigrants, and the claim that immigrants commit more violent acts and are detrimental to society remains unfoundedā (119). When looking at the full context of the exchange, Trump seems to be talking about the MS-13 gang, an incredibly violent and dangerous gang in Central America. Readers are encouraged to look at the May 2018 PolitiFact article for reference.
Such disagreements, among others not mentioned here (Her views on abortion on page 187 left me more confused than it shouldāve ā do humans always have a right to life, or only when thereās a discernable heartbeat?) are ultimately what brings the overall rating down for me. I truly wanted to enjoy this book more than I did. I certainly do appreciate Cannonās heart for those in need. I could absolutely work side-by-side with her in a number of efforts to move towards a greater understanding of justice. On (25), she writes, āNot one of us can do everything, but all of us can do something. May we be faithful in whatever that something is that God has called us to do. And our prayer, our persistent hope, is that God will take the efforts of our hands and make them grow.ā Absolutely and amen!
*Note: I received an advance copy of the text in exchange for my honest review and feedback.
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