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Whether it is coincidental or there is any integrated relationship
between the two, observant eyes have recognized a discernible
increasewith which advocateshave pushed'multicukuralism and
diversiry" in the United Statesof America, especiallyon America's
campusesand in the media, sincethe BerlinWall came down and
the Soviet Union and its satellites collapsedand fragmented'' A
twentieth-century-bom vision among the intellectual, political,
and religious elite has establisheda new and prevailing orthodoxy
in the West.'Thomas Sowell describesthis vision:
"What is
important about that vision are not only its particular assumptions
and their corollaries,but alsothe fact that it is aprevailingvision-
which meansthat its assumptionsare so much taken for granted
by so many people, including so-called'thinking people,'that
neither those assumptions nor their corollaries are generally
confronted with demands for empirical evidence' Indeed,
empirical evidenceitself may be viewed as susPect'insofar as it is
inconsistentwith that vision."a
This vision is religious in character,for it anoints all who
embraceit with a
"specialstate of grace."tTo believe in the vision
is the way to gain the moral high ground. All who disagreewith
"in
this prevailing vision are not merely wrong; they are sin'"uThe
anointed,those enlightened with this vision for the world, look on
all who disagreewith their vision not merely as benighted, but
morally inferior. Those who do not share the vision lack
"to 'aware,' to have their
compassion and need be made
'consciousness raised.""
"do not get it" for being
Visionaries admonish those who
"mean-spirited," and they exposethe "real reasons"that ground
arry ,.sistance to the vision of the anointed't The strategy of the
I
2 6 I v o r - u M E 3 0 / N U M B E R0 3
I
finzooa
enlightened is to regard it unnecessaryto discussreligious, moral,
social, and political questions on their merits' The tactic is to
demonize all who question, challenge, or oPPose the new
orthodoxy; to do so is to incur the greater guilt of"insensitivity'"
This vision's new orthodoxy,' multiculturalism and diversiry"
has marched through the ily-adomed arches of colleges and
universitiesand has ensconceditseFin their statelyquadrangles'It
is preacied in chapelswhere formerly the gospelrang oul In place
of th. gorp"l it imposes a new virtue that none dare call by its
proper-name--"preferentialism." The new orthodoxy's gospel
"affirmative action,"
irrr,i*,", policies and proceduresthat include
a system of *orrl redemption that assuagesthe consciencesof
those in power.This orthodoxy publishes a new and burgeoning
,political correctness"that governs all speechin an
ler<iconcalled
endeavor to police all thought and persists in suppressing
questionsand objections from the benighted'
This new orthodoxy that imposesa demand for what
it coJTs diversity simultaneously imposes a demand for
uniformity of thought and belief. It has no tolerance
for any diversebeliefor idea that thoughtfirlly and
critically assesses its assumptions,its claims, its
assertions,its belief slstem, its indiscriminate
imposition, and its uncritical accePtance'
"multiculturalism
Those who embrace
and diversity' are intolerant of every
person who will not tolerate their
new orthodoxy.
It is not as though no
one wamed us of these
w

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or{/ao?,ryt/aa/inry,ded
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J
no?6e/ie/.
o?n*oo?lnzunilormilvolfhouq/af \ /
things, for George Orwellt Animal Farm and 1984 forecast,for
yorr.rg *d old alike, the power of
"newspeak,"the orthodoxy of
Ianguageas?ruer. Given the seductivepower of its speechcode,
however,
'multiculturalism and diversity" allures evangelicalsin
churches,colleges,seminaries,and publishersto embraceit as
commensuratewith the gospel. Many Christian colleges in the
coalition of christian colleges (now the council for christian
Colleges and Universities-CCCU) consequently began to
christen the woddview of multiculturalism without adequately
assessingit, and put it to work in earnestin 799!, when the
council establishedthe Racial,/Ethnic Diversity Initiative'n
C R E A T I V EA N T I . R E A L I T Y
ulticulturalism is a political-social-cultural-
educational-theologicalideologyor woddview
that is an aspectofa constellationofintellect-
ual movements of the twentieth century that
derive from preoccupation wtth the uill to powef, and especially
with the useof languageas?ouer. Multiculturalism derives from
the
'tritical theory'' of the Frankfrt School, which influenced
American academicinstitutions and culture through the principal
figures Theodor Adorno, Walter Benjamin, and Herbert
Marcuse.ttAlso fundamental to the emergenceof multiculturalism
is critical theory, or deconstructionism (often used
interchangeably),the literary theory of Jean-Frangois Lyotard,
03
2 8 i v o L U M E3 0 / N U M B E R
ffi
v v \ /
others' Critical theory has
JacquesDerrid6, Michel Foucault, and
embeddeditself inextricably in every academicdiscipline'"
Deconstructionism and critic'al theory threaten every realm
ofintellectual life, especiallyin the academy,by rejecting a priori
that there arc afry reasonableand authoritative answersto life's
fundamental questions' and also by reducing everything to an
e>rercise of political conflict that vies for power in matters of class,
sex, and race.t' Imposing multiculturalism on academiccurricula
"an assertionof political power in the name of
is nothing lessthan
the exploited and oppressed' rather than an intellectually
defensille reform."t' In so doing, they look on critics and
criticisms of their agenda,no matter how well reasoned,as
"as
benighted and politically retrograde and unworthy of
intellectualrespect."15
The intellectual movements of the twentieth
century gave birth to a new orthodoxy-post-
modernism-with its multifaceted manifes-
tations, including the cultural, religious,
and moral pluralism associated with
multiculturalism.'u J. P. Moreland
summarizes:
On a postmodernistoietts,thereis
nosuchthing asobjutirtereali-
ty, tntth, rta/ue,reason,and
 soforth.Ail these(tresocialcznstruct;ongcreationsof linguisticpractires
and, as such,are relatiztenot to indhtidua/s,but to socialgraupsthat
sharea narratir.,e[aboutthett:orld]....Postmodernism deniesthecorre-
spondence theory[i.e., truth is that tthich corresponds to reality], claim-
ing that truth issimplya contingentcreationaf languagerahichexpress-
escustzms, emotions,and valuesembedded in a communityilingui:tic
practica.For thepostmodernist, f ane claims to bartethetruth in the
correspondence serce,this assertionis a poruertnovethat aictim-
izesthosejudgednot ta havethe truth.tT
I
If postmodernismis the largertheoreticalphilosophy
of which multiculturalism is a substantialaspect,
multiculturalism is postmodernism'sreach to
infiltrate the institutional. educational.reli-
gious, cultural, social, and political arenas
with its philosophy,through its lexiconof
'
political correctness."
"Multiculturalism," "pluralism,"
"diversity"'are
and all terms capable
of exploitation because of their
equivocal qualities." These terms
arepurposefullyslippery in keeping
with their designers'view of lan-
guageas power.Academic admin-
istrators, academicians,politicians,
racial activists,journaLists,religious
leaders,and others all consequendy
and routinely employ these words
with equivocation,r'usuallybecause
they have not reflected adequately
on the fact that those who coined
these expressionsdid so knowing
the ingenuity ofequivocationto ad-
vance their ideology or woddview,
using langr.rage aspower to achieve
social engineering.'"Becausethese
expressionsare purposefLlly slip-
pery thosewho areingenuousslide
between uses without awareness,
but others who are lubriciousor
slipperydo sowith cleverintention.
I The worldview of multicult-
uralism assumescultural relativ-
ism, including religious pluralism,
as its foundational belief" There
is no universal truth; Christianity
can hold no exclusiveclaims." It is
the belief that each culture is to
be judged relative to its own stan-
dards, including its religious
 /bezeazen0 un i -
-ffi,, /f/cu//u zd/ianeoJJa/med...

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/he ua/ue,

o,//hew0r0'o cu//ureJ..
/arz/h,0z ziclh/nedd

beliefs,for there are no universalstandardsby which to assess the fact theyaresupportingpure racialpouert'
value,worth, or rightnessof the world's cultures'
Multiculturalism proudly flies its banner of virtue, which it The originatorsof multiculturalismdid not conceiveit so as
"Culture gets in the way of multi
ca77stolerance.Thistolerance, however,is not the Christian grace to spread existing culture.
that onceinfluencedand shaped socialvirtue.The Christian grace culturalism.""The new orthodoxy insteadworks to forge a new
real
culturethat paternalisticallysupplantsthe old asit suppresses
is kind forbearance toward people with whom we differ, not
"diversityand reduceseveryoneto interchangeablebeingswhose
merely in external matters such as culture' but even in
fundamental beliefs and ways of living. That forbearanceof differences we must not learn about-making nonsense of
personsdoesnot show acceptance ofthe beliefsthat governtheir literature and history along the way."2o
sinfirl manner of life. Multiculturalism hijacks the jargon of
Christianiry but redefinesit with its own moral code. R E D E F I N I N GR A C I S M
As ResearchFellow She\ SteeleofThe Hoover Insitution ostmodernism'smulticulturalists embracethe En-
"the lightenment and Modernist view of human nature
notes,in America, virhre of tolerancebecomesa corruption of
democraticfairness-you dont merely acceptpeopleof different with its inherentlyabstractnotion of the equalityof
races;you aalidatetheir race or ethnicity as a currencyofpower everv Derson to such an extent as to abolish not
and entidementover others."" Steelerightly observes' only socialhierarchies,but alsothe ideaofhonor
"for-
itseH Accompan)4ngits comrption of
"toleranceof ideas,"
This is theperrtersionof socialvirtue that gatte us a multiculturalism bearanceof persons"to
that bas nothing to do ttith culture. The goal of America'shighll multiculturalistsconsequendypervert the
potiticized multiculturalism is to create an atartistic form of classicvirtue and Christian grace of
citizenship-acitizenshiyofpreferentialstatusin rahicbrace,ethnicity' honor(e.g.,Rom. 12:10;13:7)into
and genderare linked to historic aictimization n justtfy entitlements recognitionor oalidation of virtual-
unaoailableto othercitizens.Culture is a pretext, a cover'The trick of ly every deviancy excePt that
this multiculturalisrnis to passof atattismsas if they tttne culture'So which deviatesfrom the new
"tolerant"of iultural diztersity"ttshen,in orthodoxy.2tIn America,
peoplethink they are being

3 0 , V O L U M E3 0 I N U M B E R 0 3
where the majority of societybecame"stigmatized for past betray-
al of principles,and...those principlesthemselveswere emblems
of duplicity," remorsewithout moral principle gavebirth to mul-
ticulturalism, the new social and cultural orthodoxy.'sMulticultu-
ralists,in their moral crusade,consequendyerasenecessaryand
properdistinctionsbetweenright andwrong or good and evil and
replacethesecategoriesvmthprEer and improperor aP?ro?riate
and inappropriate.Theirnew morality definesasinappropri-
ate and worthy ofsevere censureanyoneor anything that
endeavorsto impede their righteouscause.

Advocates of multiculturalism redefine racism to

include eveq,thing from lynching to the slightest
innocent ruffling of the racial sensitivities of a
hypersensitiveperson,and in so doing, they
trivialize actual racism. Whether one
innocently observes laudatory and
distinguishablequalitiesabout a racial
group or another person screams
savageand contemptuous racist
insults to deride and ridicule the
same group, then, multiculturalists
condemnboth equallyasracism.At
its worst, the former may be called
bad etiquette, and at its best the
latter is still racial hatred, but multi-
culturalism'smoralists deem both to
be actsofracism that equallyrequire
pubJic humiliation and apology. It
is unconscionableto place in the
samecategorythe racist-bornbrutal
murder of James Byrd (June 7,
7998),'owho was dragged to death
behind a pickup truck, and an
innocent comment, done with no
malice,yet receivedas racistby one
who is hypersensitizedto do so.
Because the ideology of
multiculturalism is founded on
cultural relatiaism, it is also com-
mitted to enforceits speechcodeof
political correctness;30 thus, with
impunity black comedians punc-
tuate their comedic acts with
words that multiculturalists would
denounce as "hate-speecli' if any
white personwere to use the same
words, with an exemption for any
well-known white political leftist
who embracesmulticulturalism.tt

c H R r s r r A NR E S E A R C JHo u R N A L 3l
|
 Numerous anecdotalexamplesreadily come to mind to illustrate
this fact.Thomas Kochman,for example,claims,
Where ztshitesuse the relative/y detachedand unemotiona/
discussionmodeto engagean issue,blacksusethe ernotional$ intense
and involoing rnodeof argu.ment. Wheretphitestend to understate
their exceptionaltalents and abilities, blackstend to boast about
theirs. Where tahite men, meeting ,tl)on7en for tbe frst tirne,
defwe thepotencyof their sexualmessages...black ntenmake
their sexual interest explicit and hope to infuse their
presentationszaithsexualpotency."
Although Kochman is white, he receivesno
accusation of racism or call to apologize for
such offensive remarks, for he advocates
multiculturalism, and his views ate
popularly embracedamong blacks.
Multiculturalists excoriatewhites
for congenital racism ("institution-
alized racism"), y.t they exhibit
racism themselves.Their worldview
convincesthem to view skin color as
intrinsically determinative of culture,
which concerns group and individ-
ual identiry mores,values,character,
and thinking patterns. Multicultu-
ralists, not their critics, confound
skin coloration with culture when
"black
they talk about culture" and
"white
culture," as if levels of pig-
mentation determine culture. The
paternalistic behavior of multicultu-
ralists toward nonwhite people in the
causeof multiculturalism indi-cates
that they view color of skin as an
intrinsic determiner of culture, a
culture that renders its members
victims and in needofpreferentialism
"affirmative
in the form of action."33
For example, when college admis-
sionsand studentenrollment person-
"affirmative
nel use action" strategies
to identify prospective students as
"minorities"
and to give preferential
treatment to those whose applica-
tions show that they are nonwhite,
does this not betray the belief that
culture is determinedon the basisof
skin color?t'
Multiculturalism is a seductive
? ? l VOLUME 30 / NUMBER03
j
philosophical vision of and for the world that recruits its
unsuspectingadvocatesby the power oflanguage as it exploits
language as power. It powerfully allures with its speechcode of
virtuous-soundingpolitical correctness.It infiltrates the lexicon
of any religiousbelief system,and in the processit imperceptibly
transmogrifiesreligiousexpressionsand belief systems,including
Christianity, to adjust to its values, virtues, and message.It
seducesmany to supposethat its suppressionof ill-mannered
'political
speechwith correctness"is of a piece with Christian
virtue and compatiblewith the Christian gospel.
The issueat stake is rrct ztshetherwe should welcome diverse
peoples among us and embrace them but on zuhatprinciples we
should do so.No one can possiblyopposethe embraceof diverse
peoplesand at the sametime retain a credibleconfessionof being
a Christian. Likewise, to advocateany form of preferential policy
"protected
for a class" warrants rebuke, for such a posture is
contrary to a credible Christian profession,for preferentialism is
sin (James2:9).The gospel ofJesus Christ obligatesus to love
and to embraceall who are Christians despite nonconfessional
differences,whether racial,social,or sexual.The burden concerns
"the "the
what somehavetermed clashof orthodoxies," conflict of
"worldviews "
visions," or in conflict"" and takes place in two
realms:(1) pubJicsector,including government,public poliry, and
academic institutions; and (2) private sector, including family,
church,and academicinstitutions.
Will we be captured by and held captive to the culture
around us, or will we critique the world's culture biblically?
Will we fear God or will we fear man? Will we yield the
allegianceof our minds to the new orthodo>ryor will we
"take
captive every thought to make it obedient to Christ"
(2 Cor.10:5,NIV)? This is no mere academicexercise. It
is an exercisein integrated Christian thinking toward
a biblical worldview.
A. B. Caneday is professor of New Testament
Studies and Biblical Theology at Northwestem
Collegein Saint Pau! Minnesota.His recent
"Forum
work includes Discussion on Race
and Racism," TheSouthernBaptistJournal
oliTheologt,8,2 (Summer 2004) and
"What 'Multiculturalism
Is and
Diversity'?" at the 2005 Faculty
Scholarship Symposium at
Northwestern College.

,rtr&
/ and the
&z
1 C. S. Lewis, God in the Dock (Grand Rapids: Eerdmans,2002),292.
2 See,e.g., Paul E dwxd Gotdied, Multiculnralism and the Politis af Guilt: Towarcla Secular
Theo/ogy(CoIumbia: Universiry of Missouri Pre,s,2002).
3 Cf Thomas Sowell, The Vision of tbeAnoinnd: SelfCongratulations asa Basisfor Socialpolicy
(New York:BasicBools, 1995).
4 1bid,2.
5 lbid. 3. The imageryi. Sowells.
6 Ibid.
7 rbid.
8 Cf ibid.
9 Principal among the arguments the CCCU leaders borrowed from the secular
multiculturalism worldview was the claim that "coalition schools failed to mirror the ethnic
diversity of the sunounding culture." James A. Pattereon, Sbining Ligbts: A HistoU) af thc
Councilfor Cbristian Colleges and UnivernTm (Grand Rapids:Baker,2001),93.
"The
10 will to power" is an idea creditedlugely to philosopher Friedrich Nietzsche.Among
other things, according to Nietache, "will to power" is the fundamental instinct or drive
that animals and humans share,a drive that is more fundamental than self-preservation. It
entails the drive to exert force to be master and to conquer resistance.
11 The Frankfurt School,establishedin 1923 as an independentdivision ofthe University of
Frankfurt, was a group of reseuchers associated with the Institut ftir Sozialforschuns
(Institute of Social Reseuch). Carl Griinberg, the insritute'sfirst director,was "n ,uo*.J
Masist and establishedthe Institute on Maryism as the theorerical basis for all its
programs of reseuch in philosophy and the social sciences.With the rise of Nazism, the
Institute sought and found refuge in Switzerland and the United States.The Frankfurt
School and its critical theory thus infiltrated American universities with its ,,cultural
Mmism." See Joseph Yeager, "Cultural Communists," FrantpageMagazine (http://
w.frontpagemag.com./Articles,?rintable.asp?ID=7732).
12 Biblical studies remains in an exhaordinary state of flu: the vuious methods of critical
theory have been used by biblicai critics for some time now. These methods have raised
questionsabout rhe Bible concerningraceand ethniciry indigeneity for nativeness],gender
and serual difference,the human-animal binary classand ideology,hegemony and sub-
version, the nature of history texts and rcadcrs,and so on. Roland Boer, "Editotial," The
Bible and Critical'fheory; 1. DOI:70.2104,6c0,10001).
13 Cf comments by Amy Gutmann, ed., Multiculturalisn; Examining the politics of
Recognitian(Princeton,NJ: Princeton University Press,1.994),20.
14 Ibid. Admittedly, Gutmann is speaking of deconstruction and not specifically multi-
culturalism.A proper critique neverthelessrecognizcsthat the two are not separablebut
joined; thus, what she saysofdeconstructionism is also true ofmulticulturalism.
15 Ibid. Seequalification in note 14.
16 Concerning philosophical pluralism, see D. A. Cusor, The Gaggtng of God; Cbristianitl
ConJiontsPluralism (Grand Rapids: Zoodeman, 1996), 13-47.
17 J. P Moreland, "'Iruth, Contcmporary Philosophy,and the Postmodern'furn,,,
Journal oJ'
the Evange/ia/ TheologicalSuiet! 48 (2005), 79,80. Advocates ofmulticulturalism contend
"racc" "soci,a1ly
that is constructcd."FIenry Louis Gates,Jr, claims that the conceptofrace
is a biological "misnomer" and merely a "metaphor," for, "who has seen a black or red
person,a white, yellow or brown person?These terms ue rbitrary constmcts,not rcports
of rea1ity." Henry Louis Gates, Jr, Loose Canons:Notes an the Cultute Zars (New york:
Oxftrrd Universiry Press,1992), 48, 50.
18 On the *ploitation of the newly coined use of 'diversiry" see PeterWood, Diversity; The
Invention of a Concept(Stn !-rancisco:Encounter Boolc, 2003), esp.82-98.
19 Equivocal use of languagcentails usc of words or expressionsthat ue subiect to two or
more interpretations,often intended to nisleird.
20 Elsewhere I describethe tyranny o1 political correctness.SeeA. B.Caneday,.The SBJT
Forum: Racism, Scripturc, and History," The SouthernBaptist Journal oJ'Theology8.2
(2004): 87-88.
21 I am awareof the irony of spcakingof thcfaundation of multirulturalism that is aq aspect
ofpostmodernism th^t rcpudiatesflunddtionalism.I fu11yanicipate that thosewho cannot
recognize the legitimate use ofthc imagery offoundation nay likely havc visceral responses
that confuse the imagery with Enlightcnment's and Modernism's ,6undationalism.
22 As arguedby Marjorie Hewitt Suchoch, Dirinitl and Dioers;4):A Christ;dnAfirmation of
Religiou Pluralism (Nashville: Abingdon, 2003). For a contrary view, seeWoo d, Divrsity,
146-74.
"The
23 Shelby Steele, Culture ofDeference," Amdemi Questions72,1 (January 1999): 61.
24 Ibid. Steele continues, "In fact mu.lticulturalism actvally su?presesAmerica's rich cultual
ruiery becausemuch actual culture does not mesh with victimiation."
"The
25 Steele, Culture ofDeference," 62.
26 Diane Ravitch, "You Cant SayThat," The Wall StrutJoumal (Februuy 13,2004), W15.
27 See Chules Thylor, Multiculturalism and "The Politia af Recognition," v,di$,commentary by
Amy Gutmann, Steven C. Rockefeller, Michael Walrer, and Susm Wolf (Princeton, NJ:
Princeton University Pres,1992). For some instructive guidance on shoncomings of
Taylort essay,seeEdwd T, Oakes, 'Atte ntion Must Be Paid: A reiew of Multiulturalism
'Politics
afRecognition,"' First Things 32 (Aprt1,1993): 48-57.
28 Steele,
"The
Culture ofDeference," 62.
29 Thomas Sowell wisely says,"Discrimination and segregation ue md have been among the
ugly facts oflife in vuious countries uound the world. These facts need to be confronted
where they ilist-not trivialired by having the terms applied by redefinition to situations
where they do not exist, and where very different factors need to be confronted." Thomas
Sowe11, Raceand Culture:A WorldI/ieu (San Francisco;Basic Books, 1994), i53.
30 Amoja Three Rivers thorouglrly confounds bad intercultural etiquette and racism tn her
booklet entided Cuhural Etiquette: "It is ethnocentric and racist to apply words like
backwrd, primitive, uncivilired, savage,barbric, or undeveloped to people whose tech-
nology does not include plumbing, microwaves,and niao-chips. Are people somehow
more human or more humane ifthey have more technologicaltoys?"This citation is from
the Internet essay (http://communities.ic.org/90/4490.php), derived from Amoja Three
Nvers, Cultural Etigueta: '1 Guide for the Well-Intentioned (Gladstone, VA: Muket
Wimmin, 1991).
31 Carol Muie Cropper,"Black Man Fatally Dragged in a PossibleRace K)JJtng,"Nruyork
Tima (June 10, 1998), SectionA, 16.
32 Cultural relativism is the belief that all ethical truth is relative to a given culturey thus, no
one can €ver say that a particular behavior is right or wong, for it can only be right or
wong relative to a specific society.
33 Reflcct on the minimal criticism of q-Klansman Senator Robert Bytd (no relation to
"white
James Byrd) who used the tem nigger" in an interview (Robert Byrd, interyiew
with Tony Snow, For Naor Sunday,Fox News Channel, Much .5,2001), in a piece by
"On
Cedric Muhammad, Senator Byrd and 'White Niggers,"'A Deeper Look, Black
Electorate.Com, Much 12, 2001, http://w.blackelectorate.com./uticles.asp?ID=337.
Seea.lsoArdrew D. Todd, "What Is a 'White Nigger'Anlway?" History New Network,
January20, 2003, htqr;//hnn.us/ articles/7220.html.
34 Thomas Kochman, Black and White: Styks in Con4it (Chicago: University of Chicago
Pres, 1981),107, 131,quoted in Dinesh D'Souza,TheEntl ofRarirz (NewYork FreePress
paperbacla,7995),27 I-7 2.
35 Observant individuals may add when D'Souza makes the case that even though
generalizations concerning people groups are wholly legitimate, even necessary,"this is no
casefor group traits having a biological foundation." The End afRacim,273.
36 I acknowledge echoes of the tides of three bools: Robert P Ceorge, Tlte Ctash of
Ortbodoxies. Lau, Re/igion,and Marality in Crisis (Wilmington, DE: ISI Boola, 2001);
Thomas Sowell, TheConfitofViions:Ideological Originsof Politialstruggla (NewYork:
William Monow, 1987); and Ronald Nash, Worldvieus in Confit: ChoosingChristianity in
a Worldof Ideas(Grand Rapids: Zondemn, !992).