Book Review: Voddie Baucham's Fault Lines

Baucham’s book, Fault Lines, is an indispensable guide to how the modern Social Justice movement is affecting the otherwise orthodox Christian Church in America. Heavily footnoted with plenty of primary sources, Baucham makes the case that America’s preoccupation with “antiracism” is not simply a social movement but an inherently religious movement, and that evangelicals are jumping on the bandwagon without perhaps realizing the origins, goals, and theology of the movement they are supporting.

Frankly, in our current climate this is a book only a black man could write. As it is, Baucham is having to endure much criticism from all points of the compass for standing up and exposing the lies, the fallacies, the media exaggerations, the duplicitous statistics, and the religious nature and hidden agendas of Critical Race Theory and BLM. For example, Baucham walks through the latest examples of the shootings of black people by police, and using documented facts that are beyond dispute, eviscerates the narrative promoted by the media and BLM.

He’s not shy about naming names and organizations of evangelicals who have capitulated to the modern cultural current, and he demonstrates that biblical truth is the real victim. In all cases, Baucham critiques by using the individual’s or organization’s own explicit, public statements. The Southern Baptist Convention in particular takes it right on the nose, as well as a number of popular preachers.

The seduction of the antiracism movement is located in the fact that many of their particular concerns are indeed legitimate. There is a measure of racism in America (as there is everywhere). There are benefits that accrue automatically to the majority culture. Black people in America have suffered historically and have experienced oppression. These statements are true, but the conclusions and solutions which the Social Justice movement elicits from these observations are neither true nor helpful.

The Social Justice Warriors are engaged in an argumentation involving major premise, minor premise, conclusion. A sample of their logic looks something like this: major premise: all white people are racist; minor premise: you are white; conclusion: therefore you are a racist. As constructed it is a logically valid argument. However it is a true argument only if both premises are true. But the major premise is false, and from a biblical perspective, slanderous.

What Baucham shows is that if you accept the assumptions that begin the Social Justice contentions (i.e., the major premise), you will inevitably lose the argument. But in truth, those assumptions are terribly flawed (and unbiblical). There’s also a compression of history in the Social Justice thinking, as though it was only yesterday that slavery existed in America. There’s a willing blindness to the fact that that equality before the law for all races and ethnic groups has long been established in America.

If you’ve been struggling with (a) knowing that there are forms of oppression in our society, but (b) sensing that the Social Justice Warriors have grossly overstated the problem and seem to be following a hidden agenda, then Voddie Baucham’s Fault Lines is the book you need to read. It is irenic in tone, accessible and well-documented. Five stars, highly recommended.

He's not a mere man, Mark 5:21-43

There is an interesting incident recorded in Mark 5:21-43, in which a synagogue official begs Jesus to heal his dying daughter. While He is walking to the man’s house, a woman who was hemorrhaging blood touches His garment, creating a delay—a delay in which the man’s daughter dies. After speaking with the woman, Jesus continues on to the synagogue official’s house, and raises his twelve-year-old daughter from the dead. All three synoptic gospels contain the account (Matthew 9:18-26, Luke 8:41-56).

I’ve always found this account interesting, imagining the agony that father goes through when he sees Jesus delayed by the woman, only to hear that his daughter has died. I have wondered how he responded to that fatal interruption. “If only this woman had not distracted the Teacher, my little girl would still be alive!” Did he then have faith that Jesus could not only heal, but restore life to the dead? The account does not make clear his reaction, other than that Jesus told him, “Do not be afraid any longer, only believe” (Mark 5:36). Jesus then goes on to bring the man’s daughter back to life.

There’s an interesting side story to this, and it revolves around “touching.” There are several references to physical contact in the account. In 5:27, 28, and 30 are references to the fact that the woman touches Jesus. Verse 31 contains the disciples’ exasperated reaction to the affair. Once Jesus arrives at the synagogue official’s home, he takes the little girl’s hand. While Mark 5:41 does not use the verb “touch” it is obviously physical contact with her corpse.

So what’s the big deal? It’s a little subtle, but it is significant. In Leviticus 15:17-27 Moses instructs the people that a woman with a discharge of blood is “unclean,” and anything or anyone who touches her during that time also becomes unclean. In Numbers 19:22 it is clear that ceremonial “uncleanness” is contagious. Anything an unclean person touches becomes unclean, and if someone else touches what the unclean has touched, they, too, become unclean.

Were Jesus a mere man then He would have been made unclean by contact with the woman. As unclean, it is unthinkable that the power of God would have been present with Him to raise the little girl. And by the way, touching the corpse of the little girl would have likewise rendered Jesus unclean (Numbers 19:11).

But Jesus is not a mere man. He is the Glory of God tabernacled among us, as John tells us: “And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth.” (John 1:14, NASB95).

The word “dwelt” in John 1:14 is the verb form of the noun translated “tabernacle” in the LXX, the Greek version of the Old Testament. Jesus Himself is both God’s tabernacle and the final offering made there. And Exodus 30:26-29 tells us that the consecrated articles of the tabernacle are holy—and that anything that touches them becomes holy (Exodus 30:29).

The fact that Jesus did NOT become unclean through His contact with either the woman or the little girl, but rather THEY were “cleansed” through contact with Him demonstrates conclusively that He is no mere man but rather God in the flesh. He is the One who is able to make the unclean, clean, and the broken, whole.