Even though theology and Critical Race Theory (CRT) have yet to partner with one another in earnest, neo-Calvinism of the Kuyperian variety shares with CRT some important commitments. Kuyper and CRT both problematize liberalism. For Kuyper, French Revolutionary liberalism was a humanistic revolt against the God from whom originate individual freedoms and before whom all people stand as equals. For CRT, legal liberalism and constitutionalism purport to guarantee the rights of individuals, but far more often fail to enfranchise the weaker parties in society. Their shared critique is no solution. However, CRT’s insistence on race-consciousness is a major contribution to what would otherwise be Kuyperian abstract-ness. In turn, theology offers mature reflection on anthropology as well as eschatology that would otherwise not appear in CRT. Bavinck’s doctrine of the image of God grounds race-consciousness in a future where the human community of covenant promise is richly and concretely diverse.

中文翻译：

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拿起#blacklivesmatter

尽管神学和批判种族理论 (CRT) 还没有真正地相互合作，但 Kuyperian 种类的新加尔文主义与 CRT 分享了一些重要的承诺。Kuyper 和 CRT 都对自由主义提出了问题。对凯佩尔而言，法国大革命的自由主义是对源自个人自由、所有人平等的上帝的人道主义反抗。对于 CRT 来说，法律自由主义和宪政主义旨在保障个人的权利，但往往未能赋予社会中较弱的政党以选举权。他们的共同批评是没有解决办法的。然而，CRT 对种族意识的坚持是对凯伯式抽象性的主要贡献。反过来，神学对人类学和末世学提供了成熟的反思，否则 CRT 中不会出现。