Have I mentioned lately that I love Efrem Smith, his thoughts on Calvinism's relationship to Christian Hip Hop, and his prescription of "Reconciliation Theology"? Well, I do. In his most recent blog post, Smith further fills in his criticism of Calvinism's dominance in Christian Hip Hop with some very specific points. This is so rare yet so needed. Because for many American evangelicals, the recent surge of Neo-Calvinism is viewed as a generally positive if not wildly encouraging occurrence. But when in all of history has the adoption of a theology that posits special election and calling by a powerful and privileged class of people in a society produced anything but oppression, war, and general injustice? Have we so easily forgotten what kind theology undergirded Nazi Fascism or Manifest Destiny? It appears some certainly have. But not Efrem Smith. And it feels good to no longer be alone in the public recognition of Calvinism's dominance in American evangelicalism as a potentially destructive force.

The Specifics of Smith's Criticism: Countering Calvinism

I love that Smith puts his finger directly on Calvinism's history of supporting oppression. Calvinism is "...a theology that has ties historically to the economic structure of capitalism, the replacement theology connected to colonialism, and the unbiblical development of the race structure..." And again, "Calvinism has had moments when it was not on the side of the liberation of African-Americans, especially during slavery and Jim Crow segregation." Smith speaks the truth and isn't concerned with winning fans from the Neo-Calvinist camp. He calls it the way it is. Pointing out Calvinism dependence upon Euro-Western culture won't make Smith popular in some circles, but it is the truth—and I'm proud of him for doing it.

The Prescription of Reconciliation Theology: Contrasting Calvinism

In contrast to Calvinistic hegemony and the Neo-Calvinism that is sweeping through American evangelical churches and schools, Smith offers a genuine, biblical alternative rooted in the Black Church, Liberation theology, and Racial Reconciliation. This "Reconciliation Theology" can be seen in the lives and writings of authors Smith references: John Perkins, Tom Skinner, Howard Thurman, Martin Luther King Jr., Soong-Chan Rah, Brenda Salter-McNeil, and Curtiss DeYoung. This is an important development. One major contribution to the spread of Calvinism in the US has been the absence of an alternative. With all the caricatures Calvinists create of alternatives, they paint the portrait that Calvinism is only valid evangelical theology. Smith contrasts Calvinism with the historic movement of the Christian church toward racial reconciliation, justice, and liberation. And I for one am overjoyed by the prospects of Smith sparking interest in these thoughts among young evangelicals.