Systemic sin has, in recent years, been associated with liberation theologies, social justice movements, and critical theory. Each of these areas of study offers unique insights into the symptoms and patterns of systemic sin. For instance, Derrick Bell, widely recognized as the father of critical race theory, highlights the “principle of interest convergence” arguing, “The interest of blacks in achieving racial equality will be accommodated only when it converges with the interests of whites.” Bell is identifying a problem rooted in a society in which the Triune God’s authority is not a governing constraint. That problem may be stated as follows: rejecting God’s authority creates a vacuum in which some other authority is established.
Again, the problem is not authority per se, but the inherent limitations of any governing authority. To put it differently, if those at the top were to find themselves on the bottom and vice versa, society would exhibit different problems rather than having no problems at all. That is not to suggest that systemic sin should not be addressed, but to recognize that apart from discipleship the appropriate constraints for addressing systemic sin are lacking.
Does the lack of constraints mean that Christians can only address systemic sin through discipleship? In a way, yes. Discipleship is the only way the constraints of God’s authority may be applied within the world. Those constraints are the only way to transcend the limitations of this world—to, as Juarrero suggests, “create alternatives.” Discipleship does not lead us away from participating in economic, political, or social. Instead, it leads us to participate differently, knowing that whatever progress might be made will be fleeting and insufficient unless or until Christ’s authority is recognized. Fleeting and insufficient progress is not trivial because it is fleeting and insufficient. Such progress is still worth pursuing, but, for Christians, it cannot be an end in itself. It must be something we pursue as we seek to make disciples for Jesus Christ.
Systemic sin, according to theologian Cornelius Plantinga, “comprises a vast historical and cultural matrix that includes traditions, old patterns of relationship and behavior, atmospheres of expectation, [and] social habits.” Our world is corrupted and corruptible, in part, because we diminish God’s authority, giving lesser authorities pride of place. Our traditions, relationships, expectations, habits, etc., no longer sit under the authority of God. As such, combatting systemic sin may involve social justice movements, political participation, or initiatives to root out partiality, but it must involve discipleship because making disciples draws people under and teaches them to live under the authority of Christ.
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