Edward FESER. All One in Christ: A Catholic Critique of Racism and Critical Race Theory. San Francisco, CA: Ignatius Press, 2022. pp. 163. $17.95 pb. ISBN: 978621645801. Reviewed by Daniel LLOYD, Saint Leo University, Charleston, SC 29406.

Edward FESER. All One in Christ: A Catholic Critique of Racism and Critical Race Theory. San Francisco, CA: Ignatius Press, 2022. pp. 163. $17.95 pb. ISBN: 978621645801. Reviewed by Daniel Lloyd, Saint Leo University, Charleston, SC 29406.

Critical Race Theory (CRT) and antiracism may be accurately described as among the most influential ideas in contemporary culture. These ideas also elicit some of the most vehement examples of support and challenge. Although written specifically from a Catholic perspective, Feser’s short and important work should be read by all, Catholics and non-Catholics alike. It is a powerful presentation of, and challenge to, CRT through the lens of traditional logic, the social sciences, and Catholicism. It is written for a general audience, though the 5th chapter, with its emphasis on articulating logical fallacies of CRT, might drag for some despite its significance.

As the subtitle indicates, Feser begins (chapters 1 and 2) with the Catholic Church’s longstanding rejection of racism through its arguments from natural and divine law. These teachings include the Catholic Church’s pioneering rejection of the development of racism and slavery, even though the official teachings of the Church, both historically and contemporarily were often ignored or have remained largely unknown. Chapter 3 discusses the Catholic Church’s teachings on the duties of nations and immigrants since these ideas build off the former. Additionally, this third chapter is important because contemporary American politics and culture surrounding immigration have increasingly taken on dimensions asserted by CRT.

Chapter 4 (“What Is Critical Race Theory”) quotes extensively from an array of some of the most well-known proponents of CRT. This chapter will no doubt shock many readers. The assertions and arguments, which are the basis of CRT’s ideology, are not those of which many general supporters have read widely. Many, for example, might be unfamiliar with the idea that CRT proponents argue that any disparity at all among groups must necessarily be identified with racist policies (p. 56, 97). Considering other elements, such as typical group behaviors or personal choice, are presented by CRT proponents as inherently racist (p. 56). Further, this ideology rejects as racist the claim that one can be simply not racist (p. 59, 96). Feser rightly concludes that the architects of this movement function with an all-encompassing, totalitarian framework: “In short, anyone who dissents from CRT is to be regarded as among the ranks of the racist enemy” (p. 69). Feser’s presentation is certainly adversarial, but critics will be hard-pressed to demonstrate it is unfair.

Chapter 5 might remind a reader of Chesterton’s admonition that Western society should muster the courage to counter arguments based upon emotion and shoddy thinking with a return to logic and rationality. Feser spends this chapter detailing the numerous logical errors at the foundation of CRT, especially considering its borrowings from Marxism and postmodernist thinkers. Although Feser includes errors such as a variety of forms of special pleading, genetic fallacy, and fallacies of presumption, perhaps his most important emphasis is that found in the ad hominem and abusive ad hominem errors. Chapters 4 and 5 offer a persuasive argument that these fallacies are deployed intentionally to stifle criticism of CRT by some of its most popular proponents. Nevertheless, though many recognize that any system of thought which can have a massive influence on society should be fairly evaluated, that process of evaluation by Feser is a fundamentally important process for readers to see. Whether one agrees or disagrees with Feser’s assessment, anyone formed by the classical liberal tradition should agree that all serious and rational challenges to a system should be presented.

The final two chapters bring the book to conclusion. Chapter 6 (“Social Scientific Objections to Critical Race Theory”) presents ideas which would have been taken for granted by nearly all scholars, as well as the majority of the general public, up until just a few years ago. These include the process of sifting through all forms of available economic, social, cultural, and demographic information to make arguments about the social condition of individuals and groups. Feser offers a number of potent examples of traditional methodologies of assessment, which is only surprising in that it needs to be presented as necessary for challenging the methodologies of CRT.

Chapter 7 (“Catholicism versus Critical Race Theory”) builds on the work in the prior chapters demonstrating the integral basis of Marxist and postmodern thought on the foundations of CRT. Feser uses the Church’s arguments against those aspects of the prior ideologies, naturally, to criticize CRT. For example, he writes, “Despite a superficial overlap in a few of the themes emphasized by both Catholic social teaching and Critical Race Theory (such as the evil of racism and concern for the poor), CRT’s basic vision of human nature and social life reflects a radical egalitarianism that is deeply contrary to natural law and Catholic moral theology” (p. 133). Feser moves from demonstrating the incompatibility of the foundations of CRT with those of Catholicism to demonstrating the incongruity between the solutions posed by each for the problems associated with racism and injustice. On the one hand, traditional Catholic teaching urges solidarity and the empowerment of all. On the other hand, important proponents of CRT emphasize the need to gain and wield social and political power through the lens of a totalizing antiracism ideology.

Feser pulls no punches in his exposition and critique of CRT. Those familiar with the works of Ibram X. Kendi and Robin DiAngelo will recognize a similarly uncompromising presentation on the various topics associated with race and justice. One significant difference though between these camps is the methodologies used. Whereas CRT proponents often begin with unchallengeable narrative interpretations of the world and personal experience, Feser, in additional to presenting some of Catholicism’s specifically theological ideas, takes the traditionally liberal approach of arguing from the parameters of formal logic, natural law, and the breadth of the social sciences to make his case. It is a powerful attack on CRT deserving of response through the same, rigorous methodologies. Minus that, Feser’s most potent critiques will stand, and CRT will be viewed as essentially a threat to liberalism through its destructive balkanizing influence on Western society. Feser’s presentation of Catholicism’s rejection of CRT as fundamentally divisive is a necessary perspective to consider during these important cultural conversations.