Classic Repost: World Vision Goes Woke, Says All White Christians are ‘Racist’ who have ‘White Gaze’

Last year World Vision created an online course designed to equip churches and pastors to understand “racial justice.” In reality, it was a hotbed of Critical Race Theory and unbiblical syncretism, infecting the organization and resulting in the wokefication of World Vision and a denial of some core tenets of the Christian Faith. These articles expose the extent that CRT and pagan syncretism – the fusion of different systems of religious beliefs with Christianity – has compromised the mission of the famed NGO.

World Vision has been driving leftwards for a while now. Famously back in 2014, they changed their hiring practices to allow men and women in gay “marriage” to be hired and considered for employment, then quickly reversed course under the pressure and backlash, causing the late heretic Rachel Held Evans to weep in peevishly lament.

In the summer of 2020, in the wake of the death of George Floyd, World Vision announced they would be hosting a free one-year online course titled “May We Be One: Pastors pursuing Racial Justice” which is designed to educate on social justice and is put on in partnership with “leaders who represent a diverse group of churches and our friendships with experts and some of the pioneers of this work.”

The organization currently has over 115,000 pastors, priests, deacons, and Christian faith leaders trained through the Word Vision program, and they assert that because of their experience in equipping local churches, they believe that they are “positioned to act as a convener and host for this experience.”

Some of their stated goals are to have church leaders “be prepared to lead conversations about racism in America,” and to “engage with one another to dismantle racism and change the landscape of the church,” and comprise a series of sessions between guests and host.

Here are several articles we have done on them, demonstrating that World Vision has gone to a very, very dark place.

In Part 1 Randy Woodley advocated for pagan syncretism, explaining that Christian missionaries were wrong to tell the Native tribes to repent from their pagan spiritual and animistic ways, given that they were already loving God before the missionaries arrived.

In Part 2, Dr. Soong-Chan Rah explained the concept of “white gaze’ and how it is designed to frame black people as a threat, resulting in the propensity of white Christians to “act instinctively to preserve that narrative of white superiority” and “act naturally, instinctively, to preserve…the narrative of white superiority.”

In Part 3 Rev. Sandra Maria Van Opstal explained that white Christians instinctually view all view Asians as either pets or threats and as a result, need to learn “all the ways they have participated in the pain of the Asian American community and in being complicit…with the things that have happened to them.” She further explains that if we “aren’t willing to sit with the weight of guilt when it comes to the sins of racism, we will never understand that we are the problem. Unless we acknowledge the existence of white privilege, we can’t understand our own complicity in it.”

In Part 4 Dr. Soong-Chan Rah explained how by default and intrinsically, white people view black people and Asians as either “pets” or “threats” and view Asian women as invisible or sexual jezebels. He explains that when white people look at black people, “if you’re not the pet, you become the threat. You are the unidentified black male that commits every crime in our city. You are the individual that is seen as the unsafe person in our society. And even worse, if you are the pet that becomes the threat.”

In Part 5, Dr. Efrem Smith lauds Liberation Theology as “transformational” and “a gift to the church.” He explains how Black Liberation Theology is a great tool for having a proper understanding of justice and gospel evangelism, while fellow panelist Kat Armas explains that white people are colonizers. The desire to colonize is the dominant culture in America today, and that white people still continue to perpetuate the myth that persons of color are colonized and are viewed as chaotic, irrational, and evil, with a special desire to colonize Latinx people.

In Part 6, Dr. Efrem Smith explains that after he had a “second conversion” into the religion of “racial reconciliation,” he came to understand that the multiethnic church, in order to be a reconciling church, also must deal with disparities; chasms and gaps that existed by race, class, and place. He explains that the church must be “willing to stand in the gaps, to bridge the gaps, to address the disparities that exist’ and our example is Jesus, given “Jesus stepped into the disparities and the gaps that existed between Jew and Gentile. Jesus stepped into the gaps that existed in the gender structure.”

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