This study promotes the irreversible genital mutilation of impressionable children and suggests that it might alleviate their depression. Media coverage of this study could influence parents to seek out these procedures for their children, and it convinces medical professionals to keep their concerns private. This sets up patients for possible failure, prevents honest inquiry into what the data says, and can unduly influence laws under debate. The inaccurate press release has real-world consequences.

Amid contentious debates over gender identity, the University of Washington Medicine, or UW Medicine, proudly and eagerly alerted the press of a study in mid-March indicating that transgender teen patients saw rates of depression “plummet” because of so-called “gender-affirming care.”
The study earned nationwide praise. As Texas and Idaho were debating bans on allowing children to receive cross-sex hormones, this was the perfect research to show the heartlessness of conservative lawmakers and pundits who declared puberty blockers and surgical intervention as a dangerous and potentially irreversible gamble.

Most dramatically, after tracking the mental health of 104 transgender-identifying patients aged 13 to 20 for a year at Seattle Children’s Hospital, “gender-affirming care was associated with a 60% reduction in depression and a 73% drop in harmful or suicidal thoughts among the participants.”

But the study didn’t actually say what was initially claimed. Some voices now accuse the researchers of purposefully misinterpreting data to promote the irreversible.
UW Medicine’s communications department seemingly unintentionally misinterpreted the study. But their unwillingness to proactively correct the record was part of a concerted effort to downplay their errors because they had already received positive press, according to emails I uncovered through a public disclosure request.
The original press release was sent on March 11 and claimed that “gender-affirming care for transgender and nonbinary adolescents caused rates of depression to plummet.”

By April 8, UW Medicine communications staff dramatically changed the claims.

Independent journalist Jesse Singal started posing questions about the study to UW Communications staff, and one of the study’s authors, who agreed to speak on background, confirmed that some of the data the researchers presented, along with their claims, did not add up.
“Among the kids who went on hormones, there isn’t genuine statistical improvement here from baseline to the final wave of data collection,” Singal wrote on his Substack. “At baseline, 59% of the treatment-naive kids experienced moderate to severe depression. Twelve months later, 56% of the kids on GAM [gender-affirming medicine] experienced moderate to severe depression. At baseline, 45% of the treatment-naive kids experienced self-harm or suicidal thoughts. Twelve months later, 37% of the kids on GAM did.”
In other words, there was no statistically significant improvement. At best, the authors could argue that wrong-sex hormones and trans surgeries did not make these children’s depression worse than it already was.

Laura East, Department of Epidemiology spokeswoman, emailed colleagues that Singal posted “some pretty concerning claims.” However, she wrote that UW Medicine should not respond.

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The ideas that serve as the foundation of Kingdom Race Theology are dangerous and destructive. When paired with the challenges evident within the SBC, this work will take Southern Baptists in a dangerously leftward direction. KRT lacks biblical definitions of anthropology. It applies partiality to ethnic hatred—assuming that only whites (the group with power) can express racism. And while Evans distances himself from CRT, his version of Kingdom Race Theology embraces all of CRT’s problematic presuppositions. 

Tony Evans is the senior pastor of Oak Cliff Bible Fellowship in Dallas. Evans is also an author and an entrepreneur. His radio show, The Alternative with Tony Evans, can be heard on 1,400 stations in 130 countries. Evans has been a faithful gospel minister for more than four decades. His imprint on evangelicalism is commendable.
At 72 years old, Evans, a non-denominational Pastor, has partnered with the Southern Baptist Convention on a new project. During the SBC’s annual meeting, leaders announced the Unify Project, a racial reconciliation program to equip SBC churches to work together for racial unity. The project, led by outgoing SBC President Ed Litton and former President Fred Luter, is in partnership with Evans’s organization, The Urban Initiative.
In light of recent SBC resolutions on critical race theory (CRT) and this new partnership, I thought to examine Evans’s recent work on the subject of “race.” As Evans is offering an alternative to CRT called Kingdom Race Theology (KRT), this article will demonstrate the dangerous definitions that serve as the foundation for KRT.
A Brief Background
Like Evans, I have witnessed the ethnic division fomenting in the culture. Many who read this blog are familiar with the Just Thinking Podcast and the work Darrell Harrison and I have done over the past four years. Our efforts aim to equip church leaders and members to respond biblically to ethnic hatred, Black Lives Matter, and Critical Race Theory.
Evans’s book, Kingdom Race Theology: God’s Answer to Our Racial Crisis, has been promoted as an alternative to Critical Race Theory (CRT). In addition to the book, Evans delivered a series of messages on Kingdom Race Theology (KRT) to his congregation in 2021. As expected, Evans’s talks were engaging, entertaining, and educational.
Racism That Doesn’t Require a Racist
In his address to his congregation, Evans took the time to define key terms: racism, critical race theory, and systemic racism. Examining the definitions selected for these terms is essential to understanding the basis of his philosophical position and direction. In this article, we’ll examine each term.
Evans stated that some of the ideas he’d define, though debated by others, could prove valuable if only these ideas were appreciated and more closely examined.
In his book, Evans makes this point when he writes,
People reject these concepts, ideologies, and viewpoints out of hand rather than pursuing an honest intellectual exchange on what may be valuable.Kingdom Race Theology, 18.
As Evans addressed his congregation, it was apparent that he believed KRT strikes the right balance between those who oppose him on either side. In making this claim, Evans presents a “third way” of addressing the issues of “race.”
While acknowledging contemporary objections to CRT, Evans views its criticism as primarily the fault of “bad actors” who have misused it for ignoble purposes. As to who the bad actors are? Evans blames the author of The 1619 Project, Nikole Hannah-Jones, and Black Lives Matter founders Alicia Garza, Patrisse Cullors, and Opal Tometi for the problems others have with CRT.
The work of loving our neighbor isn’t determined by an ever-changing postmodern definition of oppression, where society is reshaped in order to coddle the most easily offended.
In his book published in 2011, titled Oneness Embraced: A Kingdom Race Theology for Reconciliation, Unity, and Justice, Evans details his understanding of the Marxist origins of CRT. However, much of the information on CRT’s origin is absent in this current work, Kingdom Race Theology. While Evans clarifies that he believes that Marxist theory is antithetical to a biblical worldview, Evans still holds that relevant components of CRT can help identify racist practices.
Bringing the point home, Evans writes,
While an individual today may not be personally racist, they can contribute to the racist structures by supporting the inequitable systems still in place, or by denying that they exist.Kingdom Race Theology, 36.
Evans continues,
If you are a nonracist yourself but do not actively oppose racism (willing to speak or work against racism and racist systems where they show up), you are failing to fulfill the whole letter of the law of love (Rom 13:8).Kingdom Race Theology, 36.
Here, Evans misuses Scripture to punctuate a point more fittingly voiced by those promoting the gospel of anti-racism instead of the gospel of Jesus Christ.
In his book, How to Be an Antiracist, CRT activist Ibram X. Kendi writes,
The opposite of racist isn’t “not racist.” It is “anti-racist.” What’s the difference? . . . One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of “not racist.”Ibram X. Kendi, How to Be an Antiracist.
Kendi’s evangelical call to the work of anti-racism is clear. There’s no middle ground; either you’re a racist, or you’re an anti-racist doing the work necessary, as determined by Kendi.
Evans embraces the same approach; the opposite of racist isn’t “not racist,” but instead, you must do the work of anti-racism against the systems believed to be culpable. For good measure, Evans adds a Scripture verse, as if to say, “in Jesus’s name,” using Romans 13:8 as a reference.
However, Paul is not writing to the Christians in Rome with the admonition to work against racist systems. Furthermore, the work of loving our neighbor is not determined by an ever-changing postmodern definition of oppression, where society is reshaped in order to coddle the most easily offended. Instead, the loving neighbor is defined by the objective standards for love as found in Scripture (1 Cor 13:4–8). In addition, love is motivated by what Christ has accomplished in the heart of the believer, which may or may not include a full court press on every racialized front.
Dangerous Definition: Critical Race Theory
What Evans is offering is the same worldly message delivered by Kendi and those promoting the false religion of CRT. The advancing message is a gospel of works-righteousness which doesn’t atone for sins, is insufficient to save, and its work never ends.
Next, Evans defines critical race theory as
a post-civil rights social construct that seeks to demonstrate how the embedded foundation and filter through which racist attitudes, behavior, policies, and structures have been rooted throughout the fabric of American life and systems even after those laws were changed.Kingdom Race Theology, 15.
While the language is lengthy and ambiguous, what Evans delivers is but one of CRT’s presuppositions: The foundation of American culture is built upon racism.
However, Evans misses the mark, ignoring what CRT scholars admit are the stated goals of CRT praxis.
Richard Delgado has been involved with CRT since its beginning in 1989. As a pioneer of CRT, some believe him to be its grandfather. Delgado provided the ideological space for its scholars to craft their work. As such, he clearly understands CRT theory and praxis. Delgado, a civil rights lawyer and critical race theorist, is currently a teaching professor of CRT at the University of Alabama.
In his book, Critical Race Theory: An Introduction, Richard Delgado writes,
The critical race theory (CRT) movement is a collection of activists and scholars engaged in studying and transforming the relationship among race, racism, and power. The movement considers many of the same issues that conventional civil rights and ethnic studies discourses take up but places them in a broader perspective that includes economics, history, setting, group and self-interest, emotions, and the unconscious. Unlike traditional civil rights discourses, which stress incrementalism and step-by-step progress, critical race theory questions the very foundations of the liberal order, including equality theory, legal reasoning, Enlightenment rationalism, and neutral principles of Constitutional law.
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From the verdant gardens of Genesis 1, the mountains of Ararat in Genesis 9, the plains of Shinar in Genesis 11, to the lands of Canaan where God showered His patriarchs (Abraham, Isaac, Jacob, and Judah) with these promises of a future filled with unending blessings, God has been demonstrating His unwavering faithfulness to His promises throughout all generations.

Introduction
If you have been with us over the last 8 weeks, we have been attempting to summarize what a failed eschatology looks like. From the hyper-defeatism of dispensationalism and premillennialism to the subtle apathy for cultural engagement that seeps in through amillennialism and the Radical Two Kingdoms, we have been attempting to show that a wrong view of eschatology will have an impact on how you live in the world. Because let’s face it, if you believe that we lose down here (As John MacArthur famously said), we will not work down here. If we believe the rapture is always moments away, then why waste your time doing the long work of making disciples and transforming culture? If we believe that all of our energy and effort should go into spiritual activities (the Kingdom of God) and that this work does not overlap with the physical world (The Kingdom of Man), then why engage at all? Why obey Jesus’ command to be salt and light in the world if the only aspect we will ever see redeemed is spiritual? Better to spend your time converting souls for a Gnostic utopia than Biblically discipling nations to live with Jesus in the New Heavens and New Earth.
While each of the views we have covered so far has minimal overlap, two things they do have in common are that they are entirely wrong about eschatology and that they have throttled down the church so that she has become a passive-sickly agent in this world. In this series, we have been looking to change that.
And that brings us to our topic for today. How is Postmillennialism the correct view of eschatology? What does it mean? What implications will it have on my life? Can it be demonstrated convincingly from the Scripture?
To that end, let us begin by defining Postmillennialism, and then we will spend the majority of our time today showcasing this view in the pages of Genesis.
What Is Postmillennialism?
Unlike the smorgasbord of major depressive eschatologies, Postmillennialism uniquely grapples with the unstoppable power of God, the awesome glory of Jesus’ Gospel, and how the earth will come under the Lordship of Christ the King before this rodeo is over. Instead of presenting Jesus’ great commission as an absolute failure, Postmillennialism takes seriously how the Gospel will change hearts, the church will disciple societies and nations (Matthew 28:19), and because Satan is bound (Matthew 12:29; Revelation 20:2), and the principalities and powers have been disarmed (Colossians 2:15), Jesus will win back the world and will bring it under His Father’s rule (1 Corinthians 15:24-28).
Central to this perspective is the understanding of what eschatology is. Eschatology is not the poorly written conclusion or the explosive plane crash of an otherwise glorious trip. Eschatology is concerned with how everything that was lost in the first Adam will be restored under the Lordship of the second Adam, Jesus Christ. Eschatology is not the final chapter where everything falls apart; it is the story of how everything comes back together in Jesus. This distinction is crucial.
With that in mind, Postmillennialism acknowledges that everything that fell in the first creation will be healed and restored by Jesus in His new creation, the Kingdom. To clarify, we are saying that this New Creation kingdom began when He ascended into heaven and will not be finished until everything is restored when He makes “His blessings flow far as the curse is found” (Joy to the World; Isaac Watts, 1719).
The postmillennial conviction is that God will do this by filling the world with worshipers who will worship Him in Spirit and Truth (John 4:23-24). Why? Because that is the end for which God designed the world (Genesis 1:28). At the heart of postmillennial thinking is the idea that God is going to redeem all that was lost in Adam, that He will fill the fallen world with worshippers in garden spaces, where He will bring the Kingdom of God across a globe that was under the tyranny of the devil. He will do that through the preaching of the Gospel, the making of disciples, and through the life-changing work of the Holy Spirit. As Christians, we know Christ never fails at anything He sets about to do. Thus, because Christ has endeavored to bring the world under His rule, He will not stop until He has been successful everywhere the curse is found.
According to the postmillennialist, this process of worldwide Kingdom expansion began when Jesus ascended into heaven and sat on His throne to rule, inaugurating a period known as the “Millennium” (Revelation 20), which is not a chronological term but symbolic of this growing epoch when righteousness, peace, and the acknowledgment of God’s sovereignty become pervasive realities. This era will be marked by an unprecedented increase in the number of worshipers who live out and celebrate the truth of God’s Word, culminating in a world saturated with adorations and praise for Yahweh, our King.
Unlike escapist or pessimistic eschatologies, Postmillennialism sees the future as a canvas for God’s redemptive work, transforming not just individuals but whole families, cultures, and nations. This view does not naively ignore the presence of sin and misery in the world but instead acknowledges a substantial decrease in its power and influence by the Risen Lord Jesus. Through this global transformation, which will happen slowly over many generations, the world will experience a foretaste of heaven as more and more people come to know God, are filled with His Spirit, and begin living out Christ-like behaviors and attitudes on earth.
Knowing this, the postmillennial vision compels Christians to engage actively in the world, driven by the certainty that their labor in the Lord is not in vain. Believers are called to spread the aroma of Christ in every sphere of life, laboring in hamlets, highways, high rises, downtowns, white houses, and empires that must be transformed into communities of worshipers before the Lord returns. This eschatological outlook infuses our daily living with purpose and direction, motivating us to partake in the divine mission of filling the earth with the knowledge of God as the waters cover the sea (Habakkuk 2:14).
In sum, Postmillennialism is God’s plan, in Christ, by the power of the Spirit, to fill the world with faithful worshippers. It is not just an eschatological viewpoint but a Biblical vision of the hope and redemption God promised to bring back into this fallen world. It is the only view that shows how everything lost in Adam will be found in the second Adam, Jesus Christ. It opens our eyes to the incredible successes of Christ in church history. It frees us to view the future optimistically even as we labor hard in the present. And in my opinion, it is the only view that accounts for what the Bible promises will happen in Jesus’ Kingdom.
So, with that, let us look at a positive and Biblical case for the doctrine of Postmillennialism from the book of Genesis.
Postmillennialism According To Genesis
A World Filled with Worshippers by Design
God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”Genesis 1:28
To construct a Biblical eschatology, we must begin where the Bible begins. In the first chapter of Genesis, we see God’s plans and purposes for the world. A world made out of nothing. A world constructed without sin. A world in perfect conformity to the will of the Father, such that everything we behold in Genesis 1 pleases Him and is called very good by Him. If there was ever a way to discern the kind of world God would want, we must look no further than the one He made.
In Genesis 1, after constructing heavenly space and earthly space, God made man with a unique and glorious purpose. After filling the cosmos to the brim with lights to rule the day and night, and after filling the skies with all kinds of birds and winged creatures, and after filling the oceans with teeming fish and sea monsters, and after filling the earth with every kind of animal and creeping thing, God also proposed to fill every square inch of this earth with humans, who would worship Him, and would spread His dominion and would rule over His creation to the glory of God. But, instead of beginning, as He did with a fixed and completed assortment of stars or with a fully multiplied ocean overflowing with sea beasts, God decided to begin with just two human bodies, made in His image, made to worship Him, both male and female, with the commission of using those two bodies to fill the four corners of this earth with their offspring (Genesis 1:28). To say that a different way, God Himself multiplied the galaxies and stars, as well as the winged and scaly beasts, but invited humans (the only creature God did this with) to partner with Him in their multiplication. This means God made human beings to become a multiplied species that filled the earth, but He allowed us to participate in our multiplication through monogamous covenant marriage.
Thus, we see the kind of world God wanted to make was a world filled with human worshippers, and by God’s grace, God invited humans to partner with Him in accomplishing that vision. This tells us all we need to know about God’s intention for the world. He created two sexual creatures to be bound in heterosexual covenant monogamy, to propagate the knowledge of God across the face of the earth through child rearing and family worship. This worshiping, fruitful, and multiplying family is what God called very good in Genesis 1, and this is what was so very bad about the fall in Genesis 3.
When sin entered the world, things fell. And by “fell,” I do not mean like a vase falling off a shelf, although as a metaphor that is not far off. What I mean is that everything God designed became broken. It no longer functioned in the way it was intended. And by everything, I mean everything. The earth fell. The land fell. Masculinity, femininity, marriage, and sex all fell. Moral reasoning, spiritual discernment, worship, creativity, and the ability to comprehend the knowledge of God all resoundingly fell. But what did not fall and was not broken was God’s intention to fill the world with worshiping people. This is where Postmillennialism is unique among the eschatological systems.
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