===trevin wax===
Trevin Wax is vice president of research and resources at the North American Mission Board and a visiting professor at Cedarville University. A former missionary to Romania, Trevin is a regular columnist at The Gospel Coalition and has contributed to The Washington Post, World, and Christianity Today. He has taught courses on mission and ministry at Wheaton College and has lectured on Christianity and culture at Oxford University. Some of his books include Psalms in 30 Days, The Thrill of Orthodoxy, Rethink Your Self, This Is Our Time, and Gospel Centered Teaching.
Trevin Wax Files
Treating theologians as “all or nothing” isn’t the way to go. It’s not wise to tar and feather past theologians or uncritically embrace them. Sinful forebears still have something to teach us.
The impulse on social media is to put everyone in quick and easy boxes so we know instantly who the “heroes” and “villains” are, but real life is gloriously complicated. Some of those we might call “villainous” had heroic traits of virtue, while those we might call “heroes” had villainous streaks of sin.
Instead, looking deeper requires us to carefully reckon with sin’s distorting effects in the theological outlook of past theologians. Onsi Kamel recommends we “look at the specific loci of thought and the particular sin, and then investigate in particular how the thought was noticeably impacted by the sin. And then discount or warn about or treat carefully those dimensions of thought.”
We should wonder . . .
How did Luther’s vicious anti-Semitism affect his approach to the Old Testament? Did his view of the Jews shape his sharp distinctions between law and gospel or his two-kingdoms approach to society?
How did Edwards’s slaveholding affect his understanding of mercy and justice? How did it alter the way he understood the Bible or his view of God? How did it shape his view of how society is to be ordered or his doctrine of humanity? Does the fact Edwards’s son became an ardent abolitionist complicate these questions?
How might Barth’s adultery have influenced his views on sin and grace? Did his willful rebellion and theological gymnastics diminish his understanding of God’s judgment? Did they play a part in some of his semi-universalistic musings?
Sanctification is often uneven, and I understand if this article complicates the issue and stirs up more questions than answers. That’s why we need more debate about past theologians, not less. More complexity, not simplistic answers. Truth isn’t served by hagiography or exalted biographical sketches that minimize the sins of theologians from the past. Neither is truth served by the impulse to see only the sins and not the signs of sanctification in the lives of influential thinkers. --Trevin Wax; Gospel Coalition: Should We Cancel Karl Barth, Martin Luther, and Jonathan Edwards? 2.28.23
The impulse on social media is to put everyone in quick and easy boxes so we know instantly who the “heroes” and “villains” are, but real life is gloriously complicated. Some of those we might call “villainous” had heroic traits of virtue, while those we might call “heroes” had villainous streaks of sin.
Instead, looking deeper requires us to carefully reckon with sin’s distorting effects in the theological outlook of past theologians. Onsi Kamel recommends we “look at the specific loci of thought and the particular sin, and then investigate in particular how the thought was noticeably impacted by the sin. And then discount or warn about or treat carefully those dimensions of thought.”
We should wonder . . .
How did Luther’s vicious anti-Semitism affect his approach to the Old Testament? Did his view of the Jews shape his sharp distinctions between law and gospel or his two-kingdoms approach to society?
How did Edwards’s slaveholding affect his understanding of mercy and justice? How did it alter the way he understood the Bible or his view of God? How did it shape his view of how society is to be ordered or his doctrine of humanity? Does the fact Edwards’s son became an ardent abolitionist complicate these questions?
How might Barth’s adultery have influenced his views on sin and grace? Did his willful rebellion and theological gymnastics diminish his understanding of God’s judgment? Did they play a part in some of his semi-universalistic musings?
Sanctification is often uneven, and I understand if this article complicates the issue and stirs up more questions than answers. That’s why we need more debate about past theologians, not less. More complexity, not simplistic answers. Truth isn’t served by hagiography or exalted biographical sketches that minimize the sins of theologians from the past. Neither is truth served by the impulse to see only the sins and not the signs of sanctification in the lives of influential thinkers. --Trevin Wax; Gospel Coalition: Should We Cancel Karl Barth, Martin Luther, and Jonathan Edwards? 2.28.23
Trevin Wax Files
Cultural apologetics is about discovering what makes people in a culture “tick.” Why do they believe what they believe? What is plausible in this society? What is their view of the good life? You discern these sensibilities in films, in TV series, in books, songs, musicals, even YouTube tutorials. This manner of apologetics examines the culture and then looks for ways to bring the truth of the gospel to bear, into a missionary encounter with that culture.
If apologetics is about making arguments to defend Christian truth, cultural apologetics is about making arguments that showcase the beauty and goodness of Christianity, using cultural touchpoints as an opportunity for gospel witness. It’s a precursor to evangelism. It sets the stage so that the beauty of the gospel can be accentuated.
--Trevin Wax; Gospel Coalition: Don’t Overlook the Value of Cultural Apologetics; 4.5.22
If apologetics is about making arguments to defend Christian truth, cultural apologetics is about making arguments that showcase the beauty and goodness of Christianity, using cultural touchpoints as an opportunity for gospel witness. It’s a precursor to evangelism. It sets the stage so that the beauty of the gospel can be accentuated.
--Trevin Wax; Gospel Coalition: Don’t Overlook the Value of Cultural Apologetics; 4.5.22
June 20, 2023: Trevin Wax: Gospel Coalition: If You Care About Spiritual Abuse, Watch Your Language
Trevin Wax Files
Speaking plainly about death gives us more opportunities to highlight the future hope of resurrection. The Bible tells us death is awful but also that love is stronger than death (Song 8:6). Do you feel the power of that promise? Love beats death.
When I look for softer ways to speak about death, I muffle the shouts and cheers of resurrection victory. But when I acknowledge how harsh and horrible death is, I get to wave my finger in the face of that tyrant and say, “O death, where is your sting!”
That’s why I’d rather say “death” and then stand defiant in resurrection hope. No matter how many times that foe robs us of our friends and loved ones, no matter how gaping the hole of our own future gravesite, we can look that ancient enemy in the face knowing the decisive battle has already been won—when the last enemy is defeated, death itself will be swallowed up by the grave (1 Cor. 15). In Adam, all die. In Christ, all will be made alive.
So remember, Jesus didn’t come to conquer a friend. He didn’t come to ease our “passing.” He came to conquer and overturn death forever. “Passing away” language doesn’t do justice to the power of our enemy or the promise of our hope. -Trevin Wax; Gospel Coalition 2.24.23
When I look for softer ways to speak about death, I muffle the shouts and cheers of resurrection victory. But when I acknowledge how harsh and horrible death is, I get to wave my finger in the face of that tyrant and say, “O death, where is your sting!”
That’s why I’d rather say “death” and then stand defiant in resurrection hope. No matter how many times that foe robs us of our friends and loved ones, no matter how gaping the hole of our own future gravesite, we can look that ancient enemy in the face knowing the decisive battle has already been won—when the last enemy is defeated, death itself will be swallowed up by the grave (1 Cor. 15). In Adam, all die. In Christ, all will be made alive.
So remember, Jesus didn’t come to conquer a friend. He didn’t come to ease our “passing.” He came to conquer and overturn death forever. “Passing away” language doesn’t do justice to the power of our enemy or the promise of our hope. -Trevin Wax; Gospel Coalition 2.24.23
May 9, 2014: Baptist Press: HGTV cancels show; stars called 'anti-gay'
Trevin Wax, managing editor of LifeWay Christian Resources’ “The Gospel Project” curriculum, said via Twitter, “Here we go again, folks. Express your religious views, lose your contract.”
Trevin Wax, managing editor of LifeWay Christian Resources’ “The Gospel Project” curriculum, said via Twitter, “Here we go again, folks. Express your religious views, lose your contract.”