Breakpoint

Social Justice is making claims that are turning America's streets into war zones. Some of these claims refer to a "color blind upbringing", where an individual raised in a community predominantly homogenous in ethnicity is an example of "white privilege" and therefore a form of racism.

Thaddeus Williams has written an important book, "Confronting Injustice Without Compromising Truth". Dr. Williams is an Associate Professor of Theology at Biola University.

Dr. Williams loves enlarging students' understanding and enjoyment of God while teaching Theology 1 and 2 courses at Biola University. He also teaches History of Atheism, Introduction to Philosophy, and Biblical Literature in the secular college context. He has taught theology internationally, including seminaries in Nepal and Francis Schaeffer's L'Abri ministries in Switzerland and Holland. Dr. Williams is a frequent guest speaker at churches and conferences, in addition to serving as a teaching pastor at a local church. His academic works include Love, Freedom, and Evil (Rodopi, 2011), used in seminaries around the world and currently being translated to German, and his recent popular publication, The Exchange (AIMBooks, 2012). His research interests include the Trinity, divine and human agency, dialogue with atheists and theology of culture.

One of the more memorable lines written by C. S. Lewis has to do with whether or not a sense of morality is innate to human beings.

"Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him, he will be complaining, 'It's not fair' before you can say Jack Robinson."

Our culture in particular is full of demands for justice, of all kinds: social justice, economic justice, LGBTQ justice, environmental justice, racial justice, even "reproductive justice." At the same time, it's not always clear what is meant by justice. Too often, demands for justice are undergirded by radical views about right and wrong, about fairness, about the human person, and—thanks to the wide application of critical theory—about power dynamics.

Demands for justice may be getting louder and louder, but that doesn't mean we are making progress as a society. The only worldview framework solid enough to ground human dignity and justice in human history is Christianity. True justice is a matter of honoring God and honoring the image of God inherent in every human person, and is grounded in God's love for humanity, our love of God, and our love of neighbor.

Too many Christians, concerned by words like "justice" and "social justice" being wrongly used, have abandoned them altogether. I've heard from many of them, and, while I share the concern about the wrong worldviews being smuggled into the Church and culture through these words, we must not abandon ideas that belong to God. "He has told you, O man, what is good; and what the Lord requires of you, to do justice, to love mercy, and to walk humbly with your God," wrote the prophet Micah. In Matthew 7:12, Jesus said, "Whatever you wish that men would do to you, do so to them; for this is the law and the prophets."

Starting next Tuesday, I will be hosting a four-week short course, taught by Dr. Thaddeus Williams, assistant professor at the Talbot School of Theology at Biola University and the author of an outstanding new book, Confronting Injustice Without Compromising Truth. If you've struggled with what it means to follow our Lord Jesus as a champion of what is true and good, without embracing or advancing the bad ideas of "wokeness" and critical theory, join us for this short course.

In his book, Williams writes, "The problem is not with the quest for social justice. The problem is what happens when that quest is undertaken from a framework that is not compatible with the Bible. Today many Christians accept conclusions that are generated from madness machines that are wired with very different presuppositions about reality than those we find in Scripture."

This short course will run four consecutive Tuesday evenings starting February 16th through March 9th. Each session begins at 8PM and runs till9:30PM Eastern Time, and features a dedicated Q&A time, where you can interact with Dr. Williams. If you have to miss a live session, a recording of each session is provided to everyone registered for the course as well as handouts and other resources.

In fact, the first session, which will take place on February 16th, is being offered at no charge. However, because space is limited, you have to register at BreakPoint.org/Williams. That's BreakPoint.org/Williams.

Dr. Williams's topic for Week 1 is the connection between social justice and our view of God. The topic for Week 2 is how ideas of social justice impact the community. Week 3's topic is how our ideas of social justice are shaped by our views about sin and salvation, and the final week will take a deep dive look at the tribalism that is preventing true reconciliation and justice today.

Please join us February 16th for our four-week short course, Confronting Injustice Without Compromising Truth with Dr. Thadeus Williams. Register atBreakPoint.org/Williams.

One of the more memorable lines written by C. S. Lewis has to do with whether or not a sense of morality is innate to human beings.

"Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him, he will be complaining, 'It's not fair' before you can say Jack Robinson."

Our culture in particular is full of demands for justice, of all kinds: social justice, economic justice, LGBTQ justice, environmental justice, racial justice, even "reproductive justice." At the same time, it's not always clear what is meant by justice. Too often, demands for justice are undergirded by radical views about right and wrong, about fairness, about the human person, and—thanks to the wide application of critical theory—about power dynamics.

Demands for justice may be getting louder and louder, but that doesn't mean we are making progress as a society. The only worldview framework solid enough to ground human dignity and justice in human history is Christianity. True justice is a matter of honoring God and honoring the image of God inherent in every human person, and is grounded in God's love for humanity, our love of God, and our love of neighbor.

Too many Christians, concerned by words like "justice" and "social justice" being wrongly used, have abandoned them altogether. I've heard from many of them, and, while I share the concern about the wrong worldviews being smuggled into the Church and culture through these words, we must not abandon ideas that belong to God. "He has told you, O man, what is good; and what the Lord requires of you, to do justice, to love mercy, and to walk humbly with your God," wrote the prophet Micah. In Matthew 7:12, Jesus said, "Whatever you wish that men would do to you, do so to them; for this is the law and the prophets."

Starting next Tuesday, I will be hosting a four-week short course, taught by Dr. Thaddeus Williams, assistant professor at the Talbot School of Theology at Biola University and the author of an outstanding new book, Confronting Injustice Without Compromising Truth. If you've struggled with what it means to follow our Lord Jesus as a champion of what is true and good, without embracing or advancing the bad ideas of "wokeness" and critical theory, join us for this short course.

In his book, Williams writes, "The problem is not with the quest for social justice. The problem is what happens when that quest is undertaken from a framework that is not compatible with the Bible. Today many Christians accept conclusions that are generated from madness machines that are wired with very different presuppositions about reality than those we find in Scripture."

This short course will run four consecutive Tuesday evenings starting February 16th through March 9th. Each session begins at 8PM and runs till9:30PM Eastern Time, and features a dedicated Q&A time, where you can interact with Dr. Williams. If you have to miss a live session, a recording of each session is provided to everyone registered for the course as well as handouts and other resources.

In fact, the first session, which will take place on February 16th, is being offered at no charge. However, because space is limited, you have to register at BreakPoint.org/Williams. That's BreakPoint.org/Williams.

Dr. Williams's topic for Week 1 is the connection between social justice and our view of God. The topic for Week 2 is how ideas of social justice impact the community. Week 3's topic is how our ideas of social justice are shaped by our views about sin and salvation, and the final week will take a deep dive look at the tribalism that is preventing true reconciliation and justice today.

Please join us February 16th for our four-week short course, Confronting Injustice Without Compromising Truth with Dr. Thadeus Williams. Register atBreakPoint.org/Williams.

One of the more memorable lines written by C. S. Lewis has to do with whether or not a sense of morality is innate to human beings.

"Whenever you find a man who says he does not believe in a real Right and Wrong, you will find the same man going back on this a moment later. He may break his promise to you, but if you try breaking one to him, he will be complaining, 'It's not fair' before you can say Jack Robinson."

Our culture in particular is full of demands for justice, of all kinds: social justice, economic justice, LGBTQ justice, environmental justice, racial justice, even "reproductive justice." At the same time, it's not always clear what is meant by justice. Too often, demands for justice are undergirded by radical views about right and wrong, about fairness, about the human person, and—thanks to the wide application of critical theory—about power dynamics.

Demands for justice may be getting louder and louder, but that doesn't mean we are making progress as a society. The only worldview framework solid enough to ground human dignity and justice in human history is Christianity. True justice is a matter of honoring God and honoring the image of God inherent in every human person, and is grounded in God's love for humanity, our love of God, and our love of neighbor.

Too many Christians, concerned by words like "justice" and "social justice" being wrongly used, have abandoned them altogether. I've heard from many of them, and, while I share the concern about the wrong worldviews being smuggled into the Church and culture through these words, we must not abandon ideas that belong to God. "He has told you, O man, what is good; and what the Lord requires of you, to do justice, to love mercy, and to walk humbly with your God," wrote the prophet Micah. In Matthew 7:12, Jesus said, "Whatever you wish that men would do to you, do so to them; for this is the law and the prophets."

Starting next Tuesday, I will be hosting a four-week short course, taught by Dr. Thaddeus Williams, assistant professor at the Talbot School of Theology at Biola University and the author of an outstanding new book, Confronting Injustice Without Compromising Truth. If you've struggled with what it means to follow our Lord Jesus as a champion of what is true and good, without embracing or advancing the bad ideas of "wokeness" and critical theory, join us for this short course.

In his book, Williams writes, "The problem is not with the quest for social justice. The problem is what happens when that quest is undertaken from a framework that is not compatible with the Bible. Today many Christians accept conclusions that are generated from madness machines that are wired with very different presuppositions about reality than those we find in Scripture."

This short course will run four consecutive Tuesday evenings starting February 16th through March 9th. Each session begins at 8PM and runs till9:30PM Eastern Time, and features a dedicated Q&A time, where you can interact with Dr. Williams. If you have to miss a live session, a recording of each session is provided to everyone registered for the course as well as handouts and other resources.

In fact, the first session, which will take place on February 16th, is being offered at no charge. However, because space is limited, you have to register at BreakPoint.org/Williams. That's BreakPoint.org/Williams.

Dr. Williams's topic for Week 1 is the connection between social justice and our view of God. The topic for Week 2 is how ideas of social justice impact the community. Week 3's topic is how our ideas of social justice are shaped by our views about sin and salvation, and the final week will take a deep dive look at the tribalism that is preventing true reconciliation and justice today.

Please join us February 16th for our four-week short course, Confronting Injustice Without Compromising Truth with Dr. Thadeus Williams. Register atBreakPoint.org/Williams.

John Stonestreet and Shane Morris talk about the craziness surrounding the stock of Game Stop. Beyond the stock price and the short sells, what was motivating the mass of people to purchase the stock and send it through the roof? Anger? Greed? Revenge of the little guys against the hedge funds? Was it a generational conflict? And what does this say about the state of our culture and society in 2021? John and Shane share their thoughts from a Christian worldview perspective.

Also in this episode: The Biden Administration's new Secretary of Education is firmly committed to allowing biological boys to compete against girls in scholastic athletics. How has the acceptance of anti-reality transgender ideology reached the highest levels of government? Are the President's executive orders a foretaste of the coming Equality Act, which would severely restrict religious freedom and bestow new rights on the LGBTQ movement?

John and Shane finish the broadcast with their weekly recommendations: N. T. Wright's How God Became King: The Forgotten Story of the Gospels, and the 2021 Wilberforce Weekend.

Nature documentaries like the BBC's "Planet Earth," "Blue Planet," and most recently, "A Perfect Planet," are amazing masterpieces of modern videography, displaying creation in detail and majesty. Every creature soaring through the sky, or streaking through the deep, or thundering over the savannah exhibits power, beauty, and unmistakable purpose. David Attenborough's grandfatherly narration and Hans Zimmer's moving musical scores only add to the childlike awe these films induce.

All of which makes it even more odd when Attenborough declares that all of this glory lacks purpose, or that it arose by chance and natural selection, and that none of it bears witness to any meaning or Mind beyond itself.

A recent article on atheism, also from across the pond, reminded me of this contradiction. In The Guardian, Harriet Sherwood described a new project from the University of Kent that seeks to discover whether disbelieving in God makes people less spiritual overall. According to the project's authors, atheism "doesn't necessarily entail unbelief in other supernatural phenomena." Nor do unbelievers lack for a sense of purpose, despite "lacking anything to ascribe ultimate meaning to [in] the universe,"

In the article, Sherwood profiled several unbelievers, from an agnostic to a "free thinker" to Positivist pastor and Satanic priest (who makes it clear he doesn't believe in a literal Satan). All of them insist that life can be deeply meaningful and even moral without God.

"We can determine for ourselves what is meaningful," said one. "The meaning of life," suggested one woman, "is to make it the best experience you can, to spread love to those around you." "Beauty and tradition are at the core of my philosophy," said another. One self-identified atheistic Jew explained, "Being part of a religious community offers music, spirituality and relationships…it reminds me I'm on a journey to understand myself better and motivates me to help others."

Hearing outspoken unbelievers proclaim that meaning and morality aren't accidents is about as jarring as hearing David Attenborough proclaim that the world's most amazing creatures are accidents. There is an inability of atheists to let go of the transcendent.

In his book, "Miracles," C.S. Lewis wrote about the passionate moral activism of a famous atheist of his day, H.G. Wells. Moments after men like Wells admit that good and evil are illusions, Lewis said, "you will find them exhorting us to work for posterity, to educate, to revolutionise, liquidate, live and die for the good of the human race."

But how do unbelievers, "naturalists" as Lewis calls them, account for such ideas? Certainly, nature is no help. If thoughts of meaning and morality find their origin in arrangements of atoms in our brains, then they can no more be called "true," Lewis observed, than can "a vomit or a yawn."

Lewis concludes that when Wells and other unbelievers say we "ought to make a better world," they have simply forgotten about their atheism. "That is their glory," he concludes. "Holding a philosophy which excludes humanity, they yet remain human. At the sight of injustice, they throw all their Naturalism to the winds and speak like men and like men of genius. They know far better than they think they know."

I'd love to ask the people behind masterpieces like "Planet Earth," or the unbelievers profiled in The Guardian, about this contradiction. Years ago, I had a similar conversation with a woman I was seated beside on an airplane. She had very strong moral opinions about all kinds of things, but scoffed at me, "How can you believe in God!" I gently asked her why she believed in right and wrong. It was a fun conversation, and it made me realize that it is possible to affirm the human gut-level intuition about beauty and wonder and morality, while questioning where all of those things come from.

And if you haven't read Lewis' masterful book "Miracles," add it to the list. If it's been a while, it's worth revisiting. Fair warning: unbelievers should beware. As Lewis himself said, "A young man who wishes to remain a sound atheist cannot be too careful of his reading."

Three years ago, 110 Nigerian schoolgirls were abducted by terrorists from Boko Haram. After a month of negotiations with government authorities, 109 were returned to their families. The girl who was not returned was also the only Christian, 14-year-old Leah Sharibu.

According to Boko Haram (or, as it calls itself, the Islamic State West African Province), Sharibu refused to convert to Islam, their precondition for her release. A few months later, Boko Haram announced that Sharibu and Alice Loksha Ngaddah, a Christian nurse kidnapped in March 2018, would be enslaved for life.

The last time the world heard from Leah, she begged to be "treated with compassion" and asked "the government, particularly the president, to pity me and get me out of this serious situation." Three years later, Leah remains a prisoner, a "captive for Christ."

Leah's case is only one example of the kind of violence and oppression Nigerian Christians face every day, especially in the country's mostly Muslim north. For years, Boko Haram and Muslim Fulani militants have killed, raped, kidnapped, and sought to "cleanse" parts of northern Nigeria of its Christian population. The extent of violence has been vividly brought to life in an interactive calendar published by the International Committee on Nigeria (ICON), which tracks how many Nigerian Christians were killed, violated, injured, or abducted on any given day since Christmas of 2019. The scale is stunning.

The extent of what's been dubbed the "Silent Slaughter" of Nigerian Christians has prompted observers both inside and outside of the country to call it "genocide." However, because the response of the Nigerian government ranges from indifference to possible complicity, the best chance for relief rests on the efforts of Christians and other concerned people will organize, agitate and, most of all, pray.

Last year, the International Committee on Nigeria hosted a virtual summit to bring awareness to the crisis there. I was privileged to join former NFL star Benjamin Watson, former U.S. Representative Frank Wolf, and then-Representative Tulsi Gabbard on a panel for that event. In addition to the tremendous work of ICON, there is also the aptly named LEAH Foundation.

Named for the young girl still held by Boko Haram, "LEAH" is an acronym that stands for "Leadership," "Advocacy," "Empowerment," and "Humanitarian." This advocacy for girls like Leah and others who have been attacked and/or kidnapped by groups like Boko Haram is incredibly important. As Open Door's most recent report highlighted, sexual violence, including abduction, is the chief threat faced by Christian women around the world. The LEAH Foundation is also working to establish places where girls like Leah can, when released, find a home, provisions, and an education. But first, Leah must be freed.

To mark the upcoming third anniversary of her abduction, the LEAH Foundation is launching a seven-day campaign to draw international attention to her story, and to the plight of Nigerian Christians. The campaign will run from February 13th to 19th and is built around prayer and a livestream event. Each day's prayers will focus on specific issues. For instance, on the 13th, the prayers will be centered on Leah's family. The following day, we will pray for her to be encouraged. Other days, we will pray that world leaders will act, for the defeat of terrorism in Nigeria, and, of course, for other girls in captivity. The campaign will culminate on February 19th with a three-hour streaming event on Facebook, YouTube, and Twitter. Or, if you come to BreakPoint.org, we'll link you to it.

"Three years is too long." The indifference of much of the world to the abduction and enslavement of Leah and to the ongoing violence in Nigeria must stop. Come to BreakPoint.org, and I will link you to the LEAH Foundation's 7 Days of Prayer.

John and Shane are asked how Christians can remain faithful with culture pressuring for compliance. A doctor and a parent have similar questions related to recognizing gender transitions. John provides a structure to think and live in challenging times.

Another listener writes in to ask how Christians should respond with censorship challenging opportunities to live life with a Christian perspective. Shane provides some hard truths that provide an understanding on how Christians can move forward in the face of opposition.

To close John engages the recent developments with online trading and financial markets. He pulls back from the issue to identify the root causes of sin and how we're seeing brokenness on display in the tumult of the financial markets.

In 2010, a company called Hanson Robotics spent more than a hundred hours interviewing a woman named Bina. They collected memories of her childhood, noted her emotional reactions and mannerisms, uploaded the data into a mechanical bust that looked like the real Bina, and then programmed the robot to answer questions in real time. Robot Bina now resides in a research lab. Real-life Bina's partner said the venture was a shot at "immortality."

Recently, Hanson Robotics announced plans to release thousands of what they're calling "Sophia" robots. Sophia is a "social robot" that can perform rudimentary medical tasks, like taking a person's temperature, but can also make facial expressions and utter a few phrases. According to company CEO David Hanson, "Sophia" is programmed to offer "human warmth" and is being released this year in order to help especially elderly people who are living in isolation due to the pandemic.

Back in 1984, in her provocative book The Second Self, MIT professor Sherry Turkle made a prediction. It was a prediction that seems obvious today but was pretty bold at the time. She predicted that computers would become more than just tools of mathematical calculation and increasingly become places where we live our lives. A decade or so later, in a book entitled Life on the Screen, Turkle predicted that we'd soon move beyond merely living some of our lives on the internet to creating entirely new, different, and multiple lives on the internet. So far, Turkle is two for two.

Turkle's third book, titled Alone Together, wasn't written until 2011. In it, she made another prediction. She believed that a culture so accustomed to digital life and so bad at human relationships would not be able to resist replacing those relationships with artificial intelligence. Again, Turkle got it right. The difference between this book and her previous two was that Turkle's optimism about where technology was taking us was gone.

Sophia the Robot is Turkle's prediction plugged in and turned on, with an important clarification: Hanson Robotics didn't make Sophia just because they could. They're capitalizing on something in our culture that needs to be recognized. We're failing each other.

In Alone Together, Turkle predicted that a culture obsessed with convenience would grow increasingly averse to the inconvenience of love. The rise in family estrangement during 2020 is just one piece of supporting evidence. Why bear with people when a robot that looks like a person can give us everything we think we want without all the neediness? A booming market for human-like artificial intelligence isn't just a sign that we're expecting too much from robots. As Turkle says in her subtitle, we're also expecting too little from each other. Maybe that's because we're giving too little to each other.

Also priming the global marketplace for companion robots are almost universally low birth rates. Japan's plummeting birth rate means an increasing number of citizens have no extended family or even siblings. Chuck Colson talked about this all the way back in 2005, when a Japanese company began selling lifelike baby dolls to the lonely elderly. A childless society, Colson said, learns too late that it's created a void no "toy" can fill. Neither can Sophia the robot.

There's also a deeper moral problem with these "humanoid" robots. The sexual revolution separated body from soul, pretending to elevate the body but actually degrading bodies into mere objects to be used for pleasure. Christians also sometimes make a similar mistake when they treat the body as an "obstacle" to a truly "spiritual" life.

An honest reading of the Bible, however, reveals Christianity to be what author Christopher West calls an "en-fleshed" faith. As he says in his book Our Bodies Tell God's Story, God created His image-bearers with bodies and souls. To try to separate the two is to reject His design.

To replace a real human-to-human relationship with an artificially intelligent robot is to also separate body and soul. Except, instead of looking for bodies without souls, we're looking for souls without bodies.

Of course, no collection of charming phrases, human-like movements, injected life memories, or empathetic facial expressions will be an image-bearer. Interactions with Sophia robots may be interesting or even impressive. Sophia 2.0 and 3.0 may be even more "life-like" in different ways. We might find a human facsimile that never ages, is never demanding, and always there when we need it quite convenient. However, more convenient isn't the same as better.

The greatest commandments, to "Love God" and "love our neighbors as ourselves," are almost so familiar they're boring. But, in the land of the blind, the one-eyed man is king. In the land of humanoid robots, someone who knows how to actually love another can change everything.

The more 2021 resembles 2020, the more Christians should be grounded in those unchanging truths given us in Scripture. We must rest on the revelations that make sense of our cultural moment: that Christ is risen, that Christ is Lord, and that Christ is making all things new. God has placed each of us and this time and in this place. It is here and it is now that He wants us. He wants us to participate with Him as agents of reconciliation in His larger story of redemption.

To do this well, especially in light of the chaos of 2020, we are going to have to recalibrate. And as Paul told Timothy, this exactly the point of Holy Scripture. "All Scripture is God breathed," he wrote, "and is useful for teaching, for rebuking, for correcting and for training in righteousness." Isn't that exactly the trajectory we need right now? To know what's right, to be confronted when we are wrong, and to be turned around to start again on the right path?

That's why each Wednesday at 10:30 Eastern until Easter, the Colson Center is hosting a time of guided prayer online with a particular focus on the wisdom of the book of Proverbs. The book of Proverbs is straight-forward. That's one of the reasons I love it so much. It's not some kind of esoteric, hard to understand, "spiritual wisdom" that's offered in the holy books of many faiths. Proverbs gets right to the point and shoots you right between the eyes.

Each week's prayer time begins with prayer, and then it ends with prayer. It's centered on how we can pray in light of the instruction of a particular proverb. For example, here's my good friend Sean McDowell, whose reflection on Proverbs 25:15 hit me right where I needed:

One of the proverbs that has jumped out to me over the past year and a half, and one that I've been thinking about a lot as the temperature in our culture is increasing, is Proverbs 25:15. The ESV reads, "With patience, A ruler may be persuaded and a soft tongue will break a bone."

I love that this is not an isolated proverb. There are themes throughout Scripture about kindness, about tenderness, and about patience. It seems to me that we've lost some of those lessons today in the Church. Rather than being patient, we are quick to anger, but in the letter to the Romans, it's God's loving kindness that draws us to repentance. Proverbs 15:1 tells us that a soft word turns away anger. Christianity is not only true, but what it offers to the world uniquely is truth and grace.

I think Proverbs 25:15 represents a small step of showing grace to people in and outside the Church that, frankly, today people don't expect. It catches them off guard. Here are a couple insights about this proverb.

First, this proverb reminds us that some change only takes place with patience. We should be thinking more about the long term than how do we fix this by tomorrow, or even next year, or maybe even five years. The second thing that it says patience is long-suffering, meaning that the process can be painful to see change take place. This is certainly true for athletes, but it's true spiritually.

Now this proverb not only talks about patience but talks about "a ruler." I love this. Obviously, the writer was thinking more of a king or maybe the nobles of his day, but "ruler" today is really anybody with authority. Those in the government or those in the university system, or maybe those in Hollywood. These people, in a sense, rule our culture.

The proverb says they may be persuaded. I don't know about you, but I look at certain leaders and I'm tempted to think they're beyond hope. They can't be saved; they're gone. But, then I started thinking, "This is such a human perspective." This passage says rulers can be persuaded. That's a good reminder.

That was Sean McDowell leading a time of guided prayer with his reflections on Proverbs 25:15. To watch Sean's entire devotional, come to BreakPoint.org/Proverbs. While you're there, register to join us each and every Wednesday from now until Easter. All sessions are recorded, so if you can't join us during the live release, the video will be available to watch and share later. Tomorrow's session will be led by my friend Trevin Wax, followed next week Erin Kunkel and Sarah Stonestreet of the Colson Center's Strong Women Podcast.