Breakpoint

The Biden administration is accepting comments as it considers rule changes for foster care and adoption. The Club Q shooting in Colorado Springs was a year ago but the media keeps pushing a false narrative. And the devastating effects of the Covid lockdowns on education.

- Recommendations -

Submit a Comment on "Safe and Appropriate Foster Care Placement Requirements for Titles IV-E and IV-B"

Prepare the Way of the Lord – Advent 2023

The Promise by Michael Card

Joy of Every Longing Heart by Sara Groves

The Advent of Christmas by Matt Maher

Segment 1: LGBTQ Children and Foster Care

"Non-Affirmation of Child's "LGBTQI+" Identity Is Abuse Under Proposed Foster Care Rule"

Submit a Comment on "Safe and Appropriate Foster Care Placement Requirements for Titles IV-E and IV-B"

From Gender Clinic Caseworker to Whistleblower: Jamie Reed's Story

U.K. Transgender Clinic Forced to Close

Segment 2: LGBTQ Hoax Crimes

Segment 3: Covid and Education

"The Startling Evidence on Learning Loss"

New York Times 2020 article: "C.D.C. Calls on Schools to Reopen, Downplaying Health Risks"

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

In November of 1928, A.W. Tozer accepted a pastoral position at the Southside Alliance Church in Chicago, a move that launched a ministry career that would eventually impact thousands. A central theme of Tozer's work was recovering a sense of the holiness of God. In his book The Knowledge of the Holy, Tozer wrote,

The low view of God entertained almost universally among Christians is the cause of a hundred lesser evils everywhere among us. A whole new philosophy of the Christian life has resulted from this one basic error in our religious thinking.

Tozer's best-known quote is a fundamental premise of a truly Christian worldview: "What comes into our minds when we think about God is the most important thing about us."

Years ago, Chuck Colson urged his friend, author and speaker Ken Boa, to write condensed, accessible introductions to the greatest works of literature and theology. Boa, one of the finest Christian thinkers of our generation, accepted the challenge.

In a Breakpoint commentary, Chuck commented on A.W. Tozer's The Knowledge of the Holy, and Dr. Ken Boa's introduction:

Dr. Ken Boa speaks of A.W. Tozer as a man who "understood the ways of God." That understanding is amply demonstrated in Tozer's classic book The Knowledge of the Holy.

"This is really a meditative and a devotional approach to the attributes of God," Boa says. Those include more attributes than we're used to thinking about all at once. For instance, Tozer discusses God's omniscience and omnipotence as well as His love and mercy. But Tozer doesn't just show us the reality of those attributes; he also shows how they work together to form a harmonious whole. They are not contradictory, but complementary.

But our view of God, Tozer argues, is often "distorted" or "diminished" because we have embraced the prevailing mindset of our culture and imposed that mindset upon Scripture. So, we find ourselves unable even to begin to comprehend concepts like His holiness, power, and majesty. (Keep in mind, by the way, that Tozer wrote this nearly 50 years ago. The man wasn't called a prophet for nothing.)

Tozer's desire was to expand our vision and thus our capacity to worship God rightly. If we fail to do this, Boa says, that's when our understanding of God becomes distorted, and we move away from Him. "Imperfect and ignoble thoughts about God," Tozer believed, are responsible for all our errors in doctrine and in faith. Thus, he defines idolatry as "assuming that God is other than He is."

When you look at it that way, you can see just how widespread idolatry has become in our day and how much havoc it has created within the Church. Boa connects this kind of thinking to the modern prosperity gospel, which tends to turn our prayers into "strategy sessions" rather than true communication with God. Paradoxically, Tozer acknowledges the "incomprehensibility" of God, even as he is helping us to better understand His attributes. When we draw closer to God, you see, we begin to understand just how much greater He is than anything we can grasp.

Our instinct is to make God into something "manageable" and "controllable." That was the sin of the Garden—to be like God. But if you could do that, you wouldn't need Him. So instead of trying to manage or control God, we must surrender ourselves and place our trust in Him even though we can't fully understand Him. And when we do this, we are not groping in the dark, for as Tozer tells us, "[God] in condescending love has by revelation declared certain things to be true of Himself. These we call His attributes." He has provided enough knowledge of these, Tozer says, "to satisfy our intellects and ravish our hearts."

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

Tough conversations on controversial topics don't have to be a disaster, even if had over holiday visits and meals. The key to civil and productive conversations is to ask good questions. The right question can turn monologues into dialogues, surface-level discussions into deeper ones, and might even open a closed mind or two.

Here are six questions I've found helpful for creating good conversations:

First: What do you mean by that? The definition of words shapes debate. Don't assume you are always using the same dictionary.

Second: How do you know that is true? Assertions aren't arguments, and this question takes you beyond comparing opinions.

Third: Where did you get this information?

Fourth: How did you come to this conclusion? Everyone has a story.

And the last two: What if you're wrong? And, What if you're right? Ideas have consequences. These questions take ideas to their logical conclusion. Oh, and the best question: What are you thankful for?

From all of us at the Colson Center, Happy Thanksgiving.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

This Point is republished from 11.28.19.

Revisionist attempts to reinterpret the first Thanksgiving have muddled the history of Plymouth Colony and the Pilgrims. Some on the right call the historical events a "triumph of capitalism," getting the chronology of events wrong. Voices on the left often accuse Thanksgiving of being a celebration of genocide against the Native Americans, citing the Mystic Massacre in the Pequot War, ignoring the context of that event, not least of which that it occurred 16 years after the celebration in Plymouth. Neither of these narratives accurately represents what actually occurred in Plymouth in the fall of 1621.

The Pilgrims were English Separatists who believed congregations should be independent, voluntary democratic institutions rather than part of the Church of England. In 1607 and 1608, they left England for the more tolerant Dutch Republic.

Life in the Netherlands, however, proved difficult. Some ran out of money and returned to England. Without further immigration from England, the congregation was in danger of collapsing. The Pilgrims were also unhappy with the libertinism of Dutch culture and worried that their children would grow up more Dutch than English.

After much discussion, they decided to try to establish a colony where they could worship and raise their families as they saw fit, and where they could spread the Gospel. In 1619, they received a patent to establish a colony in New England, north of the Virginia colony. In September of 1620, the Pilgrims, with other colonists, set sail on the Mayflower with 102 passengers, only 28 of whom were members of the congregation.

The Pilgrims debated whether it was safe to bring their wives. Most decided to do so, which accounts for the 13 adult women on board, three in their third trimester. There were also some younger women and children who joined the voyage. A baby who was born at sea was named Oceanus.

The Mayflower arrived in America in November after a difficult journey. A landing party sent to explore the land found artificial mounds that they excavated and discovered to be burial sites. In some, they found corn, which they took for planting before reburying the remains. They also found corn and beans in empty Native American homes, some of which they also took and paid for six months later when they met the owners.

Earlier English expeditions to the region had captured Native Americans and sold them as slaves or slaughtered them on their ships. Perhaps for this reason or because of the desecration of the graves, a Pilgrim landing party was attacked in December, though the colonists drove off the attackers.

Later that month, they found harbor at a place that was labeled "Plymouth" on their charts. They decided to winter there. The men went ashore to build houses, the first of which was used as a hospital. By the time spring came, only 47 of the colonists were still alive, and only 5 of the married women. Another would die in May of a broken heart after her husband died.

The Plymouth Colony only survived because of help from the Native Americans. The first contact came from Samoset, a minor chief from Maine who had learned English from fishermen who had set up a camp near his tribe. He then introduced them to Tisquantum, better known as Squanto. Squanto had been enslaved by English raiders but eventually was freed, became a Christian, and returned to his homeland. Unfortunately, his tribe, the Patuxets, were wiped out by an epidemic.

Squanto acted as both a translator and a mediator between the Pilgrims and Massasoit, the chief of the Wampanoag tribe. Massasoit established friendly relations with the Pilgrims and, with Squanto, taught them how to farm the "Three Sisters"—corn, beans, and squash. With their help, the remaining Pilgrims survived and had a successful harvest that fall.

The Pilgrims decided to hold a harvest festival, probably around Michaelmas (September 29) 1621, which was a traditional date for such celebrations in England. Massasoit and members of his tribe joined them. In all, there were about 50 English and 90 Wampanoags. The four surviving wives, together with children and servants, prepared and served food over the three-day celebration.

Although much European contact with Native Americans featured disease, genocide, prejudice, and abuse, that was not the case with the Pilgrims. Rather than falsely maligning that first Thanksgiving, we should look at it as a model of how things should have been and by God's grace one day will be.

This Breakpoint was co-authored by Dr. Glenn Sunshine. Listen to his interview with the Strong Women podcasters about the women of Plymouth or hear how Thanksgiving was declared a holiday. If you're a fan of Breakpoint, leave a review on your favorite podcast app.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

This Breakpoint was originally published on 11.24.2022.

Even before the Israel-Hamas war, there was an increase in antisemitic incidents in the U.S.: 3,697 such incidents in 2022; in fact, a 36% increase from the year before. Now, it's just getting worse.

Jon Rettinger, a father of three, told CNN that one of his children asked if they were going to be kidnapped like the victims in Israel, "It's horrible for any family to have to explain to children that people hate them because of who they are," he said. "And to have to kiss your kids goodbye every day with worries."

Steve Hunegs, executive director of the Jewish Community Relations Council of Minnesota and the Dakotas, told CBS News, "People have got to name it and address it ... It can't be swept away." Christians should be first in line to condemn antisemitism, keeping in mind, as Francis Schaeffer wrote, "that our Lord Himself was a Jew—born a Jew, lived a Jew, died a Jew."

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

The month of November marks the death of John Witherspoon, one of the most important and most underrated of the American founding fathers. Born in Scotland in 1723, Witherspoon received a Master of Arts at age 16 from the University of Edinburgh, where he would continue his studies in divinity. In 1745, he became an evangelical minister in the Church of Scotland.

Witherspoon was no fan of the monarchy and was imprisoned the following year for opposing the royalist Jacobite uprising, an experience that damaged his health for life. After his release, he returned to pastoral ministry. In 1764, the University of St. Andrews awarded Witherspoon an honorary Doctor of Divinity.

Four years later, Witherspoon accepted the presidency of the College of New Jersey, a Presbyterian college now known as Princeton University. Though the school's primary mission was to train Presbyterian ministers, Witherspoon found the school in quite a mess. The students were given poor teaching and an inadequate library. Through fundraising, reorganization, higher standards, and securing new resources–including donating hundreds of books from his personal library–Witherspoon transformed the college into a top-tier school.

In addition to providing leadership at a crucial time in the university's history, Witherspoon taught courses in rhetoric, history, divinity, and moral philosophy, a required course at the college. His ideas were anchored in his Reformed faith and the natural law tradition. He was also heavily influenced by Scottish philosopher Thomas Reid's Common Sense Realism. These ideas took deep root in Princeton and across American society generally. Witherspoon's teaching laid essential groundwork for both the American Revolution and the government that followed.

Leaning heavily on the Calvinistic tradition, Witherspoon promoted the rights of people to challenge governmental overreach, even by force of arms if necessary. Unsurprisingly, he strongly supported the American Revolution, especially concerned by a growing centralization of government and the Crown taking over responsibilities that were historically the prerogatives of the colonies. The final straw for Witherspoon was when bishops were appointed from England to oversee religious life in the colonies.

Like his Presbyterian forebearers in Scotland, Witherspoon saw these violations as justification for revolt. He served in the Continental Congress from 1777 to 1784, taking on a prodigious amount of work and serving on over 100 committees. After the war, he helped draft the Articles of Confederation and later shepherded the Constitution through the New Jersey state legislature.

Even with that impressive resume, Witherspoon's most important impact came from the students who took his moral philosophy classes at the College of New Jersey. Witherspoon taught James Madison the necessity of checks and balances in government. Among his other students were Aaron Burr, 37 judges, including several members of the Pennsylvania Supreme Court and three justices of the Supreme Court of the United States, 10 cabinet officers, 12 members of the Continental Congress, 28 U.S. Senators, and 49 U.S. Congressmen. Witherspoon was arguably the single most influential founder who shaped the early years of the Republic.

Despite all this, Witherspoon is mostly remembered today for owning two slaves. Like many of the founders, Witherspoon's attitudes toward slavery were complex and often contradictory, a fact that explains but does not excuse his stance. Witherspoon taught that slaves and employees should be treated with dignity and respect. He even spoke out against the institution of slavery at the college. However, he also opposed a measure by the state legislature that would have banned slavery in New Jersey. Like many others, Witherspoon believed slavery would die out within a generation, and thought the legislation was unnecessary and could interfere with the process he believed was inevitable.

Though there were a few consistent abolitionists among the founders, Witherspoon was among the many elites in the eighteenth century who owned slaves as domestic servants or to work land.

Witherspoon failed to extend his convictions about liberty for all to the slaves in his midst. That moral tragedy should not fully blot out the honor owed to him for his incredible contributions to the founding of the United States and the securing of the freedoms we enjoy.

This Breakpoint was co-authored by Dr. Glenn Sunshine.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

According to English teacher Tim Donahue, academic inflation is as real as economic inflation. In the 1960s, around 15% of grades given at colleges were "A." As of 2017, it was nearly 50%. Meanwhile SAT scores fell by 20 points and, by 2023, ACT scores reached the worst scores in three decades.

This, Donahue says, could explain why "65 percent of Americans feel they are smarter than average."

The purpose of grades is to provide feedback, a way humans learn and grow. But in a world where it is assumed that truth is found within, the purpose of grades becomes affirmation for doing the work, not to measure what was learned.

According to Donahue, "If everyone gets an A, no one gets an A," so teachers should "consider the B-plus." But that won't do any good unless students are taught that truth exists outside of themselves, can be found, and should be pursued over and above affirmation and self-expression.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

According to modern retellings, the American story is one long tale of violence and oppression, with founders who should be universally condemned as hypocrites, thieves, and racists. Of course, our nation's history is, like all nations, about sinful and flawed people. However, in our modern attempts to deconstruct the past, it's easy to miss how remarkable the American experiment was.

In a Breakpoint commentary years ago, Chuck Colson described one especially significant part of our nation's history, the Mayflower Compact. Here's Chuck Colson.

In just a few weeks, Americans will celebrate Thanksgiving, a holiday that people of all faiths observe. But between stuffing the turkey and watching football, we ought to make sure our children and grandchildren understand the Christian roots of this holiday, which are often downplayed in school. The first step is to brush up on the details ourselves.

On September 6, 1620, the Mayflower set sail from England. Ten perilous weeks later, the Pilgrims arrived on the northern tip of Cape Cod. As my friend Barbara Rainey writes in her excellent book, Thanksgiving: A Time to Remember, "This was about sixty miles north of their intended destination at the mouth of the Hudson River." Should they sail south, or stay put?

After much discussion and prayer, they decided to stay. But when the passengers learned of this, dissension broke out. The Pilgrims had a charter with a company that was effective only at the original landing site. As Rainey writes, "The bonded servants on board [who were not Pilgrims] argued that [the decision to stay] changed the terms of their work agreement." The Pilgrims were afraid that these men would declare their independence and deplete the labor supply. Something had to be done to restore unity.

As the Mayflower's captain worked his way around the Cape, searching for a place to drop anchor, an intense debate ensued. By nightfall, the leaders had drafted an agreement, called the Mayflower Compact. Among its key clauses were these words: "Having undertaken for the glory of God and advancement of the Christian Faith … a voyage to plant the First Colony … [we] solemnly … in the presence of God and of one another, Covenant … ourselves together into a Civil Body Politic."

As Rainey writes, the compact was a hedge against revolt, but it meant much more. The Pilgrims took it seriously; their Bible told them just how significant covenants were. In the Old Testament, God created covenants between Himself and His people, the Israelites. In the New Testament, God covenants with all who choose to follow Him through the life, sacrificial death, and resurrection of Jesus Christ.

As Rainey writes, the Pilgrims "journeyed to this new land to proclaim by their lives this message of redemption, the New Covenant, and the light of Christ. This covenant that God established with His people became their model for the Mayflower Compact as well as for the peace treaty they established with Massasoit and his people. They knew a God who keeps His word, and therefore they were faithful to keep their word, their promises to one another and to others."

The Mayflower Compact became one of the most important documents in American history—and yet, its religious language may make some teachers reluctant to teach it. But that same language reveals the lengths to which the Pilgrims were willing to go to follow the Lord.

Ten years later and 40 miles to the north, John Winthrop would expound on the idea of covenant in his famous sermon, "A Model of Christian Charity."

For we must consider that we shall be as a city upon a hill. The eyes of all people are upon us. So that if we shall deal falsely with our God in this work we have undertaken, and so cause Him to withdraw His present help from us, we shall be made a story and a by-word through the world.

"City on a hill" is among the least understood phrases in American history. Winthrop was not encouraging arrogance or claiming invincibility with this idea. Rather, he was issuing a warning. Whether in Winthrop's speech to the Massachusetts Bay colonists or the Plymouth Colony's Mayflower Compact, these men and women saw what they were doing through the deeply Christian lens of covenant.

This Thanksgiving, it's appropriate to thank God for our heritage, to remember the warnings of our nation's forebears, and to pray for renewal in the church and in our nation.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

Back in September, jiu-jitsu athlete Taelor Moore fought an opponent who was not only more than 60 pounds heavier than her, but was a male. She was not warned she would be fighting a man. Afterward, the North American Grappling Association clarified its policy to say that women should be informed when facing a male opponent who identifies as a female, and given the option to opt out. As policies go, this one isn't worth the paper it's written on.

In October, a man took four gold medals at a women's jiu-jitsu competition in Georgia, and some divisions consisted of more male competitors than females. This, one of the female competitors, said has left "[t]he majority of the women ... scared to even speak out about this matter. … There's so many girls just not signing up now because they are allowing this."

That much should be obvious. Allowing men to fight women is not only unfair, it's dangerous. How many men will take home medals or women will take home injuries before that message gets through?

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

In his book Orthodoxy, G.K. Chesterton observed that even insane explanations for the world can have a perverse consistency. A madman who thinks he's the king of England has a ready explanation for anyone who denies his claim: They're conspirators trying to keep him from his throne. "His mind," wrote Chesterton, "moves in a perfect but narrow circle."

Chesterton's asylum example also applies to a recent article published at Phys.org about a scientist who has written a book to convince everyone that humans don't have free will. Neuroendocrinologist and MacArthur "genius grant" winner Robert Sapolsky has studied people and primates for over 40 years. In his book Determined: A Science of Life Without Free Will, Dr. Sapolsky argues that humans are molecular machines, wholly determined by our genes, our environments, and our past. Thus, our behavior, even when condemned as criminal or evil, is no more a choice than "the convulsions of a seizure, the division of cells or the beating of our hearts."

Of course, the implications if this were true would be incredible. As a Los Angeles Times reporter memorably put it:

"This means accepting that a man who shoots into a crowd has no more control over his fate than the victims who happen to be in the wrong place at the wrong time. It means treating drunk drivers who barrel into pedestrians just like drivers who suffer a sudden heart attack and veer out of their lane."

However, rather than justifying or enabling acts of violence, Sapolsky believes his deterministic view of human choices could actually make society better:

"The world is really screwed up and made much, much more unfair by the fact that we reward people and punish people for things they have no control over. We've got no free will. Stop attributing stuff to us that isn't there."

Sapolsky's argument isn't new. It is, in fact, the standard, reductive version of metaphysical naturalism, which teaches that all phenomena have material causes. Since these causes are themselves materially caused, nature is a closed system of dominoes. In this theory, an observer with perfect knowledge of the initial conditions of the universe could accurately predict every event that followed, right down to the choices individuals make about what to eat, where to live, who to love, what to believe, and even whether to kill.

The problem, which philosophers and writers over the years have pointed out, is that if everything is determined and humans do not have a free will, that would include the belief in metaphysical naturalism and every part of the thought process that led to it. Assuming this view, the reason Sapolsky believes what he does has nothing to do with what he has learned in his research or whether it's true. Instead, it is the predetermined result of a long process of material causes stretching back to the Big Bang. His book, his arguments, and his belief that they'll somehow make the world a better place are not meaningful. They're just the latest dominoes to have fallen, and it could never have been otherwise.

In his book Miracles, C.S. Lewis critiqued this brand of reductive naturalism:

"[N]o account of the universe can be true unless that account leaves it possible for our thinking to be a real insight. A theory which explained everything else in the whole universe but which made it impossible to believe that our thinking was valid, would be utterly out of court. For that theory would itself have been reached by thinking, and if thinking is not valid that theory would, of course, be itself demolished."

To his credit, Sapolsky seems aware of this absurdity but just accepts it: "It is logically indefensible, ludicrous, meaningless to believe that something 'good' can happen to a machine," he admits. "Nonetheless, I am certain that it is good if people feel less pain and more happiness."

But why is it good for people to be happier or have less pain if everything is determined? Why is it preferable to live in a society marked by peace and safety, instead of chaos and violence? And why appeal to people to make a meaningful choice between these options when their choice is already determined and meaningless?

Chesterton's answer to such small, reductive worldviews was to confront them with the immensity of the real world and human experience, and to notice how they do more explaining away than explaining.

We know our choices are not mere results of physical processes, and that they have a deep moral significance. We know it so deeply that even those trying to convince us we're mere machines must contradict themselves by treating some choices, such as their choice to write books to convince readers, as if they mean something.

In the very act of denying our moral responsibility in a moral universe, we must, in some sense, act as if meaning exists. It's a crazy effort to deny meaning, but that doesn't stop even geniuses from trying it. All the more evidence of our profound freedom, and of our ability to abuse it.

This Breakpoint was co-authored by Shane Morris. If you're a fan of Breakpoint, leave a review on your favorite podcast app.

For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org