Breakpoint

Last year, Pew Research reported that only 29% of Americans now are willing to say they have a "great deal of confidence" in medical scientists to act in the best interests of the public. That represents an 11% decline since 2020. This dramatic drop is both significant, given the historic importance of medical research in shaping public opinion, and understandable, given a growing crisis in the reliability of scientific research overall.

A year ago, in a Breakpoint commentary, we described this crisis. For example, according to an analysis by University of California behavioral economists, the least reliable scientific studies are most likely to be cited by other scientists. After a review of 20,000 published papers, these researchers suggested in an article for the journal Science, that doubtful findings are cited more often because they're "interesting."

And now, the problem has led some scientists to "moonlight" as detectives, combing through the scientific literature to sniff out fraud, negligence, and mistakes. A recent article in The Wall Street Journal described one such sleuthing trio. Joe Simmons, Leif Nelson, and Uri Simonsohn run a website called Data Colada, which is dedicated to "debunking published studies built on faulty or fraudulent data." According to the article, these scientists are able to recognize suspicious patterns in scientific papers, such as cherry-picked data, small sample sizes, bad math, or just results that make no sense.

In a sense, these moonlighters are doing the kind of work that scientists should be doing as a normal part of their work. However, the scientific enterprise is plagued by what has been called a "replication crisis." In essence, findings are too often published without anyone confirming the results with other experiments. This became common knowledge in 2016 when the journal Nature reported that "more than 70% of researchers have tried and failed to reproduce another scientist's experiments, and more than half have failed to reproduce their own experiments."

Thanks in large part to the efforts of sleuths like Data Colada, "[a]t least 5,500 faulty papers were retracted in 2022, compared with (only) 119 in 2002." All the debunking has led to embarrassing resignations, including the former president of Stanford University, as well as "upended careers and retaliatory lawsuits." And this is probably just the beginning. According to The Wall Street Journal report, of the nearly 800 papers one researcher reported in the last decade, "only a third had been corrected or retracted five years later."

Of course, human fallenness is behind this mess. That may sound like an oversimplification, but it's significant considering the myth of the objective scientist always following wherever the evidence leads. In addition to faulty and fraudulent results being more "interesting," there are material incentives to fudge research. Pumping out papers "can yield jobs, grants, speaking engagements and seats on corporate advisory boards." This "pushes researchers to chase unique and interesting findings, sometimes at the expense of truth."

And yet, as The Wall Street Journal piece described, scientific fraud has real-world costs:

Flawed social-science research can lead to faulty corporate decisions about consumer behavior or misguided government rules and policies. Errant medical research risks harm to patients. Researchers in all fields can waste years and millions of dollars in grants trying to advance what turn out to be fraudulent findings.

More fundamentally, scientific "authority" is often wielded as a cudgel to end all political, social, and cultural debates. On everything from evolution to abortion, pandemics to climate change, gender to gay adoptions, the "science is settled" line is frequently invoked, and people actually believe it. The more science is sold as unassailable but then corrupted by politics and personal ambition, the more its rightful authority will be compromised. That would be a real tragedy, given how vital a tool it is for discovering truth and how much it reveals about the world we live in and the kind of creatures we are.

Scientists like those at Data Colada who hope to restore integrity to the scientific enterprise must hold their peers accountable. In the process, they are calling our attention back to the human element in science. It can never be, strictly speaking, an objective enterprise. After all, it is humans who are looking through those microscopes, conducting the research, and writing those papers. Even when not intentionally dishonest, humans err. That should be enough to raise our Spidey senses whenever a scientific finding is sold as if it is a pronouncement from God.

Good science requires not just a sharp mind but also moral integrity, or what C.S. Lewis called "the chest" in The Abolition of Man. In this sense, the very existence of science depends on areas of knowledge that cannot be placed in a test tube: ethics, philosophy, even religion. Good science must be linked with good character. If science is to be a legitimate search for truth, then scientists must be people who love truth.

This Breakpoint was co-authored by Shane Morris.

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

Under a military blockade since December of last year, Armenian residents of the Nagorno-Karabakh region have been deprived of food, fuel, and medicine by neighboring Azerbaijan. After an Azerbaijani military offensive killed 200 and the provisional government of Nagorno-Karabakh disarmed, the exit route to neighboring Armenia was clogged with 28,000 refugees trying to escape.

Azerbaijani officials have long threatened Armenians with veiled threats of violence that watchdogs warn are genocidal. Armenia is the world's oldest Christian nation.

Azerbaijan has shown a commitment not only to kicking Armenians out of a land they have lived on for thousands of years, but also to erasing all evidence of their existence—destroying cemeteries, landmarks, and churches.

Armenia was backed by Russia, which makes U.S. involvement complex, but that seems fickle at best. Pray for the lives of Armenian Christians, and ask God to bring peace quickly to this troubled part of the world.

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

For the last few weeks, all eyes, at least evangelical eyes, have been locked on Atlanta. When North Point Community Church announced the "Unconditional" conference, held this past weekend, many noted that two of the speakers were men "married" to other men. Many of the rest were on the record as "affirming" same-sex relationships, recognizing LGBTQ as legitimate categories of human identity, and describing their work as hoping to convert Christians to their ideas about sex, identity, and marriage. Would this conference mark Andy Stanley's final departure from historic Christian teaching on human sexuality?

Stanley, who is among America's most prominent pastors, defended the conference and choice of speakers due to the focus of the event. In his Sunday sermon, he responded to the criticism, stating that this conference was not about the theology of human sexuality, or even about talking someone out of an LGBTQ identity. Rather, he said, it was aimed at "parents of LGBTQ+ children and ministry leaders looking to discover ways to support parents and LGBTQ+ children;" in other words, parents who had already tried (and failed) to talk their children out of these identities and now only wished to stay in relationship with them.

Even if the conference was intentionally designed to not address the questions of the morality of same-sex relationships and alternate sexual identities, as apologist and "Unconditional" conference attendee Alan Shlemon noted, it answered these questions "by virtue of who they platformed, their resources, their recommendations. It's a confusing message at best, and at worst it's ... saying that homosexual sex would be permissible, (and) satisfying transgender ideations would be permissible. (To hear more of Shlemon's perspective, watch his interview with fellow apologist professor Sean McDowell here.)

On Sunday, Stanley maintained that the conference successfully met its stated goal without implying any kind of moral or theological shift. This is possible because of something Stanley has said both about this conference and about the overall work of the Church. Introducing in another context the work of "Unconditional" conference speakers Greg and Lynn McDonald, founders of "Embracing the Journey," Stanley stated the following: "This is the reality for those of us who are in ministry. ... We're dealing with real people and real relationships. ... It is not political for me. ... It is relational, because we are in ministry, and because we've learned to distinguish between theology and ministry, we can figure this out."

This is, I think, Stanley's primary and most problematic contention: that pastoral ministry can be, and really must be, "unhitched" from theology. With this presumption, Stanley has continued to insist that North Point remains committed to biblical teaching about sex as only for marriage and about marriage as only for a man and a woman. At the same time, though he has never publicly and officially come out as "affirming" of homosexuality, Stanley has consistently described it as something that simply is, something that is part of people's lives and not something that we should expect to change or be changed. He has praised the faith of people who, though they have embraced an "alternative lifestyle," still wish to be connected to the Church, including the "married" men who presented at the "Unconditional" conference. He has also described gay marriage as a reasonable alternative if singleness is "not sustainable," and both he and conference materials consistently used the identifiers of "gay," "gay Christian," and "LGBTQ+" to refer to those who struggle with same-sex attraction or gender dysphoria.

Neither Scripture nor the teaching of the church throughout millennia of Christian theology is nearly as ambiguous about such matters. The Bible is clear about God's design and intentions for His image bearers, male and female, the marital union, sexual desires, and relational and sexual sins. The conference, as if this teaching were not clear, claimed to offer "a quieter middle" in a world that demands we "choose sides." On Sunday, Stanley claimed that this matched the ministry of Jesus who "drew circles instead of lines," drawing people in rather than keeping them out.

Jesus' pastoral practice was, of course, unparalleled. He often surprised people by drawing them to Himself. In other words, He drew circles. But He also drew lines. For example, after drawing in the woman caught in adultery, He sent her off with a clear line. When questioned about divorce, Jesus pointed to the lines drawn in creation, of male and female and permanence. Of course, Paul drew lines, too, especially on issues of sexual morality to the church at Corinth.

In the nineteenth century, theological liberals, attempting to defend Christianity against cultural disdain for the supernatural, unhitched the practical results of Christianity in people's lives from the truths about Who Christ is and what He accomplished. Relegating questions of theology to abstract and even arbitrary slogans, churches that embraced liberalism ceased to be churches and, even worse, ceased to be Christian.

"Unhitching" our doctrine from our pastoral care makes sense if the goal of the Church is simply to help people live better lives. Reducing the Church this way only elevates the self. Ministry, once unhitched from doctrine, devolves into idolatry. Like the golden calf worshiped in the time of the Exodus, it is possible to claim God's name while losing all moral direction.

This Breakpoint was co-authored by Dr. Timothy Padgett.

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

The Titanic went down over 100 years ago, and the world remains fascinated by its story and its passengers. John Harper, a Scottish evangelist headed to preach in Chicago, was one such passenger who ended up witnessing in the moments before his death. Dr. Erwin Lutzer of Moody Church described his story,

"Harper, knowing he could not survive long in the icy water, took off his life jacket and threw it to another person with the words, 'You need this more than I do!' Moments later, Harper disappeared beneath the water. Four years later, when there was a reunion of the survivors of the Titanic, the man to whom Harper had witnessed told the story of his rescue and gave a testimony of his conversion recorded in a tract, I was John Harper's Last Convert."

We don't always see the impact of faithfulness and obedience, but as Lutzer concludes, "A hundred years after (Harper's) death, we are still benefitting from the lasting effects of those final moments before he sank into the ocean."

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

Christians who work in politics to end legalized abortion do so because innocent lives are at stake. That would be enough cause in and of itself. However, abortion isn't just one of the many issues that we should care about. In many ways, abortion, perhaps more than any other single issue, symbolizes our society's core beliefs. Simply put, Christian societies do not kill their smallest, most vulnerable members. Pagan societies, on the other hand, do.

In a fascinating recent essay published at First Things, Louise Perry argued that the fight over abortion is really about whether we will remain, in any real sense, a Christian society, or we will re-paganize to the beliefs and values of pre-Christian times. Perry, author of the recent book The Case Against the Sexual Revolution, isn't a Christian, though she admits she finds Christianity attractive. Her academic journey seems to have become a spiritual journey, one that has led to a recognition that many of her secular and humanist values are, in fact, remnants of a Christian morality that remade the world.

Perry opened her article by citing Scottish poet Hollie McNish, who wrote that archaeologists know they've found a Greek or Roman brothel when they unearth "a pit of newborn babies' bones." Hearing this poem gave Perry the same "painful, squeezing, swooping sensation" she first felt when hearing a graphic description of abortion. She realized something pro-lifers have long argued: Abortion is really a form of legalized infanticide and not so different from the baby-killing of the ancient world.

Though Perry is still pro-choice in certain cases, she's clearly uneasy about it. This is in part because she's a mom, and because she sees how abortion and infanticide exist on a "continuum" that includes other ancient practices like slavery, the sexual exploitation of women and children, and general disregard for the weak and poor. Historically, only one group of people objected to these things. As Perry wrote:

"The supremely strange thing about Christianity in anthropological terms is that it takes a topsy-turvy attitude toward weakness and strength. To put it crudely, most cultures look at the powerful and the wealthy and assume that they must be doing something right to have attained such might. The poor are poor because of some failing of their own, whether in this life or the last. The smallness and feebleness of women and children is a sign that they must be commanded by men. The suffering of slaves is not an argument against slavery, but an argument against allowing oneself to be enslaved."

Into this predatory, power-centric pagan world stepped Christ, who defeated the powerful through submission to death—"even death on a cross." After Christ's resurrection, His followers began insisting on the innate and equal value of all human beings and began condemning practices like infanticide.

Christians, of course, have not always lived up to these ideas, but they were unique in holding them. As authors like Tom Holland have argued, these Christian ideals didn't vanish with the rise of secular humanism. Western progressives owe their moral instincts to protect the weak and vulnerable to the Christian revolution, even if they scoff at the idea of the Christian God.

And therein lies Perry's problem. There is no group weaker or more vulnerable than unborn babies. Yet these are precisely the victims that feminists and secular progressives insist we must ignore to advance sexual freedom. We have all seen how much the rhetoric is heating up, both against those who work to save preborn lives and now for the legal extension of so-called "medical aid in dying" to children with disabilities.

This is why, Perry concludes, "The legal status of abortion … represents the bleeding edge of dechristianization." Stepping decisively away from the influence of Christianity will bring back an "older, darker" set of values in which the strong exploit the weak and no one objects. Such a world would truly be, once again, pagan. At least some non-Christian writers seem to realize that in this world, women, the poor, and other vulnerable classes would not fare well.

Historically speaking, equality, human rights, and protection of the weak aren't "self-evident." They're part of a distinctly Christian heritage shaped by a distinctly Christian vision of the world. As the values of our pagan past grow more influential and pervasive, progressives should take note. A society built on babies' bones won't long respect the rights of anyone except the powerful. For that, you need Christ.

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

In an article at The Guardian, theater director Abbey Wright described talking with 10,000 children and teenagers about the impact of pornography on their lives. She was careful not to tell young children more than they knew, asking them simply, "What is bad about the internet?" Still, she was shocked how many described pornography finding them.

Children as young as six recalled popups and ads placed in otherwise innocent content. Some were shown porn by friends or siblings. Yet many parents remain naïve about what their kids are seeing.

One teenager offered this reality check: "If you put a phone in a child's hand, you are putting porn in a child's hand."

There's more to the fight for the souls of our kids than keeping phones and tablets away from unsupervised children, but there is not less. The average age of porn exposure is 12, and the availability of internet browsing devices is the most reliable predictor that a child will be exposed. Don't take the risk. It's not worth their innocence or wellbeing.

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

Fourteen-year-old Sage Blair had already been through a lot by the time she was legally adopted by her grandparents. When she entered high school, she began to experiment, as many of her friends were, with her "gender identity." All the while, the school deliberately withheld information from her adoptive parents. Sage was encouraged to adopt the name "Draco," claim male pronouns, and use the boys' bathroom. Only after Sage was physically assaulted by a group of boys in the bathroom did her parents find out what was happening.

Sage ran away. After connecting with an online "friend," she was drugged, trafficked, and sexually exploited. Nine days later, she was located by the FBI in Baltimore.

Testifying before a House subcommittee in Virginia, Michele Blair remembered the drive to pick up her daughter, only to find out that she and her husband had been summoned before a Maryland judge for their refusing to support their daughter's transition.

"They didn't even tell Sage that we came for her. … We finally enter the courtroom, and Sage appears on a huge Zoom screen from a prison cell. She looks tiny and broken, and I cry out, 'I love you, Sage!' Sage responds, 'I love you too, Nana!'"

Sage's state-appointed attorney rebuked Michele, saying "She is he, and his name is Draco, not Sage." The judge then accused the Blairs of emotional and physical abuse, though, in Michele's words,

"We just learned she claim[ed] to be trans and were willing to use any name and pronouns to bring her home. My husband was so tearful, he kept forgetting the new pronouns. So, the judge had the bailiff remove him from the courtroom.

I was pleading for my child to be returned and treated for her unspeakable trauma. Judge Kershaw told me if I used the word trauma again, he would throw me out too."

Judge Kershaw withheld custody from Sage's parents for over two months. During that time, Sage was transferred to a state facility for boys where, again, she was sexually abused. She ran away again and, once again, became a victim of human trafficking. When she resurfaced months later, in Texas, she was returned to Virginia where she spent more months in a court-appointed mental health clinic. The counselors at this center pushed her toward a double mastectomy as a solution for her mental health issues.

Nearly a year after the ordeal began, Sage was allowed to come home. Her parents were vindicated after a months-long state inquiry concluded that there was no evidence of abuse on their part. For Sage, however, the damage was done. Now with the loving support of her parents and having desisted from her trans identity, she still suffers from severe anxiety, panic attacks, and medical issues resulting from all she has suffered.

The most damning part of Sage's story is how tragically predictable all of it was once the state chose to ignore decades of research, the entire weight of human experience, common sense, and the rights of parents to their children. In no way should it be said that Sage "fell through the cracks." When dealing with ideologies that deny reality, failures are features, not glitches.

Still, Sage's example is about as plain as any of how trans ideology destroys our most essential relationships: of a child to her body, of a child to her parents, of a family to the wider community, of a judge to justice, of citizens to state authorities. When legal authorities embrace bad ideas, the consequences are all the more devastating for the victims.

For Christians exhausted by the "culture war," unsure of whether we engage in politics, and wishing only to "stay in our lane" of proclaiming the Gospel, Sage's story speaks. Every generation of Christians who have faced conflict within a pagan cultural context has had to protect children. Our pagan moment is no different.

We will answer before God about whether we remained silent or dared to speak on behalf of children like Sage and parents who face incredible opposition like hers did. May we be known for our love, expressed by a courage that challenges evils like Sage faced, until they are a thing of the past.

This Breakpoint was co-authored by Kasey Leander.

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

John and Maria talk about Tuesday's Breakpoint Forum on Christian Nationalism and the latest examples of America turning its back on Christian refugees.

- Recommendations -

Colson Center National Conference 2024 in Arlington, TX!

Section 1 - Breakpoint's Forum on Christian Nationalism

Breakpoint Forum: Unmasking Christian Nationalism

Section 2 - America's Refugee Policy

"German Homeschoolers Face Deportation After 15 Years in the U.S."

"Admit Christian Refugees"

"Closed Doors: Persecuted Christians and the U.S. Refugee Resettlement and Asylum Processes"

"Help Armenian Christian Refugees as they Flee Nagorno-Karabakh"

Section 3 - Stories of the Week

"What Does it Mean to have a Courageous Faith?"

"Tolkien, Eliot, and the Power of Story"

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

In December 1938, British stockbroker Nicholas Winton canceled a ski vacation and instead traveled to Prague. There, as the German military began its occupation of Czechoslovakia, he worked with friends to save the lives of 669 Jewish children. When he returned to London, Winton raised money to purchase train tickets and passports, and cut through red tape so that the children could be placed in foster care once they reached Great Britain.

According to his daughter's account, Winton never knew what happened to the children and never believed he'd done something heroic ... until 1988, when Winton was invited to sit in the studio audience of the television show That's Life. On air, he learned that the people sitting around him were children he had saved, along with their children and grandchildren.

This January, a new biopic of Winton's efforts, titled One Life, will hit theaters, starring Anthony Hopkins. His story is a powerful reminder that faithfulness, not heroics, can change the destinies of thousands.

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

In September, most U.S. states released their public school "report cards." These reports are intended to evaluate for parents, community leaders, and policymakers the quality of education being offered across the state. By federal law, report cards must measure academic performance and graduation rates. Of course, these assessments are only helpful if they make sense. Many don't.

For example, Ohio's Department of Education, following a few other states, recently stopped using letter grades on its statewide school report cards. Among the reasons is that lawmakers thought that an "F" just sounded too harsh. Now, the Ohio school report card is based on a "star" system. However, like real stars that seem to float in midair, the star system is based on a made-up and confusing "point" system. According to the chart that "explains" the scores, 4.5 stars may be equal to 4.125 points but not lower than 3.625 points.

U.S. schools were struggling before the pandemic, and they haven't gotten much better. The White House recently sounded the alarm about the chronic absenteeism in public schools, something that skyrocketed during the pandemic and has not significantly improved since, and its strong correlation to worsening math and reading scores across the country. Only 32% of American fourth graders are considered "proficient" in reading.

Still, unless a problem is properly understood, it cannot be helpfully addressed. State report cards should be helpful in diagnosing the crises facing public education, but they aren't. In fact, they seem almost intentionally unhelpful. For example, last year's report card for Ohio rated almost 90% of school districts as "meeting state standards." However, the same report card, if you know where to click, reported that almost 40% of Ohio's third graders are not proficient in reading.

Ohio's school report card doesn't exactly evaluate student competencies in academic subjects at all. Three out of five stars instead marks (1) progress from the previous year's report card, (indicating that a terrible year was followed by a merely bad year), (2) a "closing the gap" for minority populations (which also could be an indication of an incremental gain rather than success), and (3) overall graduation rates, which includes "joining the military" or becoming an apprentice. In other words, not actually passing required exams.

Partly to blame is a shift in how we think about education across the board; a shift that trickled down from institutions of higher learning to now infect public schools. As T.S. Eliot observed, every philosophy of education emerges from a philosophy of humanity. In our context, educators spend an inordinate amount of their preparation on educational theory and pedagogy. This has shifted the focus of their preparation from the what and the why to the how. The result is a generation of teachers fully up on the "social and emotional dynamics of learning" but who nevertheless fail to teach their second graders basic phonics.

Recently in First Things, R.R. Reno described these "depressing results" out of Baltimore City public schools:

"In a number of schools, not a single student was doing math at grade level. In the system overall, only 7 percent of third through eighth graders were proficient. Meanwhile, at the July convention of the National Education Association, delegates committed the organization to working against legislation that limits LGBT propaganda in school. The kids can't do long division, but rest assured, they're fully catechized in the finer points of sexual liberation, learning to say 'birthing parent' and 'non-birthing parent' rather than 'mother' and 'father.'"

Of course, there are many admirable teachers in both public and private schools across America, teachers who are concerned about what matters most and who are skilled at passing this on to the next generation. What we're talking about here is a systematic problem, a crisis in public education that runs deep. Obscuring the problem to protect institutions whose administrators view an "F" as sounding too harsh won't help.

Rather, education will need to be rethought at a worldview level. If human beings are made in the image of God, then to know is to know the mind of the Creator. From this solid ground, ancient Christians gave the world the concept of universal education. If God has revealed Himself and wants to be known, and not just by the elite or the rich or the clergy, real knowledge is possible. And kids should be treated as knowers, not as social experiments, mini political activists, or trusted authorities on everything from gender to climate change.

The White House's press release on chronic absenteeism ended with the assertion that, "the road to recovery runs through the classroom." Obviously, kids will need to show up if they are to learn, but what happens when they do show up matters more. Specifically, the what and the why, not just the where and the how.

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