Breakpoint

On February 29, Megan Youngren made sports history. Not by breaking a world record, or by overcoming a particularly devastating injury. No, Youngren became the first openly transgender athlete to compete at the U.S. Olympic marathon trials.

As is almost always the case with athletes competing across gender lines, Youngren is a biological male who attempted to make the U. S. Olympics women’s team. And even though Youngren didn’t make the cut, no doubt he is just the first of many men who will try to seek Olympic glory by competing against women.

And that means there’s more than a good chance we’ll find ourselves in conversations about the fairness of biological men in women’s sports.

The latest in our “What Would You Say?” video series tackles this question. Each video offers clear, articulate, and useable answers to tough cultural issues like this one. Here’s just part of the latest video, with Joseph Backholm’s response to the question of men competing as women:

First, allowing biological males to compete with girls ignores real physical differences.

Men have, on average, 36% more muscle mass than women. Men tend to be taller, and their bones are thicker and denser. Conversely, women have lower lung volume and lower airflow capacity because they have smaller lungs and airway diameter. 

The fastest men are faster than the fastest women. Likewise, the strongest men are stronger than the strongest women, even if they are in the same weight class. These biological realities are the reason men’s and women’s sports have long been separated.  

Which leads us to the second point.

Allowing boys to compete with girls denies girls the chance to compete on a level playing field.

In just the last two years, two biological males have won 15 girls track and field championships in Connecticut. These same two male athletes have participating in 40 qualifying events, filling slots that otherwise would have been filled by girls who are biologically female. Over their two remaining years of high school career, they are likely to erase many more females from the high school record books as well. 

This is happening in college also.

A student at Franklin Pierce University in New Hampshire previously competed on the men’s track & field team, but now competes as a female. In 2018, as a man, he placed 8th in a field of 9 in the 400-meter hurdles during a regular season meet.  The following year, competing as a woman, he won the national championship in the 400-meter hurdles by 1.5 seconds.     

We all want to be understanding, but in this case, being understanding also requires us to understand what it means for women and girls who are forced to compete against biological males for political reasons.

Which leads to the third point.

Allowing boys to participate in girls’ sports threatens the existence of girl’s sports.

In the United States, sports used to be almost exclusively for boys. A federal law called Title IX was created in 1972 to make sure athletic opportunities existed for women in the same way they existed for men.

This has also created athletic scholarship opportunities. 45 years ago, almost no female athletic scholarships existed. As of 2012, almost 200,000 women played college athletics, many on scholarship. 

All of these opportunities for women and girls were created because we recognized that the physical difference between men and women shouldn’t prevent women from having the opportunity to compete. Today, we are being asked to pretend that the only difference between men and women is the way we feel.

In the past, it was considered misogyny when men took opportunities from women… Today, it’s called equality.  

That was just a brief sample of the latest What Would You Say video. Come to WhatWouldYouSay.org,  or catch it on YouTube. And be sure to subscribe so you will receive an update every time a new video is released.

Mr. Rogers used to say that in a time of crisis, we should always look for the helpers. Throughout history, in times of crisis, Christians have been among the helpers and, often, leading the efforts and innovation in order to bring relief and healing to victims. In the early days of the coronavirus crisis in Wuhan, China, Christians were helping. Today, American Christians are helping their neighbors.

For example, when Rev. Charles Cheek of the Peninsula Baptist Association in Hampton Roads, Virginia learned that local homeless shelters were closing on account of the pandemic, he and his church “started a community donation drive to help get food for those who are impacted.”

Another example is the Alabama megachurch, Church of the Highlands, who turned their parking lots into drive-through coronavirus testing centers. Within two days, nearly 1,000 people across the state had been tested for the virus in an effort staffed by two doctors and church volunteers dressed in protective gear. This effort was not wholly unexpected for this church who, since 2009, has operated a health clinic that sees 18,000 patients a year.

And then, there’s a remarkable story happening in my backyard. Not only in Colorado Springs, but about a stone’s throw from my house, my friend Josh Imhoff and his group YWAM Emerge is being used by God to bless my community… through lettuce…thousands of heads of lettuce.

As Josh told me on the latest episode of the BreakPoint podcast, YWAM Emerge works in 15 countries around the world teaching orphanages, churches, widows’ homes, and more how to grow self-sustaining food through aquaponics. Aquaponics is a system for growing vegetables that involves raising fish, whose waste produces fertilizer for growing vegetables hydroponically, and the plants, in turn, purify the water for the fish.

YWAM Emerge has sustained its ministry of training others through their own lettuce production. Their greenhouse produces 2,700 heads of lettuce a week which, until just a few weeks ago, was sold to restaurants and colleges and other local ministries and businesses. But when the coronavirus hit, and restaurants and schools had to close down, nearly all of their accounts were cancelled within days. As Josh told me, “We lost a lot of money.”

Fearing he’d have to shut down the operation, Josh went to God in prayer. “Actually,” Josh admitted in our podcast interview, “I went in to cry and give up.”

As he prayed, Josh’s mind was turned to Exodus 4, where Moses was protesting his new job assignment to God. God replied, “What do you have in your hand?” As Josh told me, “Moses had a staff. And I looked, and what we had in our hands was lettuce. A lot of lettuce.”

Josh became overwhelmed with the idea of giving the lettuce away to the community. “We’ve been blessing other countries,” he told me. “It’s time to bless Colorado Springs. To bring hope, and to turn something bad into something good.”

One of the most amazing parts of this story is how Josh and his team managed to pull this off in just a few days, not only pivoting from business accounts to food distribution but doing it in the middle of a snowstorm! Hundreds of cars arrived at the YWAM Emerge property to pick up two heads of lettuce: one for themselves and one to give away to someone in need.

The YWAM staff were there, with hands washed and gloved and, in a socially distanced way encouraged people, took prayer requests, and served them lettuce. “I would have elderly people driving in with their masks on,” Josh said. “You could see the fear in their eyes. But so many told us, thanks for giving us hope.”

Of course, Josh doesn’t think he can feed a whole community with lettuce. But this week, several churches will be involved in serving the community, providing volunteers to help Josh and his team, to encourage and to pray for all those who ask for it, a while picking up their lettuce. And, this has pushed YWAM Emerge to expand operations, so that when sales resume, they can continue to bless the community.

Don’t miss Josh Imhoff telling this amazing story of how God is using lettuce to bless Colorado Springs. It’s the latest episode of the BreakPoint Podcast. Come to BreakPoint.org to listen, or subscribe to the BreakPoint Podcast on iTunes, Stitcher or whatever podcast service you use.

Sometimes being a helper is as simple as asking: What’s in your hand?

And I want to alert you that on Tuesday March 31, Ed Stetzer will be with me online to talk about how Christians can love their neighbors during the coronavirus pandemic. It’s part of our next online Short Course. Sign up for it here.

And then, find out what’s in your hand.

A recent episode of “The Daily” podcast featured an interview with Italian doctor Fabiano Di Marco, who was just getting his first break after three straight weeks tending to Coronavirus victims. In his words, the whole experience is “a war.” And like all who face war, Di Marco and his colleagues faced agonizing choices. Specifically, they faced “hundreds of patients” with only “tens of beds.”

Thus, in Italy, reports are emerging that doctors like Di Marco are being forced to ration medical treatment. Should a bed and care be given to an eighty-five-year-old with a low chance of survival, or a forty-five-year-old with a much better chance of survival? Or, as another Italian doctor described, should doctors “take into account whether older patients have families who can take care of them once they leave the ICU, because they will need help.”

The decisions that Italian officials are being forced to make is part of a process known as “triage.” It’s the first step of an emergency room visit, and can be defined as “The process of sorting people based on their need for immediate medical treatment as compared to their chance of benefiting from such care.”

In extreme cases, triage is more important and more difficult than a typical ER visit. For example, after events like the Las Vegas mass shooting in October 2017, hundreds of victims are taken to local hospitals. Temporarily overwhelmed by the demand, medical personnel make agonizing decisions about whom they can help immediately and to what degree, and whom they cannot help immediately. Once the crisis passes, at least the medical treatment infrastructure part of life, mostly goes back to “normal.”

The chaos of those 24 hours in Vegas has now gone on for weeks in Italy. Decisions only needed in the aftermath of a tragic event are the “new normal” there. By some estimates, the U.S. is on a similar trajectory as Italy. Are we ready for the medical challenges posed by COVID-19? If our medical resources are overwhelmed, are we ready for the sort of ethical questions the crisis will demand?

Because triage is necessarily about the “efficient use of resources,” it necessarily involves making a value judgment in the context of our culture of confused values, in application to something priceless—human life. That word “efficient” should give us great pause, not because we shouldn’t use limited resources wisely, but because of our cultural tendency to devalue human life already.

Wesley J. Smith has already documented the rise of what he calls “futile care theory,” in which doctors withhold medical treatment they deem “too burdensome” or “too expensive.” He wasn’t identifying such a tendency in troubled areas of the world with scarce medical resources, but a rising trend in American medicine. “Futile care theory” rethinks ideas of efficiency in exclusively financial terms. This was of thinking, especially in a crisis, won’t bode well for human dignity.

There’s also the increasing popularity of an argument that euthanasia enthusiasts like to use, that what matters most is the “quality” of life. As I’ve said before, wherever euthanasia has been legalized, the power to define “quality of life” quickly shifts from the patient to family members and even bureaucrats. As a result of that shift, the “right to die” becomes the “duty to die.” Economic pressures from a virus-induced pandemic “duty” will only grease this already slippery slope.

As Italian doctors struggle under unimaginable pressure with limited resources, they do so under the influence of their worldview, their ideas... about life, about healing, about human value, about morality. Our doctors will too, which is why we need Christians articulating medical ethics, joining hospital ethics boards, advocating for patients, running for office, and becoming health care workers everywhere.

Because, as German Chancellor Angela Merkel, the daughter of an evangelical pastor, told the German people in a national address recently, “These are not simply abstract numbers . . . [they are] a father or grandfather, a mother or grandmother . . . They are people . . . And we are a community in which every life and every person counts.”

For as long as this crisis lasts and beyond, one job of the Church is to bear witness to that truth and make sure it is not sacrificed on the altar of “efficiency.”

What do you have that can bless your community in a time of crisis?  For Josh Imhoff, director of YWAM Emerge in Colorado Springs, the answer was lettuce. As in 2,700 heads of lettuce that he and the ministry could no longer sell due to the coronavirus pandemic.

So Josh and his team felt called to give them away. Today on the BreakPoint Podcast, Josh tells Colson Center President John Stonestreet how he came to that decision, how he and his team pulled it off in a matter of days, and the community’s overwhelming response.

It’s an amazing story, and a marvelous example of the church being the church, of the church “running into the plague” in times such as these.

YWAM Emerge Website

We aren’t the first Christ-followers to face times of plague and pestilence. History tells of several devastating pandemics that swept Europe in the early days of Christianity and, during all of them, Christ-followers distinguished themselves by their counter-cultural responses.

During the second-century’s Plague of Galen, the disease’s namesake (who was also Rome’s foremost physician) fled to his country estate. Helpless before the onslaught of the unknown contagion, he and many others ran, hoping to save their own lives.

During the third-century Plague of Cyprian, Dionysius, bishop of Alexandria, wrote that the Romans “pushed the sufferers away and fled from their dearest, throwing them into the roads before they were dead and treated unburied corpses as dirt…”

Christians, however, behaved differently. As sociologist Rodney Stark famously put it, they “ran into the plague.”

Cyprian of Carthage, the bishop who gave his name to the third-century outbreak, described the response from his fellow Christians this way: “…we have begun gladly to seek martyrdom while we are learning not to fear death.”

“Heedless of the danger,” he wrote, followers of Christ “took charge of the sick, attending to their every need and ministering to them in Christ, and with them departed this life serenely happy…”

Though their deaths likely seemed pointless to many Romans, Stark argues in the book “The Triumph of Christianity,” that Christians may very well have decreased the death toll by administering basic nursing care to those strong enough to recover. Their work, in many ways, was analogous to modern healthcare.

In the most recent episode of the BreakPoint Podcast, historian Dr. Glenn Sunshine describes how Christians repeated this kind of response not only in these two plagues, but in all the pandemics that followed.

Whether in Justinian’s Plague of the sixth century or the Black Plague of the fourteenth century, many believers sought to imitate Christ, who, as Isaiah wrote, “took on our infirmities and carried our sorrow.” Sunshine even notes that during the Black Plague, clergy died at a higher rate than the general population, because they were unwilling to forsake parishioners who had fallen sick.

It’s clear how our Christian forbears dealt with the plagues of their cultural moment. What’s not as clear is how Christians today should “run into the plague” in our cultural moment, one with a dramatically increased knowledge of viruses and pandemics and how to handle them, which includes knowing how the spread of coronavirus can be dramatically slowed by “social distancing.” The sort of care Christians personally offered in the past is now widely available and, by minimizing the risk to particularly vulnerable members of our churches and community, we can ensure the system that provides such care is not overwhelmed. The love of neighbor in this cultural moment, given the incredible knowledge and resources we now have—which are gifts of God—will look a bit different.

In the podcast, Dr. Sunshine pointed to a letter by Martin Luther that helps us reconcile this dilemma of loving neighbor while being wise. Addressing the question of “Whether One May Flee from a Deadly Plague,” the reformer argues that “All of us have the responsibility of warding off this poison to the best of our ability because God has gifted humans with their bodies [and] so too he has gifted the medicines of the earth.” Our duties to our neighbors, congregations, or (if we’re in healthcare positions) our patients are best fulfilled in ways consistent with expert medical advice.

In other words, our principles need not change in order to love and serve our neighbor, though our behavior will. Dr. Sunshine offered a few suggestions we might into practice today: picking up groceries for shut-in neighbors, ensuring they have vital medications, and using technology to encourage and comfort Christians in ways that in times past could only happen in person. And on Wednesday, our podcast will feature a Christian who is creatively “running into the plague” in Colorado Springs, where I live, right now. It’s an amazing story. Come to BreakPoint.org to find the podcast or subscribe to the BreakPoint podcast on iTUnes or whatever service you use.

And while you’re at BreakPoint.org, be sure to sign up for a special webinar, which I will be hosting next week, with, Ed Stetzer, who will tell us how Christians today are loving their neighbors in the midst of the coronavirus.

Last year my wife and I, with a group of ministry leaders, visited the ancient church of St. Anne in Jerusalem. It’s a hauntingly austere and beautiful stone church built in the Middle Ages with such incredible acoustics that visitors cannot help but sing. After our group sang some hymns together, a group of largely European tourists followed, locking arms, closing their eyes, swaying and singing Leonard Cohen’s “Hallelujah.” You know, the one from Shrek?

This ancient church sits by the biblical pool of Bethsaida, where Jesus healed the lame beggar, in a story that explicitly teaches that we cannot heal ourselves. How ironic here, of all places, to sing a biblically inaccurate song about sex that has nothing to do with God whatsoever.

It seemed like such a contradiction. The beauty of the setting, it seemed, stirred something deep inside them, but who exactly were they singing this song about nothing to? No one?

Then last week, actress Gal Gadot posted an Instagram video, that featured her and a few dozen other celebrities singing John Lennon’s secular utopian anthem “Imagine.” The video was intended to encourage people during this global coronavirus pandemic, but many who’ve thought about the lyrics of “Imagine” deeply of all (which by the way Britons voted as the greatest song of all time), rightly wondered how it could possibly comfort anyone who finds themselves, as Lennon’s pal Paul McCartney once sang, “in times of trouble.”

“Imagine there’s no heaven, it’s easy if you try,” the song began. “No hell below us. Above us only sky. Imagine all the people living for today…” Other things Lennon asked us to imagine include no religion, no possessions, and a universal brotherhood of man (a line which, I’m sure, wouldn’t be woke enough for today).

But how could such a world–one where there is no Higher Power in control, and where there is no life beyond death, and which nothing outside of us exists to ground human dignity or morality, and where history is an unguided accident headed nowhere—bring us anything resembling a utopia? In such a world, without ultimate standards of right and wrong, what makes a so-called “brotherhood of man” or a “life in peace” any better than one of greed, or survival of the fittest? In fact, in such a world, why would a virus be any less valuable than a human? Why should we protect the lives of the elderly and frail instead of our economic bottom lines?

In other words, the imagined conditions of “Imagine” can never produce the imagined result of “Imagine.” And herein lies the problem with just about every utopian vision: They’re for a world that’s imaginary.

In fact, even more than just being imaginary, such visions can be deadly. If the history of the 20th Century teaches us anything, it’s that this-world-only political utopianisms always lead to catastrophe, in which individuals are sacrificed on the altars of the collective good, as with the totalitarianism of Stalin’s Russia, Hitler’s Germany, and Mao’s (and now Xi’s) China.

Even so, I appreciated a tweet by friend Bryan Mattson, who reminded me to extend compassion toward the celebrities singing in that awful “Imagine” video, a compassion I probably should’ve been quicker to extend to those European tourists choosing to sing an empty “Hallelujah” ballad instead of something like the Hallelujah chorus last fall in Jerusalem. You see, not only are they reflecting the image of God in their impulses to sing and look for some higher meaning or purpose of existence, grasping for beauty, for meaning, for consolation, for Truth that can only be found in their Creator and in His Son. But for now, “Imagine” and “Hallelujah” are the only hymns they’ve got.

Let’s pray that one day these men and women will come to realize the truth of what C. S. Lewis wrote in “Mere Christianity”: “If I find in myself desires which nothing in this world can satisfy, the only logical explanation is that I was made for another world.” Or as St. Augustine said, “Thou hast formed us for Thyself, O God, and our hearts are restless until they find their rest in Thee.”

During this time of global crisis, loving our neighbors must include pointing them to where they can find the hope and salvation they may not even realize they are looking for.

On today’s BreakPoint Podcast, Dr. Glenn Sunshine discusses how Christians responded to the great plagues of antiquity.

When plagues hit the Roman Empire, the pagans ran for the hills, while Christians ran toward the victims. The Christians’ showed no fear of death, they nursed people they didn’t even know, amazing the pagans. So much so that many converted.

But how do we Christians respond to a pandemic in this time of “social distancing?”

“How the Church Can Respond to Culture’s Brokenness,” register for our Colson Center Short Course

John Stonestreet and Shane Morris devote this week's entire episode to applying a Christian worldview  to all  the issues surrounding the coronavirus: including discerning the media; trusting our leaders;  jobs and the economy to our 401(k)s; how Christians maintain social distancing yet support our neighbors as our ancient Christian forebears did in times of plague; how we bring a consistent ethic of respecting all lives in a time of  pandemic and limited medical resources.

They also talk about special upcoming Colson Center events. See our resources listed below.

Colson Center Short Course: How the Church can Respond to Culture’s Brokenness. Includes special session with Ed Stetzer on a Christian response to the coronavirus.

A Crash Course in Christian Worldview and Culture. FREE 5-day course for parents and students. Begins March 23!

“This Is Your Brain on Google” by John Stonestreet and Maria Baer, BreakPoint

Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home by Dr. Glenn Sunshine

For a brief period last June, Tulsi Gabbard’s presidential campaign was suspended from Google by Google. Because the Democratic Congresswoman upped her spending on Google ads, their algorithm flagged her for potential spam. Gabbard’s campaign was Google-absent for about six hours, or in “today’s time,” for an eternity. So she sued, claiming the tech giant violated her right to free speech.

A few weeks ago, a federal judge threw out her lawsuit. Why? Google is not government. A private company can neither giveth nor taketh away free speech rights.

This conundrum raises more questions than we have answers. Sitting squarely, as we are, in the middle of the information age, the internet is now our public commons. Especially now, many of us live life during the coronavirus epidemic almost entirely over the internet.

By some estimates Google handles about seven billion searches per day. To put that in perspective, there are about seven billion people on the planet. Nine out of ten people who use the internet on their mobile devices, use Google. In other words, it’s Google’s world and we’re just living in it. Do we really want this amount of sheer power unregulated?

On the other hand, of course we don’t want the government coercing private companies into acting a certain way. That slope is so slippery, even our best intentions cannot save us from the consequences. Still, how can we have a free marketplace of ideas when just one or two publicly unaccountable companies own the marketplace?

Of course, given the sheer convenience and access to knowledge we now have on demand, I don’t anticipate Americans casting their Apple watches into the Boston Harbor any time soon. And though there are alternatives to Google, it’s hard to imagine any will ever be true competitors, at least for now.

While we continue to wrestle with these reasonable questions about whether and how much companies like Google should be regulated, the more immediate conversation Christians must be having isn’t how to rid this world of Google, but how to live in this world wisely?

We must start by teaching our kids not what to think but how to think. In the information age, accumulated facts and information are confused with expertise or, even worse, wisdom. Nearly a century ago, T.S. Eliot reflected on what he perceived even then to be an overwhelming amount of information delivered at the time by technologies we’d now consider to be primitive: “Where is the Life we have lost in learning?” he wrote. “Where is the wisdom we’ve lost in knowledge? Where is the knowledge we’ve lost in information?”

Situations like Gabbard’s remind us not only of Google’s power to shape what we know, but to shape our very idea of knowledge itself. We must teach our kids what Google can do for us but perhaps even more importantly, what it can never replace.

In our world, cultivating discernment is a necessary antidote to deception. Too-often, we are oblivious to the cultural currents around us. As the old Chinese proverb goes, “If you want to know what water is, don’t ask the fish.”

The sooner our kids can identify what is in the water they’re swimming in, the better. The best place I know of to start is with the definition of words. In our world where, as one of my friends likes to say, we often use the same vocabulary but not the same dictionary, ideas are smuggled into our use of language all the time. Concepts like love, justice, truth, freedom, God, male, and female are loaded terms everywhere, but especially in the muddy waters of Google. But these concepts still have true definitions, and carving those into our hearts and minds, and enabling our students to recognize false definitions, will be an effective armor in the fight against disinformation.

My colleague Brett Kunkle and I dive much deeper into life in the information age in our book, “A Practical Guide to Culture.” In it, we include dozens of practical steps parents can take with their kids to help them, as we say, “think worldviewishly” about what they see, hear and read, on Google and elsewhere. And now, “A Student’s Guide to Culture,” the student edition of the Practical Guide is also available.

In John 17, Jesus prayed that God wouldn’t necessarily take us out of the world but would protect us from the evil one. We probably can’t avoid big tech, but with the wisdom of the Holy Spirit and a biblical worldview we can avoid being “taken captive by hollow and deceptive philosophy.”

In just a few weeks time, we find ourselves in a whole new world. Many of us are working from home. Churches are closed. Like everyone else, all of my scheduled speaking events are cancelled. College students are back home, and schools are closed. (Or, as Oprah might say, “You get to homeschool, and you get to homeschool, and you get to homeschool.”)

While it’s not clear how long these new arrangements will last, it does make Paul’s admonition in Ephesians 5 quite relevant: “Make the most of time, because the days are evil.”

As a parent, I want to do that. Sure, I’ve got plenty of things to do working from home, but I also have unexpected family time. How can we redeem it?

According to one report, streaming video game platforms are setting new records for users and sessions. Makes sense, but we’ll find it far easier to squander our time than actually redeem it.

With all the news about the coronavirus, it’s essential to talk together with kids about what it means to have faith and to deal with fears, and to pray together as families about both.

There’s also a great opportunity in the days ahead to talk through the critical big issues of our culture. With that opportunity in mind, the Colson Center is offering a free 5-day online live short course for students and their parents called “A Crash Course in Worldview and Culture,” featuring worldview and apologetics guru Sean McDowell, youth and family expert Brett Kunkle, and me. The course is based on the books that Brett and I wrote, A Practical Guide to Culture and A Student’s Guide to Culture.

The course will be held Monday to Friday next week, at 1:00 PM Eastern time. Each session will be an hour and fifteen minutes and will be hosted live with interaction and Q&A time.

I’ll kick off the first session on Monday talking about “Fish Don’t Know They’re Wet: Why (and How) Culture Matters.” We’ll talk about what culture is and how Christians should think about culture. How we can shape it, and how it shapes us…

On Tuesday, Brett Kunkle, founder and president of Maven, will lead a session called, “The Moment and the Story:  Why (and How) Worldview Matters.” This session will help students think through not only their own worldview, but other worldviews too – a critical analysis tool in today’s world.

Sean McDowell will teach on Wednesday about “Worldview Essentials: Grounding our Faith in the Bible.” This is an especially valuable session for your students, who face challenges to their faith and the authority of scripture all the time, especially at school or college.

On Thursday, Brett will teach on “Being Alone Together in the Information Age: Issues of Technology and Social Media.” In other words, he’ll talk about all the issues surrounding technology and social media. Brett really understands how our smartphones and devices can shape our hearts and minds, and he will help us deal with them as parents and as families, especially during all of this extra time we’re enjoying together.

I’ll wrap things up on Friday with a frank but age-appropriate talk, “Bad Ideas Have Victims: What the Sexual Revolution Has Done to Us.”

This short course next week is absolutely free. You can register here. Everyone who signs up will receive the videos and the PowerPoints of each session afterwards, so don’t worry if you cannot make a live session or you want to review the content again later.

This is a resource that can be used by families, youth groups, Christian school classes that have gone online, college students at home, and even grandparents who want to learn a bit more about the world their grandkids face.

Again, you can register for next week’s short course at BreakPoint.org.

It will be a great way we can redeem the time—together.