Breakpoint

John and Maria recount prominent people who passed in 2021, the top inventions of the past year, and important trends to consider as we close out the year. Then, John and Maria look ahead at current movements in culture. They consider the move of parents to be more involved in their school districts, the influence of China worldwide, and the pro-life movement. John closes the discussion by sharing how the Church is in an important position as we enter 2022, equipped to answer the big questions the culture is asking.

**The following is a review of one of the top stories of 2021** Like every other student in America, Mississippi third-grader Lydia Booth has to wear a face mask to school. But when Lydia donned her favorite mask, with the words "Jesus loves me" on it, school officials forced her to remove the mask and threatened her with suspension if she wore it again. As the Alliance Defending Freedom points out, students in Lydia's school were wearing masks with all kinds of messages, from Black Lives Matter to sport-team logos to images and brands. Yet school officials singled out Lydia, and then created a policy banning masks with religious, political, or "offensive" messages. The policy that clearly violates a students' right to free speech, so ADF has now filed a federal suit on Lydia's behalf. To stand with Lydia, you can request a "Jesus Loves Me" mask produced by Revelation Media. Proceeds will be used to help ADF protect Lydia's rights and all of ours.

**The following is a review of one of the top stories of 2021** Faithful watchers of the Olympics experience a letdown after the games are over. This year, with viewership in a freefall, there was likely not enough enthusiasm for there even to be a letdown on Monday morning. Many have tired of the politicization of this year's games, which started before the opening ceremonies. Patriotism, courage, and even "historic performance" were redefined in Tokyo, and for the worse. However, there is one protest, a quiet one, that demands our respect from the 2021 Olympics. Female athletes who are mothers earned well-deserved attention. Not merely with social media statements or corporate endorsements, but for winning medals and advocating for life. This Olympic narrative is not only heroic but counter-cultural in women's sports. In 2008, gold medal favorite Sanya Richards-Ross boarded a plane for the Beijing Olympics games after visiting an abortion clinic. Her husband, Aaron Ross, was in practice with the New York Giants, so Richards-Ross terminated her pregnancy alone. She came home with a bronze medal, writing later, "I made a decision that broke me." Richards-Ross went on to say that every female athlete she knows has had an abortion. This year, the U.S. Women's Olympic Track & Field team replaced a star runner in the 200 meters hurdles after she was slapped with a five-year ban on competition. The runner failed to follow anti-doping procedures because she was "traumatized after having an abortion". Her trauma lingers now even as she is facing repercussions for responding as she did to the anti-doping process. McNeal now speaks out against the pressure female athletes face in choosing career over motherhood. Now a truly historic performance in the 2021 Olympics games may change this narrative in profound ways. Allyson Felix is the most decorated track star in U.S. history. Tokyo was her fifth and final Olympics games, and she has left with two more Olympic medals. Perhaps she will display them beside a picture of her two-year-old daughter whom she carried and gave birth to despite pressures to abort her. The decision to carry her child nearly cost Felix her life. Felix had already won six gold medals and three silver medals before becoming pregnant in 2018. She chose to carry her child, even when her pregnancy was found to be high risk. At 32 weeks Felix underwent an emergency C-section. Throughout the pregnancy, Felix faced intense pressure from her sponsor. After she opted to keep her baby, Nike, her corporate sponsor, pushed a new deal that included a 70 percent pay cut to her previous contract, with no maternity exceptions. The sports brand wagered that Felix's performance would falter as she bounced back and forth from competing to pregnancy to juggling motherhood. Felix spoke out, challenging the double-standard that exists in women's athletics for moms. Nike has since restructured how it works with mothers after Felix challenged the double standard. Following her Olympic successes, Felix is refocusing her attention on a new endeavor called "The Power of She Fund." The new organization is designed to support mom athletes in practical ways. The Power of She Fund will provide childcare for mothers who compete at high levels, offering them the support and encouragement they need. At least nine athletes who competed in Tokyo participated in Felix's program this year. These athletes received childcare grants that opened opportunities for greater training. Felix's work is also inspiring women's athletic brands to get behind mom athletes. Athleta and the Women's Sports Foundation are both corporate sponsors for The Power of She Fund. Felix's story is a tremendous example of what it takes to change culture. The ideas that are evil must be challenged; the imagination of what is possible must be expanded; new and better ideas must be offered. Also, very importantly, the direction of corporate pressure must be changed. In this case, it was from pro-abortion to pro-child. Hopefully, the important work of Allyson Felix will undo the abortion-minded atmosphere that currently surrounds women's athletics.

**The following is a review of one of the top stories of 2021** G.K. Chesterton said that gratitude was "nearly the greatest of all human duties, (and) nearly the most difficult." It is the greatest of human duties because, as Paul wrote the Corinthians, "what do we have that we did not receive?" Truth, tradition, technologies, medicine, democracy, relative peace, are all things that were given to us by those who've gone before. And yet, to paraphrase Jesus, even pagans can give thanks when things are going well. Expressing gratitude in a year like this, is much more difficult. Things could have gone better. We mourn for our friends and neighbors who've faced sickness, financial struggles, and relational fractures throughout this year. Gratitude in difficult times is what Jonathan Edwards called "gracious gratitude." We give thanks, not just for what God has done for us and not for what we've received, but for who He is. This gratitude is relational, not conditional. Though our world may shatter, we are secure in the One who made us and who saved us, and we can never be separated from His love.

**The following is a review of one of the top stories of 2021** Francis Schaeffer described how ideas escape the ivory towers of universities and think tanks eventually to shape how ordinary people think, speak, and view their world. In 2020, one idea made that journey in record time. Not that long ago, conversations involving Critical Race Theory were largely relegated to academic papers, classroom discussions, and scholarly journal articles. Today, dialogues about CRT can be found across social media, in corporate boardrooms, and even in the Church. As a theory, CRT descends from European and North American philosophical traditions, particularly Marxism and Postmodernism. Like these worldviews of its intellectual ancestry, CRT sees the world in terms of power dynamics. In this way of thinking, social evils such as poverty, crime, or oppression result not from universal human frailties but from Euro-Americans intent on securing and increasing their economic and social power. Based on this metanarrative, equality and justice demand privileging the stories of those kept out of power. CRT sees members of the oppressed group as morally right, and members of the oppressor group as morally wrong. CRT, like any worldview framework, should be evaluated. That, however, is easier said than done, even in the Church. Advocates often point to common ground between Critical Race Theory and the Christian worldview (for example, the commitment to justice and human dignity), and label any critiques of CRT as convenient ways to avoid confronting injustice and racism (which may not be true, but often is). Many Christian critics, myself included, are specifically concerned with how CRT conflicts with a Christian worldview, particularly in areas of identity and morality. Not everyone agrees. Recently on Twitter, a defender of CRT boldly tweeted, "Whoever told you CRT is a worldview was either lying to you or didn't know what they were talking about." Of course, assuming malice or greed is a way of dodging the question rather than making an argument. Another Twitterer offered a different response, "If CRT is bad because it's a 'secular worldview' and we must only derive our worldviews 'biblically' then I better not see a TRACE of Aristotle or Plato in your worldview either, brother." This one is a slightly more clever way of missing the point or, specifically misunderstanding what it means for a worldview to be "biblical." To have a Christian worldview is to hold views that are consistent with the Bible, not to only have views that are in the Bible. The problem with Critical Race Theory is not that it isn't found in the Bible; it's that it offers a very different explanation of humanity, sin, and redemption than the Bible does. Like the postmodernism that birthed it, Critical Race Theory can be considered a worldview. It does more than just offer a handful of specific ideas about race and society; CRT offers a complete framework of beliefs, a universalizing story of the world. CRT describes who we are, what's wrong with the world, and prescribes how to fix it and what "better" would be. In other words, like Christianity, CRT answers the basic questions any worldview does. Except, the answers CRT provides are very different than those Christianity offers, even if both worldviews recognize the world is broken by evils such as racism and injustice. Critical Race Theory has critical errors. By simplistically reducing evil to power dynamics and external social realities, CRT denies moral agency and the redemptive potential of entire groups of people because of their racial identity. At the same time, those who oppose Critical Theory must do more than simply write off all its concerns. Like Marxism, Critical Theory is something of a Christian heresy, taking the Christian themes of human dignity and justice and a world remade, and re-orienting these causes under new management. Most pertinently, CRT is slipping into the space where the Church belongs but is too often absent. If we don't want unbiblical explanations of life and justice sweeping through the Church or culture, we'd better make sure we communicate and embrace the full ramifications of Christian truth for society, and then act justly and love mercy. If we rob our Faith of its social implications, we are no longer talking about Christianity. Such a personalized, privatized moral system may make us feel better, but it will never stand up to the rival worldviews of our day. Over the next four Tuesday nights, The Colson Center is hosting an online course taught by Dr. Thaddeus Williams, on his book, Confronting Injustice without Compromising Truth. This is the book I've been waiting for, the book that carefully and biblically walks through a Christian view of justice. Dr. Williams carefully explains not only why theories like CRT aren't true, but what the Bible asks of Christ's followers when it comes to justice. Space is limited. Register today at breakpoint.org/Williams. Because, the best antidote for the failings of Critical Theory and its inadequate worldview is for the Church to understand and live consistently with the Bible.

Shane invites historian and BreakPoint writer Dr. Glenn Sunshine to explain why we celebrate Christmas even though the first century Christians likely didn't. Then, Shane brings a question from a listener who recently ready Martin Luther King Jr.'s Letters from a Birmingham Jail and wonders if they still apply in the current culture climate that focuses so much on race. To close, Dr. Sunshine helps a reader seeking resources to better understand Irish history and how it impacted Western civilization

Several months ago, Amazon began banning books deemed "dangerous" to LGBTQ people. Some of these books were hateful, demeaning, and unhelpful. Others simply questioned the dominant narratives about homosexuality or gender dysphoria. Now Amazon has banned one of the most thoroughly researched books on transgenderism: When Harry Became Sally: Responding to the Transgender Moment by Ryan Anderson. In the book, Anderson shares stories of people who aren't supposed to exist: de-transitioners, those who desperately regret undergoing gender transition. He also argues convincingly from the best biology, psychology, and philosophy that sex is a bodily reality, not a social construct. Anderson's case is powerful. So powerful, apparently, that supporters of transgender ideology have resorted to coercion and name-calling, enlisting companies like Amazon, Facebook, and Twitter. You can still pick up a copy of When Harry Became Sally: Responding to the Transgender Moment at our online bookstore. Amazon may not want you to read it, but to understand this issue, you should.

As the world watches the disaster unfold in Afghanistan, there's another chapter of the story we're not hearing nearly as much about. The Afghan church, a body of believers that's experienced incredible growth, now faces life under the Taliban. Early indications are not encouraging. Almost as quickly as the Islamic fundamentalists are taking control of cities, Christians are being notified that they are being watched. Yesterday, I spoke at length with World Magazine Senior Editor Mindy Belz, who explained what is happening in Afghanistan. As part of the interview, she described what the Taliban takeover means for the Christian church in Afghanistan. Here is an excerpt from our interview. Here is a transcript of a portion of my conversation with Mindy Belz: -- [The Afghan church] is a unique community, mostly aged 40 and younger. They are all Muslim converts. It's one of the fastest growing churches in the world. Since they are a tiny church, now doubled in size, they are considered very fast-growing. There are perhaps only 2,000 people. But they are an important force in Afghanistan, simply because of the force that the Gospel is. Because of the love of Jesus, the reach they have is a real thing in a dark, Taliban-shadowed country. About two years ago, a number of these church community leaders did something amazing and brave: they decided to change their identity, their religious affiliation in particular, on their national identification cards. All Afghan citizens have a national ID card. They are used all the time for many reasons. They often show religious affiliation. That affiliation tends to be handed down by the father of the family. The new Christian church elders wanted to change their identification for the sake of their future generations. Not all Christians agreed that this was a good idea, but several dozens of them have changed their official identification to Christian. Now the government records show Christian affiliation. These are the Christians that have been targeted over the past few days. At least one Christian that I know of has received a letter from the Taliban stating: "We know where you are, and we know what you're doing." This implies that the Taliban has access to this government record. The Taliban then showed up to this Christian's house the day before the full city takeover. They have also visited other Christian homes. You might argue these are small, isolated incidents, but they play against the backdrop of nearby atrocities: Afghan military who have been hauled out of their homes and shot, and in one case beheaded. Afghan Christians are totally vulnerable with no political power. They have no-one to appeal to. They don't even generally qualify for special immigrant visas to the United States or other Western countries because they have avoided working for American organizations or working for the Afghan military. To do so potentially exposes them to attention and danger. -- Belz is the most experienced, trustworthy source I know of when it comes to the Middle East, especially on Christians and the Christian movement there. In yesterday's interview, she covered in detail not only the history of Afghanistan and how the past 20 years is understood differently by Islamic fundamentalists, but the failure of U.S. policy under various presidents. This is a disaster of America's own making. Visit breakpoint.org to listen to the entire conversation. And please pray for our brothers and sisters in Afghanistan. Image Sourced from: Twitter>>

This deconversion story, I can get into. With so many stories of "exvangelicals" and why they left the faith, and celebrity Christians "deconstructing" their faith, including some formerly strong voices for Christianity and the Church, it's important to note that it's not just Christians walking away from their faiths. Last week, the Atheists in Kenya Society issued a regretful announcement that the secretary of their organization, Seth Mahiga, had resigned because "he has found Jesus Christ and is no longer interested in promoting atheism in Kenya." Praise God! This is a reminder that Christ is building His Church in places beyond the United States and North America. While we talk of the growth of non-belief in the West, the Holy Spirit is working in places often ignored, drawing men and women and children to Christ. I pray that Mr. Mahiga will follow the footsteps of Justin Martyr, Augustine of Hippo, and C.S. Lewis, who came to faith later in life, converting from other belief systems, and were used by God to build His Church.

In 416 BC, during the Peloponnesian War between Athens and Sparta, Athens decided to attack the neutral island of Melos. When the Melians protested they had done Athens no wrong, the Athenians replied, "The strong do what they can; the weak suffer what they must." The Melians were starved into surrender, their men were killed, and their women and children were sold into slavery. None of this was unusual in the ancient world. The strong, it was supposed, had every right to dominate the weak. Cruelty, rape, torture, and slaughter were ordinary means of enforcing power. Neither the gods nor the moral codes opposed dominations. Atheist historian Tom Holland, describes his feelings about the Greco-Roman world this way: "It was not just the extremes of callousness that unsettled me, but the complete lack of any sense that the poor or the weak might have the slightest intrinsic value." So what changed? As Holland notes, the difference was Christianity. Christians and Jews believed that all persons were made in the image of God. Thus, every person had intrinsic worth and dignity, no matter their race, ethnicity, gender, or strength. On this basis, oppression of the poor and weak was condemned. Neither might nor wealth made right. Christianity further emphasized the spiritual and moral equality of all people. Not only do we all share the same humanity, but we all suffer from the same problem (sin) and are in need of the same solution (salvation through Jesus). Because of these ideas, Christianity is the sole historical source of concepts now taken for granted: human dignity, human equality, and universal human rights. As not only Tom Holland but other prominent atheists such as Jürgen Habermas and Luc Ferry admit, these ideas are at the root of our modern concern for the poor and oppressed. And this is why it's accurate to call "wokeness" a Christian heresy. "Heresy" comes from the Greek verb hairein, which means to choose. The idea is, heresy is the result of choosing one thing that is true and then running with it until it distorts everything else. "Wokeness," a way of seeing the world built on critical theory, fastens onto the Christian idea that oppression is evil, but makes it the sole significant fact about humanity and society, while rejecting so much else that Christianity teaches — original sin, forgiveness, and salvation. It should not be difficult to see why various expressions of critical theory and "woke" rhetoric resonates with so many Christians. The appeal is rooted in legitimate biblical concerns about the poor, the marginalized, the oppressed, and the potential misuse of power. However, it fails on many other levels. First, the anthropology of critical theory misunderstands who we are by assuming that the only relevant fact about us is where we fit within the various categories of oppression. We are the group we belong to, which serves a social role as either oppressor or oppressed. As such, this theory rejects any universals that unite humanity, including the image of God. Second, the understanding of sin, or what's wrong with the human condition, is limited to oppression. In this view, oppressors are guilty and the oppressed are innocent. The universality of human guilt before God, that we all are broken and sinful, that we are all in need of forgiveness and redemption is replaced by a moral reckoning that is dependent on which group we belong to. Human identity, human nature, and human problems are all flattened onto a single spectrum of oppression. Given its failure to diagnose sin, it's not surprising that critical theories lack an adequate understanding of salvation. At best, a semblance of acceptance is offered to those who accept its worldview, but even then, the guilt of certain groups and the moral superiority of other groups is fixed and perpetual. This also means that forgiveness and reconciliation are effectively ruled out a priori. Even for the oppressed, there is no path for healing; no bearing one another's burdens; no easing the burden of pain by forgiving another. In the end, wokeness is built on a worldview without salvation and offers an eschatology with no real hope. Though the proclaimed goal is to end oppression, it's what the late sociologist Philip Rieff called a "deathwork," dedicated to tearing down things but unable to build, or offer, anything better. Advocates of critical race theory, for example, argue that although race is a cultural construct, racism is an inevitable and irredeemable trait of certain groups and society. They cannot offer a vision of the world in which this sin is defeated or redeemed, much less one in which the guilty are forgiven and restored. The best that can be hoped for is to replace one set of powers with another. Playing off of legitimate concerns about power and corruption, concerns first introduced to the world by a Christian vision of life and the world, critical theories push these ideas to the point of reframing the Gospel. The real problems with race and injustice in America need to be addressed. However, any expression of critical theory fails even as an analytical tool for Christians because it is built on a flawed and contrary worldview.