Breakpoint

Rob Reiner, known for his role as "Meathead" in the 1970s sitcom All in the Family and for producing movie classics like The Princess Bride, recently announced a new documentary he helped produce about the dangers of Christian Nationalism. According to Reiner, opposing abortion and the LGBTQ agenda are central tenets of Christian Nationalism. Several evangelicals, current and former, are featured in the documentary. It's always strange when a non-Christian explains to Christians what is and what is not true Christianity. Even stranger is when professing Christians who have abandoned Christian moral teaching about creation, sex, and marriage—as is the case with a few of the experts interviewed—are asked to define Christian faithfulness. All of this means that believers need to have a better understanding of this contentious idea, which has gotten so much attention in recent years. A helpful place to start is to understand the place of nations in the Christian concept of the world. The first use of the Hebrew word for "nation" appears in Genesis 10 in a listing of nations that descended from the sons of Noah. It's notable that this first reference comes before the Tower of Babel, when God created more nations by confusing the languages and scattering people across the Earth. Nations, it seems, were part of God's plan for humanity even before the rebellion at Babel. And, in that story, the dividing into tongues and scattering of people is described more as an act of mercy than judgment, to prevent humans from doing all that was possible as one people. In Genesis 12, God tells Abram that his descendants would become a great nation, and that, through them, all the nations of the world would be blessed. The Old Testament frequently refers to the Jewish people as a nation and uses the same word to describe the kingdoms and empires around them. In the New Testament, ethne, the Greek word for "nation," most famously appears in Jesus' instructions to make disciples "of all nations," which is a fulfillment of God's original promise to Abraham. Also interesting is that in the New Testament, language about nations seems to exclude "empire." Though ethne can be translated either as "people group" or "nation," the two are related. Historically, the word "nation" referred to a relatively homogenous group, ethnically, culturally, and linguistically. Each kingdom of the ancient world mostly consisted of people of a single nation. Thus, ethne can refer to a people group within an empire, but not to empires themselves which contain multiple nations. Nations are also present in biblical descriptions of the coming Kingdom. So, it seems that something of the nations will survive into eternity. For example, Micah 4:2 says: Many nations shall come, and say: "Come, let us go up to the mountain of the Lord, to the house of the God of Jacob, that he may teach us his ways and that we may walk in his paths." For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Also, Revelation 21:24 says that "by the light [of God and of the Lamb] will the nations walk, and the kings of the earth will bring their glory into it [the New Jerusalem]." Of course, because human beings are fallen, everything humans build is susceptible to sin, including nations. Just as sins characterize our lives as individuals, certain sins dominate nations, corrupting their cultures. And, just as humans must be cleansed of sin to enter the Kingdom, so must nations be cleansed from sins to have any place in the New Heavens and New Earth. The high views that J.R.R. Tolkien and C.S. Lewis held of ancient northern European culture show up in their tales of Narnia and Middle Earth. They believed virtue could be found, but they also recognized the evils of Norse paganism. Thus, they argued for a recovery of a "northernness" cleansed of its paganism and Christianized by the Gospel. All that the cleansing of nations entails isn't clear, but the result is beautifully described in Revelation 7, where "a great multitude that no one could number, from every nation, from all tribes and peoples and languages" join together in worshipping the Lamb. This confirms that, at least to some degree, our nationality will accompany us into eternity. Rather than homogenizing us, God's Kingdom will be a glorious mosaic of people of different races, ethnicities, and nations. This makes sense given that God delighted in the diversity of His creation. Of course, all good loves, including love of spouse, child, family, community, or culture, can be disordered and even idolatrous. Nationalism becomes idolatry whenever love of nation devolves into an excessive or uncritical devotion, is confused with the Kingdom of God, justifies evil, or engages in a partiality that treats citizens of other nations as less worthy of love or justice or charity. However, the idea that nations should be defined, self-governing, morally upright, and the immediate object of Christian stewardship is not idolatry. Christians are called to steward the nations they are in. After all, our nations are the most obvious aspect of the time and place in which God has placed us. What all nations have in common is that Jesus rules over them all, and no one in heaven or earth will usurp His authority. This Breakpoint was co-authored by Drs. Glenn Sunshine and Timothy D. Padgett. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org Revised from a Breakpoint published on March 9, 2022

Right to Life News recently shared stories of couples in the U.K. who were pressured to abort their children after learning they may have Down syndrome. In fact, one of the mothers was reminded multiple times that she could legally abort her baby up until birth: "I was told that until my baby had started travelling down the birth canal, I could still terminate." In just the last two years, Scotland has seen an 84% increase in abortions where the baby had been diagnosed with Down syndrome. In the U.S., babies diagnosed with Down syndrome are aborted 85% of the time. In some European nations, as many as 98% of children with the condition are aborted. Many believe that ending the life of a child with Down syndrome is mercy. Yet an overwhelming number of people with Down syndrome and their siblings report high levels of happiness and life satisfaction. Even if they didn't, every life is a gift and should be protected. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

Dietrich Bonhoeffer, a famous twentieth century Christian, was a dynamic and occasionally controversial theologian who became a household name because of his character and courage. When it mattered the most, in a time when many of his fellow Germans—including pastors and priests—embraced Hitler and the Nationalist ideas of the Third Reich, Bonhoeffer stood with conviction. After the Nazi rise to power in 1933, the bulk of German Protestant groups submitted to the oversight of pro-Nazi leaders. These so-called "German Christians" compromised the eternal truths of God to a racist, statist, and eugenicist totalitarian regime. Because of their compromise, they were left free to practice their faith, as long they did not transgress Nazi doctrine. Bonhoeffer, with others such as Martin Niemöller and Karl Barth, did transgress. They also stood against compromising churchmen. Bonhoeffer helped found the dissident Confessing Church and underground seminaries and was among those who published the defiant Barmen Declaration. Rejecting his earlier pacifism, he took on an active role in resistance to Hitler's tyranny, eventually joining the plot to assassinate the madman. Though Bonhoeffer has been rightly praised for his faithfulness and courage in each of these activities, his most courageous act may have been simply going home. In the early years of the Nazi terror, Bonhoeffer went first to the United Kingdom and then the United States, taking up teaching positions in a free, safe part of the world. His conscience, however, did not let him remain in safety while his nation was facing and committing such evil. In 1939, just weeks before the war began, Bonhoeffer returned to Germany. Writing to the American theologian Reinhold Niebuhr, he explained, "I will have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people." Despite his courage, Bonhoeffer wasn't perfect. His theology, at times, strays and is puzzling. In fact, one of his most important co-laborers, Karl Barth, had his own theological complications and moral failings. This is a theme that frequently emerges in Christian history. Figures as prominent as Martin Luther and Martin Luther King, Jr., though used by God in incredible ways, were flawed in behavior and belief. This fits well with the heroes described in Holy Scripture. The author of Hebrews, in chapter 11, offers a list of champions for God that is rightly described as the Bible's Hall of Faith. Even the best of the list, men like Abraham and Moses, are as famous for their flaws as their victories. In the cases of some who are included, like Samson, Gideon, and Jephthah, it's difficult to understand how they are even heroes. Yet there they are included among the others. The danger in refusing to honor the imperfect isn't just the temptation to whitewash others' sins while excusing our own. It's also the temptation to wait for an imaginary tomorrow when everything is just right rather than working today to oppose what's wrong. And it is here that we can learn another lesson from Bonhoeffer. In his book Ethics, he called on Christians to be faithful in the here and now, writing, Do and dare what is right, not swayed by the whim of the moment. Bravely take hold of the real, not dallying now with what might be. Not in the flight of ideas but only in action is freedom. Make up your mind and come out into the tempest of living. For Bonhoeffer, the Christian faith must be lived in the time and place in which God places us. In that sense, courage and faith are inseparable. We must do the right thing, even if the cost is great and even if we feel inadequate for the task. God has called you and me into this tempest of the living. As James instructs, Christianity is not merely believing the right things but doing them, empowered by the Spirit given to us in Christ Jesus. This will mean risk. It may mean failure. But it's through the imperfect faith of His people that God is at work renewing His world. This Breakpoint was co-authored by Dr. Timothy Padgett. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

There's more than one recent example of DINKs, or "Dual-Income-No-Kids" married or cohabitating couples, boasting online about their double salaries and lack of responsibilities. DINKs, we are told, eat when and what they want, sleep as late as they wish, and pretty much follow whatever impulse arises. If a movie began with a character going on this much about how life is all about him, or how she only worries about herself, or how happy he is not to care about anyone else, or how she goes after whatever she wants, you'd know up front that this is not the good guy (or girl), or that they were destined to be visited by three ghosts before the next morning. The idea that nothing's better than absolute freedom, and nothing worse than having to rely on others or have others rely on you is a lie. I suspect that if they make another video when they're 80 or 90, it will be quite different. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

Last week, the presidents of Harvard University, the University of Pennsylvania, and MIT refused to condemn calls for Jewish genocide as bullying or harassment. While horrible antisemitic speech and behavior have long been defended on their campuses, this debacle occurred before the United States Congress. The presidents attempted to appeal to free speech rights, differentiating between speech and conduct via statements obviously crafted by lawyers. Their comments shocked and outraged many. UPenn's president resigned, after initially attempting to walk back her comments. Harvard's president quickly apologized, while the MIT board of directors issued a statement in support of their president. Recently, the pseudonymous Tyler Durden documented the scope of the left's stranglehold on academia at the ZeroHedge website. A new survey by The Harvard Crimson found that more than three-quarters of surveyed Harvard faculty identified as "liberal" or "very liberal," while just 2.9% identified as "conservative" or "very conservative." Another study by Kevin Tobia at Georgetown University and Eric Martínez of MIT found that just 9% of law school professors at the nation's top 50 law schools identify as conservative. A survey conducted last year by The College Fix found that 33 out of 65 academic departments across the nation lacked a single Republican professor. Given this virtual monopoly, progressive academics should be confident enough to allow dissenting voices on campus every now and then. However, after years of conservative speakers being canceled and shouted down, it is clear that many progressives only wish to hear their own voices. Some professors have even resorted to denouncing free speech as a threat to their campus dominance. Recently, a pair of faculty members from Arizona State University wrote an essay in The Chronicle of Higher Education entitled (I am not making this up) "Dear Administrators: Enough with the Free-Speech Rhetoric! It concedes too much to right-wing agendas." In the piece, Richard Amesbury and Catherine O'Donnell argue that "calls for greater freedom of speech on campuses, however well-intentioned, risk undermining colleges' central purpose," which, according to them, is "the production of expert knowledge and understanding." Not all opinions ought to be heard, they argue, even opinions from dissenting experts, because "not all opinions are equally valid." The timing of their piece, just prior to the testimonies of the three Ivy League presidents, must be divinely determined. According to these professors, opinions that are valid are "the product of rigorous and reliable disciplines" like the humanities, which include and often prioritize "the study of race and gender." These departments, insist Amesbury and O'Donnell, are not part of the "public sphere," a "speaker's corner," or even a "marketplace of ideas." Instead, these departments and their campuses are sites of production for "expert knowledge and understanding," and should therefore be exempt from free speech, democracy, and public debate. We should no more expect humanities departments to hire dissenting voices, they argue, than "a biology department to hire a creationist or a geography department to host a flat-earther." In other words, woke ideologies are above questioning, according to these professors. In the article, they express outrage that the "knowledge" produced in these fields is not "publicly perceived as authoritative." That loss of credibility, they claim, is not because their ideas are absurd, but because of the "political efforts to delegitimize certain disciplines." As Durden wrote in his ZeroHedge piece, "many ... academics would be outraged if conservatives were to take hold of faculties and start to exclude their views as 'unworthy.'" Yet progressive faculties and administrators aggressively redefine "expert opinion" as those who agree with them, silencing those who disagree on the grounds that they're not experts. The result is an echo chamber, not an education. Last week, the three Ivy League presidents discovered just how disconnected their echo chambers are from the rest of the world. Well, two of them did, anyway. Polling confirms that institutions of higher learning suffer from a public credibility crisis. According to a recent Gallup poll, just 36% of Americans hold confidence in higher education, down 21 points since 2015. It's impossible to look at what has happened on campuses in the last decade, or before Congress last week, and not conclude that this has more than a little to do with the "products" of left-wing "experts." Ideas have consequences, and bad ideas have victims. Few institutions have propagated as many bad ideas and spat them into society as our universities. Among the needs of the hour is the proliferation of Christian scholarship and Christian colleges and universities. I'm hopeful that last week's debacle before Congress is for Christian higher education what the 2020 school board videos and COVID online classrooms were for Christian K-12 schools. However, it's only a win if the Christian colleges are truly Christian, truly colleges, and truly Christian colleges. Unfortunately, that seems to be a shrinking group of institutions. May God continue to raise up men and women willing to seek and speak truth, no matter how many so-called experts tell them to shut up. This Breakpoint was co-authored by Shane Morris. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

The Colson Center was among the original signatories of the Promise to America's Children and the Promise to America's Parents. A recent incident in Colorado shows why these promises are so important. An 11-year-old girl on a school trip was assigned to share a bed with a male student who identified as female. Her parents were not given notice that this bed- and room-sharing would even occur. Thankfully, her mom was also on the trip and intervened when her daughter called in a panic. Alliance Defending Freedom is representing the parents to hold the school district accountable. No school should ever enforce ideology at the expense of a child. Parents must protect the minds, bodies, and essential relationships of their children. This means that parents must never be kept in the dark, especially by schools and doctors. To read, sign, and share the Promise to America's Parents go to promisetoamericasparents.org. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

A new documentary entitled 1946: The Mistranslation that Shifted Culture claims that the mistranslation of a word in the 1946 Revised Standard Version Bible led to the rampant "homophobia" that now infects the Church. In the film, a Bible researcher and an author claim that a Greek word found in 1 Corinthians 6:9 should not have been translated "homosexuality." Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality … will inherit the kingdom of God. The film claims that the word translated to "homosexuality" is a compound Greek word that combines the concept of an effeminate man with a man sharing a bed with another man. Though that sounds exactly like the definition of "homosexuality," scholars in the film assure viewers that a "historical context" is being missed, and Paul was condemning sexual predation and pederasty rather than homosexuality. This claim is not new, nor is it or the film "groundbreaking," as some have claimed. The normalization of homosexuality has long included efforts to square the behavior with biblical morality. These efforts have taken various forms, such as appealing to the "truly loving God" who "would never" require people to deny their desires; or claiming a moral trajectory to the Bible so that prohibitions against homosexuality no longer apply. Of course, some simply reject the Bible as no longer relevant to our lives, while others employ this strategy of claiming the Scriptures were mistranslated. What is clear from how often these arguments surface, how quickly they are embraced, and how passionately they are defended is that many people really, really wish that the Bible said something different about homosexuality than it does. Also clear is how unprepared many Christians are to respond to the latest reincarnation of one of these arguments, even when they are obviously untrue or, well, silly. While it can be difficult to remain confident in our convictions as the truth grows more unpopular, shaken confidence typically leads to either an embarrassed silence or a loud anger. Either way, it leaves those who need the truth without it. This documentary is the latest example of pulling and positing arguments for LGBTQ affirmation out of thin air and then treating these arguments as legitimate. The trend began roughly 10 years ago, when Matthew Vines gave a speech in a Kansas church that went viral. Citing his personal struggles with same-sex attraction, Vines claimed that the Bible didn't prohibit homosexual activity, because it couldn't. If it did, he said, it would be too painful for gay people, and that pain would be the "bad fruit" about which Scripture warned. Despite a 2,000-year history of Christian belief, tradition, and exegesis to the contrary, many found Vines' assertions to be compelling, a fact that said far more about the sad state of Christian discipleship than his theology. Of course, twisting Scripture to justify belief or behaviors is not new. At no time until now did anyone attempt to claim that the Bible did anything but condemn homosexual acts, a historical fact that undermines the claim made in the documentary that Christian morality on this point dates back only several decades. At the same time, this historical consistency exposes just how serious a problem it is when Christians find these new assertions so compelling. With few exceptions, the questions and complexities of Christian theology have been thoroughly explored and settled. Most challenges to Christian belief and morality leveled by cynics and skeptics have been answered. There is, however, a dramatic gap between the answers that are there, and the answers Christians know. The result is that even absurd assertions, like the one made in this new documentary, confirm the beliefs of the already convinced and convince many who should know better but don't. In fact, the strangest assertion in this new documentary is not even the claim of mistranslation. It's the assertion that Christian opposition to homosexuality began in 1946. The opposite is, of course, true. Despite all the theological squabbles about all sorts of things among various Christian groups throughout Church history, only in recent days and only in a very narrow part of the Western world has anyone doubted that the Bible rejects homosexuality. Christians believe that God has revealed Himself in the world He made and in His Word. On this issue, both clearly tell the same story. In fact, they are the same story. Christians who know this will not be "tossed to and fro" by every wind of false doctrine or by the silly claims of a documentary. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

In a commentary last week, I discussed the tragic popularity of the new 988 national suicide hotline. Dramatic spikes in suicides and suicidality make this kind of intervention (and others) sadly necessary to prevent people from making an irreversible decision. I am thankful, however, that friends at the Restored Hope Network let me know that the hotline directs those who identify as LGBTQ to the Trevor Project, a radical advocacy group whose aim is to push young people toward sexual confusion. In this way, the new suicide hotline is undermining its own ends. Teens who identify as LGBTQ are four times more likely to contemplate and attempt suicide and more likely to struggle with other mental illnesses. The Trevor Project claims this is due to stigma, not mental illness, but that assertion doesn't make sense. The suicide rate has continued to rise as cultural acceptance of LGBTQ ideology and identity has. Christians must take the lead in suicide prevention. To learn how, go to colsoncenter.org/hopealways. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

From the earliest days of the Church, Christian theologians have marveled at the paradoxes found in the incarnation. Among the earliest expressions of this marveling comes from St. Augustine, the most influential theologian in Western Christianity. Augustine was born in 354 in Thagaste, a Roman city in modern Algeria. A brilliant thinker, he initially rejected Christianity as an intellectually empty faith, despite the faithfulness of his mother. After wandering through various pagan philosophies, the equally brilliant St. Ambrose, the bishop of Milan, showed him how Christianity was superior to pagan philosophies. Augustine became a Christian, and eventually returned to Hippo, where he was elected bishop. Augustine was an expert orator. He had been a teacher of rhetoric in Milan when he met Ambrose. As a Christian, he used his intellectual abilities and communication skills to address both the pressing theological issues and conflicts facing the Church in the late fourth and early fifth centuries as well as the challenges brought by opponents of Christianity. He also employed his impressive skills in his preaching. In his many years as bishop at Hippo, Augustine preached many Christmas sermons that discussed various aspects of the incarnation. One of his most striking sermons addresses the many paradoxes involved in God taking on human flesh. For example, in what is known as Sermon 184, which Augustine delivered sometime before A.D. 396, he pointed out the paradox of God's sovereignty with the vulnerability of becoming a child: "The one who holds the world in being was lying in a manger; he was simultaneously speechless infant and Word. The heavens cannot contain him, [yet] a woman carried him in her bosom. She was ruling our ruler, carrying the one in whom we are, suckling [the bread of life]." In Sermon 191, delivered years later in either A.D. 411 or 412, Augustine was even more pointed about the paradox of the incarnation: "The maker of man, he was made man, so that the director of the stars might be a babe at the breast; that bread might be hungry, and the fountain thirsty; that the light might sleep, and the way be weary from a journey; that the truth might be accused by false witnesses, and the judge of the living and the dead be judged by a mortal judge; that justice might be convicted by the unjust, and discipline be scourged with whips; that the cluster of grapes might be crowned with thorns, and the foundation be hung up on a tree; that strength might grow weak, eternal health [might] be wounded, life [might] die." Like his listeners then, Augustine would want us to consider in the incarnation that which we so often overlook in our familiarity with the story. He also encouraged a response appropriate to the great mystery of the incarnation. In Sermon 184, he said: "So then, let us celebrate the birthday of the Lord with all due festive gatherings. Let men rejoice, let women rejoice. Christ has been born, a man; he has been born of a woman; and each sex has been honored. Now therefore, let everyone, having been condemned in the first man, pass over to the second. It was a woman who sold us death; a woman who bore us life." As Augustine explained, Jesus came in the likeness of sinful flesh so that our sinful flesh might be cleansed and purified. This shows that it is not the flesh itself at fault, but the sin that corrupts it. That sin must die so that we might live. Thus, Augustine affirmed the created goodness of the body, and with it, the goodness of Creation. He also reminded his listeners that Jesus was born without sin so that we who have sin might be reborn through faith. Not everything in Augustine's Christmas sermons is as theologically clear, but we would do well to ponder his words on the wonder and the many paradoxes of the incarnation and join him in celebrating and rejoicing in the birth of our Lord. This Breakpoint was co-authored by Dr. Glenn Sunshine. For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org

Three presidents of America's most elite universities raised eyebrows this week in their testimony before Congress when they refused to denounce antisemitic hate speech on their campuses. And John and Maria discuss the ethical implications of homosexual couples having children via surrogates. Recommendations The Promise: A Celebration of Christ's Birth by Michael Card Remaking the World: How 1776 Created the Post-Christian West Segment 1: University Presidents and Antisemitism "WATCH: Safety First on Campus. Except for Jews" Segment 2: Guy Benson's surrogacy firestorm "Conservative media figures are using homophobia and misogyny to attack surrogacy and IVF" Segment 3: Stories of the Week Hiding the Stats on MAiD For more resources to live like a Christian in this cultural moment, visit Colsoncenter.org