There’s not a lot making Americans hopeful these days. More than half of the country told pollsters last year that they were “extremely worried” about the direction of the country. One in 4 said that “nothing made them hopeful.” Their anxieties: politics, the pandemic, and inflation.
This year, existing worries have likely been compounded by fears and anger over mass shootings, the war in Ukraine, sex abuse scandal cover-ups by church leaders, a massive drought on the Southwest side of the country, climate change inaction, spiking fentanyl deaths, and an explosion in homelessness.In the midst of this, why should Christians hope?
Carmen Joy Imes is associate professor of Old Testament at Biola University’s Talbot School of Theology. She previously joined the show to nerd out about the Bible in light of Donald Trump getting COVID-19 and controversy over the San Francisco school board seeking to drop the names of well-known Americans from their schools.
Imes joined global media manager Morgan Lee to discuss what it looks like to practice hope in the midst of despair and how we move past Christian platitudes and flimsy one-liners to a robust faith in something greater than our present circumstances.
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The Case for Hope in a Year of Despair

100,000 Americans died from April 2020 to April 2021 due to opioids, according to numbers released this week from the Centers for Disease Control and Prevention. The majority of the deaths have come via fentanyl, which accounted for more than 75 percent of all fatalities. Most of the time fentanyl has been used in combination with drugs like methamphetamine or cocaine.
Who were those who lost their lives? According to the New York Times:
The vast majority of these deaths, about 70 percent, were among men between the ages of 25 and 54. And while the opioid crisis has been characterized as one primarily impacting white Americans, a growing number of Black Americans have been affected as well. There were regional variations in the death counts, with the largest year-over-year increases — exceeding 50 percent — in California, Tennessee, Louisiana, Mississippi, West Virginia and Kentucky. Vermont’s toll was small, but increased by 85 percent during the reporting period.
This week on Quick to Listen, we wanted to talk about the opioid crisis. What is our response as Christians who are in relationship with those affected? What is our responsibility when we are far away?
Andrea “Andi” Clements is professor and assistant chair of the psychology department at East Tennessee State University and is co-founder of Uplift Appalachia, which helps churches care for addicted people. She is on the leadership team of the Strong BRAIN Institute, which studies childhood resilience. Clements joined global media manager Morgan Lee and executive editor Erik Petrik to discuss when she first realized that opioid addiction had entered her community, why churches are part of the solution to the crisis, and how being in relationship with the addicted has changed her faith.
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There's No Good Plan to Stop 100,000 Opioid Deaths a Year

Last Friday, both chambers of Congress passed an infrastructure bill that will commit more than one trillion dollars to America’s deteriorating roads and bridges, making life easier for pedestrians and bikers, improving broadband access, and renovating suffering public transit systems.
This bill has been closely tied to Biden’s Build Better Back, legislation that would invest heavily in climate change and social policies. While the bill had passed the Senate in July, Progressive Democrats in the House had wanted to hold out on passing the bill until Build Better Back first passed.But mustering support for that initiative has been challenging for Democrats, including from within their own party. Last week, West Virginia senator Joe Manchin suggested his refusal to support the bill was because it didn’t share enough of the other side’s interests.
"While I've worked hard to find a path to compromise, it's obvious: Compromise is not good enough for a lot of my colleagues in Congress. It's all or nothing, and their position doesn't seem to change unless we agree to everything," Manchin said in a press conference.
Though Manchin and fellow Democrat Arizona senator Krysten Sinema have insisted that their holding out is part of a commitment to look out for the interests of everyone, some suggest that their posture is actually selfish."It is simply not fair, not right that one or two people say: My way or the highway," said Vermont senator Bernie Sanders.
Amy E. Black is professor of political science at Wheaton College and author of several books, including Honoring God in Red or Blue: Approaching Politics with Humility, Grace, and Reason.
Black joined global media manager Morgan Lee and editorial director Ted Olsen to discuss what compromise is, why Christians often make it harder for Christian leaders to practice it, and why politicans have become so loathe to work across the aisle.
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Fewer Politicians Are Seeking Compromise. Should Christians?

Politicians, business leaders, and activists from around the world are meeting this and next week in Glasgow, Scotland, to make commitments and urge others to do the same to keep the planet from overheating more than it already is. Earth’s global temperature has risen 1.1 C and as the planet has warmed, fires have raged in Australia and California, heatwaves and floods have killed hundreds around the world. So what can be done to keep the temperature from rising .4 or more degrees?
Christians have been actively petitioning God for prayer. Believers in Asia, Europe, and North America gathered monthly from spring to fall to offer intercessory prayers ahead of the United Nations climate change conference, in an event organized by Lausanne/World Evangelical Alliance Creation Care Network, A Rocha International, Youth With A Mission England, Christian Missionary Fellowship International, Tearfund, and Young Evangelicals for Climate Action.
The Young Christian Climate Network organized about 2,000 people to walk between the southwestern tip of the UK to Glasgow to raise awareness about climate change and the current practices leading the earth’s rise in temperature.
Philip Summerton is a full time missionary worker with YWAM in Scotland and a marine and terrestrial conservationist who has done work on the restoration of coral reefs in the Seychelles.
Summerton joined global media manager Morgan Lee and news editor Daniel Silliman to discuss the goals of COP26, what’s impeding us from reaching them, and why the climate movement needs Christians.
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Why the Climate Change Movement Needs the Church

This week, the revelations from a number of internal Facebook documents came to light, thanks to Frances Haugen, a former employee of the social media giant. The documents reveal that the organization, as The Washington Post summarized, “privately and meticulously tracked real-world harms exacerbated by its platforms, ignored warnings from its employees about the risks of their design decisions and exposed vulnerable communities around the world to a cocktail of dangerous content.”
Chris Martin is content marketing editor at Moody Publishers. He studies internet culture and the effects of social media on broader society for fun. He is publishing a book with B&H Publishing in February called  Terms of Service that is in the same vein as this newsletter.
Martin joined global media manager Morgan Lee and executive editor Ted Olsen to discuss the revelations that these documents show, what this means for all of us regardless of whether we’re on Facebook or not, and if there’s a “Christian” way to react to this news.What is Quick to Listen? Read more.
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Should Christians Be Disturbed by Facebook’s Mess?

On Saturday, a gang kidnapped 17 North American missionaries in Haiti as the party returned from an orphanage in a suburb of Port-au-Prince. Since then, the group, known as 400 Mawozo, has demanded a ransom of $17 million for the victims, who include five men, seven women, and five children. While many locals have been kidnapped in recent years as security on the country’s roads has been increasingly threatened, this incident has drawn significant international attention.
This kidnapping comes roughly two months after US troops withdrew from Afghanistan. America’s departure and the chaos that ensued led many expats, including aid workers and missionaries, to leave the country.
Anna Hampton is the author of Facing Danger: A Guide Through Risk, which is based on her doctoral dissertation at Trinity Seminary in Newburg. She’s been in full-time ministry for 28 years, more than 17 of those years in Afghanistan, Pakistan, Turkey and other parts of Central Asia and the Middle East. She and her family are now based in the US, but still doing work in Central Asia, so Anna Hampton is a pseudonym.
Hampton joined global media manager Morgan Lee and executive editor Ted Olsen to discuss how the Bible discusses risk, what has shaped Western Christians’ perspectives on this issue, and how saviorism affects how we make these decisions.
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Does God Really Want Missionaries to Risk Their Lives?

Season 1 and Season 2 spoilers ahead.
The second season of Ted Lasso ends with an image of Nate. The once kitman, recently promoted Greyhounds assistant coach is not wearing Richmond attire as we see him lead team exercises on the pitch. Instead, he’s in all black, staring at the camera, as we realize he’s the head coach of Westham United, the team recently purchased by season one nemesis Rupert Mannion. Just minutes before, we’ve watched Nate verbally berate Ted during halftime in a game that could put Richmond back in the Premiere League.
Nate’s arc, from neglected staff member to dismissive and arrogant coach, who struggles with self-loathing and insecurity, is just one of the themes we want to discuss. But a show known for the kindness and forgiveness of its characters also had much to say this year about toxic masculinity and father and son relationships. The program has also had much to say about actions and consequences, except that we feel that there were a few oversights here this season.
Marybeth Baggett is professor of English and Cultural Apologetics at Houston Baptist University and an associate editor for Christ and Pop Culture. Her 2019 book Morals of the Story received a CT Award of Merit in our Book Awards. And she’s working on a book about the philosophy of Ted Lasso with her husband, who is also at Houston Baptist.
Baggett joined global media manager Morgan Lee and editorial director Ted Olsen to discuss how the show defines redemption, why it focused so much on father-son relationships, and what Nate can teach Christians about love.What is Quick to Listen? Read more.
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What ‘Ted Lasso’ Understands About Redemption

This week, Francis Collins, the director of the National Institutes of Health, announced that he would retire at the end of the year. An evangelical Christian who previously worked as the head of the Human Genome Project, Collins’ 2009 appointment still drew scorn. From a 2010 profile in the New Yorker:
Collins read in the Times that many of his colleagues in the scientific community believed that he suffered from “dementia.” Steven Pinker, a cognitive psychologist at Harvard, questioned the appointment on the ground that Collins was “an advocate of profoundly anti-scientific beliefs.” P. Z. Myers, a biologist at the University of Minnesota at Morris, complained, “I don’t want American science to be represented by a clown.”
Nevertheless, Collins served under three presidential administrations. During the pandemic, Collins has spoken out a number of times in his efforts to dispel misconceptions about the virus and vaccine. 
Prior to his term at the NIH, Collins was awarded the Presidential Medal of Freedom. He also wrote the best-selling book, The Language of God: A Scientist Presents Evidence for Belief, which won a CT Book Award. 
Elaine Howard Ecklund joined global media manager Morgan Lee and editorial director Ted Olsen to discuss Collins’s legacy in the scientific and Christian communities.
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What Francis Collins Changed for Christians in Science

In this third decade of the 21st century, we’ve seen a lot of religious scandals, with Christian leaders abusing their power and position. Too many. Nevertheless, still to this day when you say the words religious scandal—more often than not folks will think of two television personalities of the 1970s and ’80s: Jim and Tammy Faye Bakker.
The “Jim and Tammy” show was the basis of what became a massive ministry and theme park in Fort Mill, South Carolina. It was called PTL, an abbreviation that stood both for Praise the Lord and for People That Love. Then came revelations that PTL had been massively and illegally misusing funds, diverting church funds to pay for their extravagant lifestyle and selling more lifetime vacations at the theme park than the theme park could possibly support. At about the same time, The Charlotte Observer also revealed that Jim Bakker had been engaging in extramarital sex and that ministry funds had been used for hush money. The Assemblies of God kicked them out of the denomination. Jim Bakker went to jail.
During Jim’s imprisonment, the couple divorced. Tammy Faye, meanwhile, became a kind of campy celebrity, appearing in a VH1 reality TV show, hosting a syndicated talk show, and becoming a kind of gay icon. In the year 2000, seven years before her death, a documentary came out called The Eyes of Tammy Faye, narrated by drag queen star RuPaul.
Last week, a biopic based on that documentary came out with the same title: The Eyes of Tammy Faye. It’s directed by Michael Showalter, stars Jessica Chastain, and is getting a fair bit of buzz for its highly sympathetic portrayal of Tammy Faye as a misunderstood and maligned Christian woman.
Christianity Today’s Ted Olsen and Kate Shellnutt talked about Tammy Faye’s enduring appeal with Leah Payne, associate professor of theology at George Fox University and Portland Seminary. She is author of Gender and Pentecostal Revivalism, is working on a book on CCM for Oxford University Press and cohosts the Weird Religion podcast.
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Did We Get Tammy Faye Wrong?

On August 29, as American troops were accelerating their pullout from Afghanistan, the U.S. military ordered its last drone strike in the 20 year war. The missile destroyed a parked car that military officials said was operated by an Islamic State sympathizer, and contained explosives for a suicide attack on the Kabul airport, where American forces and civilians had gathered for evacuation. Chairman of the Joint Chiefs of Staff Gen. Mark Milley told a news conference, “We think that the procedures were correctly followed and it was a righteous strike.”
Last week, separate investigations from The New York Times and The Washington Post questioned those assertions, reporting that the driver was Zemari Ahmadi, a longtime engineer for the California-based aid group Nutrition and Education International. The supposed explosives, said the Times, were canisters of water Ahmadi was bringing home to his family because Taliban’s takeover of the city had cut off his neighborhood’s water.
The Times also reported that 10 members of the Ahmadi family were killed in the Hellfire missile attack, including seven children.
General Milley told reporters, “We went through the same level of rigor that we&#39;ve done for years. Yes, there are others killed. Who they are, we don&#39;t know. We&#39;ll try to sort through all that.”
The British-based Bureau of Investigative Journalism has counted that the US military conducted more than 13,000 drone strikes in Afghanistan over the years, with at least 4,126 people killed, including at least 300 civilians and 66 children. Drone policies changed over the years under during different presidencies. As did the way the US counted civilian deaths by drone strikes. The United Nations Assistance Mission in Afghanistan has a dramatically higher count for civilians killed in Afghanistan by drones: more than 2,000, with more 785 of them children. If accurate, that would mean that about 40 percent of civilians killed by drones in Afghanistan were children.
It appears that drone warfare will continue to play a major role in Afghanistan. Earlier this month, President Biden promised Islamic State—or ISIS-K, “We are not done with you yet. … We will hunt you down to the ends of the Earth, and you will pay the ultimate price.” But without troops in the country, that hunting will almost certainly be done mostly through unmanned aircraft.
Back in 2011, CT ran a story asking “Is it wrong to kill by remote control?” This week, we want to revisit that question.
Our guest this week is Paul D. Miller, is professor of the practice of international affairs at Georgetown University’s School of Foreign Service. He earlier served in the US army, the CIA, and on the National Security Council staff as director for Afghanistan and Pakistan.
These days, in addition to his post at Georgetown, he is a research fellow with the Ethics &amp; Religious Liberty Commission and is author of Just War and Ordered Liberty, published earli

Drones Have Changed the Moral Calculus for War

This year marks 20 years since 19 men hijacked four planes, driving two of the aircraft into the World Trade Center, one into the Pentagon, and one into a field in Pennsylvania, after several of the passengers fought back. The attacks killed nearly 3,000 people and left 25,000 people injured and were organized by Osama bin Laden, who used his faith as justification for the attacks. Several days after September 11, 2001, President Bush addressed the country:
These acts of violence against innocents violate the fundamental tenets of the Islamic faith. And it's important for my fellow Americans to understand that.
The English translation is not as eloquent as the original Arabic, but let me quote from the Koran, itself: In the long run, evil in the extreme will be the end of those who do evil. For that they rejected the signs of Allah and held them up to ridicule.
The face of terror is not the true faith of Islam. That's not what Islam is all about. Islam is peace. These terrorists don't represent peace. They represent evil and war.
When we think of Islam we think of a faith that brings comfort to a billion people around the world. Billions of people find comfort and solace and peace. And that's made brothers and sisters out of every race.
Under the Bush administration, the US initiated the “War on Terror” which carried out a number of military inventions around the world to fight Islamic extremism, which included invading and occupying two majority Muslim nations, Iraq and Afghanistan.
Of course, all of this political rhetoric and direct action had significant consequences for how the country and church engaged Muslims domestically and internationally.Thomas Kidd is the author of American Christians and Islam: Evangelical Culture and Muslims from the Colonial Period to the Age of Terrorism (Princeton University Press, 2008) and works at Baylor University where is a distinguished professor of history, the James Vardaman endowed professor of history and the associate director of Institute for Studies of Religion. His most recent book is Who Is an Evangelical?: The History of a Movement in Crisis.
Kidd joined global media manager Morgan Lee and executive editor Ted Olsen to discuss how American evangelicals interacted with Muslim before 9/11 and what has changed since.
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Did 9/11 Change How Evangelicals See Muslims?

In recent weeks, some Americans sick with COVID-19 have been looking for a cure from a very unorthodox source: ivermectin. Here’s how the Food and Drug Administration described the situation in a letter to veterinarians and animal health retailers this week:
People are purchasing various highly concentrated animal ivermectin drug formulations such as “pour-on,” injectable, paste, and “drench” that are intended for horses, cattle, and sheep, and taking these drugs has made some people very sick. Even if animal drugs have the same active ingredient as an approved human drug, animal drugs have not been evaluated for safety or effectiveness in humans. Treating human medical conditions with veterinary drugs can be very dangerous. The drug may not work at all, or it could worsen the illness and/or lead to serious, potentially life-threatening health complications. People should not take products approved for veterinary use, “for research only,” or otherwise not for human consumption.
Fox News as well as other conservative news outlets and radio personalities have promoted this cure. Among those was Phil Valentine, who recently died from COVID-19. He also was not vaccinated and urged his listeners to resist the vaccine.
What are people looking to such unusual and potentially dangerous forms of treatment? Do people know when they’re acting foolishly...or becoming a fool?
Dominick Hérnandez is associate professor of Old Testament at Talbot School of Theology at Biola University and author of Proverbs: Pathways to Wisdom.
Hérnandez joined global media manager Morgan Lee and executive editor Ted Olsen to discuss fools, folly, and how the book of Proverbs might help us in our current environment where we see people all around us making decisions that make no sense to us.
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Wisdom, Folly, and Taking Ivermectin to Treat COVID-19

Here's a special, stand-alone Slow to Speak where guest host Kate Shellnutt joins Morgan Lee to read over listener feedback from Episode 271: Critical Race Theory: What Christians Need to Know.
If you have feedback for us about any episode, we'd love to hear from you. You can email us at podcasts@christianitytoday.com.
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Slow to Speak: Listeners React to Our Critical Race Theory Episode

This spring and summer, a lot of headlines about the economy sang a similar tune:
From CNN: Why American workers don't want to go back to normal
The Wall Street Journal: Job Openings Are at Record Highs. Why Aren’t Unemployed Americans Filling Them?
The New York Times: Why Aren’t People Going Back to Their Jobs?
The Washington Post: It’s not a ‘labor shortage.’ It’s a great reassessment of work in America.
Across the country, hundreds of companies and businesses, many of them in the hospitality and service industry, were searching for employees. And they weren’t finding them. Some state governments began to halt the federal government’s unemployment funds, worried that the cash was disincentivizing unemployed people from working. Companies and businesses began to raise salaries and add benefits. But many people weren’t persuaded; they weren’t going back to their pre-pandemic line of work.
One restaurant worker in Austin told The Washington Post:
“The staffing issue has actually a lot more to do with the conditions that the industry was in before covid and people not wanting to go back to that, knowing what they would be facing with a pandemic on top of it. People are forgetting that restaurant workers have actually experienced decades of abuse and trauma. The pandemic is just the final straw.”
Many of us, especially those of us who are professionals, may believe our work matters...or at least it ought to. We’ve heard Christian leaders make the case for work glorifying God and theological arguments being made to stir us to good work. But is this always the case? Has this framework, instead, ever been used to dehumanize and exploit workers?
Luke Bobo serves as vice president of networks for Made to Flourish, a ministry that helps pastors and churches better understand work, and economics in light of their faith. He is the author of  Living Salty and Light Filled Lives in the Workplace, A Layperson’s Guide to Biblical Interpretation, and  Race, Economics and Apologetics.
Bobo joined global media manager Morgan Lee and executive editor Ted Olsen to discuss if the Bible’s instructions about work make sense today, what is different about work in this moment, and how to navigate the additional abuse and exhaustion the pandemic has brought on.
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Is the Quest for ‘Meaningful Work’ a Scam?

Earlier this year, Joe Biden announced that after close to 20 years, the United States would be withdrawing its troops from Afghanistan. Last week, as the military began its exit, the Taliban was ready and within days had seized control of the country. The ascent sparked widespread fear and led to thousands arriving at the airport only to find their flights out of the country had been canceled. Some even grabbed a hold of the aircraft in desperation.
Biden defended the decision, arguing that Afghanistan’s leaders "gave up and fled the country." He also said: "The Afghan military collapsed, sometimes without trying to fight. If anything, the developments in the past week reinforced ending that US military involvement Afghanistan now was the right decision.”
He did concede: "The truth is, this did unfold more quickly than we had anticipated.”
As the government fell, it was not clear if the US had done anything to protect those who had worked with the military as translators. Plans to resettle Afghans as refugees seemed to be formulated in real time. The rights of women and girls which were suppressed under the Taliban’s previous time in power also appeared in jeopardy. And the lives of Christians, who according to official numbers only make up a miniscule number of the country’s nearly 40 million people, seem in peril as well.
David Paiman is an Afghan pastor and evangelist. You can follow his ministry here.
Paiman joined global media manager Morgan Lee and news editor Daniel Silliman to discuss how he converted from Islam to Christianity, the withdrawal’s consequences for the church in Afghanistan, and how we can best support the country and people during this time.
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'My Heart Is Broken’: An Afghan Pastor Grapples with the US Withdrawal

This week, the Christian Post reprinted a blog by Samuel Sey, a Canadian writer, entitled, “Why I am not getting the vaccine.” Sey’s essay didn’t address the scientific concerns he has with the vaccines, though he says he has hired a fitness trainer and is working on maintaining a healthier diet. But the piece is largely in response to several Canadian provinces instituting vaccine passports.
When our governments infringe on some of our rights without any significant or collective pressure for them to stop, we tempt them to violate all our rights and freedoms.That is partly why I am not getting the vaccine. The more our governments and culture attempt to force me to get the vaccine, the more unwilling I am to get it. I want our politicians and public health officials to convince me to get the vaccine. I don’t want them to coerce me into getting it.After all, if I violate my conscience concerning the vaccine because of social pressure, that will surely make me vulnerable to violating my conscience on other issues because of social pressure.
Sey’s arguments echo those of many who have argued that their conscience has been violated by vaccine mandates, mask mandates, or church closures. Of course, others might argue that implementing or following these decisions or policies enables them to follow their convictions. This week on Quick to Listen, we wanted to discuss our consciences: when are they reliable? When are they not reliable? And how should we react when someone following their conscience seemingly violates our own?
Julien C. H. Smith is associate professor of humanities and theology at Valparaiso University’s Christ College, and author of the new book Paul and the Good Life: Transformation and Citizenship in the Commonwealth of God.
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Paul's Advice on Letting Conscience Be Your Guide on Vaccines and Masks

Due to production issues, we are not running a new podcast today. Instead, we are replaying a unfortunately, once-again-timely episode we recorded last year about California’s devastating forest fires. We’ll see you all next week with a fresh episode.
Unless you’ve actually been in an area where you can look out your window and see the view with your own eyes, by now you’ve caught images of an orange sky coming from West Coast. For the past week, hundreds of miles of California, Oregon, Washington, and neighboring states have been covered in smokey air as forest fires rage, driving thousands of people from their homes. More than a dozen people have died in these historically catastrophic fires.As climate change has increasingly worsened fire season, it’s changed how Paige Parry, associate professor of Biology at George Fox University, makes sense of these disasters.“
We know that humans are what’s contributing to the fires,” said Parry. “So in my head, that makes my response and the questions that I ask very different than maybe a disaster that's truly natural and not influenced at all by human action.”Parry, a quantitative forest ecologist, has spent most of her life and research in the West.“
Within this context of feeling like we have so little control over the situations that are unfolding here on the West Coast and feeling like we're just victims of these fires ravaging, there's a part of me that also recognizes that our collective actions and choices have in some ways likely contributed to the situation that we've found ourselves in, which I think leaves us to wrestle with it in a very different way,” she said.
Parry joined global media manager Morgan Lee and editorial director Ted Olsen to discuss why these fires have grown increasingly worse, what types of consequences the fires have even after they’ve been extinguished, and how a Christian response to fires may look different in the wake of climate change.
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Rerun: The Fire This Time: How Climate Change Shifts Our Understanding of Suffering

After one vault on Tuesday, Simone Biles took herself out of the US gymnastics women’s team competition. A day later, she withdrew from the all-around, “in order to focus on her mental health,” read a statement on the USA Gymnastics' Twitter account.
Simone also blamed the twisties, where, as the Washington Post describes, athletes “lose control of their bodies as they spin through the air. Sometimes they twist when they hadn’t planned to. Other times they stop midway through, as Biles did. And after experiencing the twisties once, it’s very difficult to forget. Instinct gets replaced by thought. Thought quickly leads to worry. Worry is difficult to escape.”
While the majority of fans have reacted to Biles’ departure from these marquee competitions with support, it did draw scorn from some, who see her decision not to compete as quitting or a cop out. As with everything else these days, Biles’ decision became part of the culture wars. And no doubt her decision will make its way into countless sermon illustrations this weekend.
This week on the show, we wanted to talk about how our discussion of elite athletics shapes the way we think about Christian discipleship. And when we hear words like sacrifice and redemption in our culture, it’s most often in a sports context. How is that shaping the way the church is talking about those words?
Brian Gamel is a postdoctoral fellow at Baylor University’s Faith and Sports Institute, where he is writing a book on athletic imagery in the New Testament. He also wrote a piece for Christian Scholar’s Review earlier this year called “‘Whoever Wishes to Become Great’ – Sports, Glory, and the Gospel.”
Tim Dalrymple is the CEO and editor in chief of Christianity Today. He is also a former elite gymnast: When he was a sophomore at Stanford, he was the NCAA’s top-ranked gymnast and a likely Olympics contender, until an accident on the high bar broke his neck and ended his athletic career.
Gamel and Dalrymple joined global media manager Morgan Lee and executive editor Ted Olsen to discuss Paul’s athletic metaphors, a biblical theology of the body and sport, and what it means to actually support athletes in your church.What is Quick to Listen? Read more
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Quick to Listen is produced by Morgan Lee and Matt Linder
The transcript is edited by Faith Ndlovu 
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Before Simone Biles Becomes Christians' Next Sports Metaphor

This Tuesday, Amazon founder and the richest man on the planet, Jeff Bezos, entered space for the first time. This was the virgin flight for Blue Origin, the space travel company that Bezos founded, and lasted 10 minutes and 10 seconds.
Bezos's trip came just days after billionaire Richard Branson reached the edge of space on board his Virgin Galactic rocket plane. The company currently has more than 600 reservations, a trip that costs his commercial passengers, $250,000 apiece. The company hopes to launch to the public next year.
While the White House called Bezos’s flight a “moment of American exceptionalism,” others have been less than thrilled to see the wealthiest in the country head into the heavens. 
“Watching the coverage of the billionaires going to space and the notion that it may pave the way for all of us to go in the future. Can I just ask why they think everyone would want to go to space for 8 minutes? And how is this a good use of millions of $? How bout curing cancer?,” wrote former World Vision head Richard Stearns in a series of tweets. “It is estimated that Bezos spent $5.5 billion to achieve his space flight. That same amount of money could have brought clean water to 110 million people who currently have no access. It could also have given a $4000 raise to every one of Amazon’s 1.3mm employees.”
After his flight, Bezos thanked “every Amazon employee, and every Amazon customer. Because you guys paid for all this.” Bezos says he funds Blue Origin by selling $1 billion of Amazon stock annually.
Mark J. Shelhamer is former chief scientist of NASA’s Human Research Program. He is professor of otolaryngology, head and neck surgery, at Johns Hopkins University, where he is also director of the Human Spaceflight Lab. He most recently also became the director and founder of the Bioastronautics@Hopkins initiative. Shelhamer has been involved in human spaceflight research since the 1980s and serves as an adviser to commercial spaceflight federation.
Shelhamer joined global media manager Morgan Lee and executive editor Ted Olsen to discuss whether Christians should celebrate billionaires in space, why not everyone was a fan of spaceflight when it first took off, and and how working in this industry has affected his relationship with God.
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Billionaires Are Traveling to Space. Should Christians Celebrate?

Half a dozen Canadian churches have been set on fire or burned down this summer. This arson has come at a time when multiple mass graves have been found across the nation on the grounds of now-defunct residential schools. Operated by multiple churches, including the Roman Catholics, Anglicans, Presbyterians, and United, the Canadian schools were part of a 20th-century government program to assimilate its First Nation community.
The government forced students to attend, separating them from their families at a young age. Once there, they were forbidden from speaking their native language and punished severely if they ran away. Many died at the school from disease and suffered from hunger and physical abuse.
The trauma brought on by these schools has carried on for generations. Much of it was shared during a Truth and Reconciliation Commission where survivors told stories of their time.
Jimmy Thunder teaches indigenous ministry at Horizon College and Seminary in Saskatoon and is the founder of Reconciliation Thunder, a nonprofit focused on helping leaders respond to the Truth and Reconciliation Commission’s 94 Calls to Action.
Thunder joined global media manager Morgan Lee and executive editor Ted Olsen to discuss the Christian history of Canadian residential schools and learn how many First Nation people regard Christianity today.
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Music by Sweeps
Quick to Listen is produced by Morgan Lee and Matt Linder
The transcript is edited by Bunmi Ishola
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