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Articles

Need a mom? Buy one for $40 an hour

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December 28, 2015

I have lived in the Nashville area for over ten years—from my early days of marriage into my current stage as a mom of two grade-schoolers. I haven’t had family living nearby during any of those years. My kids see their grandparents as much as possible, but I lack the pleasure of being able to drop the kids off for a night out or of sitting down over coffee with my mother or mother-in-law to talk about my struggles of the moment. I have my mom on speed dial for emergency cooking questions, but there are many days when I wish she could be in my kitchen, demonstrating how to fold egg whites into my waffle batter. But, while she is not close in physical proximity, I know I am blessed to have a close relationship with my mom. A large number of my peers cannot say the same.

Many in my generation find themselves away from home and in need of a motherly mentor, and this inspired one Brooklyn woman to develop a new business model—Need a Mom. Nina Keneally, a mother of two grown children living in the midst of twenty-and-thirtysomethings, saw this opportunity after younger adults began confiding in her about their personal problems. In her piece on this topic for Slate, writer Helaine Olen quotes Keneally as saying, “’There are people who have a mentor in their professional lives; now I am doing that in their personal lives.’” So for $40 an hour, Keneally will talk you through parenting issues, teach you to sew a button on a shirt or demonstrate cooking techniques.

Whether her business takes off or not, the media immediately jumped on this idea, and Keneally’s story was featured in newspapers and morning shows around the country. Similar in many ways to a “life coach,” the Need a Mom business touches on our innate need for guidance and counsel. But unlike a life coach, this model takes an existing relationship—that of mother to child—and capitalizes on what many people lack in their own families.

Indicative of our society’s obsession with quick fixes, the whole idea of purchasing time with a personal mentor is saddening. To buy into this idea, one must accept a world in which meaningful relationships are rarely developed apart from the exchange of goods and services—and really, what kind of meaning is that? People and their time become commodities to be bought and sold because there is a demand, and someone is willing supply the desired goods. But Keneally makes it clear that she is not a mom or grandmother substitute. She is a not a friend. She is a coach, a counselor, a professional.

When I was thinking about this story, I remembered a friend from high school who so admired Elisabeth Elliot that she wrote and asked if she might spend a day with her. Elliot graciously accepted, so my friend rode the train from D.C. to Boston to spend a day learning from the wisdom of this godly woman. I love that my friend had the gumption to do that, and it is telling of Elliot’s character that she welcomed my friend into her life. No money was exchanged, and surely Elisabeth Elliot had little to gain from giving a day of her busy life to a seventeen-year-old. Yet she did.

Yet while hiring a mom is not the solution for our lack of mentoring relationships, perhaps neither is reaching out to the well-known Christian writers and speakers of our day. I don’t think my friend was wrong for spending the day with Elisabeth Elliot; in fact, I would love to have had that experience. But neither do I think Elliot was the only godly woman to whom she could have reached out. Rather, I believe our churches are full of women who have loads of practical and spiritual wisdom to give, if only we will ask.

I was reminded of the surrogate mothers in my own life as I pulled out our Christmas decorations this year. My tree skirt is the product of a loving relationship with one such woman, who my kids deemed “Grandma Jan,” as she has been their local grandmother since they were tiny. In the early days of my marriage, I had few Christmas decorations, so Jan came to my apartment and taught me to sew by making a tree skirt. She has taught me much more in the subsequent years of our friendship, and she is just one of a number of women who have poured into my life.

While Titus 2:3-5 is far from the only biblical passage applicable to women, it does have wisdom for those of us on both sides of these potential mentoring relationships. Its existence in Scripture indicates that younger women need the counsel of older women, and that older women need to share that counsel. I love the church for many reasons, not the least of which is that without it I would lack the relationships I have with so many women. I understand the desire to pay for time with a mother figure, because if I had not had these women in my life over the years, I would have missed out on so much.

Surely this is an opportunity for the church to meet the needs of the world. Young women are searching for guidance, and all we have to do is strike up a conversation at the gym, the store, or the cul-de-sac to begin building those relationships. And we can even do it for free.

Catherine Parks

Catherine Parks writes and lives in Nashville, Tennessee, with her husband, two children, and a cute dog named Ollie. She's the author of Empowered and Strong, collections of biographies for middle-grade readers. You can find more of her writing at cathparks.com Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24