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Articles

Believers never get a pass for disobedience

Christians leaders, misogyny, and a better way to converse with our critics

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June 24, 2020

Last week there was a considerable amount of conversation generated after multiple screenshots of comments posted in a Facebook group began to circulate on the internet. The name of the group is not important, but both the content in question and the makeup of its members is. In the screenshots, very critical comments were captured about Aimee Byrd, the author of Recovering from Biblical Manhood and Womanhood. And judging only from the handful I looked at, the comments were obviously intended to mock and belittle. Moreover, they were mostly posted by men. 

That men would take to social media to openly mock and ridicule a woman is disturbing, but worse still is the reality that a large number of the members of the Facebook group in which it was posted are pastors and ministers. To be fair, many people are members of discussion groups on Facebook and elsewhere that they never even visit. And some of these groups have such active participation that even those who engage more frequently can’t possibly be held responsible for the content or comments featured in every post.

But with those caveats aside, the issue is bigger than a small number of men attacking a woman on the internet. Consider for a moment, why some would object to Byrd’s work. In her books and other writings, Byrd questions a lot of established norms. Though she remains substantially aligned with more conservative positions on the roles of men and women in the church, her work has challenged practices that (she believes) wrongly portray Scripture’s teaching in this area and stifle the ability of women to utilize the gifts God has blessed them with. And in making her case and criticizing the status quo—specifically among conservative Reformed evangelicals—she has also criticized things this group holds in esteem. 

Byrd, for instance, has been a vocal critic of the Council for Biblical Manhood and Womanhood (CBMW), which is perhaps the main exponent of complementarian theology. But more than criticizing the organization, she has leveled specific criticisms at the theology undergirding portions of CBMW’s approach to gender roles and has at certain points questioned the orthodoxy of theologians like John Piper and Wayne Grudem.

Markers of fear and immaturity

Anytime a person questions an established norm they can expect pushback. And it’s generally true that the more significant the object of one’s criticism is, the more intense the pushback will be. When it comes to Byrd’s work, I have found myself challenged by her criticisms but largely in step with those she criticizes. But honestly, I wasn’t surprised by the kinds of mean and misogynistic comments that were leveled toward her, not because those kinds of things are acceptable, but because they are easily explained. In this case, the personal attacks that were leveled at Byrd can be explained, at least in part, by the same reasons that similar attacks are often wielded against other women in conservative theological circles.

Belittling, demeaning, or in this case, making a public spectacle of one’s ideological opponent is more than some kind of cathartic exercise. The truth is that all of us are more fragile than we like to pretend. And when we feel attacked, the natural response is to seek to protect ourselves. Often, when we turn to insult rather than engage someone who questions our beliefs, it’s about reassuring ourselves that we have taken up the right cause. Mocking an opponent instead of engaging their ideas is a way of saying to ourselves and those we agree with, “Look at them. They couldn’t possibly be right. Right?” 

That kind of behavior is a marker of fear and immaturity. It’s a way to stay safe in the retreat position. Besides, if you never actually engage someone you disagree with, you’ll never lose. Not only that, but sometimes we’re threatened by more than a person’s ideas. Sometimes it’s their popularity we find intimidating. We’re concerned too many people are coming under their influence, so we take every opportunity to tear them down in hopes that others would be too ashamed to be associated with such a controversial person or group.

No pass for disobedience

But whether one is surprised or not by this behavior, the point is that none of this conduct is becoming of a Christian. In the Sermon on the Mount, Jesus taught those gathered before him to treat others as they desire to be treated (Matt. 7:12). We know those words as the golden rule. And for most of us, they have grown familiar, as though it were Christianity 101. But what is so interesting to me is that many of us tend to act as though the longer we’ve been in the faith, the less important these “elementary” teachings are. In reality, this could not be further from the truth. A believer never gets a pass for disobedience, no matter how many theology books one has read or acts of service one has rendered.

Byrd deserves an apology. And she’s not the only one. No matter how embattled a person or group may feel, if they claim to be followers of Jesus, there is never just cause to treat another person with anything less than the dignity and respect every image-bearer deserves. If anything, this standard is raised even higher when it comes to our brothers and sisters in Christ  (1 John 3:14). And certainly this kind of charity and respectful engagement should be modeled by those in Christian leadership, especially if one believes (as I do) that God reserves specific pastoral and leadership functions for men. Believing this means men are called not only to protect women, but to show honor to them as well. And in this case men failed in spectacular fashion.

Aimee Byrd is not my enemy. She is my sister in Christ, and the cruel treatment she’s been subjected to is wicked and inexcusable. Those with the courage to put forward ideas and offer constructive, if critical, feedback will help make the church stronger. Man or woman, those who would speak and act in good faith, even when it dissents from the status quo, deserve to have their voices heard and their words taken seriously. They don’t deserve to become a punchline, and certainly do not deserved to be mocked or ridiculed on the basis of their sex or appearence.

Seeing this play out on the internet ought to give each of us pause. The sinful desire to mock or shame our opponents is not limited to men or to those with certain theological beliefs. It runs through all of us. We are broken, sinful, and fragile people. We want not only to protect ourselves, but for people to think well of us. But if we are a part of the family of God, we are called to love our enemies and pray for those who persecute us (Matt. 5:44) and turn the other cheek when we are wronged or mistreated (Matt. 5:39). And if we can do those things, surely we can love and bear with one another even in the midst of disagreement.

Josh Wester

Joshua B. Wester is the lead pastor of Cornerstone Baptist Church in Greensboro, North Carolina. Read More by this Author

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