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Come to the table: How family devotions are like family meals

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November 22, 2017

Family devotions are times “when family members come together for spiritual encouragement.” Patrick Kavanaugh, now retired director of the Christian Performing Arts Fellowship made this observation nearly 15 years ago in a little book titled Raising Children to Adore God. I encountered the book in 2007, just after our second daughter was born. Around that time, I also began my first full-time ministry job—working with kids. As a young dad and minister, Kavanaugh captured my imagination. He compared having family devotions to sitting down for a meal. Here’s what he wrote:

Obviously, a family meal is a time when the members of a given family eat together. Notice the many thousands of possible variations in a family meal. To begin with, the food will presumably vary day to day. The meal may be a massive Thanksgiving feast or it may be a quick bite. Someone in the family may not be present. At other times, friends or relatives may join in. Still other times will find a family at a restaurant or relaxing around a campfire. The only two factors that a family meal must contain are: (1) members of a family and (2) food. Everything else is quite flexible. So it is with a family devotional.

Kavanaugh’s parallel of eating together with practicing family worship rings true to me. I’d say the analogy is distinctly biblical. God wants us to nourish our faith just as we nourish our bodies. When God rescued Israel from Egypt, he gave them laws, ceremonies, and sacrifices to help them remember his great rescue. At the heart of this instruction was a meal.

When you read Exodus 12:26-27, it’s clear God expected families to recline around the Passover table together. The kids are there asking, “What is the lamb for, daddy? Why are we eating these bitter herbs and matzo?” God tells the Hebrew moms and dads to stand ready with the salvation tale on their lips (Exod. 12:27). This connection between physical and spiritual nourishment doesn’t end with the Passover festival. It’s likely Moses had in mind reclining to eat a meal when he told Israelite parents to teach while the family sat together at home (Deut. 6:7).

Family devotions are times when family members come together for spiritual encouragement.

But it wasn’t merely the truth of Kavanaugh’s analogy that captured me. The image of family worship times as “devotional meals” is also incredibly practical. It helps me remember the importance of teaching my kids, and at the same time, maintaining realistic expectations. Here’s what I mean.

  1. Our families need regular spiritual meals. We all need to eat. If we’re going to feed our kids’ souls as well as their bodies, we must make regular times of family teaching a priority. This will look different in each family, because family schedules are as different as the families who set them. Some parents will pray and read the Bible with their kids each night. Others will have family devotions around the table—during the family meal. In other families, a parent will meet with their children individually to teach the Bible one on one. Whatever the format, consistency is key. It’s better to gather the family once per week than to exasperate your kids with failed attempts to meet every day. Young children respond best to a planned routine—something like Taco Tuesday that they can count on and look forward to.
  2. Meals are made for families, not families for meals. While family devotions should be regular, they should also fit your family’s life and personality. Some families will have an hour or two to sit down, read and reflect on a psalm, memorize a catechism question, and sing a hymn every week. But for most of us, that kind of feast is rare. I’m thankful the Bible’s vision for training our kids includes teaching them “along the road” (Deut. 6:7). The most consistent part of teaching my own kids has been the practice of quick prayers while we’re waiting in the carpool line or singing along (sometimes loud and silly!) to Seeds Family Worship and PROOF Pirates while we drive down the highway on a road trip.
  3. Make sure it’s digestible. The Bible gives us a developmental vision for growing up in faith. Christians move progressively from basic things to deeper truth—from milk to solid food (Heb. 5:12-14; 1 Cor. 3:2). It’s especially important to remember this when teaching young children. Two and three-year-olds typically have an attention span of two to three minutes. Their vocabulary is limited to 200 to 1500 total words. Like a parent cutting up their child’s food into digestible chunks, it’s important to help our youngest kids learn a beginning vocabulary of faith—basic Bible words like sin, promise, prayer, and the name of Jesus—before moving to more abstract concepts like forgiveness. Many Bible storybooks are written with these developmental considerations in mind. If you’re just beginning a family worship time with your toddler, consider Ella Lindvall’s Read-Aloud Bible Stories, David Helm’s Big Picture Story Bible, or my Beginner’s Gospel Story Bible.
  4. Vary the menu to stretch your family’s palette. Just like family meals, family devotions have thousands of possible variations. Sometimes when I hear what other creative families do during family worship times, I feel overwhelmed and guilt-ridden, thinking, “I should be doing more!” I’m tempted to adopt practices that would be a bad fit for our family dynamics. But my wife is really encouraged by families who are a step ahead of us. She sees concrete ideas as an opportunity to stretch ourselves. Adding variety to our times of family worship helps them become times of discovery. So, don’t get stuck in the rut of simply reading stories. Act them out. Draw and paint. Let a sock puppet tell the story. If the lesson is about serving others, find a way to practice serving right away—like making cookies for your neighbor. You may find that mixing it up helps to keep your kids’ interest as well.

The best meals involve grace and laughter around the table. So it is with family devotionals. They’re an opportunity to model a life that craves the pure spiritual milk of the Word (1 Pet. 2:2), one that helps your kids to taste and see that the Lord is good (Ps. 34:8). So, make a practice of inviting your kids to come to the table to feed their souls, along with their hungry stomachs.

Jared Kennedy

Jared is the husband of Megan and father to Rachael, Lucy, and Elisabeth. After serving fifteen years on staff at local churches, Jared now works as an editor for The Gospel Coalition, coaches children's ministers through Gospel-Centered Family, serves on the Theological Advisory Council for Harbor Network, and teaches as an adjunct instructor … 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