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Articles

Emulating ‘The Colson Way’ in Our Day

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July 24, 2015

American culture is quickly evolving. Christian witness is now met with increasing resistance. The social compact that held together a fragile civil religion has been broken. In this new paradigm, many young Christians are looking for models of faithful cultural engagement.

To meet this need, Owen Strachan, author, professor, and scholar, offers an unlikely candidate: the late Chuck Colson.

For one generation of Americans, Chuck Colson was remembered only as Richard Nixon’s “hatchet man,” willing to “walk over my own grandmother” to ensure his boss’s reelection. For another generation, those familiar with his powerful conversion and decades of post-prison ministry, Colson was a leader in a renewal of Christian worldview. However, most millennial Christians are are likely unfamiliar with Colson’s life story or his work in the public square. It is Strachan’s desire, then, to introduce this titanic figure to a new generation of evangelicals. In his book The Colson Way, Strachan presents the life and work of Chuck Colson as an enduring model for those wishing to apply the gospel of the Kingdom to moral and ethical issues.  

In the marketplace of ideas, Christians have often resigned themselves to playing defense and have been reluctant or unable to articulate a positive vision of humanity. Recognizing the public square as the place where spiritual, political and cultural questions are debated, Chuck Colson’s approach was to play offense, engaging the most difficult arguments with persuasion and winsomeness.

Although not a comprehensive biography, Strachan nonetheless offers an abbreviated chronology of Colson’s life, highlighting foundational experiences, such as service in the Marine Corps and an Ivy League education at Brown University. Both military service and academic preparation would serve Colson well throughout his career, specifically as he engaged worldview conversations. Pre-conversion, pre-Watergate experiences are often overlooked in Colson studies but are vital for understanding his later work.

Strachan’s book serves a twofold purpose; it is both descriptive and prescriptive. It is descriptive, detailing the major moments, relationships and accomplishments in Chuck Colson’s life. It is prescriptive in offering a compelling vision for contemporary evangelical cultural engagement. To fully live out the gospel, followers of Christ can’t afford to adopt a pietistic approach, privatizing their faith to Sunday mornings. The people of God must advocate for human dignity, family stability, and religious liberty.

Strachan sums up Colson succinctly: “We must not privatize our convictions. We need to out our faith in the rough and tumble of a fallen world. Let us make this as plain as we can: more evangelicals, many more, need to get plugged into the momentous public square issues of the day” (139).

Chuck Colson possessed a model of public theology that outlived him. And Owen Strachan presents the best of the Watergate hatchet-man turned evangelical intellectual in an accessible format for a new generation. He details Colson’s friendships with leading theologians and pastors, and shows how these great thinkers influenced Colson and helped prompt his intellectual engagement.

Owen Strachan’s newest book is the first treatment of Chuck Colson’s life and legacy since Colson’s passing in 2012. It sets the record straight on Colson’s Watergate involvement and documents the Prison Fellowship ministry that now exerts worldwide impact. Perhaps most important for Christians, it also sheds light on how deeply transformed Chuck Colson was by the Gospel. Strachan explains: “Chuck Colson was not ruined by Watergate. He was ruined by the gospel of Jesus Christ, which hunted him like a hound of heaven and claimed him when he was at his most vulnerable” (34).

The Colson Way articulates a prophetic message through the lens of a modern day prophet. Colson’s contra mundum pro mundum (against the world, for the world) template for cultural engagement is instructive for believers looking to influence their culture. This is especially true for a generation of Christians fed a steady diet of antagonism toward a previous generation’s cultural witness.

The best biographical books examine historical figures, explain their significance, and inspire others to emulate them. Owen Strachan’s The Colson Way accomplishes these aims at a crucial time for evangelical cultural engagement. Christians will be inspired live out the gospel with kindness and conviction in the tradition of William Wilberforce, Martin Luther King Jr., and most recently, Charles Wendell Colson.

David Closson

David Closson, M.Div., serves as the Director of Christian Ethics and Biblical Worldview at Family Research Council where he researches and writes on issues related to religious liberty, human sexuality, and the development of policy from a biblical worldview. Currently, David is completing a Ph.D. in Christian Ethics (with a … 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