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Articles

Finding human dignity in “A Quiet Place”

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October 30, 2018

In the opening pages of Russell Moore’s latest book, The Storm-Tossed Family: How the Cross Reshapes the Home, he discusses several reasons why Halloween is his favorite holiday:

I’m supposed to hate Halloween, but I just can’t do it. Since I was a very small child, Halloween brought to me, well, tidings of comfort and joy.

As a child, I took seriously what the old people said about the holiday as a “devil’s night,” about the veil between the spirit world and ours being especially, and dangerously, thin that night. That was what I liked about it. Halloween, it seemed, took seriously what I intuitively knew to be true: the world outside was terrifying.

The night also seemed to reinforce what I read in my Bible, that the universe around me was alive with invisible forces, some of which meant me harm. Halloween seemed to be the night when grown-ups would admit this, at least a little bit. It seemed to my younger self, too, that if there were scary realities out there, the idea of calendaring out a night to recognize them for what they were made sense.

The best part of the night for me had nothing to do with candy or costumes, but was rather when the night was over, when I was tucked away in bed, knowing that my parents were asleep on the other side of the sheetrock wall. The night outside might be howling with witches and werewolves, but all was safe at home. That seemed far from pagan to me. It seemed, as a matter of fact, right in line with my biblical ancestors in ancient Egypt. The angels of death could lurk around outside the house all they wished, but the blood was on the doorpost, and all would be well.

I read these words from Moore days before watching A Quiet Place, a film that captures this passage and much of Moore’s book on family quite powerfully.

As the parent of two young boys, I don’t see movies as frequently as I used to. So I caught up with one of 2018’s earliest surprise hits recently. This movie was John Krasinski’s directorial and writing debut, starring him and his real-life wife, Emily Blunt. If you can tolerate a PG-13 thriller in the vein of some of Hitchcock’s more tense films and M. Night Shyamalan’s earliest hits (The Sixth Sense, Signs), this could be a fun and redemptive film to watch this week once the young kids are in bed and all tuckered out from trick-or-treating and/or trunk-or-treating.

John Krasinski, best known as Jim from The Office, refers to A Quiet Place as the most personal professional project he’s ever worked on and a love letter to his kids. And while the film has some thrilling moments that will make you jump, the biggest jumps and exclamations are reserved for moments in which the two parents in the film are selflessly sacrificing for their young children, one of whom is hearing-impaired and another who has special medical needs. There aren’t many films today that show families living life together in mundane moments, from praying at dinner and doing the laundry, to playing board games and doing chores. But it’s the high-concept of the film (blind creatures have invaded earth and hunt only by sound) that makes these moments as high-stakes as they could be.

And it brought me to the brink of tears numerous times. Maybe it’s because some of the children in the film reminded me of my two young sons. Maybe it’s because culture today rarely shows how fathers and mothers, daughters and sons can love each other in simple times, overcoming grief, miscommunication, and stress to bond together and love effectively.

But perhaps the power of this 90-minute thriller is how central human dignity is to every part of the story—the dignity of our friends and neighbors with disabilities, the dignity of every single life even before she is born, the dignity of simple sacrifice by parents, the dignity of grace and forgiveness, and so much more.

I don’t want to spoil the entire film, but its tension is continually ramped up around the lengths to which this family is willing to go to protect and love one another well. In the post-apocalyptic landscape of the film, hope seems to be lost, but, to borrow from Cormac McCarthy’s somewhat similar The Road, this family is keeping the light alive by loving each other well.

It’s the husband and the wife’s tender moments together. It’s the children fighting, arguing, and reconciling. It’s the father asking for his child’s forgiveness and the mother teaching her children how to grieve. It’s a mother doing whatever it takes for her unborn child, even in the most dangerous circumstances. It’s putting everything on the line and being willing to lose it all so your children may live.

It’s the Christian story shining through in a Hollywood film. Like Moore recognizes about Halloween, perhaps fear in the darkness can best remind us of the power of love and the light.

Joseph Williams

Joseph Williams, a native Tennessean, is an attorney and founding partner of The Peacefield Group, a legal and policy consulting firm in Nashville. Prior to founding The Peacefield Group, he practiced law at the American Center for Law & Justice, advising national and international clients.  Before beginning his legal career, … 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