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Halloween and discipleship: One pastor’s perspective

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October 30, 2016

It’s that time of year when I'm asked by parents and grandparents in our local church how to handle Halloween. Over the last 20 to 30 years, I've seen a change in the way the Christian community answers that question. When I was a child, the widely held view of the church was that Halloween participation was unavoidably tied to the satanic underworld. The vast majority of churches boycotted Halloween by intentionally providing an "alternative event" for the children of the church.

Churches then saw an opportunity to connect unbelievers with the gospel. These church campus-based events transformed from boycotts to efforts to draw unbelievers to churches, often with great effectiveness. At our own church, we've seen individuals turn to Christ and bear lasting fruit. In more recent years, there has been a noticeable loosening up of the hardline view that Halloween participation is absolutely tied to the spiritual underworld. In fact, it is now common for Christian families to be out and about in neighborhoods "trick or treating" and mingling with their neighbors.

Is the loosening up of the Christian community's view of Halloween a sign of theological liberal drift, worldliness entering the church or the recognition that Halloween is a wisdom issue rather than a moral issue? I argue that it’s the latter. I advocate putting Halloween in the category of personal liberty from Romans 14.

Every Christian should be free within the bounds of Scripture to hold strong personal convictions about Halloween without being judged or judging others. Apart from violating clear biblical boundaries, varying views of Halloween should never be an issue that should divide the church. There is complete freedom for some Christians to believe the current of the occult pulses through any form of Halloween participation. But there is also complete freedom for Christians to believe one can collect candy in a sack while dressed in a costume without giving a hat tip to Satan or exposing one’s self to demonic oppression.

Personally, our family is uncommitted to any one approach to handling Halloween. One year, we might go to a church carnival in the area. Another year, we might go "trick or treating." Last year, our kids went around the neighborhood "trick or treating" with pillow cases. At one point, I had to run home to dump them out, and our kids refilled the pillow cases again. My kids and our dentist won Halloween last year. Regardless, we use Halloween as a teaching opportunity. Here are three key points we use in age-appropriate ways to disciple our four children during this season:

1. Good vs. Evil: We explain how some people associate Halloween participation with the satanic underworld, just like some people associate Easter eggs with a false god of fertility. But like we hunt for Easter candy without bowing down to idols, we can hunt for Halloween candy without engaging the spiritual underworld. We might see some creepy decorations and people, but we just won’t go to those doors to get candy.

This becomes a good teaching opportunity to address a proper understanding of the intersection of the physical and spiritual realms including the reality of Satan, demons, evil and sin, as well as the power of our Lord who sovereignly reigns over all evil. It’s also a great time to reinforce the grave danger of intentionally engaging the spiritual underworld through portals such as fortune tellers, Ouija boards, palm reading or any other form of conjuring up demons.

2. Humanity: This is a good opportunity for us to see and meet those with whom we live. We explain how Halloween is a rare national holiday in which the people of a neighborhood leave their homes to mingle with one another. With lives becoming more and more private, homes are turning into impenetrable fortresses. So we should take advantage of these rare moments—when our secluded neighbors actually leave their homes—and go mingle with them. In our neighborhood, literally hundreds of people are out and about mingling on the streets.

3. Kingdom of God: We explain that for those of us living with a Kingdom perspective, this is a great opportunity to be among our neighbors. As we often tell our children, "We are the missionaries Christ has sent to our street." And pointing out the ethnic makeup of our neighborhood, the multicultural dimensions and the generational diversity is key to teaching our children to think with a Kingdom perspective. We have neighbors from seven nationalities, ranging from young children to empty nesters, on our street alone.

Halloween doesn’t have to be about the demonic. It can be a rich time for your church, your family and your neighborhood. It provides great potential to meet new people, renew acquaintances and strengthen developing relationships that we hope and pray will eventually lead to an open door for sharing the gospel.

Nathan Lino

Nathan Lino is the lead pastor for Northeast Houstan Baptist Church and has led NEHBC since 2002. Nathan became a Christian while attending Pinetown Baptist Church, in Pinetown, South Africa, and was baptized at Forest Cove Baptist Church in Kingwood, TX. He was ordained by Forest Cove Baptist Church. He graduated … 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