fbpx
Articles

How to exercise parental rights in a pro-LGBTQ culture

Equipping your children and engaging with your community

/
October 10, 2022

For the last couple of years, the volume has increased over concerns related to parental rights, especially at public schools. What focused for a time as concerns over in-person education and the use of masks during the pandemic has quickly returned to concerns over matters of sexuality and gender. In the wake of these concerns, Florida and Alabama have passed bills limiting discussions of gender identity and sexuality in classrooms with young children. At the same time, some school districts appear to be attempting to hide possible gender identity transitions from parents.

What are we to do as Christians, and especially Christian parents, as we navigate the world of parental rights in a pro-LGBTQ culture? How do we speak truth into the school systems in our communities and effect change where it is needed?

Let’s begin with a few affirmations.

Affirmations about God’s design for sexuality

God created humans male and female. Genesis 1:26-27 functions as God’s opening statement regarding anthropology. While the focus is often (rightly) placed on the fact that humans are made in God’s image, the second statement of that passage is sometimes overlooked. At the end of v. 27 we read, “He created them male and female.” These words in the opening chapter of the Bible are now considered controversial, but they are not unclear. In an age where distinctions between male and female are blurred, we find the clear testimony of Scripture to be that God created male and female as distinct expressions of humanity.

God created males and females as complementary in nature. Complementarity between male and female is a multifaceted concept, but I want to focus on just one aspect here—sexual complementarity. God designed male and female to be a complementary pair sexually. This idea first appears in Scripture in Genesis 1:28 where we read, “God blessed them, and God said to them, ‘Be fruitful, multiply, fill the earth. . . .’” With this pronouncement following on the heels of the declaration that God created humans as male and female, we rightly surmise that the process through which mankind would be fruitful and multiply was the sexual relationship that God designed to take place between a man and a woman in the context of marriage (see Genesis 2).

God created the human body as part of his good creation. On five different occasions in Genesis 1, we see that God declared his creation to be good, culminating with the words in verse 31, “God saw all that he had made, and it was very good indeed.” As part of the discussion revolving around gender identity, we sometimes hear the discussion turn to demeaning the body and elevating the mind so that the body must be changed. But we cannot forget that the physical body is part of God’s good creation.

With these theological affirmations in place, how do we engage our schools on matters of sexuality and protect parental rights in the process?

How to equip your children and engage with your school

Teach your children the truth of God’s Word on matters of sexuality. Conversations with our children about sexuality can be awkward—let’s just admit it. But we can’t allow the awkwardness of the conversation to prevent us from having them. We have found, especially with our older children, that they are confronted with unbiblical models of gender and sexuality on a regular basis at school. Thus, it is crucial that they have been taught a biblical model and home and church. We need to teach them how to engage in conversations at school so they can speak knowledgably and are able to communicate with their parents when something different is being taught or promoted at school.

Be an involved parent. We cannot clamor for protecting parental rights in the schools if we are not involved in the life of the school. Volunteer in the classroom. Serve on a committee. Provide support for teachers and staff. Go to school board meetings. By getting involved, we build relationships. Most changes that we want to see come to fruition are best accomplished on the basis of a relationship with a teacher, principal, or school board member. If we are not involved, we will generally not be heard.

Vote in local elections. We tend to get excited about national elections with potential far-reaching ramifications, but most of the politics that affect our daily lives happen on the local level. High profile school board elections in districts that have already experienced controversy make the national news, but the controversial policies enacted in those districts most likely came as a result of years of inattention to local politics by the average citizen. We need to get out and vote in these local elections, and some of us may even need to run for office.

Promote biblical convictions for sexuality and gender. The biblical vision for gender and sexuality—gender identity that corresponds to biological sex and sexual expression through the covenant of marriage between one man and one woman—was not controversial just 15-20 years ago. The culture is not so far gone that we cannot restore this vision through faithful teaching and living. Our promotion of biblical convictions begins in our homes and then extends into our communities.

Protecting parental rights in a pro-LGBTQ culture begins by exercising those rights. When the world says our vision for sexuality and gender is out of date or harmful, we demonstrate it through our lives and proclaim it unashamedly.

Evan Lenow

Evan Lenow serves as Director of Church and Minister Relations and Associate Professor of Christian Studies at Mississippi College in Clinton, Mississippi. He is also the director of the Clinton Extension Center for New Orleans Baptist Theological Seminary. He holds a B.A. in Communication from Mississippi College and an M.Div. … 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