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Articles

How you can help the overlooked children affected by substance abuse

Foster care and the church

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March 16, 2022

The turning point for me occurred at a funeral. I was holding a 4-year-old child I did not know. His mother had passed away after overdosing on a dangerous mix of fentanyl and cocaine. The family reached out to our church and asked for a pastor to officiate the funeral. I’ll never forget the young boy’s words.

“Are you going to help bring my mommy back?”

I didn’t have words for him. Only tears. 

He was placed in a foster home. Thankfully, it was one full of love and support. At about the same time as the funeral, a local newspaper headline caught my attention: “Bradenton is opioid overdose capital of Florida. And still no one knows why.”

Every year, hundreds of children are removed from their homes in our county. Over half of them are directly attributed to the substance abuse of parents and guardians. Most of the children removed are under the age of 5. I did not have the right words for the 4-year-old, but his question prompted me to act. I could not bring his mom back, but my wife and I could be foster parents for children in situations like his. So we got our license and began our foster journey. 

The foster system in our area is stretched thin. When licensed as a foster parent, you receive a child placement immediately. My wife and I recently cared for an infant struggling with the effects of cocaine addiction. Every drug a pregnant mother consumes passes in her bloodstream through the placenta and to the child. Babies are born addicted, and it can be a horrible experience for them as the central nervous system tries to recover.

Church members and foster care 

Foster children are one of the most overlooked and underserved groups of people in our nation. Most communities struggle to find placements for these children. Local churches in the United States have more than enough homes to solve the problem, but few Christian families are pursuing fostering. But what happens when people in your congregation start fostering children?

Your church is woven into the fabric of the community. In my role at Church Answers (a resource site for ministry leaders), I’m often asked, “How can my church better serve and reach the community?” There are many ways to answer the question, but one answer is obvious: start a fostering movement in your congregation. Caring for foster children forces you to be an active part of your community. You interact with social workers, struggling parents, judges, and police officers. Fostering weaves you tightly into the community and allows your church to be a thread pulling everyone together.  

Your church is recognized as a solution to community problems. The issues producing foster children are often the core sins plaguing a community. When people in your church foster, the neighborhood tends to view you as helpful. Foster children are the result of the worst problems in the community. Inviting them into your church homes makes you one of the best solutions for your neighbors. 

Your church is pushed outward with God’s mission. The church is not designed to be a shield protecting the Christian bubble of safety. Rather, the church is a vehicle engineered by God to send people into the darkest corners of the neighborhood. Fill your church with foster children, and your people will be filled with a desire to do gospel work. 

Your church is compelled into a posture of selflessness. I hear the excuse all the time, “I couldn’t foster because it would be hard to give the child back.” I understand the sentiment. Indeed, my wife and I live this paradox. The purpose of fostering is more than raising a child. It’s about reuniting a family. You care for children and encourage moms and dads. Fostering is a weighty burden that will bend you hard in the direction of selflessness. Is it painful? Yes, sometimes. Is it worth the stretch? Always. 

Taking a risk and doing what’s right

We see the risk and reward of caring for a child in need in the book of Exodus. When Pharaoh’s daughter opened the basket floating on the Nile, she saw a baby and said, “This must be one of the Hebrew children” (Exodus 2:6, NLT). This must be one. One child saved. Imagine the desperation of Moses’ mom, placing him in the papyrus basket and letting him drift away from the safety of her arms. 

Imagine the courage of Moses’ sister, Miriam. At significant risk, she keeps watching over the basket. She is an advocate. She stays close to the crisis to help. She risks everything when she reaches out to Pharaoh’s daughter.

Imagine the audacity of Pharaoh’s daughter. She is part of the family committing genocide, but she becomes a person of power who uses her position to do what is right. The child in the basket moves her. A child in need should move us all to action.

There was a tremendous risk to all the women in this story, but it did not stop them from doing the right thing. What if the church looked at the foster system as a floating papyrus basket? What if the people of the church opened the basket and had the same response as Pharaoh’s daughter? Let’s not let these children continue to drift. Your home might be a promised land of sorts for them. A movement of God within your community and your church could start with just one child. How is he calling your church to step out in faith and care for the most vulnerable ones in your community? 

Sam Rainer

Sam Rainer serves as president of Church Answers and is a cofounder of Rainer Publishing. He is also lead pastor at West Bradenton Baptist Church in Bradenton, Florida. He writes, teaches, speaks, and consults on a variety of church health issues. Sam cohosts the popular podcasts Rainer on Leadership and … 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