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Articles

Should Christians Bear Arms, Turn Cheeks, or Both?

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May 22, 2015

Martial-arts trained priest provoked dissent from his bishop for encouraging parishioners to take concealed pistol license classes at his church last month. Rev. Edward Fride has since cancelled the classes, but the ministers’ differing approaches to neutralizing personal threats of violence offer Christians a quick gut-check on whether their self-defense ethos is biblical and rational, or at least in progress toward both.

Bishopric statements obtained by the Detroit Free Press stressed that “guns and gun lessons do not belong in a Catholic church,” and that Lansing Catholic Bishop Earl Boyea “has never given permission for anyone to carry a concealed weapon in a church or school in the Diocese of Lansing.”

The diocese was responding to a letter Fride recently sent to parishioners titled, “We’re Not in Mayberry Anymore, Toto!” (invoking icons as orthodox as The Andy Griffith Show and The Wizard of Oz):

… It is very common for Christians to simply assume that they live in Mayberry, trusting that because they know the Lord Jesus, everything will always be fine and nothing bad can happen to them and their families. Those who have followed the Lord Jesus for more than 20 minutes, however, have often experienced first-hand that the reality of living in a fallen universe can be very different. How to balance faith, reality, prudence, and trust is one of those critical questions that we struggle with all our lives. Pretending we are in Mayberry, while we are clearly not, can have very negative consequences for ourselves and those we love, especially those we have a responsibility to protect. …

Unity in the body is important—one could argue more important, if Scripture is consulted—than protecting life and limb, so we wish the parish and diocese speedy reconciliation and mutual understanding.

But since lives may be at stake, we can’t dodge the question ourselves, especially when arguments apparently made from Scripture turn out to be less than scriptural. Bishop Boyea’s position presumably rests on a statement made by him in 2012, relayed to the Free Press by diocese spokesperson Michael Diebold:

“We are followers of Jesus Christ, who raised not a hand against those who mocked, tortured, and finally murdered him. … While we grasp both the Second Amendment and the legitimate right of some persons to defend themselves, our churches and our schools are dedicated to a far different approach to life’s problems.”

If the Gospels are to be trusted, the bishop’s appeal to precedent falls both wide and short. All four Gospel writers note the incident of Peter hacking off the ear of a soldier sent to arrest Jesus in the Garden of Gethsemane. All but one records Jesus’ subsequent rebuke of Peter:

“Put your sword back into its place. For all who take the sword will perish by the sword. Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” (Mat. 20:52-54)

Perhaps this is what the Bishop means—that the 10 remaining disciples (sans Peter and Judas) made peace rather than war because Jesus has just told them not to fight.

But that cannot be. The disciples do not make peace. They run away.

According to Mark, which scholars regard as the earliest Gospel, as well as Matthew and John, the disciples’ restraint (if one can call it that) was due to their nearly unanimous abandonment of Jesus at his arrest—not to beatitude or blessed devotion. Exceptions are the “young man” (presumably John) who followed Jesus from a distance after fleeing (naked) from the soldiers, and Peter, who kept even greater distance than John and denied association with Jesus three times before breakfast (and then wept bitterly).

Lest we miss an obvious message in these texts (which aim to report facts, not to convey a theology of self-defense or pacifism)—these disciples had far greater needs than weapons control, advice, or policies. If nothing else, these passages show that their (and our) political problems and spiritual shortcomings required a real Messiah.

End homily. What to conclude from this?

Golf clap for Bishop Boyea for acknowledging the legitimate, constitutionally protected right of Americans (he says only “some” but we’ll roll with it) to defend themselves, and for pursuing what he genuinely believes is a better approach to self-defense than encouraging Americans to go armed.
Thunderous applause for Fr. Fride for proactively engaging to educate and protect his flock from increasing violence amidst budget cuts to armed police response, and for warning his flock that when Jesus said that we should “be wise as serpents, innocent as doves,” he didn’t mean “wise as doves.”
Crickets for Bishop Boyea basing his “different approach to life’s problems” on a puzzling, if not rusty, interpretation of classic Gospel texts, particularly those showing Peter fighting when he shouldn’t, followed by Peter and everyone not fighting because they are too busy abandoning, denying, or betraying Jesus.
An alternative interpretation of Jesus’ rebuke of Peter. Although Jesus tells the fisherman not to fight, he gives his rationale: “Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? But how then should the Scriptures be fulfilled, that it must be so?” Jesus’ rationale renders his command situation-specific, not prescriptive. Neither Fr. Fride nor nearby Detroit can summon up that many angels in time for the next gang bang. “Be imitators of me, as I am of Christ,” we are told—but this does not mean that all can or should be imitated (how’s your carpentry?). Moreover, with the exception of the biblical book of Revelation, no Scriptures are likely to be left unfulfilled by your resisting arrest or surviving an attack. The passage is moot in this debate.
But what about “turn the other cheek”? Now we’re cooking. But check the context. Jesus says the former in a section of his Sermon on the Mount denouncing retaliation—vengeful action taken against a person to evoke a flawed sense of retributive justice. Self-defense couldn’t be further from that.
But what about “love your neighbor as you love yourself”? You must. Just don’t forget to love your neighbors while you are loving your neighbor. Ask your spouse or child or the stranger next to you on the subway how loved they would feel by your not protecting them from rape or robbery or worse.
Lacking a biblical mandate on the subject, Christians are reasonably free to develop different theologies of self-defense, provided they coalesce with Scripture. A good place to start is with Jesus’ statement to “be wise as serpents and innocent as doves,” while praying, “God help us.” He has.

Michael T. Hamilton

Michael Hamilton writes and edits for Good Comma Editing, LLC. Hamilton writes and edits at the intersection of liberty, language, and learning. His efforts to reform public policy date to summers he spent working for The Buckeye Institute for Public Policy Solutions while a student at Hillsdale College. Upon graduating, Hamilton … 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