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Articles

The anger of our political moment

How Christians can model a better way

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November 8, 2022

When you think about the political moment we find ourselves in, what thoughts and images come to mind? What emotions bubble to the surface? What motivations drive your political activity? How we answer these questions has significant implications for how politics is done in this country and how healthy we are as a body politic. And increasingly, we’re trending in the wrong direction on both. 

The results of a new national NBC News poll conducted in mid-October pulled back the curtain on Americans’ answers to some of these questions. And the findings (mostly) aren’t good. What has felt palpable and steadily on the rise over the last several years—anger, fear, and extreme partisanship—is spelled out clearly. In light of the midterm elections happening, the findings show we are a country highly interested in the political process but highly divided in our political calculus. And, alarmingly, we’re being driven to the polls in record numbers by a common motivation: anger. Here’s a rundown of some of the poll’s findings.

Major findings

On a positive note, the poll revealed that “voter interest has reached an all-time high for a midterm election.” Using a scale from one to 10, voters were asked to weigh their interest in this November’s elections, and a whopping 70% scored their interest either as a “9” or “10,” which is “the highest percentage ever in the survey for a midterm election at this point.” Eighty-one percent scored their interest at an “8” or above.

While having record-high voter interest and engagement is a positive development, the poll’s revelations about voter motivations and outlook are troubling. According to Mark Murray, “what stands out in the poll is the bipartisan anger among Democrat and Republican voters.” Furthermore, “Eighty-one percent of Democrats” and “an almost-identical share of Republicans” (79%) “say they believe [the other party’s] agenda poses a threat that, if not stopped, will destroy America as we know it.”

With findings like these, it’s no wonder voter interest has reached an all-time high—we have likened our political moment to an “existential crisis” of sorts. And when we view politics this way, as apocalyptic, then our political engagement becomes something resembling the Hunger Games rather than an exercise in bringing about public good. But Christians should know better. We should model a better way.

Anger isn’t the way

What’s clear from the NBC News poll is that American voters, both Republican and Democrat alike, are motivated primarily by their anger. Unhappy with the direction the country is heading and incensed by the opposing party’s platform and its leaders, voters intend to turn out in droves to make their indignant voices heard come election day. But this angry polarization and extreme partisanship is no way to get the country back “on the right track.” It only steers us further in the wrong direction and, when taken to its extreme, leads to senseless and tragic acts of violence like we witnessed with House Speaker Nancy Pelosi’s husband

Christians should not be driven to the polls by anger. While episodes of appropriate anger may be warranted at times—as a response to injustice, for instance—an unremitting posture of anger and outrage is at-odds with the Spirit who lives in us. It means we are given over to “the works of the flesh,” as Paul outlines in the book of Galatians. We are not to check the fruit of the Spirit at the door of our local polling place, but are to “walk by the Spirit” right to the voting booth and exercise our Constitutional right for the good of our neighbor and the “welfare of the city. . . for in its welfare [we] will find [our] welfare” (Jer. 29:7). Instead of anger motivating our political engagement, we should be driven by love; love for God and love for our neighbors. 

American politics isn’t ultimate

Underneath voter anger and the hostilities associated with our extreme polarization is a phenomenon one political commentator calls the “ultimatizing” of politics. When politics are ultimate, as we seem to have made them, then each and every election is viewed through apocalyptic lenses. And when apocalypticism colors our view of politics, then it becomes a no-holds-barred contest of us versus them, where “we” view “them” as enemies of the state coming, as the poll shows, to “destroy America as we know it.” 

This kind of thinking inevitably turns our politics into an immoral maelstrom. And, at the personal level, it opens the door for moral compromise, a sort of win-at-all-costs mentality. When we freight elections with ultimacy, describing each one with phrases like “the most important in our lifetime,” we can develop a tendency to overlook or excuse the moral failings of the candidates on our side while trumpeting the purported missteps of those we oppose. We shuck prudence and our moral principles for political expediency, turning our political engagement into a form of moral gymnastics.

But politics shouldn’t be ultimate, every election shouldn’t be apocalyptic, and we shouldn’t see people who disagree with us on political issues as enemies of the state. Instead, as Patrick Schreiner argues, Christians need to put politics in its proper place. And we are to do that by “bring[ing] every part of our lives in conformity with Christ“—which most certainly includes the way we think about and practice our politics.

Politics in the way of Christ

Politics is important but it is not ultimate. When we ultimatize politics we pledge allegiance to the wrong kingdom and we lay moral burdens on ourselves and our fellow voters that politics simply isn’t built to bear. What’s more, our undiluted allegiance to party and politics forms and disciples us into an image at odds with Christ and his kingdom. But there is a better way. 

At a time when American politics has gone haywire, our system “needs people with joyful confidence who seek security not in politics but in Jesus.” In a system presently preoccupied with grabbing and holding power at all costs, the balm for our political milieu is a fresh dose of the fruit of God’s Spirit. In place of the moral compromise that is so normative, we need men and women of goodness and integrity; in answer to our vicious polarization, we need citizens who are committed to being kind and tactful; and instead of anger and outrage, we need a body politic compelled by love. 

While things continue to devolve, as the NBC News poll indicates, Christians bear the responsibility for showing the American electorate a better way, and for holding our elected officials to a higher standard. But in a culture where anger and outrage are growing, and where polarization is presumed to be a political requirement, it’s a task that demands courage and perseverance. Yet we are those who’ve been commanded to walk by the Spirit whose fruit is love, not anger; whose way is marked by kindness and gentleness, not outrage; and who lives inside us, empowering us to live “every part of our lives in conformity with Christ.” In American politics, as in all of life, we should not be known by our anger, our party, or even by our voting record. We should be known by our love: love of God and love of neighbor. 

Jordan Wootten

Jordan Wootten serves as a News and Culture Channel Editor at the Ethics & Religious Liberty Commission and a writer/editor at RightNow Media. He's a board member at The LoveX2 Project, an organization seeking to make the world a better place for moms and babies. Jordan is a graduate of … 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