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Articles

The benefits and warnings in Black Friday

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November 23, 2015

“Black Friday has gotten out of hand,” said Jerry Stritzke, president and CEO of outdoor retailer REI, referring to the day after Thanksgiving when retailers heavily discount thousands of products. He told his 12,000 employees to “get outside” on a paid holiday instead of “spending it in the aisles.” “We’re closing our doors,” Stritzke declared, because “success goes beyond money.” Should it define our holiday, too?

America shops with the same gusto it downs turkey. Last year, the four-day Thanksgiving weekend, which includes Black Friday, saw sales of $51 billion. Retailers can earn up to 40 percent of their annual revenue during this holiday season. And while Black Friday is a decidedly American invention, other countries are adopting similar retailing rituals. China’s Alibaba recently announced a Singles Day in November, raking in $1 billion in its first eight minutes of sales.

Black Friday is a fairly recent holiday. Philadelphia policemen in the early 1960s were the first to use the term to describe the post-holiday crush. Yet, even as late as 2001, Black Friday never reached more than the fifth spot on the list of America’s busiest shopping days. But by then, the day’s brand was fast becoming reality, reinforced by the media covering long lines and desperate shoppers.

Evangelical Christians are not immune to standing outside in the cold, pre-dawn hours. But a holiday for consumerism can seem to blur virtue with vice. Indeed, there is much to be celebrated in its ritual and giving, but also many snares and misplaced priorities. Christians should find two hopes and two warnings in Black Friday.

Two benefits of Black Friday

1. Black Friday is a holiday, and holidays are rituals in remembrance. These are the times when we set aside our normal routine to celebrate or commemorate a moment of significance. Our holidays are like the stones of Joshua, set by the River Jordan as a steady reminder of God’s providence amid the passing seasons.

But Black Friday is in no ordinary season. It is a time when Christians celebrate the greatest gift ever given: God’s son, Jesus, born in a manger. The Magi, upon seeing the baby, fell on their knees and worshiped him; “they opened their treasures and presented him with gifts: gold, frankincense, and myrrh.” We remember God’s greatest gift through our giving, doing as the wise men did. The heated cars and cold lines of Black Friday, the wrapping and unwrapping of Christmas—these are our rituals to remember what we have received.

2. Black Friday initiates giving, and in so doing we humble the almighty dollar in love. Money is a blessing from God. All too often, though, we are tempted to make money our master. This cannot be true for us as Christians. Rather, as 1 Timothy 6:18 describes, we are “to do what is good, to be rich in good works, to be generous, willing to share.” Black Friday sets off a holiday season marked by charity. “Black Friday may have its warts,” Chris Horst reminds us, “but let’s not forget the reason for the Black Friday season.” The shopping isn’t meant for us, but for others. Done rightly, Black Friday spurs us on toward love and generosity.

Two warnings about Black Friday

1. Black Friday harbors disordered loves—snares on the path to the register that lead to emptiness. We live to love, and what we love determines how we live. Discerning our responsibility toward created things and loving them rightly is a central challenge in life. Seeking satisfaction in what cannot satisfy is to fail in this moral quest. Rightly ordered love is virtue; disordered love is vice.

Our problem isn’t that we love shopping on Black Friday, but that we are tempted to love shopping in the wrong way—that is, to make us happy. Finite things cannot satisfy the human desire for the infinite.

2. Black Friday is a religious holiday for consumerism, a time of communal worship observed at the mall. For many families, this shopping holiday is a major tradition and a time of social bonding on the order of church or, in the case of some, a military squad. In the jostling crowds, there’s almost a religious fervor. Shoppers are armed with a worldview centered on acquiring more and more things for the self’s own good. “I shop, therefore I am.” Our sacrament is the credit card swipe.

These secular pieties offer uplift, but they also impact our real worship and families. Indeed, as shoppers arrive earlier and earlier on the day after Thanksgiving, retail workers are being stolen away from their tables to feed our own desires. Christians should approach with caution those things that offer a false hope.

What are Christians to do? Celebrate Black Friday as a joyous ritual of communal generosity. We can be happy and loving in our buying and giving because we know they are not the ends. Our hope isn’t found at the bottom of a shopping bag. The value of our souls far exceeds the value of any created things.

Black Friday without Christ is little more than vanity. What does a man gain for all his efforts, otherwise? When you step away from your Thanksgiving table and prepare for a day of shopping, remember how God has so generously gifted you. Orient your buying toward others. Love them rightly as Christ loves you, shopping in wisdom and humility on Black Friday.

Note: The views expressed here are his own. 

Michael Hendrix

Michael Hendrix is director of state and local policy at the Manhattan Institute. Previously, he served as senior director for research and emerging issues at the U.S. Chamber of Commerce Foundation. Hendrix is a frequent public speaker, and his writings have appeared in, among others, National Review, City Journal, and National Affairs. He holds an M.A. … 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