I Write Algorithms for a Living. God Doesn’t Want Me to Quit.

At a moment of career disillusionment, a new book gave me a biblical perspective on the blessings and dangers of big tech.

In the last decade, our lives have become increasingly saturated with digital technology. Apps and platforms play outsized roles socially, professionally, casually, and corporately; in work, school, and church. It can be hard to remember how we used to carry on without the technological conveniences of modern life. Even many young adults feel a chasm between the tech norms they grew up with and the world they inhabit today.

This shift seems even starker when we try to map our day-to-day digital experiences—instant news, AI chatbots, and the Metaverse—onto those we read about in the Bible. In his latest book, God, Technology, and the Christian Life, Tony Reinke outlines an incisive “theology of technology,” grounded in Scripture, which draws a clear connection between our lived experiences and those of our Old Testament heroes. In so doing, he sets a helpful foundation for a biblically-aligned worldview on modern technology.

I read this book at a timely moment, while dealing with a bout of disillusionment over my career. I’m a data scientist, a career technologist who spends his days writing algorithms that generate numbers and recommendations that populate the screens of millions of smartphones all over the world. My work involves the same techniques that large tech companies have exploited for more pernicious purposes, making them a focal point of cultural controversy.

I certainly appreciate the blessings that modern technology affords, and my tech-development day job brings real satisfaction. Yet I can’t help maintaining a healthy dose of skepticism toward ubiquitous tech use. It’s difficult to overstate the degree to which our daily habits have grown dependent on the platforms of …

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Digital Hymnal’s Demise Is Delayed

Lifeway still plans to end online music resource but apologizes for short notice.

Update (July 24): Lifeway has decided to postpone the discontinuation of lifewayworship.com, the online Baptist church music resource that was once conceived as a digital hymnal without a back cover. The Southern Baptist Convention publisher announced it was shutting the site down last week, but backtracked after an outcry from a lot of surprised worship leaders.

“We are delaying the implementation of this decision until we have time to listen, allow for dialogue, and find out how we can best support churches’ digital worship music needs,” Ben Mandrell, Lifeway CEO, said in a statement. “We are actively considering alternatives to ensure minimal disruption and keep this essential catalog alive.”

Mandrell apologized the publisher “didn’t put the turn signal on soon enough.”

When Lifeway made its initial announcement, it was unclear whether the arrangements and materials available on lifewayworship.com would be fully preserved somewhere. Lifeway Worship director Brian Brown emphasized that music ministers needed to download what they wanted before September 30, raising questions about the fate of the vast catalog of musical resources maintained on the site. Brown told CT he had hoped to migrate all the content to Lifeway’s main website so it would continue to be available, but as he prepared to make the announcement, his team realized that wouldn’t be possible in the next few months.

“Each product has to be recreated individually, and it’s tens of thousands of products,” Brown said. “It’s not something that we are going to be able to accomplish by September 30.”

Lifeway still plans to shutter the online resource, but it will remain online …

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Pro-Life Dispute Leaves Program for HIV/AIDS Patients in Peril

A negative score from groups accusing PEPFAR of supporting abortion threatens the program’s five-year renewal.

The President’s Emergency Plan for Aids Relief, or PEPFAR, has been a uniquely successful bipartisan effort, saving 25 million lives globally from HIV/AIDS since it was put into place 20 years ago. Congress and the White House have reauthorized it every five years, under different parties. It has been credited with sparing entire countries from demise.

Now it is in danger of succumbing to a political brawl.

The program must be renewed this fall. But domestic pro-life organizations, including Susan B. Anthony Pro-Life America and The Heritage Foundation’s action arm, Heritage Action, have said a vote in favor of PEPFAR’s five-year reauthorization would be a mark against a lawmaker in their scorecards for elected leaders. The Family Research Council told CT it will also score the vote.

The groups argue that the Biden administration is trying to use the program to fund the promotion and provision of abortions. Family Research Council’s vice president for policy and government affairs Travis Weber told CT that PEPFAR was “being used as a massive slush fund for abortion and LGBT advocacy.”

Pro-lifers working to combat HIV/AIDS overseas say that is not the case and have been surprised by the domestic pro-life opposition. Funding or promoting abortion through PEPFAR would be against US law. Abortion is also illegal or highly restricted in most countries with PEPFAR-funded programs, almost all of which are in Africa.

Pro-life organizations regularly score lawmakers’ votes on particular pieces of legislation as a way of assessing commitment to pro-life causes. Deeming a vote for a given measure as negative tends to scotch Republican votes for it.

“A five-year reauthorization to us is beyond …

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Evangelical Colleges Will Continue to Pursue Diversity Without Affirmative Action

A Supreme Court ruling against race-based admissions won’t change much for Christian liberal arts schools.

The US Supreme Court ruled against race-based college admissions last month, raising questions about the future of diversity efforts in higher education. But leaders at many evangelical colleges don’t expect the decision to hinder their efforts to promote diversity.

“For most Christian institutions, I don’t think there’s going to be a significant change in our recruiting practices or our admissions policies,” said James Steen, Houston Christian University’s vice president of enrollment management.

Steen, who has worked in Christian higher education admissions for 30 years, said the Supreme Court’s decision impacts institutions that are selecting students from a very large pool of applications.

“For the rest of us who aren’t the elite privates or flagship publics, we’re not turning anybody away, for the most part, who’s admissible,” he said.

Still, leaders of Christian colleges told CT they are taking this moment to clearly communicate the biblical heart behind the diversity efforts at their institutions. Pursuing a diverse student body, they say, is part of a larger mission and a critical way they seek to serve their communities.

At Houston Christian, for example, Steen said it’s important the college reflect the demographics of Houston, Texas—“an extremely diverse city.”

The college’s student demographics track pretty closely with the demographics of Houston itself. About 42 percent of undergraduate students are Hispanic, 24 percent are Black, 19 percent are white, and 9 percent are Asian.

“When you walk around our campus, your tour guide probably isn’t going to be a white student, right? You’re going to see …

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Legal Advocates Eye Next Big Victory for Religious Liberty

After a string of victories at the Supreme Court, focus turns to one major precedent that could be overturned.

It is an auspicious time for advocates of religious liberty in the United States. Consider what they have accomplished at the Supreme Court over the past year: They defended the right of Americans to express their faith while on the clock for a public school district (Kennedy v. Bremerton School District), affirmed the right of religious schools to use government vouchers (Carson v. Makin), heightened the standards protecting workplace accommodations for religious beliefs (Groff v. DeJoy), and expanded free speech protections for business owners who don’t want to make statements that go against their religious beliefs (303 Creative LLC v. Elenis).

What’s left to win? If you ask experts closely following the developments on the legal battlefield, they invariably give the same answer: Employment Division v. Smith.

“I predict that religious liberty advocates will ramp up their attack on Smith,” said Carl Esbeck, a professor of law at the University of Missouri. “They understand that 303 Creative was a wonderful victory, but it was a halfway victory. It only protects speech … so if they want full protection under the First Amendment free exercise clause, they need Smith reversed.”

In fact, it’s already begun. First Liberty and Alliance Defending Freedom, two religious liberty law groups, have already petitioned the Supreme Court to hear cases that call for Smith to be overruled.

To understand why Smith matters, one has to go back more than three decades. In the late 1980s, two counselors from a rehabilitation center in Oregon were fired after they ingested peyote as part of a Native American religious ceremony. The counselors applied for unemployment but were denied by the state because …

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Is God Pleased by Our Worship?

For Amos, it depends on whether the God we worship demands justice.

In this Close Reading series, biblical scholars reflect on a passage in their area of expertise that has been formational in their own discipleship and continues to speak to them today.

My mother was Guatemalan, and she went to great lengths to make sure that our family spoke Spanish and celebrated holidays with a Guatemalan flavor. I spent most of my summers as a boy in Guatemala, spending time with family and getting to know that country that is so dear to my heart.

Years later, I found myself back in Guatemala City as a professor at a seminary. It was a time when the 36-year civil war was at its worst. The war had begun when I was a boy, but I had never processed it. I was used to seeing soldiers around and hearing stories, but the fighting was primarily in the mountains. It seemed so far away.

As an Old Testament professor, I taught students from all over Latin America who would be confronting overwhelming poverty, widespread political corruption, and armed conflict; Guatemala was not the only country experiencing civil war. What could the Old Testament offer them? Could I make the Word of God come alive in relevant ways? Clearly, God cared about these things.

Roman Catholic liberation theologians were speaking into this complicated context and offering their own analysis and theological solutions. At the time, Latin American evangelicals were just beginning to venture into discussions of society and politics. Church services largely avoided these topics, as they were thought to be too worldly, but they drove the conversation in the coffee hour. These were the realities of my everyday life.

What would an evangelical approach to these problems—one deeply grounded in Scripture and our tradition—look like? That is …

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Early Americans Read the Bible in a Way That Nearly Destroyed America

Mark Noll surveys the effects of an “independence-first” approach to Scripture.

Thomas Paine threw gasoline-soaked ink on the fiery spirit of American independence by publishing his pamphlet Common Sense six months before the Declaration of Independence in 1776. Upon independence from King George III, Paine promised, “The birthday of a new world is at hand.”

This new world would be born free from a king. Citing the Gospel of Matthew, the Book of Judges, and 1 Samuel 8 (where Israel demands to be ruled royally like other nations), Paine argued that “the Almighty hath here entered his protest against monarchical government.” Common Sense was an enormous success; over 100,000 copies sold within months. You know the rest of the story about 1776: America echoed Paine’s call and claimed independence.

Eighteen years later, Paine authored more advice for his devoted readers. In 1794, he published the first of three parts of The Age of Reason, in which he trumpeted his deist beliefs about the Bible. It too was an immediate bestseller. As Paine declared on the opening page, “I believe in one God, and no more.” He added, “I do not believe in … any church that I know of. My own mind is my own church. … [Churches are] human inventions set up to terrify and enslave mankind, and monopolize power and profit.” Paine dissected the Bible, book by book, concluding, “Search not the book called the Scripture, which any human hand might make, but the Scripture called the Creation.”

As Mark Noll explains in America’s Book: The Rise and Decline of a Bible Civilization, 1794–1911, figures like Paine were instrumental in shaping America’s commitment to independence, which in turned shaped how its people engaged the Bible. In Paine’s …

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6 Reasons Bedside Baptist and Church of the Holy Comforter Are So Popular

Survey examines how weather, sports, and sleep affect if and when churchgoers go to church.

Jesus said the gates of hell will not prevail against His church, but sleet and hail will keep many churchgoers out of the pew on a Sunday. In fact, some may even skip to get a little extra sleep or watch their favorite team.

A Lifeway Research study of U.S. adults who attend a religious service at a Protestant or non-denominational church at least monthly finds several reasons some will miss church at least once a year.

Respondents were asked how often they would skip a weekly worship service for six different scenarios—to avoid severe weather, to enjoy an outdoor activity in good weather, to get extra sleep, to meet friends, to avoid traveling when it’s raining, or to watch sports.

One in 10 Protestant churchgoers (11%) say they would never skip for any of these reasons. Twice as many (22%) say they would never skip due to the five options besides severe weather situations.

“Churchgoers are not on autopilot. Each week they are faced with a choice of whether to attend church, and there is more than one tradeoff when it comes to this decision,” said Scott McConnell, executive director of Lifeway Research.

Severe and sunny weather-related absences

Most regular churchgoers say they would miss a weekly worship service at least once a year to avoid traveling in severe weather (77%), to enjoy an outdoor activity (55%), or to get some extra sleep (54%). Half (50%) would do so to meet a friend or group of friends. Fewer say they’d skip to not have to travel when it was raining (43%) or to watch a sporting event or their favorite team (42%).

“Sometimes churchgoers conclude it’s safer to skip church and not be on the roads,” said McConnell. “But many will also skip church if they feel …

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In Search of Non-Toxic Male Sexuality

Can we recover a healthy, Christ-honoring vision for masculinity?

In recent decades, evangelicals have invested a colossal amount of discipleship, activist, and publishing energy toward promoting “sexual purity” and a “biblical” vision for sexuality. Despite this, the pattern of scandal, abuse, and misconduct by men and male leaders makes clear that the purity movement has not solved the problem of unhealthy sexuality in the church. The #ChurchToo movement and related denomination-specific investigations have demonstrated that “sexual purity” is often a mere façade covering up deeper patterns of wickedness.

The crisis of abuse, dysfunction, and sexual violence in the church is downstream from a theologically deficient understanding of what it means to be male. Specifically, we have perpetuated a hypersexual vision of masculinity. These scandals and patterns of dehumanization have infected the church, not despite the purity movement but in many ways because of it.

It’s time to change the way we talk and think about male sexuality. This sub-Christian view of masculinity creates a culture in which men are allowed to wallow in ongoing sexual immaturity. It shouldn’t be surprising when dehumanizing theology leads to dehumanizing—and consequently sinful—behavior.

The church is beginning to grasp how purity culture objectifies women and dehumanizes them. What’s often less appreciated is the way the movement also has dehumanized men. If purity culture dehumanized women by treating them as sexual objects, it dehumanized men by casting them as sexual animals. If it hypersexualized women’s bodies, it hypersexualized men’s minds. Much of our rhetoric and resources adopted the culture’s assumption that men are helplessly …

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Lessons on Living Locally

More Americans are staying put. But how can we live with intention?

Our church’s lament service took place in March; we had moved to Cincinnati the previous summer. I didn’t attend the service with my own sadness in mind—but it found me, in the dark and somber silence consecrated for those who showed up. The grief of our recent uprooting caught up with me in the pew that late winter night. Leaving home, even voluntarily, incurs a litany of losses.

I might have believed the COVID-19 pandemic contributed to an increase in geographical mobility, as companies—like my husband’s—sold their headquarters and opted for a fully remote workforce. Such flexibility allowed us to relocate to care for an aging parent, and the majority of Americans still report the desire to work from home full-time (while only 13 percent do).

Recent data, however, reveals that for four decades, geographical mobility has been on the decline in the United States. Although pandemic disruptions led to an initial increase in dislocation (often from urban areas to suburban or rural ones), these numbers have stabilized. More Americans are staying put.

Perhaps our national appetite for transience is waning. Still, I confess to feeling pessimistic about our collective commitment to geographical rootedness and responsibility. In our new telework, telehealth, telechurch environments, it seems nearly as easy to opt out of belonging to a place as it is to opt in. With socially mediated lives, there aren’t immediate and acute absences to fill if you change your address. With remote work arrangements, there are fewer opportunities to make new friends. In fact, what’s curious to me, in comparing our move in 2022 with that in 2011, is how little stands to change despite a change in geographical …

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