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Internet, News

Australia and Denmark restrict social media use by children

In at least two western countries, children under the age of 16 will soon be barred from using many social media sites and apps. The Australian government passed the “Online Safety Amendment Act” back in 2024 to raise the age requirement for many popular social media sites from 13 to 16 – that change is scheduled to take effect December 10 of this year. The Australian ban includes nine of the popular, time-wasting and culturally-influential apps: Facebook, X, Snapchat, TikTok, YouTube, Instagram, Threads, Reddit, and Kick. The government can fine companies up to $50 million (Australian) that don’t take “reasonable steps” to remove current accounts and prohibit new ones for children under 16. That’s a hefty penalty, even for these extremely profitable companies.

In Denmark, Prime Minister Mette Frederiksen announced similar restrictions in her opening speech to parliament in October of this year. Caroline Stage Olsen, Denmark’s Minister for Digital Affairs, said that 94% of Danish children under the age of 13 have profiles on at least one social medial platform. The legislation still has a few hurdles to cross before becoming law, but indicates a clear turning away from unregulated use of social media by children.

The Bible tells us that the primary responsibility for raising children is given to their parents, not to kings or princes or governments. No doubt then, that Christian parents are already seeking to guide and guard their children’s access to internet resources that can be damaging to young hearts and minds. But just like the government bans on liquor, tobacco, and pornography access for children, it does seem appropriate for the State to restrict social media use by youngsters, since, along with the very little good, there can be very much harm that comes from exposure too early to matters inappropriate for children.

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Internet

How to use AI like a Christian boss

Imagine you’re the boss of your own company. After months of searching, you’ve just landed the most brilliant assistant in the country. He’s lightning-fast, top of his class in every subject, and available 24/7. He never sleeps, never complains, and never forgets a deadline. You can ask him for ideas, outlines, editing help – even technical research – and he’ll give you an answer in seconds. Best of all? He’s already sitting at your desk. His name is AI. Now here’s the catch: he’s not human and doesn’t share your values, or know right from wrong, and he always speaks with confidence even when he’s completely wrong. If you hand over your work to him, he might give you something that sounds smart, even impressive. But he might also serve up something misleading, shallow or just plain false. And because you’re the boss, it’s your name – and your integrity – on the line if anything goes wrong. Most of us aren’t bosses of our own companies…but every Christian has a calling to steward time, talents and resources. From the beginning, God made man to rule over creation (Gen. 1:26), and that includes ruling – rather than being ruled by – technology. There are valid reasons to approach AI with caution (as we’ve seen in previous Reformed Perspective articles like “Will AI Replace Reading?” and “Is AI Just Another Tool – or Something More?”). Even so, AI is here to stay, and it’s already reshaping the job market, communication, and everyday life for many people. One global management group says AI has the potential to be as transformative as the steam engine. AI is a tool unlike anything we’ve seen before, but at its core, that’s what it remains: a tool. And like any tool, it can be used for good or evil, depending on the people designing and directing it. Used wisely, AI can be an excellent assistant, capable of drafting hundreds of words in a short time. However, not all that AI produces is wise, relevant or true. That is why it’s important to think critically and test everything it says. Proverbs 14:15 reminds us, “The simple believes everything, but the prudent gives thought to his steps.” Just as it would be unwise to operate heavy machinery without proper training, Christians should not use AI without preparation and thoughtfulness. Quick answers can be tempting, but Proverbs 21:5 reminds us: “The plans of the diligent lead surely to abundance, but everyone who is hasty comes only to poverty.” Rushing to use AI without wisdom or careful review can lead to shallow or even dangerous results. I work as a project coordinator for a company that produces curriculum and I use AI almost daily in my work. It’s helped me draft content, edit writing, brainstorm ideas, and even develop Christian material (it does know a thing or two about Reformed theology). But I’ve also seen how quickly it can go off course. Used wisely, AI can be part of faithful stewardship. If you’re considering AI – or already using it – these seven principles can help you use it to the glory of God without compromising convictions or integrity. 1. Be the boss – not the bystander AI is here to assist, not lead. Think of it like a new apprentice: helpful, fast, and tireless – but not wise. AI can draft an article, summarize a report, or give you a list of ideas, but it doesn't know whether those ideas are any good. That’s your job. Use AI to boost your productivity, not replace your discernment. If you're an engineer or electrician, you know how this works already. An apprentice can be a huge help – they might prep materials, run calculations, or handle basic wiring to save you time. But when it's time to sign off on the plans or certify the work, it's your name that's on the line. If the apprentice makes a mistake and the building collapses or catches fire, you're the one held responsible. That’s why every detail needs to be carefully checked and approved by the licensed professional. AI is no different. It's an assistant – not the one who signs the final plans. 2. Think critically and watch for mistakes AI tools are designed to sound convincing – but convincing doesn’t always mean correct. Sometimes they generate information that looks polished but is actually shallow, misleading, or outright wrong. This is known as a “hallucination.” For example, a US lawyer who used AI for legal research is now facing his own court hearing after using false AI-generated information in court. The lawyer didn’t realize that several of the legal cases that AI had cited for him didn’t actually exist. He passed them along unchecked. I’ve experienced many hallucinations myself, such as when I asked AI to clarify a punctuation rule and it said one thing in the rule and presented the opposite in the example it gave. That’s why you can’t just copy AI’s response and hit “send.” You need to review the results carefully. If you’re using AI to explore a topic you don’t know well, make sure you double-check the facts, confirm the logic, and – if possible – ask someone with more experience to give it a second look. AI has saved me significant time researching unfamiliar topics, but before finalizing anything, I verify the sources or have someone with expertise review it. Ideally, you should have at least some grasp of what good work looks like in the area you’re using AI for. If not, treat the AI’s output as a starting point, not a finished product. Use it to learn, refine, and check your thinking… but don’t assume it’s right. 3. Train AI like an apprentice What AI gives you after your first prompt is often just a rough draft. The result might be serviceable, but it’s rarely great unless the task is very simple. After all, apprentices need training. Here are some key tips for getting better results from AI: • Tell AI the role it should take on (math teacher, history professor, writer, business expert, travel agent, event planner, etc.). • Outline as many details as possible – task, tone, purpose, websites it can research, intended audience, length. • Provide examples. • Ask AI what questions it has for you. • After reviewing the output, point out how AI can improve the results. • Do a few edits of your own and let AI know what you did for future reference. For example, a first prompt for writing could look like this – you would tell ChatGPT: “Assume the role of an expert copywriter, familiar with Reformed theology as taught by John Calvin and R.C. Sproul. You are deeply familiar with the Heidelberg Catechism, Canons of Dort and Belgic Confession. Your job is to write articles for Reformed Perspective magazine. Here are some writing guidelines for this magazine… “I'd like to write an article for this magazine titled ‘How to Use AI Like a Christian Boss.’ In it, I'd like to compare AI to a smart apprentice. You can use what they come up with, and it might be very good, but before an engineer or architect can put a stamp on it, they have to go through every detail and make sure that they stand behind it… “Write this article in prose, but structured with numbered points for how to use AI like a Christian boss. Start with an outline. But before you do that, what questions do you have for me?” The first prompt is just the beginning. After that, a “Christian boss” process would look like: • Answering AI’s questions. • Instructing it to draft the outline for the article. • Carefully reviewing the outline, making some refinements yourself and/or telling AI to make refinements. • Instructing AI to draft the article. • Doing a detailed review and editing. The edits can be done on your own or by prompting AI (see the next point for some tips on that). I usually do a mix of both personal and AI-prompted edits. With refinement, specific instructions, and key edits, working with AI can turn a mediocre first result into a solid piece of writing. Note that because getting an excellent AI response often requires multiple rounds of prompting and giving feedback, it’s not always faster to use it for a task that you only need to do once. 4. Use AI like a creative sidekick AI can be a great help when you need a creative boost. You might ask it to: • Rewrite a sentence five different ways so you can choose the best version. • Give practical examples to strengthen a concept you’re trying to explain. • Help you generate ideas for starting or improving a project. • Reword a section of text for clarity, flow, or tone. • Give feedback and ideas for improvement on something you’ve written. • Ask you questions to help you think about something in new or deeper ways. Sometimes AI comes up with something surprisingly helpful. Other times it completely misses the mark. The key is to use it as a creative partner, not a crutch. Be prepared to write things yourself if AI just doesn’t give you what you need. (Yes, AI can have an off-day too.) 5. Protect your privacy – and your mind AI tools aren’t generally private. What you type may be stored or used to train future models, depending on the platform. That means anything personal or sensitive might not stay confidential. So be cautious. Don’t share anything you wouldn’t want repeated or misunderstood. Because it can mirror your tone and affirm your ideas, AI can start to feel personal, to the point that some people have started treating it like a friend, therapist or romantic partner. However, hearing exactly what you want from a machine can pull you away from real, God-given relationships. God calls us to grow in community, where we can be encouraged in our faith and held accountable when we wander. Proverbs 27:17 says, “Iron sharpens iron, and one man sharpens another” (ESV). AI can echo your own voice, but it will never call you to repentance, speak truth in love, or walk alongside you in genuine discipleship. 6. Train for discernment before you use it Just as students need to understand what 2 + 2 means before using a calculator, Christians need foundational knowledge before turning to AI. Skills like reading, writing, theology, math, and logic help us recognize when AI is inaccurate, shallow, or biased. AI is trained on massive amounts of data, and although it can recite the Heidelberg Catechism, most of its data likely didn’t come from a Christian perspective. One English teacher shared that when her students used an AI tool to give feedback on their writing, it consistently flagged Christian content as “too one-sided.” Romans 12:2 warns: “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” God calls us to use discernment. Without a strong grounding in Scripture, truth, and general knowledge, we won’t have the tools to spot harmful ideas or use AI wisely. 7. Don’t let AI replace real mentors AI can be a useful support for learning, without replacing skill development. It can offer feedback, generate ideas or ask helpful questions to deepen your thinking. But it should never replace the guidance of real people. For Christians, learning isn’t just about improving skills or producing results. It’s about growing in wisdom and character. AI can’t be trusted to help you think biblically, challenge you in love or walk you through real-life decisions. That happens best in relationships. God commands, “Train up a child in the way he should go; even when he is old he will not depart from it” (Prov. 22:6). That is not a task we should trust to AI. If young people are going to use AI, they need a strong biblical foundation and wise guidance. Without that, AI becomes a shortcut rather than a tool – and we can’t shortcut godly wisdom and discernment. Conclusion Used wisely, AI can strengthen our work and spark new ideas. But as Christians, we don’t just care about what works, we care about what honors God. “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). Faithful stewardship isn’t measured by cleverness or creativity, but by our trust in Christ and obedience to His Word. AI reflects the priorities of the person using it. So let’s bring ours under the lordship of Christ. Take responsibility. Stay alert. “Whatever you do, work heartily, as for the Lord and not for men” (Col. 3:23). Whether you use AI or not, let this be your aim: to honor God in all things, rule over creation, and never let created tools rule over you. P.S. In case you’re wondering, I did use AI like a Christian boss to write this article. See the short article below. ***** WHOSE SPEECHES WERE THEY? A quick conversation on having AI, and others, writing for us JON DYKSTRA: The one question I know readers will be asking, so let’s give them an answer, is, approximately what percentage of the article is AI written? Or is that even something you can put a percentage on? VALERIE VANDENBERG: That percentage question is a tough one. My process with AI involves a lot of back and forth. To give some more details, by the time AI drafted the article, I had already given it about 1,500 words of my own instructions (including the ideas I had for the article and answering AI's questions for me) in addition to giving it your writing guidelines from the Reformed Perspective website. JD: Can you get into the process just a bit more? VV: My first prompt included my ideas for the article and detailed instructions for my vision for it. Then I had AI draft an outline, which I adjusted until I was satisfied. After that I instructed AI to draft the article itself, which was followed by detailed editing (sometimes done by me, sometimes prompting AI to edit a section, and usually a mix of both). I often have AI write things a few different ways so I can glean the best ideas from the list. Or I just write it myself if I think my idea is better than what AI suggested. JD: This is something Reformed Perspective staff have been wrestling with, trying to think through the extent or limits we’d want to use ChatGPT or other AI. To this point I haven’t used it to generate text, but that’s been more a hesitancy – I’d like to listen in on the debate some more before coming to a firm conclusion – than any specific principled objections. Your article is a part of that debate, and I’m grateful for it. My initial take is that using AI to generate text, as in this article, is akin to a president using a speech writer. The writer crafts the words, but the president sets the direction, and adds in his own tweaks and orders rewrites, such that at the end he will so completely own these words, that we will fully attribute this speech to him, and not the writer. VV: Yes. The key Christian boss part of the process is that by the time I hit send to submit the article, every aspect of it (tone, content, structure, wording, etc.) is something I can stand behind, and as good as I could do alone or ideally better....

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Internet

Is TikTok the ultimate contraception?

The social media app that’s convincing youth that babies are boring, and other such lies. ***** A hundred years before the invention of the television, Danish theologian and philosopher Søren Kierkegaard wrote: “Suppose someone invented an instrument, a convenient little talking tube which, say, could be heard over the whole land … I wonder if the police would not forbid it, fearing that the whole country would become mentally deranged if it were used…” The prescient comment was part of his criticism of the daily press, specifically how the constant stream of news inflates the importance of momentary events in people’s minds. Imagine what he might have said about the evening news on television, once a literal “tube,” which Neil Postman criticized for making us all dumber. In the end, it is the smart phone, along with social media platforms like TikTok, that has finally fulfilled Kierkegaard’s nightmare. The ultimate “talking tube” that goes everywhere with us, the smart phone has proven to be particularly detrimental, especially to young people. The connection between social media use and depression, anxiety, and other mental health problems is now well-established, for all the reasons Kierkegaard foresaw. And now, as it turns out, social media platforms also make users less interested in having children. Recently, Finnish sociologist Anna Rotkirch published an article in the Berlin Review entitled, “The TikTok Baby Bust.” In it, she explains how the introduction of the app coincided with a rise in “anti-natalist values memes,” worsening mental health (especially for girls), and degrading social skills. Specifically, TikTok users became “more likely to embrace the idea that ‘I want to do other interesting things in life besides having a child.’” One way that TikTok discourages fertility is by portraying the childfree life as more fulfilling than parenthood. Another way is by portraying singleness as more fulfilling than marital life. The combination of the device, the platform, and the messages broadcast on them have, as sociologist Brad Wilcox remarked, “. . .proven to be the ultimate contraception.” Though few influencers will outright proclaim, “don’t get married or have babies, it’ll ruin your life,” the platform rewards certain messages. So, consumers consistently hear, subtly and quietly, that “life is about self-expression and public performance,” and “you need to be pretty at all costs,” and “sex is only for pleasure,” and “your fertility is an obstacle to your happiness,” and “there are already too many people on this planet.” I often ask parents and teachers what they would do if a creepy old man were walking around the school whispering awful messages in the ears of their daughters and students. Well, that’s TikTok in a nutshell. The messages common to the platform are damaging enough, and the medium only adds to its power and influence. In A Practical Guide to Culture, Brett Kunkle and I talk about the importance of artifacts in a culture. Any idea that influences or transforms a culture, for good or for bad, requires tangible things to enable the message. The Protestant Reformation would have never happened without the printing press. The sexual revolution would have never happened without the pill and porn. In the same way, the anti-natalism of our age is made possible by the smart phone equipped with social media. Platforms like TikTok make it possible to think about ourselves in radically disembodied ways, with a business model that relies on envy and addiction. The constant, unapologetic demand for screentime catechizes users to reject personal relationships, as if the opinions, experiences, and values of distant strangers selected by an algorithm matter more than the people in their own, real lives. So-called “influencers” are put on a pedestal, where they not only champion bad ideas but reward followers who imitate their lifestyles with the promise that they too can be famous. No wonder that over half of millennials report that their ultimate career goal is to be an influencer. In his book The Anxious Generation, Jonathan Haidt urged parents and educators to get smart phones out of kids’ hands. Exposing young people to the messages common on social media, on a limitless basis, behind closed doors, or during school is simply insanity. A cultural revolution as deep as the TikTok baby bust requires our cooption. Had Kierkegard seen the smart phone, he would have warned of it as well. He understood, as too few philosophers in his day did, that human beings are not brains on sticks. We are creatures of habit, body, and relationships, which means what we believe has a lot to do with what we do. If we are to effectively make the case for why marriage and family matter, why children are gifts from God, and why young people should prioritize these real-life relationships, it will require more than words. In this battle of ideas, we must grasp that the “convenient little talking tube” in each of our hands is one of the things deranging young minds today. For more resources to live like a Christian in this cultural moment, go to Breakpoint.org. This is reprinted with permission from the Colson Center....

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Adult non-fiction, Internet

13 quick thoughts on "Screen-Smart Parenting"

Parenting is _________.  You fill in the blank. It is so many things. It is an adventure with no shortage of ups and downs. I am sure we have felt at times proud and accomplished and then just as quickly felt embarrassed and insecure. These beautiful children God has entrusted to our care lead lives that are also filled with adventure and with healthy doses of curiosity. Screen time: less is more This year, we have been reading Screen-Smart Parenting in our homes and coming together to discuss its content together as parents. Our children have access to so much now and the book is encouraging us all to be good gatekeepers so that our children do not develop unhealthy habits and behaviors that the Devil longs to exploit. The digital devises in our homes and that many of our children possess provide opportunities for growth, learning and connection. Here are some tips that the book gives for healthy homes and habits: 1. No TV in the bedroom. 2. No background TV in the home. 3. Turn off devices at least 30 minutes prior to bedtime. 4. Teach your children to ask permission to use technology. Make technology a privilege, not a right. 5. Download/buy games and apps yourself, don't let children do so. 6. Oversee YouTube. Tell your children to report any inappropriate games/sites/social networks to you. 7. Keep family computers/devices in as public a space as possible. 8. Don't permit technology use during meals. 9. Designate screen-free times for the entire family. Smartphones: you need complete access Our children need help with time management online and offline. They need protected study and sleep time. They need coaching on how to use good judgment online, with sticky and uncomfortable situations online. If your child has a smartphone: 10. Parents, you should know all their passwords. 11. Start with having all texts come to your devices. 12. Hold the phone when your child is sleeping (set up a nighttime charging station in a common room). 13. Encourage selfies in moderation. Most of all, our children need for us as their parents to be good digital role models for them. Model that we can be engaged and present with our children without digital technology. We are now reading the last section of the book, Part 3. In it, the author Dr. Jodi Gold walks readers through the development of a Family Digital Technology Agreement. Each will look different but it will help shape the healthy practices you commit to as a family. I am really looking forward to completing this for our own home! Technology: the Devil wants it for his ends Ultimately, we understand that this world is God's and He made it good.  We believe that there is not one square inch of God's world that doesn't have his mark and stamp as creator - and ultimate redeemer.  Satan is not a creator.  He is merely creative in how he has distorted and twisted what God has made.   Technology is a gift. It is good - and we see and experience its benefits all around us. But it is also something that needs boundaries and limits in order for us not to fall into traps of unhealthy habits and behaviors that the Devil has set up to exploit. This is good, hard work, parents. But it is important. And you are not alone! May God continue to give us courage and grace and wisdom as we raise up a generation of young people to know, love and serve Him. To His glory!  Randy Moes is a high school principal at Calvin Christian School in South Holland, Illinois  This article was originally published in our June 2017 issue....

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Internet

Will AI replace reading?

Empty libraries and human-less humans ***** Many new technologies are sold with the promise of freeing people from menial tasks. Dishwashers, dryers, tractors, and word processors are just a few of the many inventions that have made life easier, reducing the amount of backbreaking labor involved in necessary chores and leaving users more time for things worthwhile, like learning, creating, and enjoying relationships. But what happens when technology promises to “free” us from even those worthwhile activities? That’s one of the many questions we face in the age of artificial intelligence. For example, entrepreneur and “Shark Tank” judge Davie Fogarty recently told his 40,000 followers on X that “(r)eading books is now a waste of time. AI reasoning models can distill key insights and tell you exactly how to implement them based on everything they know about you.” Can reading really be outsourced to AI? Should it be? Is this a post-schooling version of the new epidemic of AI-based cheating where students have chatbots do their research and compose their assignments? Is the study and reflection on ideas now as much of an historical anachronism as plowing a field by hand? The process is the point The belief that reading and writing should be delegated to AI betrays a confusion not only about what technology is for but, even more, what we are for. Also, it lands us in some dark places, philosophically and spiritually. Author and classics professor Spencer Klavan wrote on X that many students who outsource the slow work of reading and writing soon find themselves wondering what the point of life is. After all, why go on if humans are obsolete, and chatbots can perform every task better in a fraction of the time? All new technologies require humans to wrestle again with what it means to be human. Human work is vital, not only because it is a way in which humans love and serve our neighbors, but because it is a fulfillment of the creation mandate. It’s true the Fall has turned much of our work into toil, and so any technology that alleviates futile, dangerous, and pointless work is a blessing. However, for some of our work, like reading, the process is the point. Not all activities can be measured in the narrow, utilitarian way that Fogarty and other over-eager fans of AI claim. Assuming AI can “distill” a work accurately, or that we need to be made “free” of sitting with an author, following an argument, or experiencing a narrative reduces truth, goodness, and beauty to mere data. To optimize or automate reading is simply not to read. It is like asking AI to free us from eating a delicious meal or taking a walk in the park with our kids. Some things cannot be optimized or outsourced, because they are irreducibly embodied, conscious, and human. Required to read and wrestle The best case-in-point is the Bible. God could have revealed what He wanted us to know in a bulleted list of “distilled” theological “insights” or moral pronouncements. Instead, He gave us a library of stories, proverbs, epistles, history, and authors, writing diverse types of literature over centuries, all of which comprise Holy Scripture. Part of what makes the Bible such a gift is the work and the humility God requires of us as we wrestle with It. Describing the slow and divinely blessed act of reading the Bible as a “waste of time” is a failure to grasp what it is, why it was given to us, and why we, as creatures, need it. And this is also true of many other books. To “free” us from this wonderfully inefficient process is to free us of our humanity. It is asking to be liberated from the nature given us by the God whose image we bear. To paraphrase the Psalmist, this will be how humans in this technocratic age become like our artificially intelligent idols. Novelist and songwriter Joseph Fasano wrote a poem entitled “For a Student Who Used AI to Write a Paper”: I know your days are precious on this earth. But what are you trying to be free of? The living? The miraculous task of it? Love is for the ones who love the work. The most important part of that work, in fact, reflects what it means to be made in the likeness of God instead of a computer. For more resources to live like a Christian in this cultural moment, go to Breakpoint.org. This is reprinted with permission from the Colson Center....

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Internet, RPTV

Talking to teens: How does social media fit into a Christian worldview?

TRANSCRIPT Welcome to Reformed Perspective; I'm Alexandra Ellison. Did you know that in Canada almost everyone is on social media? About 89% of the population uses it, making Canada one of the most online countries in the world. Given the prominence of social media in our society it's crucial to understand how it's being utilized. For Christian parents it's especially important to be aware of their kids' online activities. In today's video, I visited a high school to talk with Christian teenagers about their experiences with social media. Q. 1 Are you on social media? If so, what apps do you use? Student 1: "Not too much but I am on YouTube and Messenger Kids." Student 2: "Not really. A little bit. I have Google Chat so I can text my friends; they live like an hour away from me so I don't get to see them too often, so I text them sometimes and sometimes do a video call with them." Student 3: "Yes, I am. I use Tik Tok quite a bit, as well as Instagram." Student 4: "Yes I'm on social media. Mostly Instagram and Snapchat." Q. 2 What are the benefits of social media? Student 2: "I get to talk to my friends. If I didn't have it I wouldn't be able to communicate with them too much." Student 1: "I get to catch up with my friends because I don't live close to them and I get to just be entertained and, um, find out a little bit about like movies that are coming out that I might like or just, um, stay current." Student 3: "I mean, it's entertaining. I also have communication with some of my friends as well via social media, so it's a good way to stay in contact with them. Also, with Instagram, I'm able to look at my family's posts to see what they're up to, especially if I'm not able to see them. I have a cousin overseas so I'm able to see what she's up to overseas, via her posts on Instagram." Student 4: "Most of the benefits are communications; I've been able to communicate with one of my Bible studies that happens on social media, and also a lot of my friends: church friends, school friends." Q.3 What are some of the negatives? Student 2: "If you are with a person, sometimes they're too busy with their phone to actually be with the person. When you're with the person they're too busy on their phone, not with you." Student 1: "There are a lot of downs to all of these different websites, so you need to be careful on them." Student 3: "I know people think that they can handle it, so it lessens my time doing other more productive things. As well, it does have things on there that one should not look at." Student 4: "The negatives of social media are distractions. Sometimes it can just be really distracting, like you want to go do your work and then you just get distracted looking at something on Instagram and then you get down a rabbit hole, down there for an hour." Q. 4 What should parents be aware of? Student 2: "Make sure that what they're watching is good content not bad." Student 4: "They should be aware of who their kids are following 'cause there's a lot of people who maybe seem like they're good people but then they give false information or just a lot of things that can be not honoring God on social media. Sometimes they post something inappropriate that you don't want to see in your feed, or randomly comes up. You especially don't be following those type of things." Q.5 How does your Christian faith guide you in using social media? Student 3: "My faith comes into play for what I'm looking at so that I don't look at the negative things. As well, it keeps me honest with what I'm looking at, and how I use my time on social media, and what I use it for spreading God's Word, or at least not getting into different areas of social media where they would be putting God down or just not following Him." Student 4: "Well, when I use social media my faith can come into play through communications with friends. Especially since I'm at a Christian school, so I can talk with Christian friends, have good conversations, as well as being able to have my Bible study that we have on Instagram. And we meet up and stuff, so it helps me communicate with others and helps me grow in that. And I think that's pretty good, to have that space to be open, when sometimes you can't communicate with others." Q.6 Can social media be used to glorify God? Student 2: "I think so. You can tell your opinion on your worldview; share your views of the world on social media." Student 1: "Well I would say they would have to be extremely careful, and pretty much not really interact with it that much at all. And maybe just talk about the Gospel and all the benefits and all the good things to spread the message because God wants us to spread His Word to the world. There are adults and other people that also do that on YouTube and other platforms, but young kids can also try to do that, to show that the youth also love God as well. But there are risks to that – major, major risks – because some people do, when they're on these platforms, they might get caught up with the fame that they might be getting, and more want what the public wants instead of what God wants them to want." Student 3: "I think that they can use social media to their benefit and to our benefit as Christians, as you can spread the word of God via social media to a large group of people especially if you have a large platform like these influencers do. As well, you can find communities on Facebook, for example, you can join a Facebook group of Christian people, whether they're doing a Bible study or they just talk about their views on Christ." Student 4: "Pages like I follow, a few that put a Bible verse a day, or follow like YouVersion, the Bible app. Ways like that. And then also through communication with other Christians, like if you're just find spaces through different apps, you can find people on things like Discord or Facebook. There's just many ways you can connect with others." It's important for us to reflect on the profound impact our digital interactions can have on our faith and our relationships. Just as we are called to love our neighbors as ourselves, let us extend that love into the virtual realm remembering that every interaction carries the potential to glorify God. In a world often filled with noise and distraction if we do choose to use social media maybe use it as a tool for spreading the light of Christ for building up one another, and for fostering genuine connections rooted in love and grace. As we navigate the ever-changing landscape of technology, may our faith serve as a compass guiding us towards discernment and ultimately towards God's eternal truth. Thanks for watching this episode of Reformed Perspective. 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The challenge of keeping technology in its proper place

I grew up in a home without a TV. But we did have a Commodore 64, a primitive computer (pre-Windows) that we used almost exclusively for games like Test Drive, Pac Man, and Ghost Busters. My smarter and older brothers were quick to figure out that if we added an antenna, the computer monitor could also be used as a TV. Before long, we were watching Hockey Night in Canada on Saturday evenings. And then we were also hooked on some of the shows that came right after the hockey game, like Dr. Quinn, Medicine Woman. We never watched all that much TV but somehow, without any big decisions being made by my parents, the home without a TV had become a home with a TV. Similarly, I have been intentional about not getting onto social media. I have never signed up for a personal Facebook, Twitter, or Instagram account. But in the past 24 hours I have used Marketplace (a product of Facebook) to search for used bricks, Etsy to purchase plans to build a greenhouse, YouTube to figure out why our toilet isn’t working properly, Church Social to prepare for a care group gathering this weekend, and Spotify to listen to music while driving.  And that doesn’t include the swath of online tools I use for work daily, like Google Suite, Slack, and Zoom. So, in spite of the line I drew to not get onto social media, by using all of these digital tools I’ve somehow signed up anyways. A paradigm shift How do we move forward in a world where screens and social media use is hardly an option, especially when they can also be so toxic? Similarly, what are we to think of new technologies like Artificial Intelligence (AI), which creep into our lives, whether we are aware of it or not? In preparation for this issue of the magazine, which dives into how technology is being used in Reformed schools as well as understanding AI, I went to the most prolific reader I know, RP’s Editor Jon Dykstra, asking him what is the best book I can read on the subject. He pointed me to The Tech-Wise Family, by Andy Crouch. I wasn’t disappointed. Crouch brought practical and biblical clarity to these questions and more. But his book did more than that. It gave me a paradigm shift for how I was looking at the whole topic of technology in our lives. Allowable may not be helpful (1 Cor. 6:12) If we focus simply on whether something should be allowed, we often miss the point. It may have been possible to keep TV’s out the home before, but it is much more difficult to not allow screens today. Many Reformed churches which once discouraged TV’s now welcome screens in church and at home as gifts from the Lord. Andy Crouch offers a more helpful approach – putting technology in its proper place so that the things that should be our priorities, like family, friends, and faith, remain priorities. In a broken and depraved world, we so easily go from owning possessions like a phone, tablet, or gaming console, to being possessed by them. For example, sociologist Jean Twenge has shown that teen mental health has plunged since 2012, the year that a majority of Americans owned smartphones. And many senior readers, if they are honest, will acknowledge that their screen use has long crossed into the territory of becoming an addiction What does helpful look like? Putting technology in is proper place requires discernment, something that is more difficult than rules. According to Crouch, technology is in its proper place when: It helps us bond with the real people we have been given to love. It starts great conversations. It helps us take care of the fragile bodies that we inhabit. It helps us acquire skill and mastery of domains that are the glory of human culture (sports, music, the arts, cooking, writing, accounting, etc.). It helps us cultivate awe for the created world we are part of and responsible for stewarding. We use it with intention and care. On the last point, he adds: “If there’s one thing I’ve discovered about technology, it’s that it doesn’t stay in its proper place on its own; much like my children’s toys and stuffed creatures and minor treasures, it finds its way underfoot all over the house and all over our lives.” Take a moment to reflect on the technology use in your home and life. How does it align with the criteria above? Let’s also do this reflecting humbly, recognizing that the ultimate judge is not ourselves (we are very quick to justify what we like) but our God, who calls us to be faithful stewards of our time and gives us a high calling as a prophet, priest, and king (Lord’s Day 12, Heidelberg Catechism). Tech-Wise changed my thinking If you or your family struggles with managing technology, I highly recommend you pick up a copy of Crouch’s book, as he shares practical advice about how to prioritize character, shape our spaces with intentionality, structure our time, and apply all of this in the details of life, from our commutes in our vehicles to how we sleep. This was a paradigm shift for how I was looking at things like social media, including whether media organizations like RP should utilize platforms like Instagram when these mediums cause so many problems for their users. It has made me realize that I was being naïve, and even hypocritical, if I thought we were even able to “flick the switch” on social media. After all, a good case could be made that even apart from our Instagram and Facebook pages, RP’s online presence (complete with a popular app, videos, website, podcasts, and newsletter) could also qualify as social media. But it has also served to strengthen my appreciation for our board’s decision to prioritize this print magazine and our Real Talk podcast, over social media and video. Unplugged is different Since most members of the Canadian NAPARC churches also receive the magazine, we are able to bond, and sharpen each other, about what we find in these pages. For example, my church’s Young Peoples Society picks an article from it at each meeting for their discussions (checking off the first two criteria from Crouch already). This simply isn’t possible if each church member is plugged into their own source of information, oblivious to what others are reading or watching. A print magazine in particular engages not just our hearts and minds, but also our bodies (we have to pick it up, hold it, gaze at it, flip the pages). Our heart rate slows as we settle into a comfortable position and slowly work through the issue. RP’s team has also been intentional about trying to make the reading experience delightful, with nicely designed pages, space for large pictures, a captivating kids’ section and new sections like the artist profile. Our senses and hearts need to be fed along with our minds. Our hope is that this magazine, and to varying degrees all of RP’s resources, will strengthen your relationships with your brothers and sisters in Christ, will be used to start great conversations, will help you take care of your bodies and souls, and will develop awe for God’s creation. But reading this is a small part of your life. So do take more than a moment to consider how the other sources of technology in your home and life measure up to Crouch’s criteria. If you have someone else around you, consider reading Crouch’s criteria about whether technology is in its proper place and ask them for their thoughts, perhaps even about how you are managing technology. And if your device happens to ping while you are enjoying a conversation with them, ignore it!...

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Demystifying ChatGPT

Lots of potential, but the output is only as valuable as the input ***** About a year ago, the research firm OpenAI made a version of its text-generation tools available for free use from its website. The chatbot, called ChatGPT, accepts a prompt from the user, such as a question or a request for a piece of writing, and responds with a seemingly original composition. If you have experimented with this tool, you may be impressed with its ability to produce natural-sounding English paragraphs – or perhaps you find it eerie and wonder what changes tools like this will bring. How large language models work To demystify what language tools like ChatGPT are doing, here’s a game you can try at home. To play, you’ll need to select a book and pick a letter of the alphabet. I’ll play along while I write. A) One letter I have a copy of Pilgrim’s Progress handy, and I choose the letter m. Open your book at random and find the first word on that page that contains your letter. For me, the word is mind. In the word that you found, what letter occurs immediately after the letter you were looking for, just as i comes next in mind ? That letter is your new letter. Now flip to a new page and repeat. The first i that I see is in the word it, so that means t is my next letter. Do it again. On the next page that I turn to I see t in the word delectable, so a is my next letter. So far my letters have been m-i-t-a. On my next turn, I find a in about and take the letter b. I then find b in Beelzebub and take the letter e. Finally, I find e in the word be, and since it’s followed by a space rather than another letter, this ends the game. Looking back, the letters of the game make the word mitabe. That’s not a real word, of course, but it’s not completely random either. The letter-level statistics of the English language led this process to make something that looks more English-like than we are likely to have gotten by grabbing six tiles out of a bag of Bananagrams. B) Two letters This game becomes more interesting if we level it up. Instead of looking for the first occurrence of our most recent letter, what if we searched for the first time our last two letters occur together? If my last two letters were be, then I would need to a look for a word like become and take c as my next letter. The effect is that we are using a larger context as we string out our sequence of letters. This version of the game is tedious to do by hand, but we can automate it using a computer. Drawing from the text of Pilgrim’s Progress and using two letters of context, an algorithm replicating this game generates the text: SETTERE HEY IST ING TO WAS NOR HOUT SAY SUPOSTIANY If we sift through the gibberish, we find five real English words – and the rest are at least pronounceable. C) Four letters If we try again, but this time with a context of four letters, we get: WOULD BUT THIS ONE COUNTRY AND SMOKE TO HAD KEPT Although this is nonsense, all the words are real, and shorter strings of words could make sense together. D) Nine letters Finally, if we level up the game to use nine characters of context, sentences begin to take shape: SO CHRISTIAN AND HOPEFUL I PERCEIVE IS AGAINST A WALL Grammar aside, this is remarkably close to real English. When it gets bigger still To get a layman’s understanding of how technology like ChatGPT works, imagine a great leveling-up of this game. Instead of being played on one laptop, it is run on giant server farms of leading tech companies. Instead of using Pilgrim’s Progress as a source text, it is trained on humankind’s entire digitized corpus. Instead of using a few letters of context, it uses a sophisticated model of human language. And instead of using a starting letter, the process is induced by a question or request from a user. When you enter a prompt into ChatGPT, you are really asking a statistical question: Based on information gathered from innumerable digital texts, what is the most likely response to this prompt? I tried giving ChatGPT the prompt: “Versify the first question and answer of the Heidelberg Catechism into common meter so that it could be sung by a congregation.” It responded with: In whom is all my trust and joy, My comfort and salvation? In Jesus Christ, the sinless One, The source of my redemption. My only comfort here on Earth, My only hope in heaven, Is that I am not my own, but His, For all my sins are forgiven. The meter is forced, but one has to admit that many would-be hymn writers have done worse. Benefits and risks of text-generators ChatGPT and similar tools that generate text or images are one example of advances in technology that use algorithms built from data rather than being human-handcrafted. You probably have used some of them: data-generated algorithms can identify faces in photographs, control autonomous vehicles, make medical diagnoses, and detect fraudulent transactions. One effect of this trend is that the technologies become more difficult to understand, even for experts, since the tools are often shaped by deep patterns in the training data that are beyond human perception. They exude something of a magical quality, especially when they are presented with evocative terms like artificial intelligence. Yet it is important for Christians not to attribute anything magical to unfamiliar technologies. Even without precise expertise in trending technology, we still can develop an informed awareness of the benefits and risks. 1) Output only as good as the input For one, technology generated from data is only as good as the data it is generated from. A tool like ChatGPT reflects the attributes of the texts that it is trained on. I gave ChatGPT the prompt, “Explain how the Auburn Affirmation affected the career of J. Gresham Machen” . It responded with a page and a half of text that got the basic facts right and read like an answer on an essay test. But what stood out to me was the uniformly positive terms it used when referring to Machen. He was a “staunch defender of conservative, orthodox Christianity,” to which he had “unwavering commitment,” making a “courageous stand against the Auburn Affirmation” and founding the OPC, “where he could continue to champion conservative Reformed theology.” No doubt readers will be sympathetic to this portrayal. But it is worth asking why ChatGPT would give Machen heroic verbs and adjectives while describing the proponents of the Auburn Affirmation in dry, factual terms. My speculation is that people interested enough in Machen to write about him have tended to be his admirers, and so ChatGPT is imitating the dominant sentiment in material about Machen. But does this pass the shoe-on-the-other-foot test? What would ChatGPT produce if we gave it a prompt for which most of its source material was written by enemies of the gospel? 2) Truth isn’t a particular priority Furthermore, the fact that these tools produce the most probable response to a prompt, based on the data they are trained on, means that truth itself is not a particular priority. I once asked ChatGPT who was the most famous person to play against the eighteenth-century chess-playing automaton known as the Turk (actually an elaborate hoax). The response mentioned Napoleon Bonaparte and Benjamin Franklin – each of whom did face off against the Turk at one point – but it went on to claim that “one of the most famous opponents of the Turk was the Austrian composer Wolfgang Amadeus Mozart,” describing their chess match in dramatic detail. This appears to have been synthesized whole cloth – I can’t trace down any verification that Mozart ever encountered the Turk. One of my colleagues at Wheaton College, where I teach, described how he caught a student passing off a ChatGPT-generated term paper as his own work. The paper was more-or-less B+ quality, and its bibliography had respectable-looking citations. As it turned out, though, ChatGPT had made the citations up: the claimed authors were real scholars and the journals were real, but the articles themselves didn’t exist. This is what we can expect when the most probable response is not the most truthful response. 3) Temptation to students This serves to highlight the most obvious risk induced by ChatGPT and similar tools: it provides a new and perfectly convenient way to plagiarize. A student – or a professional writer, for that matter – can whip out a paper in seconds by giving a prompt to a free online tool. At present, teachers can use services that detect AI-origin of text (itself an application of data-driven algorithms), but we can expect that successive generations of text-producing tools will prove to be better at eluding detection. One can imagine an arms race ensuing between text generators and generated-text detectors, with teachers never being able to trust their students again. And what of the rights of the original authors whose work is used to train these tools? 4) Do away with drudgery On the other hand, it is all too easy to bemoan the potential harms in a new technology and to overlook how it can be used for good. Tools like ChatGPT can be used not only as a cheat for writing, but also as writing aides: You can feed it a paragraph you have written and ask it to polish it up – make it more formal, or less formal, or more succinct, or with a more varied vocabulary. It can act, in a way, as a smart thesaurus. Another colleague of mine told of a student who defended the use of ChatGPT in writing a paper as a natural progression from tools that are already accepted: If we use spellcheck to eliminate spelling errors and Grammarly to fix syntax, then isn’t it only wise to use the latest tools to improve our rhetoric as well? One may quibble with this student’s logic, but technological changes throughout history have automated menial tasks, allowing humans to focus on things that are more meaningful. After all, some writing tasks are so much drudgery. You do not want your pastor using ChatGPT to write a sermon, but perhaps you wouldn’t begrudge a businessperson using an automated writing tool that can turn sales data into a quarterly report. A Christian response Text-generation tools are part of a suite of data-derived technologies that have gotten much media attention and that seem to have the power to change society as much as the internet and smartphones have done, if not more. How should we live in light of advancements in science and technology? There are many ways Christians should not respond: we shouldn’t idolize technology or make a false gospel out of it – we should not share the world’s fascination for the next new thing or hope for scientific deliverance from life’s problems. But neither should we approach it with fear or regard it with superstition. I also would argue that it’s irresponsible to ignore it. First, to any extent that we use tools like ChatGPT, we should see to it that we work with complete integrity. This is in the spirit of Paul’s exhortation to Timothy that in his ministry of the Word he should be “a worker who has no need to be ashamed” (2 Tim. 2:15) – whatever our calling, our work should be worthy of approval. Students at any level of schooling should note their school’s and teachers’ policy on writing assistants and follow them scrupulously. The Christian school that my children attend has ruled that no use of ChatGPT is appropriate for any of their schoolwork, and, with admirable consistency, they have banned the use of Grammarly as well. Some of my colleagues have experimented with allowing limited use of ChatGPT as a writing aide in college courses, but with clearly-defined boundaries, including that students must cite to what extent ChatGPT was used. For any professional or personal use of these tools as writing aides, we should ask ourselves whether we are presenting our work honestly. Second, we should exercise a healthy skepticism toward material generated by tools like this. One use of ChatGPT is as a replacement for a search engine when looking up information. You can Google “how to keep wasps out of my hummingbird feeder” and receive a list of websites, each website giving advice about bird feeder maintenance; alternately, you can ask the same question to ChatGPT and receive a single, succinct summary of tips that it has synthesized from various sources. There is a pernicious draw to attributing authority to information delivered to us by computers. We should remember, though, that ChatGPT’s answers are only as good as the fallible human-produced text it is trained on. Moreover, for the sake of loving our neighbors, we should bear in mind that tools trained on data will reflect, if not amplify, the biases and prejudices of its input. Finally, if we use algorithms to manipulate text, we must treat the holy things of God as holy. In the experiment at the beginning of this article, I sampled letters from the text of Pilgrim’s Progress. When I do a similar experiment in one of the courses I teach, some students are curious what would happen if we sample from a book of the Bible. But I believe that is not a respectful use of God’s Word. Earlier I showed the result of asking ChatGPT to versify part of the Heidelberg Catechism, but I certainly do not advocate using AI-generated texts in congregational singing. One feature of ChatGPT is that it can imitate the style of an author or genre. You could ask ChatGPT to write a story in the style of the Bible, but don’t – that would be blasphemous. I find the Westminster Larger Catechism’s words about the sixth commandment – that it requires “a sober use of meat, drink, physick, sleep, labour, and recreations” – to be applicable to many other areas. Let’s pray for wisdom to discern the sober use of humanity’s tools in every age. The author is a member of Bethel Presbyterian in Wheaton, Illinois, and professor of computer science at Wheaton College. This is reprinted with permission of the OPC denomination magazine New Horizons (OPC.org/nh.html) where it first appeared in their January 2024 issue....

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Is AI just another tool, or something else?

We must ask how the technology fits into the Creation story lest it takes away from meaningful work and connection. **** It’s not uncommon to hear artificial intelligence (AI) described as a new “tool” that extends and expands our technological capabilities. Already there are thousands of ways people are utilizing artificial intelligence. All tools help accomplish a task more easily or efficiently. Some tools, however, have the potential to change the task at a fundamental level. This is among the challenges presented by AI. If in the end it is not clear what AI is helping us to achieve more efficiently, this emerging technology will be easily abused. AI’s potential impact on education is a prime example. Since the days of Socrates, the goal of education was not only for students to gain knowledge but also the wisdom and experience to use that knowledge well. Whether the class texts appeared on scrolls or screens mattered little. Learning remained the goal, regardless of the tools used. In a recent article at The Hill, English professor Mark Massaro described a “wave” of chatbot cheating now making it nearly impossible to grade assignments or to know whether students even complete them. He has received essays written entirely by AI, complete with fake citations and statistics but meticulously formatted to appear legitimate. In addition to hurting the dishonest students who aren’t learning anything, attempts to flag AI-generated assignments, a process often powered by AI, have the potential to yield false positives that bring honest students under suspicion. Some professors are attempting to make peace with the technology, encouraging students to use AI-generated “scaffolding” to construct their essays. However, this is kind of like legalizing drugs: there’s little evidence it will cut down on abuse. Consider also the recent flood of fake news produced by AI. In an article in The Washington Post, Pranshu Verma reported that “since May, websites hosting AI-created false articles have increased by more than 1,000 percent.” According to one AI researcher, “Some of these sites are generating hundreds if not thousands of articles a day. … This is why we call it the next great misinformation superspreader.” Sometimes, this faux journalism appears among otherwise legitimate articles. Often, the technology is used by publications to cut corners and feed the content machine. However, it can have sinister consequences. A recent AI-generated story alleged that Israeli prime minister Benjamin Netanyahu’s psychiatrist had committed suicide. The fact that this psychiatrist never existed didn’t stop the story from circulating on TV, news sites, and social media in several languages. When confronted, the owners of the site said they republished a story that was “satire,” but the incident demonstrates that the volume of this kind of fake content would be nearly impossible to police. Of course, there’s no sense in trying to put the AI genie back in a bottle. For better or worse, the technology is here to stay. We must develop an ability to evaluate its legitimate uses from its illegitimate uses. In other words, we must know what AI is for, before experimenting with what it can do. That will require first knowing what human beings are for. For example, Genesis is clear (and research confirms) that human beings were made to work. After the fall, toil “by the sweat of your brow” is a part of work. The best human inventions throughout history are the tools that reduce needless toil, blunt the effects of the curse, and restore some dignity to those who work. We should ask whether a given application of AI helps achieve worthy human goals – for instance, teaching students or accurately reporting news – or if it offers shady shortcuts and clickbait instead. Does it restore dignity to human work, or will it leave us like the squashy passengers of the ship in Pixar’s Wall-E – coddled, fed, entertained, and utterly useless? Perhaps most importantly, we must govern what AI is doing to our relationships. Already, our most impressive human inventions – such as the printing press, the telephone, and the internet – facilitated more rapid and accurate human communication, but they also left us more isolated and disconnected from those closest to us. Obviously, artificial intelligence carries an even greater capacity to replace human communication and relationships (for example, chatbots and AI girlfriends). In a sense, the most important questions as we enter the age of AI are not new. We must ask, what are humans for? And, how can we love one another well? These questions won’t easily untangle every ethical dilemma, but they can help distinguish between tools designed to fulfill the creation mandate and technologies designed to rewrite it. ***** This column was first published to Breakpoint.org on January 8, 2024, and is reprinted with their gracious permission. We're sharing it because it's a good article on an important topic. But we have another reason. We wanted to give RP readers this sample of Breakpoint's Daily Commentaries to, hopefully, pique your interest. Breakpoint has an American focus and is not specifically Reformed (though some writers are), so we differ in some notable respects: they are anti-evolution and RP is specifically 6-day creationists; and while we'll highlight problems with the Pope both when he is acting Roman Catholic and when he is not, they'll stick to the latter. So, as with everything, there is a need to read with discernment. But when it comes to the hottest cultural battles of our day – sexuality, gender, the unborn, and God's sovereignty over "every square inch" of creation – they get it right, consistently, and they are timely, often replying to events that happened just the day before. That's why Breakpoint articles have been featured in our Saturday 6 column for years now. If this article did grab your interest, then you'll want to sign up here to get Breakpoint sent right to your email inbox each day....

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We can't save the world, and that's OK

What if our insatiable interest in the world’s injustices is really just an Edenic desire to be gods ourselves? ***** We are weary. Gloom and malaise are the shadows of the moment, inescapable beneath the blazing ball of stressors that blinds our eyes to what is true and hinders our feeble attempts at faithful living. Why? Why do weariness and anxiety trail us wherever we walk or however fast we try to run? There are, of course, any number of reasons that an individual person may feel weary or sad or anxious. But there is reason I believe that our collective sense of dread is at least partially self-inflicted. We are weary because in an attempt to image our Savior we may actually be trying to be him. The paralysis of information Our parasitic relationship with the social Internet leads us to see a literal world of burdens and deceives us into believing we must bear them all. This isn’t a new phenomenon: in Amusing Ourselves to Death, Neil Postman traced it all the way back to the advent of the telegraph: "The news elicits from you a variety of opinions about which you can do nothing except for offer them as more news, about which you can do nothing. "Prior to the age of telegraphy, the information-action ratio was sufficiently close so that most people had a sense of being able to control some of the contingencies in their lives. What people knew had some action-value." We feel burdened by the events of the world because we consume information in such a way that we could never meaningfully act on the information we consume. This isn’t just a practical problem or a mental health problem. This is a spiritual problem. Bearing burdens or being gods? In Galatians 6:2 Paul tells us to: “Bear one another’s burdens, and so fulfill the law of Christ.” To live as a faithful follower of Christ in our own daily lives is difficult in its own right. But to bear others’ burdens, like those of our family, friends, or church family, is what we are called to do in this verse. Bearing one another’s burdens is important! It is one of the ways we most clearly image Christ to the world. But I think it is fair to say Paul is not calling us to bear the burdens of the world, a destructive calling to which many of us believe we have been called simply because of our ever-increasing awareness of world events. How can we possibly faithfully follow Jesus while also attempting to bear the countless burdens highlighted by our Twitter feeds? We can’t. And we should stop trying. This is not to say we shouldn’t care for and pray for the global church or the state of humanity in general. Of course we should approach our God on behalf of others who may be suffering any variety of plight around the world. My call is not a call to global ignorance but local faithfulness. One of my concerns is that our rightful concern for the vast brokenness and injustice around the world distracts us from faithfulness in our neighborhoods and churches. Beyond that, though, the constant gnawing we feel as we scroll through pictures of poverty and clips of corruption on our thousand-dollar smartphones may be a God-given conviction toward justice and righteousness … but it also may not be. What if our insatiable interest in the world’s injustices is really just an Edenic desire to be gods ourselves? The social Internet becomes a virtual tree of knowledge of good and evil – it opens our eyes to the harsh realities of a world fractured by sin and fools us into bearing the burden of the world’s brokenness. Our convictional awareness of the world’s problems may actually be a modern manifestation of our most ancient transgression: our desire to be gods rather than trust God. Wearying ourselves with public injustices in front of a watching world is more appealing than quietly advocating for justice in our communities because it makes us feel like gods, and gods receive praise. Good friends and neighbors usually don’t. To bear the burdens of others is to fulfill the law of Christ and to image Christ to the world. To want to save the world is to attempt to be Christ and reap the praise he alone is due.  The measure of the world Reflecting on the cultural power of the nightly news broadcast in 1985, Postman wrote: “It has not yet been demonstrated whether a culture can survive if it takes the measure of the world in twenty-two minutes.” Indeed, one may say that it has not yet been demonstrated whether a culture can survive if it takes the measure of the world in a brief scroll of Twitter, but the forecast is, well, a bit gloomy. Perhaps we, and our communities of faith or proximity, would be better served if we attempt to bear the burdens of our neighbors rather than feeling as though we have to bear the burdens of the world. Everyone’s problems are not all of our problems. Yes, we are called to bear one another’s burdens, but not everyone’s burdens. Christ alone can bear the burdens of the world. Our feeble attempts to do this are the roots of our gloom and malaise. Being a Savior is exhausting and it’s not who we were made to be. This originally appeared in Chris Martin’s "Terms of Service" newsletter and is reprinted here with permission. “Terms of Service” looks at the social internet from a Christian perspective, and you can sign up at www.termsofservice.social. His book, also called “Terms of Service,” is available at online retailers....

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A valley of conquerors

God’s work in one Reformed community to set prisoners free from their bondage to sexual sin ***** The fire crackled in a massive stone fireplace behind us as we talked and sipped coffee. The handcrafted log home that surrounded us was almost finished, after seven years of construction. It was sitting at about 4,000 feet elevation, built on the side of Hudson Bay Mountain, in northwest British Columbia. I was meeting with the home’s builder, Bill DeVries, to learn about how God has brought hope to many men and women in the Bulkley Valley whose lives have been impacted by pornography and other forms of sexual bondage. While DeVries was building this stunning home for his clients, God has been working through him and others in this community to rebuild lives. Unlike the mansion on the mountainside, this work is being used by God to result in something much more valuable – transformed hearts, revitalized families, and captives set free. When it comes to the hold that Satan has on many in the world through pornography, this story is an exception, not the norm. But just as a spark has been fanned into a flame in one community, the hope is that it sets a fire across this land. For “nothing is impossible with God” (Luke 1:37). Stepping up with trepidation Reflecting on what started it all, DeVries was upfront with his own story. “I saw the lingering effects of porn use when I was young. The effect is still here. Seeing the impact it had on my own family, I wanted to find a way to break this.” He can see now how the LORD had been preparing himself and a number of other men in the local church community to bring leadership to this problem already back in the winter of 2017. A friend had shared with DeVries how he took part in a DVD program called the Conquer Series at a local church and was interested in sharing it with others, including the Reformed church community. God stirred the hearts of DeVries and a few other men to step out of their comfort zone and bring this program to the local churches, in particular the Canadian Reformed and United Reformed churches. DeVries explained how the program goes to the root of the issue, while always doing so in the context of grace through Christ. “It helps men to understand how a sin problem becomes a brain problem, and why it is so difficult to break free. It leads us to apply Scripture to get away from our shame identity, helping us to see grace, and our identity in Christ. It takes men into a daily, deep immersion in the Word.” The title lends itself from Romans 8:37: “In Christ we are more than conquerors.” “I went into it with a lot of trepidation,” DeVries recalled. He knew that dealing with pornography was not something to be done lightly and could impact marriages and lives in a big way. “We put out a bulletin notice. It was straightforward, describing how 60-70 percent of men struggle with pornography.” Through the work of the Holy Spirit, the ads struck a chord. 180 men lead the charge The first session was held in March of 2018, and 47 men courageously answered the call and showed up. DeVries and the other organizers were ready, with ten men prepared to lead small groups. They shared their own stories of their struggle with sexual sin, setting an example for vulnerability and creating a spirit of trust. The Conquer Series is much more than a 10-part DVD series. “It’s demanding. You get a half hour of work every day, and then three phone calls to different guys in their group every week.” But not only did those men carry on through the program, it has been run again in the Bulkley Valley many times since then, and to a variety of groups including teens and women. Shortly after the first time it was run, a group of 11 dads introduced the series to their sons in Grade 11 and 12. “The guys that led, led by being open about their own struggles. That opened the door for others to do the same.” It takes courage to be vulnerable with other men. It takes even more courage to talk about this with their sons. But DeVries shared that he had already come to a place of surrender. “I had nothing left for me to defend so it wasn’t that hard for me to speak into it.” The impact was immediate and others noticed. That September, another 49 men signed up to do the series. Since 2018 it has been run at least four times, though the group has become smaller each time since so many had already gone through it. In total it has reached about 180 men in the area, a couple dozen of whom have done it twice. It didn’t take long for local women and youth to follow the men’s lead. The organization behind the Conquer Series has also produced a number of other programs that have been run locally. Experiencing victory With so many men, women, and children having gone through these programs, the impact on the entire community has been both quiet and profound. Pastor James Slaa was the minister of the Smithers Canadian Reformed Church while the Conquer Series was run locally. Not only did he intentionally incorporate the issue in his preaching, he also took part in the series himself, something that requires an extra degree of vulnerability for a pastor. The fruit was evident quickly. “The exercise of immediately being able to confess our sins to others is something that rarely happened before, and Conquer Series provided that place for the men to come clean in just a matter of days” he shared. “Occurring on Saturday nights, there was something very special to be able to gather together for church the next day and partake fully in the gospel message of salvation and worship our great and loving God and Father.” Pastor Slaa could see the impact it was having on the entire church community. “I was also humbled and moved to tears at times to hear the testimonies of others and of their wives, seeing how God was working mightily” he shared. “In my last years in Smithers I was overwhelmed by God’s work among us. The war against evil was on, and God was winning handily and soundly.” I also reached out to a young father who was one of the first to go through the program. He asked to remain confidential but shared with me that “The Lord used it in an instrumental way to change the direction of my family and my career.” He has been exposed to other means to deal with the issue since, but none as effective. “It is the Lord who does the work, but good tools help” he added. “This is a good tool.” Devries understands the connection between tackling pornography and our spiritual health generally. “The impact has been really big. One of the biggest things is teaching us to be intentional. If you are intentional, you are in a way better position to not lose faith. Guys are testifying to how it has changed how they walk with the LORD and with their family.” He proceeded to share a couple of examples. “One of the guys asked what have I been up to. I told him about taking part in Conquers and my story. He looked at me and was just about bawling. ‘You struggle with that? I do too. This gives me hope.’ And then I saw him walk into serious victory in the battle.” “A young guy, from Grade 11 or 12, did the Conquer Series and then when it was done he came to me and said ‘Thanks man. This has given me hope when I thought I would never escape.’ He has gone on and been leading other groups since.” “A guy five years older than me did it and testified ‘It is the first time in my life that I have hope that I can gain the victory from this.’” DeVries shared that an indirect result is that there is more communication between husbands and wives. “If people are hiding something, the sexual relationship is affected, which affects a lot of life.” “There is more openness among women and they are more vulnerable with each other. That is something with my parent’s generation that was far more difficult. Most women have two or three people that they can be open with. That is probably a spin-off from the men taking the lead.” This also made DeVries think of the text found in Judges 5:2: “When the princes in Israel take the lead, when the people willingly offer themselves – praise the LORD!" DeVries believes that the program may even have indirectly resulted in the steady, deliberate, and firm leadership of the local churches through Covid. “People were charitable with each other. Relationships were maintained in a very difficult time. There was a willingness to listen and be vulnerable with others.” Amidst all of the reports of success, it was also evident that there is one demographic that DeVries remains particularly concerned about – older men. “There is a generation that seems to have given up.” He later explained, “it is a bit harder to break through to the older ones who think they have a lot more to lose if they come clean on this stuff.” One challenge with leading change, especially with problems that run deep, is maintaining a good trajectory and not falling back into old routines and sin. I asked if those who have gone through the program have been able to continue to walk in freedom. DeVries affirmed that has been the case, but that it requires intentionality. That is why many who have gone through it went on to lead other groups. They have also maintained accountability phone calls.  Humility needed I also asked DeVries whether there is anything unique about the Reformed community that there was such interest in these programs. “From what I understand now, it is that we don’t know how to deal with trauma. If we look through our past seventy years, we see World War Two, a church split, immigration, settling into a new community, a new language, and a lot of hardship. A lot of trauma happened.” At the same time, families weren’t well prepared to deal with the brokenness. “Dad is busy just getting food on the table. Everyone is kind of living in a suppression. Amidst that, there is physical and sexual abuse. Moms and Grandmas are giving everything except themselves. I have noticed this as an elder through the years. A lot of people couldn’t open up during a home visit, especially the older generation.” Although the Conquer Series has blessed more than two million people worldwide, it isn’t known by most Reformed communities. But the impact it has had in the Bulkley Valley has caused others to hear of it and ask for more information. DeVries has fielded interest from Reformed Christians in Winnipeg, Edmonton, and the Fraser Valley. Some have testified to how there is a lot of resistance to doing something similar in the local Reformed churches in their area. I reached out to one Reformed Christian in a different part of Canada, who has devoted much effort in the past decade to seeing his church community address the same issue and asked to remain anonymous because of the negative experience he has had. Unlike DeVries, he was exasperated and deeply disappointed, especially by the church leadership. His assessment was blunt. “There are way too many people involved and they don’t want to deal with it.” “The problem is so big,” he shared, “that I don’t know a young man who isn’t involved.” But when he tried to bring leadership to the issue by bringing in speakers and resources, he was frustrated by the response from his church community. “ find everything that they don’t like” he shared. “80 percent of the time was spent on what we disagreed with.” Yet he continues to speak about the issue one-on-one because “I have seen the joy that transpires when people are set free.” It starts with starting There is indeed a longstanding suspicion from many in the Reformed community towards utilizing resources that don’t originate from within. There’s often good reason for these concerns, as we’re warned that many who profess to be Christian are actually wolves in sheep’s clothing (Matt. 7:15). So practicing discernment (1 John 4:1), and exercising caution is admirable. But paralysis is not. When faced with a pressing issue like pornography we can’t be so worried about making a misstep that we don’t take any steps at all. This would be akin to the servant in the Parable of the Talents (Matthew 25:14-30) who fearfully hid his talent, rather than risk misinvesting it. When asked what advice he has for others who may want to consider running the program, DeVries was quick to offer “Keep it simple and just do it.” Don’t make it too big. Don’t force people. Just start it and let the yeast do its work.” DeVries credits the success of the program to the fact that it jives with God’s Word, including the call to each of us in James 5:16 to “confess your sins to each other and pray for each other so that you may be healed….” Mark Penninga is the Executive Director of Reformed Perspective. You are invited to meet with Bill DeVries in October, via a new online forum, RP Conversations. Sign up, and find out more information here. Pastor James Slaa on the Conquer Series ***** "I remember the time when Conquer Series began. I heard that a group of men were getting together at an undisclosed location to deal with the matter of pornography. That was good news to me! I didn’t get too involved at that time, other than talk with organizers and get a broad understanding of the program. "The next year organizers wanted to run the program again, due to its success, and I was encouraged by one brother to attend, if only to provide support and encouragement. Having heard so many good things about it by now, I did. The program was running on Saturday evenings, from 7:00 to 10:00, which can be an important time for a pastor. It’s time to go over the sermons for the next day. Also, traditionally it was the evening to catch some Hockey Night in Canada. And finally, it’s a time to spend with family after a busy week. So, it took some sacrifice to commit. But since other men were committing to take the 10-week program every Saturday night, which was for them also usually a family night, and a time to relax, I felt I had no real excuse. Imagine my surprise when seeing over 60 men having registered! "I had some amazing first impressions. I remember the excitement in the air, which I eventually understood was really a large group of men who were expressing real hope. I also remember my initial reaction to the media presentation, which was professional and high quality. I recall the commitment of the program to be Biblical and Christian. I fondly remember how eventually nobody cared about keeping secret the undisclosed location and what was going on – there was such an excitement and joy over the next weeks that not only the men spoke openly about attending, but many wives were noting the substantial transformations of their husbands, and could not contain their exuberance! Besides, when people drive by a parking lot full of cars on a Saturday night, they naturally want to know what’s going on. "Personally, I received a lot of feedback from the attendees. They also commented on how much it meant to them that I too was attending and participating. I started to include material in the sermons and even preached on key Bible verses. This was very well received. Many strong bonds were forged amongst the men; I too built strong and lasting relationships on account of my attendance. We were a band of brothers, fighting the great evil and enemy of our time. "But I also knew that participating in the Conquer Series meant I too would be confronted by Scripture concerning my own life, thoughts, and actions. Conquer Series doesn’t merely address the sin and addiction of pornography but goes deeper into how the mind works and the brain functions. I greatly benefitted in weeding out a lot of junk in my own life. I grew in personal Bible devotions. I sought accountability in my life and on my devices. I remember how sitting in my small group for the first time that I was resisting opening up, but that over time, witnessing my fellow brothers confessing their sins, and seeing the Holy Spirit working, I too eventually opened up and expressed my own struggles, anger, frustrations, and stresses in my life. There was real joy and liberation in doing that and finding forgiveness in Jesus Christ. "At week six the idea is that there is full disclosure to your small group, and for me to know that was coming in my small group seemed inconceivable, but it is amazing how by the time you get to that week, you are led by the Holy Spirit and prepared to be open and honest, confessing your sins to one another, seeking prayers from each other, and experiencing freedom and liberation from the power of sin, and knowing assuredly the forgiveness of sins. Knowing as well that there will be falls and relapses, still, the exercise of immediately being able to confess our sins to others is something that rarely happened before, and Conquer Series provided that place for the men to come clean in just a matter of days. Occurring on Saturday nights, there was something very special to be able to gather together for church the next day and partake fully in the gospel message of salvation and worship our great and loving God and Father. "I was also humbled and moved to tears at times to hear the testimonies of others and of their wives, seeing how God was working mightily. In my last years in Smithers I was overwhelmed by God’s work among us. The war against evil was on, and God was winning handily and soundly. "I knew there were some concerns about whether this program is Biblically sound. Personally, I found nothing significant that was an attack on the Reformed faith and thus of the evil one. Satan was being slammed down, and that was evidence enough to me that this is a Biblical and Christian program that advanced truth and freedom. I look back with fondness on that special time with my brothers in the Lord and how through God’s grace and power we experienced real victory, a taste of what is to come!"...

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Is our curiosity controlling us, or are we controlling it?

Curiosity can be downright lethal... and not only to cats. In our Internet age, curiosity can quickly take us where we must not go. But curiosity can also be a force for good. This investigative itch can drive us to discover more about God, digging deep into His Word, or heading out into His creation, magnifying glass in hand, to see all there is to see. In Curious: the Desire to Know and Why your Future Depends on It Ian Leslie makes a useful division between two main sorts of curiosity – epistemic and diversive. There isn’t simply “good” versus “bad” curiosity but more a matter of “focused” versus “unfocused," though as you might guess, the focussed sort is generally the more helpful sort. Diversive curiosity “Diversive curiosity” is, as Leslie puts it, an “attraction to everything novel” and it “manifests itself as a restless desire for the new and the next.” Leslie explains: The modern world seems designed to stimulate our diversive curiosity. Every tweet, headline, ad, blog post, and app at once promises and denies a satisfaction for which we are ever more impatient. This quest for the “new and next” isn’t necessarily bad – this is why new questions get asked, new interests are discovered, and new people are met. But Leslie argues that while “unfettered curiosity is wonderful; unchanneled curiosity is not.” What problem is there with unchanneled curiosity? It doesn’t fix itself on anything. It lacks purpose or discipline – diversive curiosity might start off well-intentioned, but if it has nothing to focus on then a search for “Calvin’s thoughts on art” can quickly turn into hours spent on “The art of Calvin and Hobbes.” Leslie recounts a question that was posted to Reddit: “If someone from the 1950s suddenly appeared today, what would be the most difficult thing to explain to them about today?” The favorite answer was: “I possess a device in my pocket that is capable of accessing the entirety of information known to man. I use it to look at pictures of cats and get into arguments with strangers.” We have access to an inexhaustible source of knowledge, right in our back pocket. Want to study Economics, or read Calvin's Institutes, or learn how to change the oil on your Toyota sequoia and it's all just a few key taps away. And when it comes to collaborations, we can call on people in the next town, the next state, or the next continent! But so long as we let our curiosity run free – flitting from one tweet, one game, one photo, one video to another – then this incredible potential will be unrealized. Channeled curiosity Here is where the second sort of curiosity comes in. “Epistemic curiosity” is curiosity with a purpose. Leslie describes this as a “deeper, more disciplined, and effortful type of curiosity.” This sort of curiosity pushes us after reading an intriguing blog post headline to go seek books on the same subject. It’s sustained curiosity. It’s directed curiosity. It’s the sort of curiosity that drives a boy to collect beetles and butterflies, and then when he wants to know more he heads to the library for books. It’s this sort of curiosity that has a girl trying out crayons and pens and pencils and paints to figure out how best she can draw a horse. To get good she’s going to need to sustain this appetite for paper and pen, but more importantly, she’ll need to steer clear of the constant stream of YouTube cat videos and other curiosities that are competing for her attention. Godly curiosity is fettered While Ian Leslie values unfettered curiosity, God expects our curiosity to be not only channeled but fettered too. There is every reason for Christians to be curious – God is infinite, and He’s given us a near-infinite universe to explore. But there are corners of it that we should not investigate. Article 13 of the Belgic Confession warns that we should not: …inquire with undue curiosity into what God does that surpasses human understanding and is beyond our ability to comprehend. Some of what God has done is too great for us to understand (election, for example) and when it comes to those matters we need to actively constrain our curiosity. We need to put on some fetters. There are also more earthy matters that we need to not investigate. We need to fetter our curiosity when it comes to: gossip – whether about people we know, or celebrities we don’t our rich neighbor's income sexuality – within marriage epistemic curiosity about sex can be a very good thing, but outside of, or before marriage, it can only cause trouble In other words, we shouldn’t be curious about matters beyond us, or matters that should be beneath us. Freeing us from distractions When it comes to diversive curiosity – the attraction to the new and next – there are no biblical texts telling us how many cat videos in a row are too many in a row. God hasn’t told us how many times we can check our Facebook newsfeed in an hour, or what time of night we need to turn off our phone. There are no stated limits as to how many tweets we can read, how many Instagram pictures we can view, how many blog posts we can click on, each day. So how can we know how much is too much? The Westminster Shorter Catechism gives us a clue when it explains that Man’s purpose here on earth is "to glorify God and enjoy Him forever." How does that help? Well, if we’re too busy to pray, too busy to read the Bible, too busy to be a part of the communion of saints, too busy to act as God’s hands and feet here on earth, too busy with all sorts of distractions to glorify God, and too busy enjoying these distractions to enjoy God, then wherever the line might be, we can be sure we’re way over it! So how can we free ourselves from these distractions? Part of it will involve putting down the smartphone, tucking away the tablet, and turning off the computer. We could consider: Putting tight limits on family members’ screen time each week, with more severe constraints for the very young (many doctors suggest children under 2 shouldn’t watch TV at all) and for out-of-control kids. Shutting down the Internet for the evening (which still allows kids to use their devices to read) or the afternoon, or only having it on for weekends or for homework. Going on a month-long technology fast to allow your family to get proper priorities back in place – this is an option that most children will hate (and many an adult) but the more passionate the resistance, the stronger the case for this intervention. While these practical suggestions will be helpful they also aren’t enough. We need to address this as the sin problem that it is. When we can’t control our curiosity, when it controls us, we’re enslaved. When our curiosity doesn’t direct us to God, but distracts us from Him, we’re committing idolatry, making YouTube videos and Instagram pics our first priority. Instead, we can seek ways to direct our curiosity in a God-honoring fashion. Our God is infinite, so there’s no shortage of wonders to explore, whether that’s God Himself, His Word, His world, the bodies He gave us, the family He placed us in, the talents He chose for us, the friends He provided, or the communion of saints He surrounded us with. There’s no shortage of wonders to wonder about. May God help us control our curiosity, so that in this too all we do can honor Him....

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The smartphone stack

You're out with some friends having a nice dinner. But one has been talking on his phone for the last ten minutes, and a second is managing to fork food into her mouth while still using both hands to type text messages. And the fourth member of your party is preoccupied with tracking down some YouTube video he just has to show everyone. So you're out with your friends for dinner but it seems an awful lot like eating alone. We've all experienced something similar... and put our friends through something similar. So how can we return a little decorum to our dinners-out? One suggestion making the rounds is something called "The Phone Stack." After everyone orders their meals all smartphones are placed in the center of the table, one on top of another, face down. Though the course of the meal it's simply a given that one of these, or all, are going to buzz, bing, or sing, but here's the kicker: no one is allowed to grab their phone until dinner and dessert is done. If someone feels they just have to pick up their phone, that's okay, but then they also have to pick up the check for the night! Can there be exceptions made? Maybe someone is a doctor on call, or a volunteer member of the local fire department, and just needs to check their messages. Yup, allowances for that kind of thing can be made. But for the rest of the group this is a fun way of ensuring we all connect with one another, rather than with our devices. And for those dining-in nights, a variation can be done involving who is going to do the dishes!...

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