Article
AI
Creed
Ethics
5 min read

Whistleblowing: what if your CEO is a Caesar?

What are the boundaries of legitimate protest?

Professor Charles Foster is a Fellow of Exeter College, Oxford, and a member of the Oxford Law Faculty.

On a conference stage, a seated speaker leans back and opines
Sam Altman, CEO of OpenAI.
TechCrunch, CC BY 2.0, via Wikimedia Commons .

If you discovered that the company you worked for was doing work that posed an existential risk to humanity, would you consider yourself entitled – or perhaps morally obliged – to blow the whistle? 

This issue provoked a recent open letter from current and former employees at AI companies including Sam Altman’s OpenAI, asserting that the laws protecting whistleblowers are inadequate because they typically focus on illegal activity – and the AI companies concerned are doing nothing which is (yet) illegal. It called for companies to take a number of steps (including not entering into or enforcing agreements prohibiting the raising of risk-related concerns). 

Some might say that if an employee takes the company’s money, that money should buy loyal silence, and that if the public interest demands a different approach, the remedy is the extension to risk-related concerns of existing whistleblower legislation. But unless and until that legislation is extended, should we applaud conscience-driven breaches of contract?  

What about breaches of the criminal law for morally justifiable reasons – for instance to draw attention to the risks that the protestors say are associated with climate change?  

The reality of modern corporate governance means that the CEO may be more practically Caesarean than a country’s government. 

Christian debate about these issues has traditionally turned on two Bible texts. Paul, in writing to those in a Roman church, declares: ‘Let every person be subject to the governing authorities, for there is no authority except from God, and those authorities that exist have been instituted by God. Therefore whoever resists authority resists what God has appointed….the authority… is the agent of God.’ And Jesus, in Matthew's gospel, advises us to ‘render to Caesar that which is Caesar’s, and to God that which is God’s.’ 

Who are the ‘authorities’ spoken of by Paul? Who is the modern Caesar spoken of by Jesus? Presumably in each case – in a parliamentary democracy – it is the combined legislature and executive of the day. Perhaps, these days, we should translate ‘Caesar’ as ‘the social contract’. But does this mean that (if we take these injunctions seriously) we should regard ourselves as bound not to commit criminal offences (which are offences against the state), but should feel no corresponding inhibition about breaching private law obligations, such as those owed under contracts of employment? My instinct is to say that this is indeed what it means, but that is not self-evident. After all, much employment law is statutory – an emanation of Parliament, and the reality of modern corporate governance means that the CEO may be more practically Caesarean than a country’s government. 

Rendering the right thing to Caesar in a theocracy such as Byzantium might mean something very different in a modern tyranny or a democracy.

Should Christians, though, feel constrained by these scriptural passages? Both Paul and Jesus seemed to think that there was little point in establishing lasting social, legal or governmental structures because the end times were just around the corner. Jesus thought that some of his audience would still be alive when the Son of Man returned to complete the messianic project without any help from any secular governor. Paul’s belief that the Second Coming of Christ was at hand was behind his advice that the unmarried (unless they really couldn’t stay celibate) should remain unmarried and get on with the urgent business of preparing for the imminent in-rush of the true Kingdom. Both Jesus and Paul were dramatically wrong about the chronology. Why, then, should we take seriously advice about the regulation of society that was based on their mistake? Should Paul’s advice to those Romans be read as pragmatism – intended by him to convince rulers that Christians wouldn’t make trouble, and that therefore the Christians should be left alone? He may have thought that a shabby compromise with secular powers didn’t matter much because it wouldn’t last long.  

Even if these texts are in some meaningful sense authoritative, what do they mean for modern life? As ever, the devil (and potentially the angel) is in the detail, and Paul and Jesus left the church to work out the relevant details. There is no consensus. Rendering the right thing to Caesar in a theocracy such as Byzantium might mean something very different in a modern tyranny or a democracy. Only in a few situations is the correct answer obvious: no one would doubt that those martyred for refusing to worship the Caesar of the day had made the (or at least a) right choice. But as soon as we move away from such cases the waters get muddy. Would Paul have denounced Dietrich Bonhoeffer for the plot to kill Hitler? If so, would he have been right? It cannot be seriously argued that it is illegitimate to protest against the policies of the day, any more than it could be suggested that Paul requires us to cast our vote in favour of the currently ruling party. 

What, then, are the boundaries of legitimate protest?  

Suppose that AI really does pose a threat to the whole of humanity. Does ‘rendering to God’ not then demand, in a private law context, that the whistle be blown, even if it involves a breach of a contractual obligation? It seems at least arguable.  

Is a breach of the criminal law – for instance in the case of climate change protestors – different? It may well be.  

In England the law has evolved a nuanced approach to ethically motivated criminality. That approach was recently displayed in the sentencing of five Extinction Rebellion activists for criminal damage to the premises of a bank. The judge accepted that each defendant believed that the bank was culpably involved in funding fossil fuel extraction projects, and that such projects endangered the planet. He noted that Lord Hoffman had said: ‘People who break the law to affirm their belief in the injustice of a law or government action are sometimes vindicated by history [for instance the suffragettes]. It is the mark of a civilized community that it can accommodate protests and demonstrations of this kind. But there are conventions which are generally accepted by the law-breakers on one side and the law-enforcers on the other. The protestors behave with a sense of proportion and do not cause excessive damage or inconvenience. And they vouch the sincerity of their beliefs by accepting the penalties imposed by the law.’ In return, he went on, the state behaves with restraint, and the judiciary imposes sentences which take the conscientious motives into account. 

This approach, said the sentencing judge, amounts to a ‘social compact between the courts and protestors.’  

Perhaps, in the realm of the criminal law, that sort of social compact encodes the relevant moral and theological principles as well as anything can.  

Article
Character
Creed
Sport
6 min read

Letter to the Olympians

A veteran sports chaplain writes a letter to Christian Olympians, on how they can find joy amid the 'funerals and weddings' of the games.

Ashley Null serves as a chaplain to elite athletes and coaches. He is also a priest and an academic.

A swimmer at the end of a race, looks to the result screen.
Adam Peaty after an Olympic race.
BBC.

Dear Friend, 

Congratulations on being selected to compete in the Olympics - the greatest games in the world! I’m sure you can’t wait to get out there and show the world what you’ve got - your amazing talent and skill and all the hard work and dedication that has gone into becoming an Olympian. 

Now, it has been said that being at the Olympics is like experiencing 10 funerals for every 1 wedding. You know this if you’re in elite sport - every one person’s victory is at the expense of many others’ agony of defeat. 

These next few weeks will be full of the strongest emotions and potential challenges to how you think about your faith. What does it look like to integrate your faith and your sport in the midst of such pressure? 

First, God has called you to the Olympics to experience true joy. 

The first reason God gave the good gift of sport is for it to bring joy. 

“In the heavens God has pitched a tent for the sun. It is like a bridegroom coming out of his chamber, like a champion rejoicing to run his course,” writes the Psalmist. 

God compares our sport to a honeymoon - both physically and emotionally satisfying - what high praise for the joy of sport! 

Every race, every match, every competition, is an opportunity to experience this God-given joy. 

This joy will help you in the ups and especially in the downs over the next few weeks. The Bible makes this clear again and again, that it is joy that helps us endure the difficulties in life. 

These next few weeks, make a conscious effort to count every blessing, thanking God for the joy of sport and the amazing experience he has given you. 

As you compete you can witness to many the wonderful joy of sport... By not torturing yourself in defeat with self-loathing and shame, instead rejoicing with those who win and weeping with those who don’t. 

Second, but Elite Competition isn’t only about joy. It includes uncertainty, fear, and even loss. God can use all aspects of sport, both the highs and the lows, to draw you closer to Himself. 

The second reason God give gifts to his people is to use them as a school of discipleship. 

St Paul writing to Christians in Ephesus said: “So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ."  

God has given you this vocation as a ‘school of discipleship’ to learn what it looks like to love God and love others. 

As you compete and lean on the promises of God, you have endless opportunities to grow in living out your faith. 

  • To remember your identity is based on the cross and not your success and failures 
  • To remember the power you have to compete does not come from your own strength but from Christ who is at work in you 
  • To remember your standing before God does not change because of God’s grace, whether you win or lose, fail or succeed 
  • To remember that if you do lose, God will be there with you and use your pain, but that the pain will not have the last word in your life - God will work all things for good 

Third, you can serve others as you compete. 

As you compete you can witness to many the wonderful joy of sport: 

  • By competing drug-free and within the rules you can show an alternative to the winner-takes-all attitude so prevalent in all sport. 
  • By not treating your opponent as the enemy but valuing them as a ‘co-worker’ you can push each other on to excellence. 
  • By showing humility and thankfulness in victory, recognising that other Christian athletes have worked just as hard and prayed just as much, but that God has set aside gifts other than Olympic success for them. 
  • By not torturing yourself in defeat with self-loathing and shame, instead rejoicing with those who win and weeping with those who don’t. 

In all this you can show the wonderful, transforming news of the gospel at work in your life as you experience joy in the midst of the funerals and weddings seen at the Olympic Games. 

But what if things don’t work out as you hoped? God will be there for you and with you in the midst of the pain. As you grieve, look for Jesus. 

He will give you the comfort you long for. 

He will remind you that his love for you is stronger and will last much longer than your present pain. 
He will assure you that he still has good things for you. 

Ask his help to hold on to this truth. Because when you are hurting, it is so easy to listen to lies. You see, it’s a real danger to view God as your ultimate coach. 

The lie says that if you make good spiritual choices then you will be on God’s winning team and blessed with success. But when success doesn’t happen, the lie says it’s because you have made bad choices and don’t deserve to be on the team, at least not until you can prove yourself spiritually good enough again. 

In all of your sporting career you’ve probably been taught to only feel good about yourself when you’re winning, that if you lose, you’re nothing. Your coaches may have told you to use the shame of losing to motivate you to success. 

Friend, you need to separate your sense of worth, your identity, from your performance. Equating significance and achievement will always leave your self-esteem at the mercy of the natural ups and downs of being a top-level sportsperson. But only love has the power to make humans feel significant, performance never will. 

The good news of the gospel is that in God, you have unconditional love, not based on any of your performance. You are valued and loved not because of the talents you have or the way you compete. Your worth and value is seen in the love God proved he had for you when he died for you on the cross. 

St Paul tells us: 

“God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” 

Now, as people reconciled to God there is no condemnation, nothing can separate us from God’s love and we are adopted as God’s children - this is who you are. This is where you identity alone can be found. This is where you can find peace, even in the midst of a major loss. 

Friends, enjoy these next few weeks and the amazing opportunity it is. If you feel the pain of loss, know that with Jesus pain never has the last word. His love always does. If you win, know that it is a wonderful gift of God to be thankful for, and he will make good use of it, long after you have retired, giving you decades of joy. 

Solo Deo Gloria! 

 

Adapted by Jonny Reid, for Christians in Sport, from Pastoral Care in the Olympic Village by Ashley Null in Sports Chaplaincy: Trends, Issues and Debates.