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7 Things Christians Should Know About Torture

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December 9, 2014

A new report by the Senate Select Committee on Intelligence on the CIA’s use of torture of suspected terrorists finds the agency repeatedly lied about brutal techniques that were both ineffective and illegal. The report also highlights examples of the extreme abuse, neglect, and torture of prisoners by CIA interrogators. As Time magazine notes,

Aspects of the detention and interrogation of al Qaeda suspects, according to the report, included: a detainee becoming unconscious during the simulated drowning technique known as waterboarding, requiring medical attention as he regurgitated air and water; a detainee dying from exposure to extreme cold shackled to the floor in what government observers later described as a dungeon; detainees’ injuries being allowed to deteriorate as part of interrogation; and psychological effects from interrogation including hallucinations, paranoia, self-harm and self-mutilation. The report also finds the CIA at times lost detainees and discovered them only after days of neglect.

Since the terrorist attacks on 9/11, Christians in Americans have mostly remained silent about the use of torture or assumed it was a legitimate and  warranted tactic in the “war on terror.” A few Christians have given it serious thought, though, and continue to debate its use and morality. Many still disagree on whether torture is always wrong or whether there are certain extraordinary circumstances under which it is an exception to the rule that we cannot justify doing evil that good may come (cf. Romans 3:8).

My own personal view is similar to that of Southern Baptist ethicist Kenneth Magnuson, who has observed,

[E]ven if it is possible to defend torture theoretically, it is far from certain that it can be used justly in practice. Whether it could be contained to the few cases in which it may be justifiable; whether an adequate system of accountability could be set in place to prevent abuses; whether the interrogator is capable of extracting the information with the least coercion necessary (without turning quickly to torture because it is deemed to be justified); and whether it is possible to know for certain that the suspect indeed has relevant information; these are but a few concerns.

Based on this criteria, the report shows that the CIA’s program was not justifiable, did not include an adequate system of accountability to prevent abuses, and did not extract information with the least coercion necessary. For these reasons, the CIA’s actions were both immoral and violated the standards and laws recognized by the U.S. regarding the treatment of prisoners.

But this report should be the beginning, rather than the end, of the discussion on the morality and legality of torture. To aid in future discussions, I’d like to highlight seven things I believe all Christians should know about torture:

1. Torture is clearly defined — Despite the claims of many supporters of the CIA’s methods and techniques, torture is not a murky or ill-defined concept. The legal definition of torture to which the U.S. subscribes can be found in the UN Convention Against Torture:

For the purposes of this Convention, torture means any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions.

By this standard the CIA has admitted that they have engaged in torture. (At the end of this article I’ve also included other definitions of torture adopted by the U.S.)

2. Many “enhanced interrogation techniques” fit the definition of torture — A list of enhanced interrogation techniques that the CIA has admitted to using are:

1. The Attention Grab: The interrogator forcefully grabs the shirt front of the prisoner and shakes him.

2. Attention Slap: An open-handed slap aimed at causing pain and triggering fear.

3. The Belly Slap: A hard open-handed slap to the stomach. The aim is to cause pain, but not internal injury. Doctors consulted advised against using a punch, which could cause lasting internal damage.

4. Long Time Standing: This technique is described as among the most effective. Prisoners are forced to stand, handcuffed and with their feet shackled to an eye bolt in the floor for more than 40 hours. Exhaustion and sleep deprivation are effective in yielding confessions.

5. The Cold Cell: The prisoner is left to stand naked in a cell kept near 50 degrees. Throughout the time in the cell the prisoner is doused with cold water.

6. Water Boarding: The prisoner is bound to an inclined board, feet raised and head slightly below the feet. Cellophane is wrapped over the prisoner’s face and water is poured over him. Unavoidably, the gag reflex kicks in and a terrifying fear of drowning.

The last three indisputably fit the definition of torture under all seven references.

3. Waterboarding is torture – Waterboarding has been used as a form of torture since the Middle Ages. Oxford scholar Cecil Roth writes in his book The Spanish Inquisition:

The water-torture was more ingenious, and more fiendish. The prisoner was fastened almost naked on a sort of trestle with sharp-edged rungs and kept in position with an iron band, his head lower than his feet, and his limbs bound to the side-pieces with agonizing tightness. The mouth was then forced open and a strip of linen inserted into the gullet. Through this, water was poured from a jar ( jarra ), obstructing the throat and nostrils and producing a state of semi-suffocation. The process was repeated time after time, as many as eight jarras being applied.

The U.S. military has also always considered waterboarding to be torture. During the U.S. Army Trials of Japanese War Criminals Conducted in Yokohama, Japan, Yukio Asano was charged with “Violation of the Laws and Customs of War: 1. Did willfully and unlawfully mistreat and torture PWs.” Among the specifications listed were “beating using hands, fists, club; kicking; water torture; burning using cigarettes; strapping on a stretcher head downward.” Asano was convicted of a war crime for waterboarding American prisoners.

Many critics claim that waterboarding of prisoners cannot be considered torture since the technique has been used in training in the U.S. Navy’s Survival, Evasion, Resistance, Escape (SERE) school. The waterboarding done in SERE, however, has been frequently criticized within the Department of Defense.

Also, as Malcolm Nance, counter-terrorism and terrorism intelligence consultant for the U.S. government’s Special Operations and a former Navy SERE school instructor, said in Small Wars Journal, there is a profound difference between waterboarding in training and what was done by the CIA:

The carnival-like he-said, she-said of the legality of Enhanced Interrogation Techniques has become a form of doublespeak worthy of Catch-22 . Having been subjected to them all, I know these techniques, if in fact they are actually being used, are not dangerous when applied in training for short periods. However, when performed with even moderate intensity over an extended time on an unsuspecting prisoner – it is torture, without doubt.

The CIA’s own Inspector General says that what his agency did and what is done in SERE training are completely different:

A footnote in the recently released 2004 CIA Office of Inspector General’s review of the government’s interrogation program appears to undermine a key legal justification that allowed the spy agency to use the controversial technique of waterboarding against suspected terrorist detainees.

A central legal—and polemic—argument for use of waterboarding has been the fact that some U.S. soldiers are subjected to the procedure during training. In 2002, the Department of Justice’s Office of Legal Counsel wrote a memo approving the technique, based in part on the fact that it had produced no long-term ill effects on soldiers who had undergone waterboarding during training. Those memos were later withdrawn by the DOJ.

But the latest review shows the waterboarding technique used on suspected terrorists was different in technique and duration from that administered to U.S. soldiers.

The OIG report says that experts’ initial analysis of waterboarding “was probably misrepresented at the time,” according to the CIA’s Office of Medical Services, because “the SERE [survival, evasion, resistance, and escape program] waterboard experience is so different from the subsequent agency usage as to make it almost irrelevant.”

As a consequence, the OIG found, “according to [the Office of Medical Services], there was no a priori reason to believe that applying the waterboard with the frequency and intensity with which it was used by the psychologist/interrogators was either efficacious or medically safe.”

4. The U.S. military opposes torture, including waterboarding — Waterboarding has always been defined as torture by American courts and military tribunals.

Sen. John McCain, who was tortured while a prisoner in Vietnam, has said waterboarding is torture and adds, ” People who have worn the uniform and had the experience know that this is a terrible and odious practice and should never be condoned in the U.S. We are a better nation than that. Charles Krulak, former commandant of the Marine Corps, and Joseph Hoar, former commander in chief of U.S. Central Command, say that waterboarding is torture and note that such methods “have nurtured the recuperative power of the enemy.” John Hutson, former Judge Advocate General of the Navy, says “Waterboarding was devised in the Spanish Inquisition. Next to the rack and thumbscrews, it’s the most iconic example of torture.”

As Phillip Carter notes, “If there really were tactical or operational reasons for us to continue waterboarding, you might expect the military to favor it.”

And yet the JAGs and the military oppose the technique in the strongest terms. They oppose it because they recognize it’s not particularly effective, and because they have to worry about our soldiers being subject to such treatment if captured. Most of all, they oppose it because they recognize the value of clarity for maintaining the discipline of America’s military. As one of us has written, “[T]here are few slopes more slippery than that from small war crimes to large ones. Any wartime action, no matter how heinous, can always be justified by some battlefield exigency.”

By claiming that waterboarding is not torture, we are saying that it is not a violation of the Geneva Convention. That means that our enemies are legally justified in using this “interrogation” technique on American service members. This fact was recognized by 29 former high-ranking military officers in a letter sent to Sen. John Warner about their opposition to the redefinition of the Geneva Convention statutes:

We have abided by this standard in our own conduct for a simple reason: the same standard serves to Protect American servicemen and women when they engage in conflicts covered by Common Article 3. Preserving the integrity of this standard has become increasingly important in recent years when our adversaries often are not nation-states. Congress acted in 1997 to further this goal by criminalizing Violations of Common Article 3 in the War Crimes Act, enabling us to hold accountable those who abuse our captured personnel, no matter the nature of the armed conflict.

If any agency of the U.S. government is excused from compliance with these standards, or if we seek to redefine what Common Article 3 requires, we should not imagine that our enemies will take notice of the Technical distinctions when they hold U.S. prisoners captive. If degradation, humiliation, physical and mental brutalization of prisoners is decriminalized or considered permissible under a restrictive interpretation of Common Article 3, we will forfeit all credible objections should such barbaric practices be inflicted upon American prisoners.

This is not just a theoretical concern. We have people deployed right now in theaters where Common Article 3 is the only source of legal protection should they be captured. If we allow that standard to be eroded, we put their safety at greater risk.

The counter to this is that Al Qaeda does not follow the Geneva Convention. While this is true, it is a shortsighted critique. As Sen. McCain says, “I doubt they will be the last enemy America will fight, and we should not undermine today our defense of international prohibitions against torture and inhumane treatment of prisoners of war that we will need to rely on in the future.”

5. Mental torture is as serious as physical torture — The claim that certain techniques cause only “mental” harm misunderstands the nature of torture. John McCain, a man who became intimately familiar with such treatment, explains the power of mental torture:

[T]here has been considerable press attention to a tactic called “waterboarding,” where a prisoner is restrained and blindfolded while an interrogator pours water on his face and into his mouth–causing the prisoner to believe he is being drowned. He isn’t, of course; there is no intention to injure him physically. But if you gave people who have suffered abuse as prisoners a choice between a beating and a mock execution, many, including me, would choose a beating. The effects of most beatings heal. The memory of an execution will haunt someone for a very long time and damage his or her psyche in ways that may never heal. In my view, to make someone believe that you are killing him by drowning is no different than holding a pistol to his head and firing a blank. I believe that it is torture, very exquisite torture.

6. Torture is an ineffective interrogation technique — While it makes no difference to the moral calculus, it is important to note that torture has never been proven to be effective.

In testimony presented to the Senate Judiciary committee, FBI interrogator Ali Soufansaid:

The issue that I am here to discuss today – interrogation methods used to question terrorists – is not, and should not be, a partisan matter. We all share a commitment to using the best interrogation method possible that serves our national security interests and fits squarely within the framework of our nation’s principles.

From my experience – and I speak as someone who has personally interrogated many terrorists and elicited important actionable intelligence– I strongly believe that it is a mistake to use what has become known as the “enhanced interrogation techniques,” a position shared by many professional operatives, including the CIA officers who were present at the initial phases of the Abu Zubaydah interrogation.

These techniques, from an operational perspective, are ineffective, slow and unreliable, and as a result harmful to our efforts to defeat al Qaeda.

The recent report also notes that, based on the CIA’s own records,

The CIA’s use of its enhanced interrogation techniques was not an effective means of acquiring intelligence or gaining cooperation from detainees. . . While being subjected to the CIA’s enhanced interrogation techniques and afterwards, multiple CIA detainees fabricated information, resulting in faulty intelligence. Detainees provided fabricated information on critical intelligence issues, including the terrorist threats which the CIA identified as its highest priorities.

7. Torture harms the torturers too — The damage done by using such torture techniques is not only done to the prisoner. The New York Times notes how the torture disturbed some CIA personnel:

The torture of prisoners at times was so extreme that some C.I.A. personnel tried to put a halt to the techniques, but were told by senior agency officials to continue the interrogation sessions.

The Senate report quotes a series of August 2002 cables from a C.I.A. facility in Thailand, where the agency’s first prisoner was held. Within days of the Justice Department’s approval to begin waterboarding the prisoner, Abu Zubaydah, the sessions became so extreme that some C.I.A. officers were “to the point of tears and choking up,” and several said they would elect to be transferred out of the facility if the brutal interrogations continued.

Psychiatrist Jonathan Shay, author of Achilles In Vietnam: Combat Trauma and the Undoing of Character, found that dehumanizing the enemy during the Vietnam war caused psychological damage to American troops:

Restoring honor to the enemy is an essential step in recovery from combat PTSD (Post Traumatic Stress Disorder). While other things are obviously needed as well, the veteran’s self-respect never fully recovers so long as he is unable to see the enemy as worthy. In the words of one of our patients, a war against subhuman vermin “has no honor.” This in true even in victory; in defeat, the dishonoring makes life unendurable. (pg. 115)

In our attempts to dehumanize our enemy we end up becoming less than human ourselves. It would be a Pyrrhic victory to save civilization and lose our humanity

As political scientist Glenn Tinder once wrote, the human being is both fallen and exalted, sacred and yet morally degraded. These two aspects of humanity cannot be separated. A fact, Tinder admits, that is “hard for common sense to grasp.” Indeed, it is almost impossible to grasp when we try to apply this concept to our enemies. We often fall for one of two extremes.

The “liberal” (read: pacifist) position, for example, tends to be overly empathetic, refusing to use any force at all against an enemy since it can been seen as a failure to “humanize” our foes. But this is just one of the ways in which we can err. The “conservative” position, which seeks retribution and dehumanizes our opponents in order to distance them from ourselves, can be just as dangerous, particularly for those who must carry out this war.

We must never hesitate to defend our culture, our future, and our lives against those who seek to destroy us. The pacifist’s solution of laying down our arms in the face of such an enemy is suicidal. The conservative position, which is willing to face up to and address the evil of terrorism, provides a more adequate approach.

Yet the conservative position must never forget that the evil comes not just from the actions of “subhuman vermin” but from the heart of a fallen, sacred yet degraded, human being. If we are to preserve our own humanity we must not forget that our enemy differs from us in degree, not in kind.

AddendumLegal Definitions of Torture 

Part 1, Article 1 and the US Reservations of the UN Convention Against Torture: The term “torture” means any act by which severe pain or suffering, whether physical or mental, is intentionally inflicted on a person for such purposes as obtaining from him or a third person information or a confession, punishing him for an act he or a third person has committed or is suspected of having committed, or intimidating or coercing him or a third person, or for any reason based on discrimination of any kind, when such pain or suffering is inflicted by or at the instigation of or with the consent or acquiescence of a public official or other person acting in an official capacity. It does not include pain or suffering arising only from, inherent in or incidental to lawful sanctions.

2. The US Reservations for the UN Convention Against Torture: In order to constitute torture, an act must be specifically intended to inflict severe physical or mental pain or suffering and that mental pain or suffering refers to prolonged mental harm caused by or resulting from (1) the intentional infliction or threatened infliction of severe physical pain or suffering; (2) the administration or application, or threatened administration or application, of mind altering substances or other procedures calculated to disrupt profoundly the senses or the personality; (3) the threat of imminent death; or (4) the threat that another person will imminently be subjected to death, severe physical pain or suffering, or the administration or application of mind altering substances or other procedures calculated to disrupt profoundly the senses or personality.

3. Article 32 of the Fourth Geneva Convention: any measure of such a character as to cause the physical suffering or extermination of protected persons in their hands . This prohibition applies not only to murder, torture, corporal punishments, mutilation and medical or scientific experiments not necessitated by the medical treatment of a protected person, but also to any other measures of brutality whether applied by civilian or military agents.

4. Article 147 of the Fourth Geneva Convention: torture or inhuman treatment, including biological experiments, willfully causing great suffering or serious injury to body or health

5. 18 United States Code Title 18, §2340(2) “torture” means an act committed by a person acting under the color of law specifically intended to inflict severe physical or mental pain or suffering (other than pain or suffering incidental to lawful sanctions) upon another person within his custody or physical control
(2)“severe mental pain or suffering” means the prolonged mental harm caused by or resulting from—
(A) the intentional infliction or threatened infliction of severe physical pain or suffering;
(B) the administration or application, or threatened administration or application, of mind-altering substances or other procedures calculated to disrupt profoundly the senses or the personality;
(C) the threat of imminent death; or
(D) the threat that another person will imminently be subjected to death, severe physical pain or suffering, or the administration or application of mind-altering substances or other procedures calculated to disrupt profoundly the senses or personality;

Joe Carter
Joe Carter serves as a communication specialist for the Ethics and Religious Liberty Commission. You can follow him on Twitter at @joecarter.

Joe Carter

Joe Carter is the author of The Life and Faith Field Guide for Parents, the editor of the NIV Lifehacks Bible, and the co-author of How to Argue Like Jesus: Learning Persuasion from History’s Greatest Communicator. He also serves as an executive pastor at the McLean Bible Church Arlington location in Arlington, Virginia. Read More

Article 12: The Future of AI

We affirm that AI will continue to be developed in ways that we cannot currently imagine or understand, including AI that will far surpass many human abilities. God alone has the power to create life, and no future advancements in AI will usurp Him as the Creator of life. The church has a unique role in proclaiming human dignity for all and calling for the humane use of AI in all aspects of society.

We deny that AI will make us more or less human, or that AI will ever obtain a coequal level of worth, dignity, or value to image-bearers. Future advancements in AI will not ultimately fulfill our longings for a perfect world. While we are not able to comprehend or know the future, we do not fear what is to come because we know that God is omniscient and that nothing we create will be able to thwart His redemptive plan for creation or to supplant humanity as His image-bearers.

Genesis 1; Isaiah 42:8; Romans 1:20-21; 5:2; Ephesians 1:4-6; 2 Timothy 1:7-9; Revelation 5:9-10

Article 11: Public Policy

We affirm that the fundamental purposes of government are to protect human beings from harm, punish those who do evil, uphold civil liberties, and to commend those who do good. The public has a role in shaping and crafting policies concerning the use of AI in society, and these decisions should not be left to those who develop these technologies or to governments to set norms.

We deny that AI should be used by governments, corporations, or any entity to infringe upon God-given human rights. AI, even in a highly advanced state, should never be delegated the governing authority that has been granted by an all-sovereign God to human beings alone. 

Romans 13:1-7; Acts 10:35; 1 Peter 2:13-14

Article 10: War

We affirm that the use of AI in warfare should be governed by love of neighbor and the principles of just war. The use of AI may mitigate the loss of human life, provide greater protection of non-combatants, and inform better policymaking. Any lethal action conducted or substantially enabled by AI must employ 5 human oversight or review. All defense-related AI applications, such as underlying data and decision-making processes, must be subject to continual review by legitimate authorities. When these systems are deployed, human agents bear full moral responsibility for any actions taken by the system.

We deny that human agency or moral culpability in war can be delegated to AI. No nation or group has the right to use AI to carry out genocide, terrorism, torture, or other war crimes.

Genesis 4:10; Isaiah 1:16-17; Psalm 37:28; Matthew 5:44; 22:37-39; Romans 13:4

Article 9: Security

We affirm that AI has legitimate applications in policing, intelligence, surveillance, investigation, and other uses supporting the government’s responsibility to respect human rights, to protect and preserve human life, and to pursue justice in a flourishing society.

We deny that AI should be employed for safety and security applications in ways that seek to dehumanize, depersonalize, or harm our fellow human beings. We condemn the use of AI to suppress free expression or other basic human rights granted by God to all human beings.

Romans 13:1-7; 1 Peter 2:13-14

Article 8: Data & Privacy

We affirm that privacy and personal property are intertwined individual rights and choices that should not be violated by governments, corporations, nation-states, and other groups, even in the pursuit of the common good. While God knows all things, it is neither wise nor obligatory to have every detail of one’s life open to society.

We deny the manipulative and coercive uses of data and AI in ways that are inconsistent with the love of God and love of neighbor. Data collection practices should conform to ethical guidelines that uphold the dignity of all people. We further deny that consent, even informed consent, although requisite, is the only necessary ethical standard for the collection, manipulation, or exploitation of personal data—individually or in the aggregate. AI should not be employed in ways that distort truth through the use of generative applications. Data should not be mishandled, misused, or abused for sinful purposes to reinforce bias, strengthen the powerful, or demean the weak.

Exodus 20:15, Psalm 147:5; Isaiah 40:13-14; Matthew 10:16 Galatians 6:2; Hebrews 4:12-13; 1 John 1:7 

Article 7: Work

We affirm that work is part of God’s plan for human beings participating in the cultivation and stewardship of creation. The divine pattern is one of labor and rest in healthy proportion to each other. Our view of work should not be confined to commercial activity; it must also include the many ways that human beings serve each other through their efforts. AI can be used in ways that aid our work or allow us to make fuller use of our gifts. The church has a Spirit-empowered responsibility to help care for those who lose jobs and to encourage individuals, communities, employers, and governments to find ways to invest in the development of human beings and continue making vocational contributions to our lives together.

We deny that human worth and dignity is reducible to an individual’s economic contributions to society alone. Humanity should not use AI and other technological innovations as a reason to move toward lives of pure leisure even if greater social wealth creates such possibilities.

Genesis 1:27; 2:5; 2:15; Isaiah 65:21-24; Romans 12:6-8; Ephesians 4:11-16

Article 6: Sexuality

We affirm the goodness of God’s design for human sexuality which prescribes the sexual union to be an exclusive relationship between a man and a woman in the lifelong covenant of marriage.

We deny that the pursuit of sexual pleasure is a justification for the development or use of AI, and we condemn the objectification of humans that results from employing AI for sexual purposes. AI should not intrude upon or substitute for the biblical expression of sexuality between a husband and wife according to God’s design for human marriage.

Genesis 1:26-29; 2:18-25; Matthew 5:27-30; 1 Thess 4:3-4

Article 5: Bias

We affirm that, as a tool created by humans, AI will be inherently subject to bias and that these biases must be accounted for, minimized, or removed through continual human oversight and discretion. AI should be designed and used in such ways that treat all human beings as having equal worth and dignity. AI should be utilized as a tool to identify and eliminate bias inherent in human decision-making.

We deny that AI should be designed or used in ways that violate the fundamental principle of human dignity for all people. Neither should AI be used in ways that reinforce or further any ideology or agenda, seeking to subjugate human autonomy under the power of the state.

Micah 6:8; John 13:34; Galatians 3:28-29; 5:13-14; Philippians 2:3-4; Romans 12:10

Article 4: Medicine

We affirm that AI-related advances in medical technologies are expressions of God’s common grace through and for people created in His image and that these advances will increase our capacity to provide enhanced medical diagnostics and therapeutic interventions as we seek to care for all people. These advances should be guided by basic principles of medical ethics, including beneficence, non-maleficence, autonomy, and justice, which are all consistent with the biblical principle of loving our neighbor.

We deny that death and disease—effects of the Fall—can ultimately be eradicated apart from Jesus Christ. Utilitarian applications regarding healthcare distribution should not override the dignity of human life. Fur- 3 thermore, we reject the materialist and consequentialist worldview that understands medical applications of AI as a means of improving, changing, or completing human beings.

Matthew 5:45; John 11:25-26; 1 Corinthians 15:55-57; Galatians 6:2; Philippians 2:4

Article 3: Relationship of AI & Humanity

We affirm the use of AI to inform and aid human reasoning and moral decision-making because it is a tool that excels at processing data and making determinations, which often mimics or exceeds human ability. While AI excels in data-based computation, technology is incapable of possessing the capacity for moral agency or responsibility.

We deny that humans can or should cede our moral accountability or responsibilities to any form of AI that will ever be created. Only humanity will be judged by God on the basis of our actions and that of the tools we create. While technology can be created with a moral use in view, it is not a moral agent. Humans alone bear the responsibility for moral decision making.

Romans 2:6-8; Galatians 5:19-21; 2 Peter 1:5-8; 1 John 2:1

Article 2: AI as Technology

We affirm that the development of AI is a demonstration of the unique creative abilities of human beings. When AI is employed in accordance with God’s moral will, it is an example of man’s obedience to the divine command to steward creation and to honor Him. We believe in innovation for the glory of God, the sake of human flourishing, and the love of neighbor. While we acknowledge the reality of the Fall and its consequences on human nature and human innovation, technology can be used in society to uphold human dignity. As a part of our God-given creative nature, human beings should develop and harness technology in ways that lead to greater flourishing and the alleviation of human suffering.

We deny that the use of AI is morally neutral. It is not worthy of man’s hope, worship, or love. Since the Lord Jesus alone can atone for sin and reconcile humanity to its Creator, technology such as AI cannot fulfill humanity’s ultimate needs. We further deny the goodness and benefit of any application of AI that devalues or degrades the dignity and worth of another human being. 

Genesis 2:25; Exodus 20:3; 31:1-11; Proverbs 16:4; Matthew 22:37-40; Romans 3:23

Article 1: Image of God

We affirm that God created each human being in His image with intrinsic and equal worth, dignity, and moral agency, distinct from all creation, and that humanity’s creativity is intended to reflect God’s creative pattern.

We deny that any part of creation, including any form of technology, should ever be used to usurp or subvert the dominion and stewardship which has been entrusted solely to humanity by God; nor should technology be assigned a level of human identity, worth, dignity, or moral agency.

Genesis 1:26-28; 5:1-2; Isaiah 43:6-7; Jeremiah 1:5; John 13:34; Colossians 1:16; 3:10; Ephesians 4:24