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Explainer: What you should know about Zika

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June 2, 2016

What is Zika?

Zika is a disease caused by the Zika virus, which is spread to people primarily through the bite of an infected mosquito, says the Centers for Disease Control. Only 1 in 5 people infected by the virus show any symptoms, the most common being fever, rash, joint pain and conjunctivitis (red eyes). Adults infected with Zika usually have only mild symptoms that last less than a week.

Most people infected don’t get sick enough go to the hospital and very rarely die of Zika. (A rare nervous system disorder that causes temporary paralysis (Guillain-Barre syndrome) may also be linked to the infection, though that has not yet been established.)

If the effect of Zika is so mild, why is there so much concern?

Although Zika is rarely harmful to most adults, it could be dangerous for pregnant women and is suspected of causing birth defects in newborns. The infection of pregnant women by the virus is believed to be the cause of thousands of babies being born with microcephaly.

Although no scientific evidence has confirmed a link between the virus and microcephaly, the World Health Organization (WHO) has classified Zika a global public health emergency because of a spike in both Zika and microcephaly cases in Brazil since May 2015.

What is microcephaly?

Microcephaly is a condition where a baby is born with a small head or the head stops growing after birth. As the WHO notes, microcephaly is usually a rare condition, with one baby in several thousand being born with the birth defect. If this combines with poor brain growth, babies with microcephaly can have developmental disabilities.

The WHO says the most reliable way to assess whether a baby has microcephaly is to measure head circumference 24 hours after birth, compare this with WHO growth standards, and continue to measure the rate of head growth in early infancy. The disease currently affects about 25,000 children every year in the United States. There is no specific treatment for microcephaly.

Can a woman transmit Zika virus to her baby during pregnancy or childbirth?

According to the WHO, Zika virus infection close to term could potentially be transmitted during childbirth, although this has not been proven to date. The CDC, however, claims that the Zika virus can be passed from a mother to child during pregnancy.

Can a previous Zika infection cause a woman who later gets pregnant to have a baby with microcephaly?

The CDC says there is no evidence to suggest that Zika virus, after it is cleared from the blood, poses a risk of birth defects for future pregnancies. Zika virus usually remains in the blood of an infected person for about a week.

How is Zika transmitted?

Zika virus is transmitted to people through the bite of an infected mosquito from the Aedes genus, mainly Aedes aegypti in tropical regions. This is the same mosquito that transmits dengue and yellow fever.

As the New York Times explains, only female mosquitoes bite people since they need blood in order to lay eggs. They pick up the virus when they drink the blood of a human. The virus then travels from the mosquitos gut through their circulatory system to their salivary glands and is injected into its next human victim. “Mosquito saliva contains proteins that keeps blood from clotting,” The New York Times adds. “When a mosquito bites it first injects saliva so that its prey’s blood does not clog its straw-like proboscis.”

People can transmit the virus to mosquitos even if they themselves do not show symptoms of being infected.

Can the virus be transmitted through sexual intercourse?

Yes. According to the CDC, Zika virus can be spread by a man to his sex partners. Because the virus is present in semen longer than in blood, the virus can be spread when the man has symptoms, before symptoms start and after symptoms resolve.

Can the virus be transmitted through blood transfusion?

Currently, there have not been any confirmed blood transfusion transmission cases in the United States. There have been multiple reports of blood transfusion transmission cases in Brazil, notes the CDC, and during the French Polynesian outbreak, 2.8 percent of blood donors tested positive for Zika and in previous outbreaks, the virus has been found in blood donors.

Is there a vaccine or cure for Zika?

There is currently no vaccine or cure, and even diagnostic testing is difficult. Scientists say that while a vaccine could be ready for testing in two years, it may be another decade for it to be approved by regulators.

What areas have been affected by Zika?

Prior to 2015, Zika virus outbreaks occurred in areas of Africa, Southeast Asia and the Pacific Islands. Since then, it has been reported in Central America, most countries in South America, the Commonwealth of Puerto Rico, the U.S. Virgin Islands and America Samoa.

No local mosquito-borne Zika virus disease cases have been reported in U.S. states, but there have been, to date, 591 travel-associated cases (including 11 involving sexual transmission of the virus). There is currently no travel ban to any of the affected countries.

How are these countries responding?

Several countries—including Colombia, Jamaica and Honduras—have urged women to delay having babies. El Salvador even took the controversial step of encouraging women not to get pregnant until 2018.

This has been especially contentious since many of these countries have large Roman Catholic populations. “A campaign to delay pregnancy would seem to be an implicit endorsement of birth control,” The Washington Post notes. “For a region that is majority Roman Catholic, this presents a potential conflict, as the church has long condemned contraception.”

Does the virus pose a threat to the Olympic Games?

Last week the World Health Organization released a statement saying there is "no public health justification" for postponing or canceling the Rio de Janeiro Olympics because of the Zika outbreak. According to WHO, "based on current assessment, cancelling or changing the location of the 2016 Olympics will not significantly alter the international spread of Zika virus."

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