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Articles

Praying for the persecuted church

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October 30, 2015

It was around 3 a.m. when the members of the church started trickling into the small basement-level apartment. They came in two or three at a time over the course of an hour. A large crowd coming in all at once would have been noticed by the secret police. Mattresses had been nailed to the walls and ceiling to prevent the sounds of worship from escaping the room. The churchgoers were mostly internationals, but even foreign workers have no right to worship openly in this country.

When the service was over, they left as they came, in small clusters. Many went straight for work—even though they had been up all night—to build and serve the country that prohibited them from worshipping their God openly. As they got to where they were going, they all breathed a sigh of relief that for another week, they had not been caught.

This is not an uncommon story.

According to Open Doors, over 100 million Christians are living in societies where they are regularly persecuted for their faith. This could include laws passed and enforced by authoritarian governments, as is the case in North Korea. It could include violence, discrimination and social pressure that remains unchecked and unprosecuted by the government.

This week, pray for the persecuted church

November 1 is the International Day of Prayer for the Persecuted Church. On this Sunday, we stand in solidarity with our brothers and sisters in Christ around the world. But more importantly, we lift them up to our good God who hears our prayers.

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!” (Matthew 7:7-11 ESV)

Our Lord invited us to ask for good things for ourselves and for our brothers and sisters: “to the one who knocks, it will be opened.” Our prayers are not a small thing but rather are a direct line of communication with our God, who possesses infinite power and infinite ability to come to the aid of those hurting. Isaiah tells us that our God has “measured the waters in the hollow of his hand” (Isaiah 40:12 ESV). To our God, “the nations are like a drop from a bucket, and are accounted as just on the scales” (Isaiah 40:15 ESV).

Let us approach our God, therefore, with confidence that we serve an infinitely big, infinitely powerful God who is ready to save.

If you are a pastor, set aside time this Sunday to join with churches around the world in praying for those that suffer for no reason other than that they follow their Savior, Jesus Christ.

If you are a church leader, dedicate some time this week with your ministry, Bible study or small group to pray for our persecuted brothers and sisters.

If you have a family, spend time praying around the dinner table for those that live in places that do not recognize the fundamental human right of religious liberty.

How you can pray for the persecuted church

We have provided additional resources about the persecuted church below, but if you are looking for a place to start, here are three places where persecution against the church is the worst and some ways you can pray.

China

Ben is a Chinese Christian in the house-church movement who started a private school based largely on the house church model. Both of these endeavors put him at great risk of arrest, interrogation and worse. Ben personally knows pastors and attorneys who have been arrested, and he suspects he is already on a government watch list. Ben and his wife are well-educated and could emigrate to a much safer country, but they won’t. They feel called to live out the gospel faithfully in their own nation and community.

Ben’s experience is one example of a long history of well-documented breaches of human rights broadly, and religious freedom in particular. The number of prisoners of conscience in China has increased recently, leading the Washington Post to label the pattern an “anti-Christian crusade.” Yet the victims include a diversity of religious believers as well as attorneys who attempted to defend them.

Recent detentions include a Christian human rights attorney, Zhang Kai, arrested the day before he was scheduled to meet with the U.S. Ambassador-at-Large for International Religious Freedom. Two paster were also arrested for forwarding prayers over a messaging app, as well as ten pastors and elders for attempting to prevent government demolition of crosses on their own church buildings.

Pray for China:

Thank God for evidence of remarkable growth of Christianity in the face decades of regular and systematic persecution.

Sudan

On May 15, 2014, Miriam Ibrahim was sentenced to death after being tried and convicted of apostasy from Islam. During the trial, the Sudanese judge had given her three days to renounce her faith. When she refused, her death sentence was issued. Miriam had been arrested while pregnant with her second child, and two weeks later, on May 27, 2014, Miriam gave birth in prison.

Although Miriam was later freed as a result of tremendous international pressure, her case stands as an example to the Christian minority in Sudan and, particularly, to followers of Jesus with a Muslim background. For them, faith in Jesus is punishable by death.

Pray for Sudan:

Pakistan

Asia Bibi is a Christian mother of five who was arrested in 2009 and sentenced to death under charges of blasphemy. Two government officials, Punjab Governor Salman and Minority Affairs Minister Shahbaz Bhatti, were assassinated in 2011 for their efforts to defend Asia and reform blasphemy laws. Her case has seen cautiously encouraging movement, with the government recently indicating in July 2015 there may be some reconsideration of her case, although it upheld her conviction and sentencing in 2014. She remains imprisoned.

The U.S. Commission on International Religious Freedom regards Pakistan as among the “worst situations” on the planet for people of minority faiths, including Christians, minority Muslims (Shi’a & Ahmadi), and Hindus. Persecution in Pakistan involves both government restrictions and punishments like blasphemy laws and social hostilities to which authorities turn a blind eye. Forced conversions into some expressions of Islam and forced marriages commonly victimize young Christian and Hindu girls.

Pray for Pakistan:

Additional resources on the persecuted church

Just last week, the U.S. State Department released its annual Report on International Religious Freedom. The entire report is available for free online, and the ERLC has provided analysis of the report.

Another good resource is Open Doors’ World Watch List, which provides statistics, stories and rankings of the 50 countries where persecution against Christians is the most severe.

In our country of comfort, where we don’t experience the depths of persecution that our brothers and sisters face around the world, let’s implore God to help us take Hebrews 13:3 to heart: “Remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body.”

Matthew T. Hawkins

Matthew T. Hawkins is a former policy director of the  ERLC. He is presently pursuing a Ph.D. in public theology at Southeastern Baptist Theological Seminary, and serves as chair of The One America Movement, a nonprofit that desires to build a united American society by eliminating toxic polarization. More information … Read More

Travis Wussow

Travis Wussow serves as the Vice President for Public Policy and General Counsel. Travis led the ERLC’s first international office located in the Middle East prior to joining the Washington DC office. He received a B.B.A. in Finance from The University of Texas at Austin and a J.D. from The … 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