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If Governor Nathan Deal were a real Baptist

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March 28, 2016

Ladies and Gentlemen, the Governor of the State of Georgia.

Good morning.

The decision surrounding HB 757 has generated more intense feelings than most legislation, perhaps because it has highlighted the concerns of many in our religious communities regarding the actions of federal courts, especially the United States Supreme Court in its 5-4 opinion last summer which legalized same sex marriage.

HB 757 enumerates certain actions that religious leaders, faith-based organizations and people of faith shall not be required to take or perform. These include solemnizing a marriage, attending such marriages, hiring church personnel or renting church property when such acts would be contrary to their sincerely held religious beliefs. Most people would agree that government should not force such actions, therefore it has puzzled me why a large coalition of advocacy organizations and big businesses would voice such vehement opposition to this law. If they, like most Americans, don't believe that churches should be forced by the state to violate their religious beliefs, then why are they prepared to punish the people of the state of Georgia and rob value away from their own shareholders in order to make sure that we don't explicitly protect liberties that are merely mild, noncontroversial provisions of what religious liberty has meant in this country for two centuries?

It is true that we have not yet experienced the kind of compulsion that has darkened the so-called jurisprudence of some other states, but the examples that we see across the landscape of our country give us ample reason for concern.

One example that is used is the photographer in New Mexico who refused to photograph a same sex marriage. That state has a Religious Freedom Restoration Act, but it was not applicable. It was the New Mexico Human Rights Act that determined the results in that case. Georgia does not have a Human Rights Act, but it is clear that the businesses and advocacy groups who have threatened Georgia have it as their ambition to pass such laws in Georgia and in every other state of the union.

The second case that is cited is that of the bakery in Colorado that refused to bake a wedding cake for a same sex couple. There the court ruling was based on Colorado’s Public Accommodation Act which prohibited discrimination based on sexual orientation. Georgia does not have a Public Accommodation Act, but again, to veto this act would most certainly encourage the efforts of those who have it as their stated ambition to pass such legislation from coast to coast throughout our nation.

Although as I have examined the protections this bill seeks to provide to religious organizations and people of faith I can find no examples that any of the things this bill seeks to protect us against have ever occurred in Georgia, I do recognize that the Fire Chief of the City of Atlanta was terminated just months ago solely because the Mayor objected to his deeply held religious beliefs. Although it is apparent that the cases being cited from other states occurred because those state had passed statutes that specifically protected their citizens from adverse actions based on their sexual orientation, and although Georgia has no such statutes, the present state of our law is such that it permitted this unjust firing to take place under my watch, and I cannot with good conscience turn a blind eye to such injustices.

HB 757 appeared in several forms during the recent session of the Georgia General Assembly. I had no objection to the “Pastor Protection Act” that was passed by the House of Representatives. The other versions of the bill, however, contained language that could give rise to state-sanctioned discrimination. I did have problems with that and made my concerns known as did many other individuals and organizations, including some within the faith based community.

I appreciate the efforts of the General Assembly to address these concerns which they did with great care and precision. Their efforts to purge this bill of any possibility that it will allow or encourage discrimination illustrates how contentious these matters have become that truly were already suitably addressed long ago by the broad protections of the First Amendment of the United State Constitution. Our Founding Fathers did not attempt to list in detail the circumstances that religious liberty embraced. Instead, they adopted what the late Supreme Court Justice Scalia referred to as “negative protection.” That is, rather than telling government what it can do regarding religion, they told government what it could not do, namely, “establish a religion or interfere with the free exercise thereof.” HB 757, likewise, simply provides “negative protection,” offering the simplest, least controversial provisions that I can imagine, and, as I have stated above, upon which most people actually agree. The government should not be able to force free people or religious institutions to perform, host, or attend any event that violates their consciences. The Founding Fathers had previously proclaimed in the Declaration of Independence that Man’s Creator had endowed all men “with certain unalienable rights,” including “Liberty” which embraces religious liberty. They made it clear that those liberties were given by God and not by man’s government. Therefore, it was unnecessary to enumerate in statute or constitution what those liberties included. And yet, left to their successors has been the task of applying those principles to daily life by means of legislation and court rulings. This is nothing new. It has been ongoing for the full history of our Republic. Those who would argue that the First Amendment need not be applied specifically are practitioners of either amnesia or sophistry.

In light of our early history, it would be ironic that today some in the religious community feel it necessary to ask government to confer upon them certain rights and protections, but in light of our recent history, with Christians being fined, fired, bankrupted, and threatened merely for holding beliefs that are not even peculiar to one religion but were shared by every major world religion until the last decade or so, Christians need not be paranoid to wonder whether any limit exists to the determination to force uniformity by those who have championed a new morality in our land. If indeed our religious liberty is conferred by God and not by man-made government, we should heed the “hands-off” admonition of the First Amendment to our Constitution, and may God grant that we should return to a stable and shared presumption that these things are true. When legislative bodies attempt to do otherwise, the inclusions and omissions in their statutes can lead to discrimination, even though it may be unintentional. That is a risk to take, and it is unfortunate that our current legal climate requires that we state explicitly what should have been obvious all along. Nevertheless, the greater risk lies in losing the heart of religious liberty protections that have well served both the state and the churches since the dawn of our nation.

Some of those in the religious community who support this bill have resorted to insults that question my moral convictions and my character. Some within the business community who oppose this bill have resorted to threats of withdrawing jobs from our state. I do not respond well to insults or threats. The people of Georgia deserve a leader who will made sound judgments based on solid reasons that are not inflamed by emotion. That is what I intend to do.

As I’ve said before, I do not think we have to discriminate against anyone to protect the faith-based community in Georgia of which my family and I are a part of for all of our lives, nor do I think that we have to use the compulsive force of the government to force people to violate their religious consciences at the point of a gun. Our actions on HB 757 are not just about protecting the faith-based community or providing a business-friendly climate for job growth in Georgia. This is about the character of our State and the character of its people. Georgia is a welcoming state filled with warm, friendly and loving people. Our cities and countryside are populated with people who worship God in a myriad of ways and in very diverse settings. Our people work side-by-side without regard to the color of our skin, or the religion we adhere to. We are working to make life better for our families and our communities. That is the character of Georgia. In our personal lives we tolerate difference of opinion on questions like same-sex marriage without forcing anyone to perform, host, or attend anyone else's wedding. I intend to do my part to keep it that way.

For that reason, I will sign HB 757.

This was orignally published here.

Bart Barber

Bart Barber has served as the pastor of First Baptist Church in Farmersville, Texas, since 1999. He is married to Tracy (Brady) Barber. Bart has a B.A. from Baylor University in their University Scholars program, an M.Div. from Southwestern Baptist Theological Seminary in Fort Worth, Texas, and a Ph.D. in … 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