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Explainer: Gordon College loses religious liberty case at Massachusetts Supreme Court

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March 11, 2021

In a recent case, the Massachusetts Supreme Judicial Court ruled unanimously against Gordon College, a non-denominational Christian school in the state of Massachusetts, about whether it can be sued by a former professor for employment discrimination. 

Margaret DeWeese-Boyd, a former professor of social work claims she was “denied tenure . . . because of her protected activity opposing Gordon College’s discriminatory anti-LGBTQ+ policies and practices, her advocacy on behalf of LGBTQ+ individuals at Gordon College, and/or her gender.” Because Gordon College is a religious institution, the school sought to end DeWeese-Boyd’s lawsuit by claiming that her role was covered under the ministerial exception. 

In a significant and misguided ruling, the court determined that the ministerial exception does not apply in this case, as Boyd’s teaching responsibilities were insufficient grounds to consider her a “ministerial employee.” If not overturned, such a standard would have seismic implications for religious institutions in education from pre-schools to universities–at least in Massachusetts–by imperiling their ability to hire and retain teachers and faculty dedicated to their institution’s mission and beliefs.

What is this case about? 

Fundamentally this case is about the scope of the ministerial exception. Writing for the court, Justice Kafker stated, “This case requires us to assess whether the ministerial exception applies to an associate professor of social work at a private Christian liberal arts college . . . Unfortunately, the parameters of the exception — that is to say, who is covered by the ministerial exception — remain somewhat unclear.” 

Like any instructor at a Christian institution, Deweese-Boyd was expected to meaningfully integrate the Christian faith into the disciplines she taught. But as a professor of social work, she was not responsible for teaching sacred texts, leading students in devotions, or other explicitly religious exercises. 

As Christianity Today reports, in 2016 Gordon College amended its faculty handbook to explicitly state that all professors at the school were considered ministers. Likewise, the president of Gordon College attested to this, saying “there are no non-sacred disciplines” at the school. The key principle is  that every professor at Gordon College is expected to pursue instruction in a distinctly Christian manner, regardless of their discipline or course of instruction.

What is the ministerial exception? 

The ministerial exception is a constitutional protection that bars the government from interfering with hiring decisions made by religious organizations. Allowing the government to control the hiring practices of religious organizations would infringe on the Free Exercise rights of religious institutions to operate independent of government involvement. The ministerial exception is grounded in both religious clauses of the First Amendment.

In its June 2020 decision in Our Lady of Guadalupe School v. Morissey Beru (in which the ERLC filed an amicus brief cited in the Court’s ruling), the Supreme Court held that there is no rigid formula to determine if the ministerial exception applies. Rather, the Court looks at a variety of factors surrounding the individual’s employment including, but not limited to: official title, religious training, religious credentials, a source of religious instruction, and whether the duties played a role in teaching the religious organization’s message and conveying its mission.

In ruling against Gordon College, the Massachusetts court compared DeWeese-Boyd’s responsibilities to those roles previously considered by the Supreme Court related to the ministerial exception. Ultimately, the court determined her roles did not fall within the “unclear” parameters of the ministerial exception and allowed her discrimination lawsuit to move forward. This ruling is surprising because it seems self-evident the Supreme Court declined to articulate the explicit parameters of the ministerial exception to avoid these very circumstances, a lower court seeking to evade application of the standard in cases where specific functions have not previously been considered by the Court.

Could this affect other Christian colleges and universities?

Possibly. While this is a very disappointing ruling that threatens the integrity and religious freedom of Christian educational institutions in Massachusetts, it is possible that Gordon College will appeal the ruling. Were they to be successful upon appeal, the result could strengthen the protections of the ministerial exception for faith-based institutions in the commonwealth. Moreover, even if the college does not further contest the ruling, issues related to the ministerial exception are likely to continue to arise for religious schools across the country.

The ruling is deeply problematic because it allows the government to significantly overstep its authority based on a flawed understanding of Christian education. No one expects the government to have a nuanced or comprehensive understanding of the ways the Christian faith is applied to instruction in non-religious disciplines, such as social work or math or chemistry. But the principles of separation and free exercise exist precisely because the government does not need to understand these things to respect them and to recognize that they lie beyond the purview of the state.

In the court’s ruling, Justice Kafker stated, “The most difficult issue for us is how to evaluate [DeWeese-Boyd’s] responsibility to integrate her Christian faith into her teaching and scholarship as a professor of social work.” In this, the court asked the right question but arrived at the wrong conclusion. The entire premise of Christian education is that the Christian faith has unique implications for every area of life and academic discipline. It is not for courts to decide the extent to which the faith applies to such instruction. And in limiting the ministerial exception, the court significantly restricted the religious freedom of faith-based schools in the commonwealth.

What happens next?

Religious institutions should never be forced to choose between accomplishing their mission and the faith that compels that mission. After the Supreme Court’s ruling in Our Lady of Guadalupe School, administrators, faculty, students, and parents involved with Christian schools, colleges, and universities in the United States were able to breathe a sigh of relief. That ruling indicated that these institutions would enjoy broad protections under the ministerial exception to make employment decisions based on their faith and mission without the fear of government interference.

It is critical that these institutions maintain such freedom. It is unfathomable to think that faith-based institutions would be forced to hire or maintain employees whose teaching or stated beliefs run contrary to the core beliefs of the institution itself. Whether or not Gordon College opts to appeal this ruling, we expect further legal action on the ministerial exception. And the ERLC will continue to advocate on behalf of these institutions and in defense of religious liberty.

Photo Attribution:

gordon.edu

Jordan Wootten

Jordan Wootten serves as a News and Culture Channel Editor at the Ethics & Religious Liberty Commission and a writer/editor at RightNow Media. He's a board member at The LoveX2 Project, an organization seeking to make the world a better place for moms and babies. Jordan is a graduate of … Read More

Josh Wester

Joshua B. Wester is the lead pastor of Cornerstone Baptist Church in Greensboro, North Carolina. Read More by this Author

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