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Explainer: Religious liberty and Capitol Hill Baptist Church’s lawsuit in Washington, D.C.

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September 23, 2020

This week, the Capitol Hill Baptist Church (CHBC) in Washington, D.C., filed a lawsuit in the U.S. District Court for the District of Columbia seeking relief from D.C. Mayor Muriel Bowser’s current order regarding places of worship. The congregation is working to find a way to legally and safely gather outdoors for services in Washington during the ongoing pandemic. Here is a statement from CHBC, made available on their website, regarding their efforts to begin gathering again in D.C.

Russell Moore, president of the ERLC, commented on the news of CHBC’s filing, “Capitol Hill Baptist Church has served as a model for all of us in engaging this matter with the governing authorities. They sought out a peaceable resolution and have consistently met and exceeded public health guidelines. The District of Columbia, sadly, has chosen to act inconsistently and arbitrarily, treating houses of worship by standards other than those necessary to maintain public health, thereby coming into conflict with First Amendment protections. Let’s pray that the District will quickly reconsider their actions, or that the courts will do so for them, and that the church and the government in our nation’s capital can both serve their neighbors freely in their respective spheres.”

Why is the church pursuing litigation?

Currently, Washington is in Phase Two of its COVID-19 guidance plan in which “places of worship can operate services and activities with up to 100 people or up to 50% of their capacity, whichever is fewer, with strong safeguards and physical distancing.” These limits apply to both indoor and outdoor services. The church is currently meeting outdoors each Sunday evening on the property of a sister church in Virginia because Mayor Bowser’s guidance prohibits a congregation of CHBC’s size from gathering outdoors in Washington.

What has the church done to try to resolve the situation before litigation?

CHBC last met indoors for a Sunday service in early March. In the days that followed, the church elders were in touch with the Washington government and, by that next weekend, made the decision to cancel all in-person Sunday services beginning March 15. The coronavirus had arrived in the United States, and the pandemic precautions were, rightly, accelerating.

Then, in June, as more was known about the virus and the safety of wearing masks, social distancing, and being outdoors, the church filed for a waiver from the city to gather for services outdoors. After not receiving an official response from the mayor’s office, despite many conversations with other city officials, the church resubmitted for a waiver earlier this month in September.

The resubmittal was done after the church established a record of meeting safely outdoors in Virginia with the precautions of wearing masks and social distancing. Unfortunately, on Sept. 15, though the city thanked CHBC for its efforts to mitigate the risk of spread of COVID-19 in their proposed gathering plans, the waiver request was denied.

What are the legal arguments?

The church’s legal complaint is that Washington’s guidance restricting religious gatherings is “violating its rights under the First and Fifth Amendments to the United States Constitution and the Religious Freedom Restoration Act.”

A critical note from the church’s filing is that “for CHBC, a weekly in-person worship gathering of the entire congregation is a religious conviction for which there is no substitute.” The filing then gives extensive explanation of the significance of the Sunday gathering for the life of the church, both throughout 2,000 years of church history and for CHBC specifically. 

The church argues that the mayor’s order applies more stringent rules to religious gatherings than it does to other similar social gatherings like restaurants or other outdoor gatherings, including protests. Large groups of people with a communicative purpose are permitted to gather outside without a size limit but churches of CHBC’s size are not. This is central to the church’s complaint—the district is treating similar gatherings differently. In Washington’s Phase Two guidance, the church’s complaint notes that, “houses of worship, which have a constitutional right to gather, are the only entity expressly encouraged to continue meetings virtually.”

CHBC makes clear that “the church takes no issue” with Mayor Bowser’s support of and participation in the protests and gatherings such as in June when part of 16th Street NW was turned into “Black Lives Matter plaza” or in August when people commemorated the March on Washington anniversary on the steps of the Lincoln Memorial. The church supports such exercise of First Amendment rights but takes exception to the government’s decision to favor only certain gatherings because, “the First Amendment protects both mass protests and religious worship.”

What is the church asking the court to do?

The church is asking the court to give CHBC permission to meet outdoors, with social distancing, masks, and other appropriate precautions. CHBC is asking the court to restrain the government from “prohibiting [CHBC] from physically gathering as a congregation in the District of Columbia if conducted with appropriate social distancing practices.”

How can Christians pray for CHBC and Mayor Bowser?

Christians can pray for this congregation in the nation’s capital who, after six months of public health prohibitions, is seeking to gather safely for services in the city where the church covenanted in 1878. The members of CHBC are making this claim as free citizens in a free state with constitutional protections for religious exercise and with a specific intention not to bypass all the means available to find resolution. Christians can pray for a quick and just resolution.

Christians can also pray for Mayor Bowser and her team of legal and health officials serving this great city. We all recognize the severity of this moment and are deeply thankful for the public authorities responsible for protecting people from COVID-19.

As we pray, we should consider that this week the pandemic reached a new mark as more than 200,000 of our fellow Americans have died from this virus. Such a statistic is difficult to grieve because it’s challenging to even comprehend. And yet, many people, myself included, have friends and family members who have or are now battling for their lives after contracting this virus. As the people of God we know that in such battles, we need our church communities. We need to pray together, provide meals for one another, support the nurses and doctors and pharmaceutical professionals providing healthcare, and yes, we need to gather together as the church.

Within this strange year, opportunities abound for Christians to love their cities and for churches to be a sign of the confidence the people of God have in Christ. In acting safely and speaking wisely, churches can meet regularly to share the gospel with a world burdened by a once-in-a-generation pandemic. It’s not too much for churches to ask that their government would treat them equally under the law.

Jeff Pickering

Jeff Pickering is the director of the Initiative on Faith & Public Life, a project of the American Enterprise Institute. AEI is a leading public policy think tank in Washington, DC and the initiative exists to equip Christian college students for faithful engagement in public life. Jeff moved to Washington … 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