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Explainer: U.S. birth and fertility rates fall to record lows

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May 7, 2021

A new provisional report from the Centers for Disease Control finds that the United States had the lowest number of births since 1979 and the lowest fertility rate in our nation’s history.

According to the report, the number of births for the United States in 2020 was 3,605,201, down 4% from 2019. This is the sixth consecutive year that the number of births has declined after an increase in 2014.

The general fertility rate reached another record low for the United States. The general fertility rate was 55.8 births per 1,000 women aged 15–44, down 4% from 2019. The total fertility rate was 1,637.5 births per 1,000 women in 2020, down 4% from 2019 to also reach another record low. This puts the total fertility rate at below the replacement rate.

In 2020, birth rates declined for women in all age groups 15–44 and were unchanged for adolescents aged 10–14 and women aged 45–49. The birth rate for teenagers aged 15–19 declined by 8% in 2020 to 15.3 births per 1,000 females; rates declined for both younger (aged 15–17) and older (aged 18–19) teenagers. 

The cesarean delivery rate rose to 31.8% in 2020; the low-risk cesarean delivery rate increased to 25.9%. The preterm birth rate declined to 10.09% in 2020, the first decline in the rate since 2014.

What is “fertility rate”?

Several different metrics are used to measure the “fertility rate.” The most common uses of the term refer to:

These distinctions are why reporting on fertility rates often give different dates for significant events, such as “record lows.” Recent news headlines reporting that “fertility rates in 2020 dropped to another record low” are referring to the GFR and TFR, both of which hit a record low last year. The CFR reached its record low in 2006. Because some women are having children after age 44, the general fertility rate might be at a record low and yet the total number of mothers might still be relatively high.  

What is the replacement rate?

The replacement rate is the total fertility rate necessary to replace both the mother and the father, and accounts for the number of children who won’t live to childbearing age.

There are several factors—such as migration, war, and disease—that can affect how many people in a country needed to be replaced each year. But assuming such factors aren’t having a major and unexpected impact on population, the total fertility rate that equals the replacement rate is 2.1 children per woman. This is the number of children generally needed per woman to ensure a broadly stable population, though it can vary slightly in countries where children are more likely to live to adulthood. In the United States the replacement rate is closer to 2.08. 

If the replacement rate is 2.1 over an extended period of time, the population in a country will remain about the same. If it increases or decreases, the population of the next generation will also increase or decrease. 

Why does it matter if the fertility rate declines?

In a population where the replacement rate is around 2.1, the number of people moving through each cycle of human development (e.g, childhood, adolescence, early adulthood, midline, late adulthood) is roughly the same at each stage. But if a generation is larger or smaller than other generations, it can have an effect on society that lasts numerous decades. For example, if there is a “baby boom”—an unexpected increase in the number of children born in a generation—a nation may need to build more schools, from the elementary to the collegiate level. But the next generation, if it is not equal in size, will be left with educational infrastructure that is not needed. 

In most developed countries, such as the U.S., the social safety net is structured in a way that makes young people a form of “old-age insurance.” Societies create a pay-as-you-go system that is dependent on there being a greater number of younger people of working age relative to those of retirement age. For instance, Social Security uses the payroll taxes of current workers to directly pay the monthly benefits of older, retired workers. This pay-as-you-go approach works best when there is a high ratio of workers to beneficiaries, such as in 1945, when there were 41.9 workers for every retiree receiving Social Security. But the system becomes more difficult to maintain when the ratio is reversed. In 2018 the ratio was 2.8 workers for every retiree, and it’s expected to drop to 2.2 by 2049. Because of a falling fertility rate, that number could drop close to 1:1 by the time younger millennials and Gen-Z reaches retirement age. 

Long-term declines in fertility can also have effects that ripple throughout society. For instance, as more resources are needed for the elderly relative to the young, they could be viewed as a “burden on society.” This could lead, as it has in Europe, to an acceptance of voluntary euthanasia. Population declines also cause hardship for rural areas. Because fewer children are born, fewer stay in the area to take care of the elderly population. This can require significant shifts in numerous areas, ranging from public health to church planting.

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