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The Peace That Almost Was: The Forgotten Story of the 1861 Washington Peace Conference and the Final Attempt to Avert the Civil War

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January 5, 2016

The Civil War was a defining event in American history that continues to provoke ire and controversy today. But what if it never happened? I recently had the privilege of interviewing Mark Tooley, president of The Institute on Religion and Democracy, about his most recent book The Peace That Almost Was: The Forgotten Story of the 1861 Washington Peace Conference and the Final Attempt to Avert the Civil War. The book recounts the fascinating story of a last-ditch effort to prevent America’s bloodiest war. In the questions below, Mark offers his insights concerning the Peace Conference and the lessons we might learn from this historic event.

JW: What motivated you to write a book about this attempt to prevent the Civil War? What do you hope this book will accomplish?

MT: The publisher hoped the story might offer our own polarizing times an example of conciliation. But the story actually shows how some disputes are not reconcilable, and conflict maybe inevitable. The story also shows there are even in failure some small steps that serve a providential purpose. I hope the story reminds that our own times are fairly tame and manageable compared to past polarization and crises.

JW: How did the conference come together? What was its intended goal?

MT: In early 1861 the country was spiraling out of control, with the union fracturing into two or possibly more sections, and civil war increasingly likely. Old former President John Tyler, who had literally known the Founders like Madison and Jefferson, possibly even meeting Washington as a boy, proposed there be one great last effort to save the union through a Peace Conference. Its purpose was a compromise that would hold the remaining states together and possibly even lure back the seceded states.

JW: How meaningful was the Peace Conference? Was it perceived as a serious effort to avert the War?

MT: The eyes of the whole country fell upon the Peace Conference. Some saw President Tyler, who presided over the convention, as a potential national savior. It w as a last chance for the generation of leaders who succeeded the Founders to find a grand national compromise, which they had been doing for decades. But by 1861 that generation’s greatest leaders were gone, and their bag of political tricks was empty, un able to address the unbridgeable national division revealed in Lincoln’s election.

JW: Were the delegates ever close to achieving a compromise? What factors prevented their ultimate success?

MT: The delegates did agree on amendments to the Constitution but not by the hoped for consensus. They approved them by bare majorities even among themselves, revealing that a national consensus for compromise was by then almost impossible. Republicans in the 1860 election were pledged against any expansion of slavery beyond where already existing. The compromise would have allowed slavery’s spread to the Southwest territories. Republicans, Lincoln above all, could not accept.

JW: In large part, the Civil War brought forth the end of slavery in the United States. Is it likely that a successful Peace Conference would have perpetuated the practice of slavery?

MT: The Peace Conference would have added to the Constitution permanent protections for slavery in perpetuity with no rescission except by unanimous consent of all states. So slavery would have continued for decades. So here’s the morally complex question: which is worse, 700,000 dead or continued slavery with no end in sight?

JW: What was the role of Christians and churches in the effort to forestall the war? In what ways might Christians especially benefit from reading the book?

MT: The churches helped to facilitate disunion and ultimately war by themselves dividing over slavery, the largest denominations, Methodism and Baptists, having split over the issue 15 years before. Every day of the Peace Conference was opened with prayer by prominent clergy of DC churches. Interestingly, with one exception, they all were or became pro-Union and anti-slavery, even the southerners among them. Lincoln’s eventual pastor was prominent among them. In fact, the delegates met in what had been until recently Gurley’s Presbyterian church.

JW: Why do you believe the Peace Conference has been forgotten? What things should the conference teach us about the Civil War and our history as a nation?

MT: The Peace Conference was a big deal in its day but has mostly been forgotten because it failed in its major purpose and is overshadowed by the largeness of the Civil War. But it had some unacknowledged achievements, like cooling national tempers for a time, allowing Lincoln to get inaugurated, and helping to solidify Union sentiment in the north and border states. The conference illustrates how honorable Christian men are still captive to their times, and typically there is no ideal political solution in any crisis. Difficult times can be sometimes managed and endured but not avoided. And we must constantly search for God’s purposes in those crises.

Mark Tooley is the president of The Institute on Religion and Democracy and editor of Providence: A Journal of Christianity and American Foreign Policy.

Josh Wester
Josh Wester is the Director of Operations at Redeemer Church in Rocky Mount, North Carolina and serves as a Research Assistant at the Ethics and Religious Liberty Commission. A graduate of The Southern Baptist Theological Seminary, Josh lives in Rocky Mount with his wife McCaffity and their son Jackson.

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