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The Supreme Court hears arguments on the ‘ministerial exception’

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May 12, 2020

The Supreme Court of the United States heard oral arguments yesterday in Our Lady of Guadalupe School v. Morrissey Berru, the second religious freedom case before the court in as many weeks. At issue in this case is whether the First Amendment’s religious protections allow for courts to interfere with a religious organization’s employment decisions when the employee performs religious duties.

Yesterday’s arguments were focused on the scope of what is known as the “ministerial exception” to employment-discrimination laws. As Amy Howe explains, “Eight years ago, in a case called Hosanna-Tabor Lutheran Church and School v. EEOC, the Supreme Court recognized a ‘ministerial exception’ to employment discrimination laws, reflecting the idea that religious institutions normally have the sole right to determine who can act as their ministers.” 

This case came before the Court after the Ninth Circuit Court of Appeals issued a troubling ruling in which it found that “two Roman Catholic schools in California do not have the right to fire teachers for the purpose of the ‘ministerial exception.’” Russell Moore, president of the ERLC, called the Ninth Circuit’s ruling “harmful” and urged the Supreme Court to overturn the lower court’s decision. As Moore argued, "Faith-based organizations ought to be able to hire those whose views are consistent with the organization's beliefs, especially when those employees are responsible for teaching religious doctrine." 

The ERLC filed an amicus brief in the case, which argued, “Since the Founding, it has been well settled that when religious organizations make decisions about matters of faith, doctrine, or internal governance, the Religion Clauses of the First Amendment bar the government from second-guessing those choices.” And concerning which employees of religious organizations should qualify under the ministerial exception, the brief argued that courts should show deference to the organizations themselves on the grounds that it is “impermissible for the government to contradict a church’s determination of who can act as its ministers.”

The background

The case the Court heard yesterday originated in a pair of cases involving two Catholic parish schools in California. Several years ago, two former teachers at Our Lady of Guadalupe School in Hermosa Beach and St. James School in Torrance independently sued these schools for discrimination after their teaching contracts were not renewed. In both cases, the schools argued that the lawsuits were barred by the ministerial exception because these teachers were employed to substantively teach and communicate religious ideas. 

In each case, the district court agreed with the schools that the exception barred the lawsuits. But when the former teachers appealed the decision to the Ninth Circuit, the circuit court determined that the ministerial exception did not apply because neither teacher’s role met the standard of “minister” according to their reading of the Hosanna-Tabor ruling. In other words, the circuit court agreed that the teachers were required to teach religious ideas as a part of their  jobs, but denied that this religious instruction was substantial enough to merit the exemption.

The arguments

Due to COVID-19, the Supreme Court has been forced to alter its normal format for oral arguments. Rather than appearing before the justices in person, attorneys and the justices conducted the proceedings via telephone with Chief Justice John Roberts presiding. And in yesteday’s arguments, one question came clearly into focus: Who qualifies as a minister? 

The attorneys representing the schools made the argument that the court should show deference to religious organizations in making such determinations. Multiple justices on yesteday’s call recognized the difficult entanglement of church and state that could result from courts or governments seeking to make such determinations. Indeed, Justice Gorsuch clearly articulated this concern during the hearing, “I’m struggling with where you draw the line and how much entanglement both sides are going to get us in here in deciding what’s an important enough person in a particular faith and how we avoid that difficulty.” 

In questioning Jeffrey Fisher, the attorney representing the teachers, Justice Thomas inquired about how much religious activity an employee must engage in before their position would qualify under the ministerial exception. And to clarify the issue, he asked if the religious activity these teachers were engaged in as a part of their jobs would be acceptable in public schools or if it would violate the establishment clause. Apparently unsatisfied with Fisher’s response, Justice Thomas asked if the attorney found it “odd that things over the line in public schools are not considered religious enough [to merit the exemption] in a parochial school?"

While Fisher warned the justices of the consequences of adopting a broad definition of “minister,” citing its effects for other kinds of religious institutions beyond parochial schools such as universities or Catholic hospitals, the attorneys representing the schools made an argument based on first principles. They argued that teachers in these schools are “stewards” of the faith responsible for passing it down to the next generation, and that the court should not act to limit protections for religious organizations to exercise and advance their religious beliefs.

The decision

The Court is expected to hand down its ruling on this case in June. And the Court’s ruling here is of deep concern to advocates of religious liberty. As the attorneys for Becket, who is representing one of the schools, have argued, “religious groups can only operate freely if they are given full autonomy in choosing the individuals who teach their beliefs and embody their faith.”

The government should not be in the business of meddling with a religious organization's internal operations, nor of determining who meets the qualifications of minister. Christians should pray that the Court’s ruling recognizes this fundamental principle.

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