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Articles

What Secretary Madeleine Albright modeled for us

The calling of our time to become peacemakers

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April 26, 2022

The announcement of the death of former Secretary of State Madeleine Albright brought to my mind many very pleasant memories of my interactions with her during both her tenure as U.S. ambassador to the United Nations (1993-1997) and her service as Secretary of State (1997-2001). 

As you would imagine, we had substantive disagreements about many important issues, foreign and domestic. However, I always appreciated her deep and abiding love for America — her adopted country. 

Madeleine Albright’s personal story

Her personal story was a compelling one, a very American one. 

Her family had to flee Czechoslovakia in 1938 one step ahead of the Nazis. As a young girl, she experienced the Battle of Britain and the London Blitz along with her family. She had to flee persecution along with her family once again when the Communists took over Czechoslovakia in 1948. She spoke eloquently about her first glimpse of the Statue of Liberty as she entered New York harbor and she and her family were granted asylum in America.

She went on to a brilliant academic career and worked her way up to serving with the National Security Council and then the U.N. and the State Department. She was the first woman to serve as secretary of state and the second foreign-born secretary of state. (Henry Kissinger was the first.) I doubt there is another country in the world where a foreign-born asylum-seeker could ascend to a position as exalted as secretary of state. 

Secretary Albright understood down to her bone marrow the unique nature of her adopted country and how critically important American participation in the world was to the flourishing of freedom and human dignity. That conviction was underscored and reinforced when she discovered, as she was being vetted for secretary of state in 1997, that she and her family were actually Jewish, not Catholic, and that more than a score of her relatives were murdered in the Holocaust, including three of her grandparents. 

This life story gave Secretary Albright an existential understanding of the stakes of the world if America does not fulfill its responsibility to be a friend and champion of freedom and human dignity. Secretary Albright believed, as do I, in “American exceptionalism,” and that it is not a doctrine of pride and privilege, but one of service and sacrifice. 

Several years ago I was asked in a public debate, “What is your biblical evidence for American exceptionalism?” I replied, 

“To whom much is given, much is required. No nation or people have ever been as blessed as the citizens of the United States. A blessing by definition is undeserved. I believe we have an obligation to be the friend of freedom and the defender of human dignity whenever we are asked and whenever we can. We can’t address all the world’s ills, but when we can make a difference, we should.”

I know Secretary Albright agreed with that belief because I asked her. 

Friends of freedom, defenders of human dignity

I believe that we, as Christians, should prayerfully consider whether or not God has called some of us to serve in diplomatic roles, serving our government and the cause of peace and freedom at the same time. After all, Jesus told us, “Blessed are the peacemakers, for they shall be called sons of God” (Matt. 5:9). 

As Christians, we should be willing to go to extraordinary lengths to bring about peaceful resolutions of conflict and pursue the good of our neighbors. As just war theory asserts, all “just” war must be defensive in nature. If all countries followed just war theory, there would be no wars. 

As we look back on the past 120 years, it is clear that war has become increasingly deadly, and with the advent of nuclear weapons, war has become capable of leading to a near-extinction level catastrophe. In such a world, diplomacy and peacemaking should be an extremely high priority. We should always remember Winston Churchhill’s observation, “Meeting jaw to jaw is better than war.”

One major bonus of American diplomacy being oriented to prioritize freedom and human liberty is that it makes the world a safer and safer place. If you start with the calendar year 1800 and search history from then until now it is extremely difficult to find instances where a government elected by the people and accountable to their own people goes to war with another country where the government is elected by and accountable to their own people. In fact, I can find only one instance where that arguably occurred — the American Civil War.

I said it was “arguably true,” because the U.S. federal government was elected by white males only (rather than “the people”). And the Confederate government was similarly elected by white males only, excluding not only white women but also 100% of the 3.5 million slaves (38.8% of the total Confederate population) held in bondage in the 11 states of the Confederacy.

The best conclusion to be drawn from these facts is that to the extent we can maximize democratic self-governing countries in the world, the more rare warfare will become. As President George W. Bush so succinctly put it in his second inaugural address in 2005:

“The best hope for peace in our world is the expansion of freedom in all the world.

America’s vital interests and our deepest beliefs are now one. From the day of our founding, we have proclaimed that every man and woman on this Earth has rights, and dignity and matchless value because they bear the image of the maker of heaven and Earth.

Across the generations, we have proclaimed the imperative of self-government, because no one is fit to be a master, and no one deserves to be a slave. Advancing these ideals is the mission that created our nation. It is the honorable achievement of our fathers. Now it is the urgent requirement of our nation’s security and the calling of our time.”

President Bush then immediately added this clarification: 

“And when the soul of a nation finally speaks, the institutions that arise may reflect customs and traditions very different from our own. America will not impose our own style of government on the unwilling. Our goal instead is to help others find their own voice, attain their own freedom and make their own way.”

I believe President Bush laid out in his second inaugural address, and Secretary Albright modeled for us, what is indeed “the calling of our time.” If we embrace this calling, through diplomatic means, we will leave behind a more peaceful, free, and just world to our children and our children’s children. 

Photo Attribution:

Andy Kropa / Getty Contributor

Richard Land

Richard Land, D. Phil, is the Executive Editor of the Christian Post, having previously served as president of the ERLC (1988-2013) and president of Southern Evangelical Seminary (2013-2021). He also serves as the chairman of the advisory board at the Land Center for Cultural Engagement at Southwestern Baptist Theological Seminary. 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