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What you need to know about the International Religious Freedom Report

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October 19, 2015

The limits of religious liberty are currently being tested around the world, including the U.S. Some are seeking to restrict this freedom and move religious discourse from the public square.

At the same time, as many of us get ready to go to church on a Sunday morning, we don’t have to be afraid that we might be stopped by the police and asked where we’re going. During a worship service, we have never been confronted with the fear that the service might be interrupted by the police and all the worshippers arrested. Most likely, no government official has ever asked us what we believe about God. And, we’ve never had to choose between renouncing our faith in Jesus Christ and watching the torture of our family continue.

Just this year, we have seen the stories of persecution of Christians, Yazidis, and other religious minorities by the so-called Islamic State. But we may not know that members of religious minorities face similar persecution around the world, every day, without grabbing the headlines or catching our attention.

The U.S. State Department’s International Religious Freedom Report (IRF Report), released last week, provides us with an ocassion to stop, pray for those who face this persecution, and consider how we might help. It also provides us an occasion to be thankful for the freedoms we have in the U.S. We should never take these freedoms for granted, and we should be vigilant to fight to protect them.

As Ambassador David Saperstein, the first Jewish Ambassador at Large for International Religious Freedom, said when releasing the report,

There is an absolute and unequivocal need to give voice to the religiously oppressed in every land afraid to speak of what they believe in; who face death and live in fear, who worship in underground churches, mosques or temples, who feel so desperate that they flee their homes to avoid killing and persecution simply because they love God in their own way or question the existence of God.

How is religious freedom defined internationally?

In the U.S., religious freedom is recognized by the First Amendment of the Constitution: “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.”

In international law, the foundational definition of religious freedom is found in Article 18 of the Universal Declaration of Human Rights, adopted by the newly formed United Nations in 1948. Article 18 states, “Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.”

Robert P. George, Chairman of the U.S. Commission on International Religious Freedom, defined relgious freedom this way:

Religious freedom means the right of all human beings to think as they please, believe or not believe as their conscience leads, and live out their beliefs openly, peacefully, and without fear. When it comes to the peaceful exercise of religion or belief, no government, group, or individual has the right to compel others to act against their conscience or restrain them from answering its call.

What does the IRF Report tell us?

The IRF Report provides detailed country-by-country information about the status of religious freedom protections. The report tells stories, explains the legal frameworks in each country, and highlights what the U.S. government is doing to work for religious liberty.

The IRF Report also gives us a high-level picture of the status of religious liberty internationally. Here are the big-picture trends for religious liberty in 2014, according to the report:

  1. The rise of abuse by non-state actors. Governments themselves continue to oppress religious minorities across the world. But we have also seen an increase in the failure of governments to protect religious minorities from political parties, social organizations, and terrorist organizations.
  2. The rise of anti-Semitism in Europe. In 2014, anti-Semitism surged, as many protests against Israel “crossed the line into anti-Semitism.” Chillingly, the IRF Report notes that these protests have “left many pondering the viability of Jewish communities” in Europe, including France and Germany.
  3. Failure of governments to protect religious minorities from societal tensions and discrimination. In countries across the world, governments are failing at their first task: to protect the rights of their citizens. For instance in Nigeria, the government failed at all levels to investigate, prosecute and punish of violence and discrimination against religious minorities.

Why does the report matter?

The IRF Report gives us information and facts that we can count on and use for advocacy or policy. Christians can use this report as a guide to direct our prayers for the persecuted church.

But the IRF Report also has consequences. Under the International Religious Freedom Act of 1998, the President must review the report and identify “countries of particular concern” and then take action against these countries of particular concern. This Presidential action could range from a public condemnation to a reduction in diplomatic relations to the reduction or elimiation of nonhumanitarian foriegn aid.

In July 2014, the President designated 9 countries of particular concern:

Stop for a minute, and read back over the list. If you don’t know where some of these countries are, open up Google Maps and find them. Take a minute to pray for the people that live there and may have no other option for a place to call home.

What will happen next?

Under the International Religious Freedom Act, the President is required to designate countries of particular concern and take action, working to improve the lives of religious minorities living in those countries.

Unfortunately, the act does not set a deadline for the President to update the list of countries of particular concern or to take this action. In fact, in the last 16 years since the act was passed, the President has made new designations only 10 times.

So what happens next? We will give the President the opportunity to designate new countries of particular concern, and if necessary, the ERLC will call upon the Administration to act if it fails to do so.

The U.S. Commission on International Religious Freedom, an independent, nonpartisan commission created by the International Religious Freedom Act, has issued its 2015 report and recommended that eight new countries be added to the list of countries of particular concern: Central African Republic, Egypt, Iraq, Nigeria, Pakistan, Syria, Tajikistan, and Vietnam.

In the meantime, here are two practical ways that you can respond:

  1. Pray for the religious minorities of one new country every week. Read the country’s section in the report and use the information there to respond.
  2. Pay attention to whether the State Department designates new countries of particular concern, and join with ERLC in asking the State Department to act if they fail to do so.

Let those of us in the U.S. never take our freedoms for granted. At the same time, let us remember that much of the world’s population has never enjoyed these freedoms, and let us consider how we might stand with our brothers and sisters and fellow image-bearers.

Travis Wussow

Travis Wussow serves as the Vice President for Public Policy and General Counsel. Travis led the ERLC’s first international office located in the Middle East prior to joining the Washington DC office. He received a B.B.A. in Finance from The University of Texas at Austin and a J.D. from The … 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