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Articles

What you should know about Jerusalem Day

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May 24, 2017

What is Jerusalem Day?

Jerusalem Day (Hebrew: Yom Yerushalayim) is an Israeli national holiday that celebrates the unification of Jerusalem under Jewish sovereignty, an event that occurred during the Six Day War in 1967.

On May 12, 1968 the government of Israel chose the 28th of Iyar (the eighth month of the civil and second of the religious year) as a day that “symbolizes the continued historical connection of the Jewish People to Jerusalem.” Jerusalem Day became an official state holiday on March 23, 1998 when the Knesset (Israel's parliament) passed the second and third readings of the Jerusalem Day Law establishing the official date of the national holiday. This year the holiday begins on the evening of May 23 and ends at sunset on May 24.

Why is the city of Jerusalem so significant?

Jerusalem is one of the oldest cities in history—and one of the most contested. According to historian Eric H. Kline, the city has been destroyed at least twice, besieged 23 times, attacked an additional 52 times, and captured and recaptured 44 times. Currently, both the State of Israel and the Palestinian Authority claim Jerusalem as their capital.

What was Jerusalem like before 1967?

After being anointed king of Israel, King David captured the city of Jerusalem from the Jebusites and made it the nation’s capital (2 Samuel 5:3-6). The city remained the capital of Israel until the Romans sacked it in AD 70. From that point until 1948, various non-Jewish factions controlled the city.

The 1947 United Nations Partition Plan for Palestine proposed to divide the city between Israel and Palestine, but before it could go into effect a civil war broke out in the region. The war of 1948 resulted in the division of Jerusalem, with the Israelis controlling West Jerusalem and the Jordanians controlling East Jerusalem, including the area known as the Old City which contains some of the most holy sites of Christianity, Islam, and Judaism.

The city remained divided until between Arabs and Jews until the Six Day War.

What happened during the Six Day War?

For two decades after the 1948 Arab–Israeli War, tensions remained between Israeli and its Arab neighbors. In May 1967, Egypt, Jordan, and Syria began mobilizing their military forces and initiated a naval blockade of Israeli shipping and seaports. Israel responded by preemptively attacking Egyptian airfields and destroying 90 percent of Egypt’s air force. In the first three days of the war Israel managed to capture the Gaza Strip, the Suez Canal, and the Sinai Peninsula.

Although Israel had asked Jordan to remain neutral in the city of Jerusalem, the Jordanians began to attack West Jerusalem. On June 7, Israel captured all of Jerusalem and accepted a ceasefire with Jordan.

Do Muslims have access to their holy sites?

Since the capture of the Old City, Israel has controlled access to two of Islam’s most holy sites—Al Aqsa Mosque and the Dome of the Rock. Muslims in Israel have full access to these sites, though Palestinians in the West Bank have restricted access into the city.

Why is Israeli control of Jerusalem still considered controversial?

In 1980, Knesset adopted the “Jerusalem Law” which stated that, “Jerusalem, complete and united, is the capital of Israel” and that “Jerusalem is the seat of the President of the State, the Knesset, the Government and the Supreme Court.”

The United Nations Security Council, which had long criticized Israeli annexation of the city, responded by adopting Resolution 478. The resolution declares the Jerusalem Law to be a violation of international law and calls upon UN member states to withdraw their diplomatic missions from the city.

The resolution passed 14-0, with the United States abstaining.

Will the U.S. embassy be moved to Jerusalem?

Since the formation of the modern state of Israel in 1948, the United States has maintained its embassy to Israel in Tel Aviv. The United States does not formally recognize Jerusalem as the capitol of Israel; the official U.S. policy is that the final status of Jerusalem must be resolved through peace negotiations.

After 1967 and the reunification of Jerusalem, there have been growing calls to move the U.S. embassy from Tel Aviv to Jerusalem. In 1995, Congress passed the Jerusalem Embassy Act, calling for the United States to move its Embassy from Tel Aviv to Jerusalem. The bill was not signed by President Clinton, who had himself promised to move the embassy, but it passed with a veto-proof majority. Despite this, no administration has moved the embassy to Jerusalem.

A move of the embassy would be understood in political and religious terms in the region. Politically, the move would be understood as a recognition of Israel's sovereignty over the entire city of Jerusalem, including East Jerusalem. Religiously, the move would be understood by some parts of the Muslim world as the recognition by the U.S. of Israeli sovereignty over Al Aqsa mosque, the third holiest site in Islam.

President Trump – and all Republican candidates for President since Clinton – promised to move the embassy to Jerusalem. So far, the President has delayed fulfilling this promise, citing concerns about security and the sensitivity of peace negotiations.

Joe Carter

Joe Carter is the author of The Life and Faith Field Guide for Parents, the editor of the NIV Lifehacks Bible, and the co-author of How to Argue Like Jesus: Learning Persuasion from History’s Greatest Communicator. He also serves as an executive pastor at the McLean Bible Church Arlington location in Arlington, Virginia. Read More

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