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Who is My Neighbor?

Why We Advocate for Human Dignity on the International Stage on the International Stage

Jason Thacker

One of the blessings of the digital age is that we can connect with and find information regarding places all around the world, almost instantaneously. We can learn about cultures, customs, and the beauty of God’s created order with a few short swipes on our phones or devices. Alongside these wonders, we can also learn about natural disasters, wars, crimes, and a host of other things as they happen. While there are many dangerous and deleterious effects to this level of information overload, Christians can also embrace certain aspects of our information age and leverage it for good, especially on the international stage. 

One danger of this digital age is social media’s ability to redirect our attention in unhelpful ways. Because of the endless amount of knowledge and the overall tone online, we sometimes become desensitized to world events, with one tragedy supplanting the previous one at breakneck speed, or enraged by what’s going on nationally, all while forgetting the circumstances in our own backyard. Working for the good of our local communities is imperative—it is likely where we are able to make the most difference. 

However, the necessity of working for our local good does not dismiss our responsibility to our international neighbors. Like the rich young ruler of the gospels, we must not seek to minimize who our neighbors are and congratulate ourselves for the attention paid only to what is most immediate to us. Rather, in a global and interconnected world, we must ask what is required of us as we seek to fulfill the two great commands of Scripture: love God and love neighbor.

God’s Word and Global Responsibility

Frequently, discussions of the breadth of the Christian’s ethical responsibility devolve into unhelpful dichotomies. We either assume one must forsake our local communities in support of global issues or embrace a hyper-focus on local issues to the neglect or near abandonment of international affairs. These contrasts assume that Christians are unable to advocate for ethical behavior and a morally upright society on both fronts at the same time.

Some may criticize the simplicity of this point by saying that the debate is over which has priority for the believer. While this can be a helpful distinction at times, this does not mean that the Church should neglect one or the other, but prioritize when we have limited time, resources, and energies. For Christians, this must not be seen through a partisan lens or as competing concerns. The scriptures make clear that the priority of the Christian life is to first honor God as the Creator of all and to also love our neighbors—no matter their situation, perceived usefulness to society, or distance between us (Lev. 19:18b; Deut. 6:5; Luke 12:29-31). 

A main theme throughout the biblical narrative is the centrality of the imago Dei, or image of God, as the very root of what it means to be human. This is the foundation of the Christian ethic—both personal and social. The structure of a God-honoring society will stand for the dignity and worth of all people, regardless of how politically expedient it may be at the time to trample upon or neglect those made in God’s image.

The command to love God and love neighbor by speaking truth in grace is at the very core of the Christian ethic and has ramifications not only in our local communities, but also for those made in God’s image around the world who experience the dehumanizing play for social control or who live under unjust conditions for which we may have the power and opportunity to intervene on their behalf. 

This does not mean that Christians will agree on all the foreign policy particulars or the exact role of the state, but it does mean that we cannot limit our moral responsibility to love our neighbors simply to where and when it is convenient for us. We advocate and care for the most vulnerable among us, not out of a sense of power or duty but solely based on the fact that all people are made in the image of God and have an inherent right to be treated as such. The moral call on Christians in societies around the world must not be seen as an either/or but a both/and in terms of how we live out our calling both locally and globally. 

Natural Law and the Pursuit of Justice

In a globalized world, discussions of human rights—right to life, freedom of speech, religious freedom—can become complicated as various cultures and customs overlap and compete with one another. While the West has often placed human rights at the center of the democratic order, this is not true of other states and rogue actors. However, Christians believe that the natural order of creation, and the intrinsic worth of each person, speak to the pressing issues of our day and inform our approach to advocacy on the international stage. 

Central to Christian advocacy is the awareness that each person, by virtue of their humanity, has an internal sense of justice and dignity. As the apostle Paul relates in Romans 1-2, though we may suppress the truth, that does not negate the fact that we intrinsically know particular actions to be right and wrong. Abuses of human rights are one such area where we can make appeals across divergent cultures. This approach, drawing on natural law principles and scriptural revelation, recognizes that each person’s sense of justice is shaped and informed by their God-given conscience. 

Even though authoritarian governments may desire to erase the moral guidelines and declare that the state’s might makes actions right, Christians can declare that there is a God who sees and will bring justice on all wrong doing. As we advocate on the international stage, we bear witness to this truth, and to the ability of all peoples to recognize that abuses of rights are attacks on the dignity of fellow image-bearers.

A Voice for the Persecuted

As Christians look to international affairs and standing with the vulnerable around the world, we appeal to the Word of God and the God-given conscience that transcends fluctuating moral attitudes in order to call others to action. Just over this recent year, the international community has witnessed an unjust war in Ukraine, revelations of the true extent of the genocide of the Rohingya minority by the Myanmar military, and massive refugee crises around the world. These clear examples of the utter depravity of human nature become undeniable as we see so many of them unfold on our phones via social media and viral videos. 

The ERLC has responded emphatically to the ongoing brutal genocide in Xingjang of the Uyghur people under the Chinese Communist Party. We also sent a letter to NBC, urging them to be honest in the coverage of China. In addition, we advocated for the Uyghur Forced Labor Prevention Act and even sent a letter to Secretary of State Blinken urging its passage. Our advocacy against the Uyghur genocide will continue as we remain a voice for persecuted people.

Standing for human dignity and participating in global affairs need not, and truly must not, take away from our work in our local and national contexts. The Church advocates for justice and dignity throughout our societies, not because this will usher in some type of utopian social order but because this pursuit is in accordance with God himself. Dignity is not ours to assign, debate, or remove based on our political preferences or desires. Instead, in obedience to our Creator, it is ours to uphold, champion, proclaim—near and afar. 

Jason Thacker serves as senior fellow focusing on Christian ethics, human dignity, public theology, and technology. He also leads the ERLC Research Institute. In addition to his work at the ERLC, he serves as assistant professor of philosophy and ethics at Boyce College in Louisville Kentucky. He is the author or editor of several books including the Essentials in Christian Ethics series, The Age of AIFollowing Jesus in a Digital Age, and The Digital Public Square. He is a graduate of The University of Tennessee and Southern Seminary, where he is currently a PhD candidate in Christian ethics and public theology.

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