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Articles

Women in Combat: A Good Idea?

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December 3, 2015

In The Lion, the Witch, and the Wardrobe, Father Christmas issues weapons to the Pevensie children. Peter receives a sword and a shield, Susan receives a bow and arrow and a magical horn that will summon help whenever it’s blown, and Lucy receives a dagger and a magic vial that restores the health of anyone injured. Later, before the White Witch’s army, Father Christmas tells the sisters that he has given them these weapons only so that the girls can defend themselves “in great need . . . for I do not mean you to fight in the battle.” Lucy is offended, believing her bravery is being questioned, but he tells her, “That is not the point . . . battles are ugly when women fight.”

Throughout history, most men and women—and even children—have recognized the wisdom of not sending our mothers, daughters, and sisters to the battlefield. But that is no longer true in America.

Earlier today, Defense Secretary Ash Carter announced he would lift the military’s ban on women serving in combat, a move that allows hundreds of thousands of women to serve in front-line positions during wartime.  “This means that as long as they qualify and meet the standards, women will now be able to contribute to our mission in ways they could not before. They'll be able to drive tanks, give orders, lead infantry soldiers into combat,” Secretary Carter said at a news conference.

The decision was made over the public objections by the Marine Corps. A recent Marine Corps study found that all-male squads are more effective in combat and less likely to be injured than integrated groups. Secretary Carter acknowledged the Marines' reluctance and dismissed it with a wave of his hand: “We are a joint force, and I've decided to make a decision that applies to the entire force,” Carter said.

This decision was probably inevitable. The lines distinguishing between combat and non-combat jobs had become increasingly blurrier over the past twenty years. But opening combat arms jobs—infantry, tanks, artillery—is still an unprecedented change. (Even in Israel, where women are drafted into service along with men, women do not engage directly in ground combat.

The arguments against allowing women in combat have, for decades, been made with force and vigor, but to no avail. Because the rational common sense of the arguments cannot be effectively rebutted, they are dismissed and ignored. Instead, it is frequently pointed out that since a handful of highly athletic females can meet the standards usually met by the low fitness males, it would be unfair to deny women combat roles.

Being able to endure the stresses of training, however, is not the same as being physically prepared for combat. The physiological differences between men and women are simply too great. And no amount of “gender norming” can hide the distinctions on the battlefield. As retired Gunnery Sergeant Jessie Jane Duff explains,

Many women will find out in the long haul that combat entails unprecedented physical stress. As it is now, many women have greater duress on their bodies than men with the physical requirements and are discharged at higher rates from the duress on knees, hips, ankles, and joints. That reality will only be exacerbated in combat. Will physical performance standards be adjusted (that is, made less stringent) to accommodate women?

And then there’s the emotional duress that troops in combat endure. I’ve seen many women in the Marines who chose not to reenlist due to the extreme emotional hardships of service. It isn't an easy culture to handle.

It goes beyond physical limitations—the object of military culture is to defeat the enemy and kill anything that is a threat. There is a constant mode of aggression; I’ve seen too many women who enlisted and completed training, but soon learned they simply couldn’t face that dark reality on a daily basis.

Unfortunately, concerns about the safety of women and the security of our nation are not primary in this debate. Long ago, we made equality our end, and allowing women in combat was the inevitable next stop on our long march. If that requires the sacrifice of our sisters and daughters, say the egalitarians, then so be it.

Not surprisingly, the debate is defended on egalitarian grounds but framed in the language of “choice.” The Obama administration, we are told, is “opening” combat roles for women who would “choose” to serve in them. We know, though, that eighteen-year-old girls will soon have to join their brothers and boyfriends in registering for the Selective Service. We know that when the standards are lowered to accommodate women (as they must be, since few women are physically qualified for combat), almost all healthy young women will be eligible to pick up a rifle and go off to war.

Of course when the government begins to draft our daughters for combat roles—and that day will certainly come—the children and grandchildren of the egalitarian elite will be the ones to get deferrals. Most of the men and women championing a woman’s right to choose combat have never served in the military and would certainly not want their own daughters to join the infantry. They are concerned only with choice and equality in the pristine abstract, rather than in the bloody, concrete world of warfare. What they favor is an equality in which our daughters get to join our sons in marching off to war.

Unfortunately, many men will be more than willing to allow women in combat if it will lessen their chances of having to defend their country in wartime. One of the harsh realities we face is that American society is filled with men who are anti-woman cowards. As pastor-theologian John Piper has said,

If I were the last man on the planet to think so, I would want the honor of saying no woman should go before me into combat to defend my country. A man who endorses women in combat is not pro-woman; he’s a wimp. He should be ashamed. For most of history, in most cultures, he would have been utterly scorned as a coward to promote such an idea. Part of the meaning of manhood as God created us is the sense of responsibility for the safety and welfare of our women.

Piper’s statement is hopelessly out of touch with modern America’s views on gender roles. My views are too, I’m afraid. Even many of my fellow believers will disagree since they believe that such distinctions, even about combat, are based on more on cultural expectations rather than creational norms. Still, I suspect there are others, both men and women, who think that when the Creator made us “male and female” he meant for there to be some distinctions in roles both within the church, the family, and in society.

Men, for example, were created to be self-sacrificial protectors of the family, and by extension, of the nation. Forcing women into that role will not lead to more freedom but rather to less equality, more violence toward women, and a general degradation of humanity. As Lewis said, battles are ugly when women fight. But societies that send their women off to war are even uglier.

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

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