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7 questions about transgenderism that expose our hypocrisy

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May 18, 2016

According to a recent New York Times article, the Department of Justice is planning to issue the following statement to public schools across the United States:

A school may not require transgender students to use facilities inconsistent with their gender identity or to use individual-user facilities when other students are not required to do so.

According to this thinking, chromosomes and biology should not determine the sex, gender, and bathroom assignment of a person. Rather, each person is to lean upon his or her own understanding to make the determination.

Another New York Times article reports that gender binary thinking, which assumes there are only two distinct genders, male and female, is becoming a thing of the past. People can now decide to be whatever they sense they really are. Apparently, when it comes to gender and gender identity, biological determinism is being shown the door.

This should raise questions for all us. For many years now we have been told that biology actually determines a ton of stuff. Alcohol abuse, according to various scientists, has “key biological causes.” Scores of scientific studies claim that bipolar disorder, major depression, and other experiences we call mental illness are in some way caused by our genetic and biochemical makeup.

Most notably, the argument that homosexuality is not a choice or preference, but a genetically and biochemically determined reality, saturates the scientific literature today. Each new study along this vein is simply, “the latest in a growing scientific literature suggesting that sexual preferences may be not simply a matter of personal preference but part of our ingrained biology.”

Am I the only one who finds this confusing? If gender and gender identity is no longer biologically determined, but a matter of choice, then we have some questions to answer.

1. Do we plan to say the same about sexual identity?

Are we now saying we choose to be heterosexual or homosexual? Previously we accepted a direct link between genes, biological, anatomy, and gender, but now we’re saying that link does not matter when it comes to gender. Perhaps this is fine, but for the sake of consistency, do we plan to say the same about sexual identity, which has no direct genetic or biological link anyway? Are we saying that just as we choose gender preferences, we choose sexual preferences?

2. Do we plan to say the same about alcohol and drug abuse?

No reasonable person doubts that biology plays a role in alcohol and drug abuse. Biochemistry is involved. But the social sciences have taken this concept much farther. Alcohol and drug abuse, as taught in hundreds of psychology, sociology, and psychiatry programs all over the world, has biological causes. Not merely influences, but determining forces inside the body and somehow connected to genes. Is this no longer true? Again, for the sake of consistency, are we supposed to apply the gender identity rubric to the abuse of substances?

3. Do we plan to say the same about bipolar disorder and major depression?

Once more, there are scores of studies and articles placing responsibility for various “mental illnesses” at the doorstep of biology. According to those studies, the experience of mania and depression are not about the conscious thinking of the person or layers of life decisions, but almost solely about underlying biochemical forces. Is this approach to understanding mental illness now wrong and cast aside?

4. Or do we plan to use biological determinism only when convenient?

In other words, do we apply biological determinism when talking about something for which we do not want to be held responsible and then reject biological determinism when talking about something for which we want full control?

Are we far more interested in moral flexibility and political convenience than fidelity to the truth and consistency?

Among the various things discussed on this page, none is more biologically determined than gender. There are actual chromosomes (XX, XY) that link directly to actual anatomy (ovaries, testes, etc.) that we call “female” and “male.” If we’re saying those links no longer matter, then it only stands to reason the less tenable links in other areas of human experience be severed in the same fashion.

If this is the case, then everything that has no direct link to genetics and biology should be left to preference as well. If a person can go against their genetics and biology when it comes to gender, then how much more able is a person to go against any and all genetic or biological forces when it comes to sexual identity, drug abuse, and mental illness?

5. Do we just make stuff up so that we can do what we want to do?

I mean, this seems like what is really going on. Is it that we just don’t want someone, anyone, telling us how to live if it goes against what we desire? Do we just want to do what is right in our own eyes? I’m not sure how familiar you are with history, but cultures where everyone did what was right in their own eyes always ended in a pile of rubble. Can we just admit that our desire to do what we want might be driving this brave new world agenda? And is it possible that it is driving it off a cliff?

6. Do we want our children to be the experimental guinea pigs while we figure out these kinds of questions?

One of the most terrifying things in all this is how flippantly we are treating our children. We are heading down a road of experimentation and using our very own children as lab rats. We have no idea what kinds of affects these measures and others like them will have on young, developing, and perplexed children. Are we really willing to drive political and personal agendas at the expense of a confused child who is trying to figure out their bodies and desires and sexuality? If this open-ended experimentation isn’t child abuse, then I’m not sure what really is.

7. Can we admit we have no idea what we are doing?

Is it possible that we have reached a point where it is blatantly obvious that we have no idea what we are doing? Can we admit our hypocrisies, even as it has been displayed in our contradicting approaches to biological determinism? Are we really just using science as smoke and mirrors to allow us to justify whatever we feel like doing?

Is it possible that our culture’s mantra of do not judge has caught up with us and led us to the place where we can receive no instruction, even if it would rescue us from the destruction of our own lives and the lives of our families? At the end of the day, is self-determinism really our god?

Might it be time for us to humble ourselves and realize that leaning on our own understanding has taken us down a dangerous road and that we need help? My hope for us is that God might show us mercy and that we will stop being wise in our own eyes and look to Him who made us and loves us and stands ready to rescue us.

Friend, this is the hope God promises in his Son Jesus Christ. Jesus is no flip-flopper. He is the same yesterday, today, and forever more (Heb. 13:8 ). He came into our world and proclaimed, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.”

Let us step out of the darkness and into the light. We may not know what we are doing, but he does. Look to him.

This article was originally published here. It was co-authored with associate pastor John Henderson.

Garrett Kell

Garrett Kell is married to Carrie, and together they have five children. He serves as pastor of Del Ray Baptist Church in Alexandria, Virginia.  Read More by this Author

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