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Articles

Why biological sex matters for athletics

The science of competition and the injustice toward women

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May 11, 2022

One of my favorite athletes of all time is Florence Griffith-Joyner (1959–1998). Affectionately known as FloJo, she still holds the women’s world records for both the 100-meter and 200-meter open events. What made Griffith-Joyner so endearing was her combination of God-given speed and irrepressible style. Other female runners pull their hair back in order not to have any additional drag from the air as they run. 

Not FloJo: She sprinted to the front of the pack with long hair blowing in wind created by her own tremendous speed. And her fingernails were even more famous than her hair, with Griffith-Joyner sporting long nails in bright, fun colors. She was so fast and her nails were so long, it was not hard to imagine that she might just take off and fly! On and off the track, she radiated grace. And yet, as the fastest woman in the world, this American legend would be slower than the fastest male high school athletes in the United States. 

Consider these comparisons from Missouri. Florence Griffith-Joyner burned the 100 meters in 10.49 in 1988, a world record now 34 years old. But the Missouri state boys high school 100 meter record is tied between Jon Vaughn (1988) and Maurice Mitchell (2007)—both running at a blazing 10.42.1Missouri State High School Activities Association, “Championship Site Record Book – 100 Meter Dash,” https://www.mshsaa.org/Activities/ChampionshipSiteRecordBook.aspx?activity=19&gender=1 In 1988, Griffith-Joyner also set the women’s world record in 200 meters at 21:34. And yet the fastest six boys in Missouri High School history beat our beloved FloJo’s record time.2Missouri State High School Activities Association, “Championship Site Record Book – 200 Meter Dash,” https://www.mshsaa.org/Activities/ChampionshipSiteRecordBook.aspx?activity=19&gender=1&recordtype=1302&view=all

The differences that can’t be changed 

Why are these young men faster than the women’s world record holder? Because God designed men and women differently, and when we go through puberty, males develop more muscle mass and larger bone structure.3One article says,  “In boys during puberty, sex hormones may have dramatic activating effects for promoting rapid accumulation of muscle mass and the acquisition of muscle strength.” Yang Xu, et al, “Relationships of Sex Hormones With Muscle Mass and Muscle Strength in Male Adolescents at Different Stages of Puberty,” Plos One 16.12 (December 2, 2021): 2. https://doi.org/10.1371/journal.pone.0260521. Nieves, et al say, “Gender-related differences in bone width are more apparent after puberty.” See Jeri W. Nieves, et al, “Males Have Larger Skeletal Size and Bone Mass Than Females, Despite Comparable Body Size,” Journal of Bone and Mineral Research 20.3 (2005): 529 For example, a man’s leg is about 80% muscle, compared with about 60% muscle in a woman’s leg.4Laura Geggel, “Why Do Men Run Faster Than Women?,” Live Science, May 27, 2017, Why Do Men Run Faster Than Women? | Live Science This means males can run faster than females. 

In light of modern demands for biological males to be allowed to compete with females in the name of trans-inclusivity, it is crucial to keep in mind that biological males who identify as females will have an unfair advantage over biological females. This advantage will continue to accrue to biological males even after taking female hormones. Someone who is born a male will continue to have larger heart size, bigger bone structure, and larger lung capacity after transitioning.

A 2021 report in Sports Medicine said the advantages in muscle mass and strength conferred by male puberty is only minimally reduced when testosterone is suppressed as per current sporting guidelines for transgender athletes.5Emma N. Hilton and Tommy R. Lundberg, “Transgender Women in the Female Category of Sport: Perspectives on Testosterone Suppression and Performance Advantage,” Sports Medicine 51 (2021): 199 – 214. In 2019, a study published in the Journal of Clinical Endocrinology and Metabolism found that after one year of taking female hormones, male-to-female transgenders did lose about 5% of their muscle volume, but they generally maintained their strength levels.6Anna Wiik, et al, “Muscle Strength, Size, and Composition Following 12 Months of Gender-affirming Treatment in Transgender Individuals” Journal of Clinical Endocrinology and Metabolism 105.3 (March 2020): e805 – e813. 

The injustice toward women

Advocates in favor of allowing males to compete with females often make veiled and confused references to “justice” as a reason for their stance, but such arguments reflect not only a denial of basic differences between males and females but incoherent understandings of justice. The formal principle of justice states, “Treat like cases alike, and different cases differently.” Ronald Nash explained this concept and said, “Injustice always exists when similar people are treated differently or when dissimilars are treated alike.” And this is exactly what happens when biological males are granted leeway to identify as females in athletic competition: Dissimilar individuals—biological males and biological females—are being treated alike,7Nash, Life’s Ultimate Questions, 359. and in so doing one person’s subjective autonomy regarding gender identity is being used in an unjust way to give a competitive advantage. 

I hope there will be many generations of young women inspired by Florence Griffith-Joyner’s amazing accomplishments. I also hope young women catch a sense of FloJo’s joy for life, realizing that life is a race to be run with excellence; our time on Earth is too short to give anything less than our best and to rejoice in the fact God let us be alive. But our culture already places many challenges in front of girls. Hollywood objectifies young women as sexual objects. Vulgar music cheapens sex. A billion-dollar porn industry distorts the entire culture’s view of women. All these things contribute to a sense of anxiety and inadequacy in many girls, feelings which emerge just as they are trying to navigate the difficulties of puberty and adolescence. 

Athletic competition divided into the categories of males and females allows girls to compete on equal footing with other girls, creating a sense of accomplishment separated from the cacophony of confused voices vying for attention. We serve our young women best when we do not place another hurdle on the track by allowing biological males to compete as biological females. 

Alan Branch

James Alan Branch is professor of Christian Ethics at Midwestern Baptist Theological Seminary. Born This Way? was Alan Branch’s first published book. This book surveys scientific data on the origins of same sex attraction from a Christian perspective. Alan also has a number of articles published for the Biblical Illustrator, Midwestern Journal of Theology and … 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