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DiJonai Carrington answered her ejection for fouling Sophie Cunningham by posting accusations of white privilege and endorsing Megan Rapinoe’s attack on Cunningham’s defense of women’s sports against biological males. The move placed racial grievance directly against the refusal to erase the distinction between male and female bodies.
Cunningham had spoken plainly that men cannot compete as women without destroying the category itself. Carrington responded not with argument over rules or fairness but with the inherited language of collective guilt, turning a sporting dispute into an indictment of ancestry and skin.
This tactic follows the same pattern that has marked the long retreat of Western Christendom since the French Revolution first declared that nature and inheritance could be remade by decree. Each new claim of systemic privilege functions to dissolve the concrete realities of sex, family, and nation into fluid resentments managed by the managerial class.
Scripture opens with the creation of male and female as fixed kinds, not social positions subject to vote or feeling. The creeds that followed affirmed the same objective order: the Son took flesh as man, not as an interchangeable identity. Any system that treats this distinction as optional privilege assaults the first article of the faith.
The Modernist project, from the Jacobins through the Bolsheviks to today’s gender commissars, has always required the abolition of the given in favor of the constructed. Women’s sports exist only because that given was once protected by law and custom; the instant it is surrendered, the category vanishes and with it the possibility of female excellence.
Carrington’s post therefore does not defend fairness. It recruits the language of historic Christian nations against their own daughters in service of a foreign anthropology that recognizes no created limits.
The faithful remnant must now refuse every demand to apologize for defending the body as God made it. They must restore separate spheres in law, in sport, and in household without concession to the accusation that such restoration is privilege rather than duty.
Those who stand with Cunningham inherit the same charge once laid against Athanasius and the confessors: they have chosen the City of God over the demands of the earthly city that insists reality itself must yield.
