If you’re detrans, you won’t be healed unless you believe in Christ and repent. Regret isn’t repentance. Regret won’t give you hope, repentance will. When the Bible says Jesus’ wounds have healed Christians, it’s talking about spiritual healing. It means our souls have been born again or made spiritually alive.

Some people have been celebrating their LGBT sins for an entire month. Others, however, will regret their LGBT sins for their entire lives.
One of these regretful LGBT people is a detrans girl named Clyde Fallon. In a Reddit group for detrans people, she said:
“I’m a 17 year old girl with a flat chest, a deep voice, a visible Adam’s apple and some facial hair … I’m angry, I’m sad, I’m mad, I’m depressed, I’m hurt. I am grieving I feel remorse. I can’t deal with all this pain. I lost my breasts … There’s no reason for me to continue to live … Will I ever [b]e happy again? Please tell me it is possible … I can’t deal with all this. I want a Time Machine so badly … I want my body back so badly. Pls give me hope.”
There are over 48,000 members in that Reddit group, and they all have similar stories of shame and despair.
The Bible says pride leads to destruction. That is true for all LGBT people, especially transgender youth, whose bodies have been destroyed by puberty blockers, and breast and genital mutilations. LGBT pride leads to destruction.
However, if you’re detrans, I want you to know there’s hope. You’ve destroyed parts of your body, but you haven’t destroyed who you are. Doctors can change your body and voice, but they haven’t changed the most important thing about you.
Your doctor changed your appearance, but they didn’t change your identity. You’re the same person your mother held in her hands the day you were born. And you’re the same person your creator knitted together in your mother’s womb.
In Psalm 139:13-16, King David said:
“For you formed my inward parts; you knitted me together in my mother’s womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.”
You are fearfully and wonderfully made by God. You are God’s idea. You are God’s design. You are God’s wonderful work.
Read More
Related Posts:

Luther famously had his Ninety-Five Theses. While not having quite as many, Wycliffe had his own theses (that is, arguments) against the church. One thesis declares, “There is one universal church, and outside of it there is no salvation. Its head is Christ. No pope may say that he is the head.” For this and other ideas, Pope Gregory XI condemned Wycliffe. But Wycliffe had friends in high places, and his condemnation had little effect. The mother of the boy king Richard II favored Wycliffe, as did John of Gaunt, the young king’s uncle, who wielded significant influence. These supporters swayed Parliament against the pope and for Wycliffe. At Oxford, the students and faculty rallied to his support.

He had been dead and buried for a few decades, but the church wanted to make a point. His remains were exhumed and burned, a fitting end for the “heretic” John Wycliffe. Wycliffe once explained what the letters in the title CARDINAL really mean: “Captain of the Apostates of the Realm of the Devil, Impudent and Nefarious Ally of Lucifer.” And with that, Wycliffe was only getting started.
Wycliffe rejected the doctrine of transubstantiation, which states that the elements of the bread and wine in the Lord’s Supper become the actual body and blood of Christ. He was against priestly absolution, he spoke out against indulgences, and he denied the doctrine of purgatory. He rejected papal authority. Instead, he asserted that Christ is the head of the church. And he had a profound belief in the inerrancy and absolute authority of Scripture. He fully believed that the church of his day had lost its way. Scripture alone provided the only way back. Now we see why the medieval Roman Church wanted to make a statement against Wycliffe.
John Wycliffe has often been called “the Morning Star of the Reformation.” Jan Hus, another pre-Reformation reformer, felt obliged to express his supreme debt to Wycliffe. And though he lived long after Wycliffe’s death, Martin Luther, too, felt an obligation to recognize the pioneering reforms of John Wycliffe. Luther stood on the shoulders of Hus, who stood on the shoulders of Wycliffe. Hus, Luther, and the other Reformers were indebted to him. So are we. Wycliffe was indeed “the Morning Star of the Reformation.”
The term morning star has been used alternately to refer to either the star Sirius or the planet Venus. It appears brightest in the predawn, the time when darkness still dominates, but also the time of promise—the time of the promise of the dawn and the rising sun. So John Wycliffe is situated historically between the darkness and the morning light.
John Wycliffe was born around 1330 and died on December 30, 1384. His century was one of growing disillusionment with the medieval Roman church. There was disillusionment with the church hierarchy and also with the church’s piety (or lack thereof). These were times of unrest. The long reign of the night, of the darkness, had taken its toll, especially on the laity. They bore the brunt of a wayward church. And perhaps none was more acutely aware of this than John Wycliffe.
Wycliffe’s Studies
Oxford University became Wycliffe’s home in 1346, during his teen years. As soon as Wycliffe arrived at Oxford, he witnessed all the pomp and circumstance of convocation, which included a Mass in honor of the royal family and the scholars at Oxford. Wycliffe then settled into the academic routines of attending lectures and disputations. Wycliffe would sit under and be profoundly influenced by the theologian Thomas Bradwardine and the philosopher William of Ockham. He studied broadly, learning science and mathematics; law and history; and, of course, philosophy. At Oxford, Wycliffe soon moved from the rank of student to that of scholar, later becoming master at Balliol College. Wycliffe’s first writings would be in the field of philosophy.
Biblical studies, and later theology, however, captured his attention and piqued his interest the most. Wycliffe qualified as a doctor of theology, allowing him to lecture on the subject.
Read More
Related Posts:

In the gospel, we announce to the world that freedom and full forgiveness for crimes committed against the King of the Cosmos is available in Christ. We declare to the prodigal son and the proud older brother that they can both find grace and mercy with no cost to them if they turn and believe in Jesus. This forgiveness, however, comes at a high price. A price the Great King has paid. 

Good paintings tell stories.
Think of the Last Supper by Leonardo da Vinci. It tells the story of Jesus and his disciples sitting down for the final meal before the crucifixion. Jesus would drink the Passover cup before being sacrificed as the Passover lamb.
The good news of Jesus is more than a story. But it’s not less. It is the most important story on the planet. And it is the truest of true stories. Many have attempted to paint pictures that rightly tell the story of the gospel. Sometimes these paintings are painted with words, instead of paint and a canvas.
These gospel paintings are often necessary because the gospel must be explained. It is a message made of propositional truth. That means it must be understood. John Piper writes, “The gospel is not only news. It is first news, and then it is doctrine. Doctrine means teaching, explaining, clarifying. Doctrine is part of the gospel because news can’t be just declared by the mouth of a herald—it has to be understood in the mind of the hearer.”[1]
People paint a number of different word pictures trying to help a hearer to understand the gospel. Some compare believing the gospel to Jesus paying your speeding ticket or serving your prison sentence. Like creation itself, the word-pictures available are gloriously endless.
One such picture offered is that of amnesty. The good news of Jesus is compared to a government, possibly a king, declaring amnesty to those who have committed a crime against the state. The question is whether or not the picture of amnesty has all the colors and contours of the gospel painting.
Defining “Amnesty”
Most often this term is applied when the group declaring amnesty is a form of government. Accordingly, Merriam-Webster defines amnesty as “the act of an authority (such as a government) by which pardon is granted to a large group of individuals.” The government forgets the crime and offers absolution.
The Encyclopedia Britannica further develops the picture:
Amnesty. In criminal law, sovereign act of oblivion or forgetfulness (from Greek amnēsia) for past acts, granted by a government to persons who have been guilty of crimes . . . Technically . . . amnesty differs from a general pardon in that the latter simply relieves from punishment whereas the former declares innocence or abolishes the crime.
Amnesty, as commonly understood, is a declaration by an authoritative body (e.g., Congress, or King, or President) to abolish a crime (or crimes) and forget that it had ever occurred. There are no penalties or punishments or justice to be meted out for crimes committed.
Read More
Related Posts: