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.
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C. S. Lewis understood his times well and responded brilliantly. One of his most substantive rebukes—and one that’s particularly relevant today—was his condemnation of chronological snobbery. This view asserts that what we believe today must be true because it’s most recent. It assumes that we’ve evolved intellectually so our beliefs must be better than those of less enlightened people of the past. 

C. S. Lewis modeled disagreement in a variety of helpful ways. Sometimes, he declared that particular ideas were wrong. Early in Mere Christianity he anticipated the objection against universal morality: “I know some people say . . . different civilisations and different ages have had quite different moralities.” He simply followed with “But this is not true.” Only after drawing this hard line in the sand did he offer support for his strong claim.
Sometimes, he softened his words when others might have sharpened theirs. This works especially well when countering common misconceptions about the gospel. For example, when Lewis addressed the claim that Christianity is just a bunch of rules to follow, he gently responded, “I do not think that is the best way of looking at it. I would much rather say that every time you make a choice you are turning the central part of you, the part of you that chooses, into something a little different from what it was before.”
In some instances, his brilliant reasoning skills allowed him to dismantle arguments before offering the truth. Such was the case when he responded to the claim that Jesus was just a good man but not God: “A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the Devil of Hell. You must make your choice.” He also took on the idea that Jesus never claimed to be God. Some said it was his disciples who invented those statements. Lewis responded, “The theory only saddles you with twelve inexplicable lunatics instead of one.”
Of course, when responding to less-than-sincere objections, he felt no need to mince words:
There is no need to be worried by facetious people who try to make the Christian hope of “Heaven” ridiculous by saying they do not want “to spend eternity playing harps.” The answer to such people is that if they cannot understand books written for grown-ups, they should not talk about them.
Does that seem too harsh? It probably is for most of us in most of our situations. But bear in mind the dramatic differences between the contexts we inhabit (usually one-on-one conversations with a friend) and Lewis’s platforms (radio broadcasts, public speeches, or arguments in books). It fits some situations to make sweeping or pointed declarations. Often, though, we should temper the boldness of our rebukes. But even when sitting across the table from a confused friend, our gentle pushbacks need to be both genuinely gentle and genuinely pushbacks.
Reading the Times
C. S. Lewis understood his times well and responded brilliantly. One of his most substantive rebukes—and one that’s particularly relevant today—was his condemnation of chronological snobbery.
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Written by H.B. Charles Jr. |
Monday, December 11, 2023
Some celebrated preachers dare to say that Jesus was wrong when he declared, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). You don’t have to believe this divine claim. However, you cannot claim to follow Jesus and call him a liar. It is one thing to neglect the Great Commission. It is another thing to cancel it by deeming it unnecessary. What will your legacy be? That question has nothing to do with size, numbers, or prominence. It has everything to do with your fidelity to biblical authority, sound doctrine, and gospel truth.

Waking up after a long Sunday nap, I surfed channels and landed on Carlton Pearson’s broadcast. He was a younger preacher than many on TV. His church was jampacked, mega-sized, and racially diverse. A traditional black preacher, Pearson even “whooped” – backed by a Hammond organ. This set of ministry dynamics is rare now. Imagine how alien it was thirty years ago. 
I was encouraged by the message I heard that night. Pearson was articulate, joyful, and – from what I could tell – sound. None of the subsequent messages I heard raised any red flags. For the record, I was (am) a non-Charismatic Baptist preacher. Pearson was Pentecostal (At this point, I did not know about his connection to Oral Roberts and “Prosperity Theology”). However, Pearson did not preach in a way that would turn off a non-Pentecostal. 
It was not long between hearing Carlton Pearson’s name for the first time and hearing it everywhere. His national TV broadcast grew in popularity. He was consecrated a “bishop.” His Azusa Conference drew tens of thousands – bringing together different ethnicities, denominations, and traditions. His speaker line-up may have been unknown when they stood up, but they were household names soon after they sat down. Pearson’s singing was as good as his preaching, maybe better. His music recordings gave a new generation a love for the old songs of the church, all while giving contemporary Gospel artists a national platform. 
Then, out of nowhere, it all came crashing down. 
After watching a documentary, Pearson’s theological positions radically shifted. He began to preach what he called “The Gospel of Inclusion.” Discerning Christians recognized his doctrinal shift as the old heresy of Universalism wearing makeup and a new dress. A “college of bishops” charged him with heresy. After allowing Pearson to defend himself, the group concluded that he was preaching “another gospel” (Galatians 1:6-10).
Bishop Pearson would soon lose everything he built – his home, church, conference, platform, and associations. 
Unfortunately, we regularly hear about the downfall of high-profile religious personalities. Most of the time, ministers are disqualified for moral failures or financial improprieties. Sometimes, the preacher is ousted after being on the losing end of a church fight. 
Carlton Pearson’s downfall was unique. He was not brought down by money, sex, or power. Members fled his church for doctrinal reasons. Admirers lost respect for him because of his position on eternal punishment. Friends shunned him because he denied the existence of hell.
Hell is the most unpopular subject in the Bible. You would think people would be glad to hear the finished work of Christ meant everyone goes to heaven. But for Pearson to be right would mean the Bible is wrong. That Jesus himself was wrong. It was a bridge too far for even Pearson’s most fervent allies. When men who deny the Trinity, make false prophecies, and teach Word of Faith theology call you a heretic, you’re a heretic!  
Carlton Pearson was given many opportunities to teach and defend his Gospel of Inclusion. During these occasions, he stated his convictions clearly, articulately, and graciously – though not convincingly. Yet those who debated him were often unable to pin him down. He sincerely explained his error better than his detractors explained the truth. 
Over the years, Pearson remained on the outskirts of church life. He was not embraced in orthodox circles. Yet he was not wholly shunned. He was generally received warmly when he popped up, as many Christians remembered what he once meant to them.
Meanwhile, Pearson roamed further away from the biblical and historic Christian faith. He flatly rejected the inspiration and inerrancy of the Bible. He led a Unitarian Church and a New Thought congregation. And he affirmed homosexuality and gay marriage as legitimate Christian lifestyles. 
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