Femboy Identity and Faith in the Christian Context
The Christian understanding of faith is multifaceted, encompassing belief, trust, and a transformative relationship with God through Christ. It is not merely an intellectual assent but a dynamic engagement that impacts one's entire being and standing before God [1, 6].
The Nature of Faith
Faith, in Christian theology, is fundamentally a gift from God, enabling individuals to apprehend spiritual truths and respond to God's self-revelation [1]. John Calvin emphasizes that faith is inextricably linked to the Word of God; just as a tree's fruit needs a living root, faith needs the word [7]. This word provides the testimony of God's goodness, which is essential for hope [7]. The Evangelists often use "believers" and "disciples" synonymously, indicating that faith involves a commitment to following Christ [3]. Luke, for instance, even applies the term "disciple" to a woman, highlighting the inclusive nature of this calling [3].
Charles Hodge describes faith as an inward experience, a change that can occur instantaneously [1]. He draws an analogy between the natural human recognition of the moral law and the renewed person's ability to perceive "the things of the Spirit" through the testimony of the Spirit [1]. This perception is not purely intellectual but involves feelings of reverence, love, and trust [11]. When a soul burdened by sin receives the promise of deliverance, the act of faith inherently includes gratitude and confidence [11]. Indeed, the Bible frequently uses "trust" interchangeably with "faith," underscoring its relational and appropriative character [11].
Faith and Justification
A central aspect of faith in Reformed theology is its role in justification. Calvin explains that through faith, a sinner comes to possess salvation by perceiving reconciliation with God through Christ's intercession, receiving pardon for sins, and being justified [4]. This justification means that believers are approved by God as if they were absolutely perfect, not due to their own merit, but because God views them "in Christ" [5]. Their iniquities are covered by Christ's innocence, and consequently, their works are also deemed righteous [5]. Paul's own experience, as interpreted by Jamieson, Fausset & Brown, illustrates this shift from legal bondage to Christian freedom, where righteousness comes "from God (resting) upon faith" rather than from the law [8].
The Work of Faith
Faith is not a passive assent but an active principle, often described as a "work of faith" [6]. This "working reality" of faith is characterized by alacrity in receiving truth and by manifesting itself through fruits [6]. It is not an "otiose assent" but a "realizing, working faith" that produces a continuous chain of "work" [6]. Clement of Rome, an early Church Father, connects faith and love as the beginning and end of life, stating that "No man [truly] making a profession of faith sinneth; nor does he that possesses love hate any one" [9]. This suggests that genuine faith has moral implications and leads to a transformed life. Cyprian also emphasizes that "faith is of advantage altogether, and that we can do as much as we believe" [10].
Inclusivity of Faith
The Christian understanding of faith is notably inclusive, transcending societal distinctions. The Apostle Paul, in Galatians 3:28, declares, "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus" [2]. Jamieson, Fausset & Brown interpret this to mean that in sonship by faith in Christ, no class is privileged over another, unlike the distinctions that existed under the law [2]. The phrase "neither male nor female" specifically indicates that differences in sex make no difference in Christian privileges, whereas under the law, males held significant privileges [2]. This passage highlights that identity in Christ, established through faith, supersedes conventional social and gender categories in terms of spiritual standing and access to God's grace.
The inclusivity extends to all who believe, regardless of their background or social status. The emphasis is on unity in Christ, where all are made one through faith [2]. This theological principle suggests that personal identities, including those related to gender expression or presentation, do not impede one's ability to have faith or to be fully accepted within the Christian community, as long as that faith is genuine and directed towards Christ. The focus remains on the individual's relationship with God through faith, which is accessible to all without distinction [2].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 11: of research or argument, but of inward experience. The change may, and often does, take place in a moment. The faith of a Christian in the Bible is, as before remarked, analogous to that which all men have in the moral law, which they recognize not only as truth, but as having the authority of God. What the natural man perceives with regard to the moral law the renewed man is enabled to perceive in regard to “the things of the Spirit,” by the testimony of that Spirit with and by the truth to his heart. Proof from Express Declarations of S”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:28: There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; Co1 12:13; Col 3:11). bond nor free--Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on Co1 7:21-22; Eph 6:8. neither male nor female--rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ), to hear being uniformly taken for to believe . In fine, in Isaiah the Lord distinguishes the members of the Church from strangers by this mark, “All thy children shall be taught of the Lord,” ( Is. 54:13 ); for if the benefit was indiscriminate, why should he address his words only to a few? Corresponding with this, the Evangelists uniformly employ the terms believers and disciples as synonymous. This is done especially by Luke in several passages of the Acts. He even applies the term disciple to a woman ( Acts 9:36 ). Wherefore”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: and destitute of good works. He, therefore, seeks the cause of kindness in himself, that thus he may affect the sinner by a sense of his goodness, and induce him, in distrust of his own works, to cast himself entirely upon his mercy for salvation. This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 72: maintain), but that they are approved by God as if they were absolutely perfect. If we remember on what foundation this is rested, every difficulty will be solved. The first time when a work begins to be acceptable is when it is received with pardon. And whence pardon, but just because God looks upon us and all that belongs to us as in Christ? Therefore, as we ourselves when ingrafted into Christ appear righteous before God, because our iniquities are covered with his innocence; so our works are, and are deemed righteous, because e”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 57: ). 31. Hence again we infer, as has already been explained, that faith has no less need of the word than the fruit of a tree has of a living root; because, as David testifies, none can hope in God but those who know his name ( Ps. 9:10 ). This knowledge, however, is not left to every man’s imagination, but depends on the testimony which God himself gives to his goodness. This the same Psalmist confirms in another passage, “Thy salvation according to thy word,” ( Ps. 119:41 ). Again, “Save me,” “I hoped in thy word,” ( Ps. 119:146, ”
- Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:9: be found in him--"be found" at His coming again, living spiritually "in Him" as the element of my life. Once lost, I have been "found," and I hope to be perfectly "found" by Him (Luk 15:8). own righteousness . . . of the law-- (Phi 3:6; Rom 10:3, Rom 10:5). "Of," that is, from. righteousness . . . of God by faith--Greek, "which is from God (resting) upon faith." Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed instantaneously; and opposition to”
- Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. XIV.--EXHORTATIONS TO FAITH AND LOVE.: None of these things is hid from you, if ye perfectly possess that faith and love towards Christ Jesus(10) which are the beginning and the end of life. For the beginning is faith, and the end is love.(11) Now these two. being inseparably connected together,(12) are of God, while all other things which are requisite for a holy life follow after them. No man [truly] making a profession of faith sinneth;(13) nor does he that possesses love hate any one. The tree is made”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 33): an alms, do not sound a trumpet before thee, as the hypocrites do in the streets and in the synagogues, that they may be glorified of men. Verily I say unto you, They have fulfilled their reward."(9) 41. That we must not speak foolishly and offensively. In Paul's Epistle to the Ephesians: "Foolish speaking and scurrility, which are not fitting for the occasion, let them not be even named among you."(10) 42. That faith is of advantage altogether, and that we can do as much as we believe. In Genesis: "And Abraham believed ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 13: Spirit which reveals his glory and his love, without the feelings of reverence, love, and trust mingling with the act and constituting its character. Nor is it possible that a soul oppressed with a sense of sin should receive the promise of deliverance from its guilt and power, without any feeling of gratitude and confidence. The act of faith in such a promise is in its nature an act of appropriation and confidence. 2. We accordingly find that in many cases in the Bible the word trust is used instead of faith. The same act or state of min”