What Are Angels, and How Should Christians Think about Them?
Our goal is to work toward the right way for Christians to think biblically about angels and properly relate to them. The biblical response to these heavenly beings is somewhere between worship and obsession on the one hand, and a total denial of their existence on the other. Christians can learn from Scripture how to relate to angels as they follow the great God and Savior of the world.
What Are Angels?
While God’s word does not offer us a detailed description of how and when God made the angels, or of what exactly they look like, we can nevertheless gather truths and principles from various Scripture passages that teach us about these beings that are in eternal service of God.
You have probably seen pictures, movies, or cartoons portraying angels, but it’s likely that none of them portrayed angels in any way close to what they are actually like! What does the Bible say?
Angels are created beings. First, the Bible is clear that angels, like humans, are created and living beings, made by God. In Psalm 8, the psalmist points out that human beings have been made “a little lower” than the angels and “crowned . . . with glory and honor” (Ps. 8:5).
Angels, then, have greater glory and honor than humans; it is noteworthy that the natural human response to these beings when they appear is first fear and then worship. Nevertheless, angels were created by God, and therefore are less than God. They are another kind of living being that God made.
Angels are eternal, nonmortal beings. Jesus makes it clear that angels—unlike human beings—are eternal and nonmortal (they do not share in human institutions such as marriage, for example; see Matt. 22:30). Angels were created by God to live forever; they do not grow old and die. While it seems that angels can certainly take on physical form, they are spiritual beings.
Angels are servants of God. Primarily, angels were created by God to be his servants (we will talk much more about what their service looks like in the next section). You saw this in the passage from Revelation 22 that you read just above. John was tempted, as we discussed above, to bow down and worship the angel who was showing him this vision of heaven. The angel stopped him, though, reminding him that, although glorious, he was nothing more than a “fellow servant” of God with John (Rev. 22:9). Angels are not to be worshiped; they are servants of God, who alone is worthy of worship and praise.
Angels dwell in heaven with God. Angels, unlike human beings, never have lived on earth and never have been subject to the fall in the same way that human beings are. Angels, then, do not have sinful natures; they are not guilty of sin, rebellion, and death. We know this because they are portrayed (in Rev. 4, for example) as dwelling closely with the holy God in heaven. Sinful beings would not be able to do that! So the permanent dwelling place for angels is in heaven with God.
The Purpose of Angels
Now that we have considered what angels are, we are going to dig a bit deeper into their purpose, as we see it revealed in the Bible. We will identify several of the chief roles that we see angels filling in Scripture as they obey God and help his work to move forward in the world he made. While we are not certain about the work of angels in the world today, we can look at how they have worked throughout the history of God’s people.
Above all, the Bible presents angels to us as servants of God. This was the point that the angel in Revelation made clear to John when John attempted to worship him (Rev. 22:9). But what do these servants do? What is their purpose? In the Bible, we see them acting in several key ways:
- Announcement. This is the purpose that you saw in the passage from Luke that you read just above. The angel Gabriel (one of the few angels who is named in Scripture) was sent to Mary to announce the coming birth of Jesus Christ, God’s Son.
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What Brings True Happiness?
The Bible teaches that our current attempts to find happiness are like a bride taking her wedding ring, falling in love with the ring, and ignoring the giver of the ring! Church doesn’t exist to just boost your mental health, or release more happiness hormones. It’s where we can actually encounter God, who has sent Jesus Christ, his Son to be Saviour.
We recently carried out some street interviews on Ilford High Street for our church youtube channel. We asked shoppers: “what brings true happiness?”. People gave a range of off-the-cuff answers – from “going to the gym”, to “helping others”, to “family”, and “job security”. Clearly, all those things can make us happy. Scientists have discovered the hormone Oxytocin, which they called the “love hormone”. Simple activities such as exercise, singing with others, or even touch can release it inside us and give us good feelings.
But, according to Jesus, and (if we’re honest) our own experience, there is something short-lived about these experiences of happiness. They don’t last. Jesus asked the question: “What does it profit a man to gain the whole world and forfeit his soul?” (Mark 8:36). I was particularly struck by one man’s honest answer to our question on the street. “True happiness”, he said, “I don’t know what it is”.
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For the Jews
The present sufferings of our Jewish neighbors have revealed that they are not the only ones with veiled hearts. My heart (maybe yours too?) has been veiled towards the Jews. Paul confessed, “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh” (Romans 9:2-3). I suggest, that until we can say the same, until our hearts are burdened to the point of breaking, not ultimately for the political or social but for the spiritual welfare of our Jewish neighbors, there remains a blindness, a callousness in us towards them that demands repentance.
In the early hours of Saturday, October 7th, the stillness of the Jewish Sabbath was shattered as thousands of rockets rained down on Israeli homes and villages along the Gaza border. As the cloud of chaos descended upon shell-shocked civilians, armed insurgents of the Islamic terrorist group, Hamas, tunneled under, broke through, and flew over the Gaza-Israel barrier and began slaughtering men, women, and children. The images of the attack, many of which were published by Hamas, depict scenes of unspeakable horror; the most grievous atrocities committed against the Jewish people since the Nazi Holocaust. The terror attack left 4,000 wounded, 1,500 murdered, and 200 abducted. Since then, concentric consequences have rolled throughout the world. Israel immediately declared war and began retaliatory strikes against Hamas strongholds in Gaza. Now, the world’s most powerful nations are announcing their allegiances and aligning themselves on opposite ends of a global battlefield. And thousands of American soldiers are preparing to join Israel in her fight against evil.
In the presence of such unimaginable sorrow, in the face of such unmasked evil, as the world inches to the precipice of war, what can Christians an ocean away, do? We can and we must pray. But for what?
We must pray for the deliverance of the Jews.
There is general confusion among believers regarding the spiritual status of our Jewish neighbors. But Scripture is clear. The true Israel of God has always been a spiritual, not ethnic or national, community. While God was pleased to cut his gracious covenant with Abraham and his offspring, Paul explained “as Abraham ‘believed God, and it was counted to him as righteousness’… know then that it is those of faith who are the sons of Abraham’” (Galatians 6:16). “If you are Christ’s,” Paul insisted, “then you are Abraham’s offspring, heirs according to promise” (Galatians 3:29). So, sharing Abraham’s faith in the gospel promises of God, not Abraham’s blood, determines one’s membership in Israel.
Conversely, Paul explained, “… not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but ‘Through Isaac shall your offspring be named.’ This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring” (Romans 9:6-8). Thus, the church of the Lord Jesus Christ across all lands, peoples, and ages is and has always been the true “Israel of God” (Galatians 6:16).
Nevertheless, the Jews have enjoyed the richest privileges of any people throughout redemptive history. Of all the nations on the face of the earth, the Lord chose Israel “to be a people for his treasured possession” (Deuteronomy 7:6). They were “entrusted with the oracles of God” (Romans 3:2). “To them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever” (Romans 9:4-5). Jesus did not just come from them, he came for them; “to the Jew first and also to the Greek” (Romans 1:16). But because of their unbelief, because they stumbled over the Rock of Salvation and crucified him at the hands of lawless men (Acts 2:23), God hardened their hearts until the full number of elect Gentiles should be ingrafted into the house of Jacob, the Kingdom of David, the Church of Jesus Christ (Luke 1:32-33).
But God’s gilded past with the Jewish people is gloriously eclipsed by his future for them. Since “the gifts and the calling of God are irrevocable” (Romans 11:29), Paul reasoned, “God has not rejected his people whom he foreknew” (Romans 11:2). Paul teaches Christians to live in prayerful anticipation of the day the veil of unbelief will be lifted from the hearts of elect Jews, and “all Israel will be saved” (Romans 11:26). John saw the fulfillment of this promise as he looked forward, through prophetic eyes to the glory that would be revealed at the return of Christ, and heard, mingled among the multitude of the redeemed from nation, tribe, and tongue, “144,000, sealed from every tribe of the sons of Israel” (Revelation 7:4). This sure and certain hope compelled the 19th century Scottish Presbyterian, Robert Murray M’Cheyne, to journey to Israel and preach the gospel among the Jews. “I feel convinced” he wrote a friend, “that if we pray that the world may be converted in God’s way, we will seek the good of the Jews; and the more we do so, the happier we will be in our own soul.” He often exhorted those to whom he preached, “We should be like God in his peculiar affections; and the whole Bible shows that God has ever had, and still has, a peculiar love to the Jews.”
The present sufferings of our Jewish neighbors have revealed that they are not the only ones with veiled hearts. My heart (maybe yours too?) has been veiled towards the Jews. Paul confessed, “I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh” (Romans 9:2-3). I suggest, that until we can say the same, until our hearts are burdened to the point of breaking, not ultimately for the political or social but for the spiritual welfare of our Jewish neighbors, there remains a blindness, a callousness in us towards them that demands repentance. And since repentance is a matter of both affections (sorrow for sin) and actions (turning from sin unto new obedience) is there any sweeter fruit of repentance for this particular sin than praying for the deliverance, that is, the conversion and ingathering of the Jews?
In their Directory of Worship, the Westminster Divines instructed the churches to regularly, “pray for the propagation of the gospel and kingdom of Christ to all nation; for the conversion of the Jews, the fulness of the Gentiles, the fall of Antichrist, and the hastening of the second coming of our Lord; for the deliverance of the distressed churches abroad from the tyranny of the antichristian faction, and from the cruel oppressions and blasphemies of the Turk…” The grave reality is that Hamas terrorists are not the greatest threat to Jews in Israel, for they can only kill the body. But there stands another who has the power to destroy both body and soul in hell forever. And unless our Jewish friends kiss his Son in love and faith, they will “perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him” (Psalm 2:12).
So, we must pray for the Jews. Pray the Lord would deliver the afflicted through their affliction and open their ears through adversity (Job 36:15). Pray that the Spirit of God would pour into the broken hearts of a grieving people and make them new. Pray that through their tears, they would look in faith upon him who is coming to wipe away every tear: the Seed of the Woman(Genesis 3:15), the Seed of Abraham in whom all the nations of the earth will be blessed (Galatians 3:16), the Prophet like Moses (Deuteronomy 18:15), the Priest after the order of Melchizedek (Psalm 110:4), the Lion of Judah (Genesis 49:9), the Son of David (2 Samuel 7:12), the Son of Man (Daniel 7:13), the virgin born Son of God (Isaiah 7:14 & 9:6), the man of sorrows who was pierced for our transgressions and crushed for our iniquities (Isaiah 53:5), the Holy One of Israel (Isaiah 6:1-3 & John 12:41), the Lamb of God who takes away the sins of the world (John 1:29), the stone the builders rejected who has become the cornerstone (Acts 4:11), the long-awaited Messiah, Jesus Christ.
What can a Christian say or do for Jews who have suffered so terribly? The French publisher Francois Mauriac asked the same when a young Jew named Ellie Wiesel presented his story of sufferings in Auschwitz that we now read in Night.
“And I, who believe that God is love, what answer could I give my young questioner, whose dark eyes still held the reflection of that angelic sadness which had appeared one day upon the face of the [child he saw hanged]? What did I say to him? Did I speak of that other Jew, his brother, who may have resembled him – the Crucified, whose Cross has conquered the world? Did I affirm that the stumbling block to his faith was the cornerstone of mine, and that the conformity between the Cross and the suffering of men was in my eyes the key to that impenetrable mystery whereon the faith of his childhood had perished? Zion, however, has risen up again from the crematories and the charnel houses. The Jewish nation has been resurrected from among its thousands of dead. It is through them that it lives again. We do not know the worth of one single drop of blood, one single tear. All is grace. If the Eternal is the Eternal, the last word for each one of us belongs to Him. This is what I should have told this Jewish child. But I could only embrace him, weeping.”
God lift the veil from our hearts that we might feel Paul’s same unceasing anguish for the Jews as you lift the veil from their hearts to see Christ in loving faith. God help us weep with those who weep. God defend the innocent and shatter the teeth of the wicked (Psalm 3:7). God help us embrace the Jews, “beloved for the sake of their forefathers” (Romans 11:29) in the loving arms of our prayers, “always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15). O God, bring them in.Hark! ‘Tis the Shepherd’s voice I hear,Out in the desert dark and drear,Calling the sheep who’ve gone astray,Far from the Shepherd’s fold away.
Bring them in, bring them in,Bring them in from the fields of sin;Bring them in, bring them in,Bring the wandering ones to Jesus.
Jim McCarthy is a Minister in the Presbyterian Church in America and is Pastor of Trinity PCA in Statesboro, Ga.
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Sin and Sanctification According to TE Johnson
Written by Albert D. Taglieri |
Monday, December 27, 2021
TE Johnson’s written words in the SJC report describing his doctrines of sin and sanctification pose concerns. The proposed doctrine of sin flattens distinctions, and in so doing it fails to properly identify internal actual sins. This leads, consequently, to the doctrine of a faulty understanding of sanctification, which is stripped of both the hope and the expectation of changed desires and affections. And it from these doctrinal formulations that his underlying paradigm of “care” is grounded and found wanting.Introduction
In recent days, TE Greg Johnson has released his new book, Still Time to Care, about homosexuality in the church. In the wake of his new paradigm of “care,” it is worth looking at the theology behind this paradigm, which can be found in his own words, within the report that the PCA’s Standing Judicial Commission (SJC) released. The SJC voted to uphold Missouri Presbytery’s ruling that “TE Johnson’s ‘explanations’ on the four allegations were ‘satisfactory.’” (SJC, 28:5-6). In this article I will analyze TE Johnson’s written words in the report and raise several precise concerns about the doctrines of sin and sanctification which he proposes, and which lie behind his new book.
This is a doctrinal analysis and does not intend to address or call into question TE Johnson’s Christian witness or experience. From his words, I am confident that TE Johnson loves our Lord and desires earnestly to serve him. However, there are serious theological concerns that appear contrary to the Westminster Standards.
First, TE Johnson flattens three important distinctions in the doctrine of sin. He merges 1) the actual/original distinction; 2) the external/internal distinction; and 3) the commission/omission distinction, as if they were different names for the same thing. This results in a subtle equivocation in the definition of “sin,” allowing TE Johnson to assert without apparent internal contradiction that homosexual attraction both is and is not sin, and implicitly denying that “internal sins” are “actual sins.”
Second and consequently, TE Johnson’s doctrine of sanctification suffers by denying that sanctification is comprehensive and ordinary. These denials are intertwined: he calls sanctification ordinary but denies that the ordinariness of it applies to the whole man, including the affections. In the realm of affections, while TE Johnson admits the possibility of sanctification, he denies that it is ordinary or expected. In doing so, he reduces the ordinary experience of sanctification to the external, repeating the pharisaical error. Additionally, TE Johnson’s explanation of the means of grace in sanctification leaves significant ambiguities about the work of the Spirit. The omission of the principle means of grace, in favor of man’s action, in his description of mortification suggests a tendency towards externalizing the process of sanctification.
The Doctrine of Sin
TE Johnson has done an admirable job in his goal to avoid the error of Pelagianism, which argues that original sin is not sin, and thus not worthy of God’s punishment. Throughout his written word, he emphasizes that original sin is, as our confession states, “truly and properly sin” (Westminster Confession of Faith (WCF) 6.5). However, whether TE Johnson teaches that original sin is or is not properly called “sin” is not the question. The question is under what category TE Johnson places homosexual attraction within the overarching category of “sin.” Does TE Johnson teach that homosexual attraction is original sin or actual sin? Here, his writing makes plain that he considers homosexual attraction to be in the category of original sin rather than actual sin.
TE Johnson states: “An internal sexual or romantic pull toward anyone God has not given me…[is] a motion of the internal corruption that remains in the believer throughout this life…This temptation is ‘original corruption’ and is ‘properly called sin,’ even when it does not lead to ‘actual sin” (SJC, 14:1-10).
TE Johnson correctly rejects the Pelagian error (that original sin is not sin), but also incorrectly categorizes homosexual attraction as original sin. This is a confusion of the original/actual distinction with the internal/external distinction, treating “internal” and “original” as if they were synonymous. The Reformed tradition has always realized that sins do not need to break into external action to be actual sins, but that internal “motions” such as thoughts, desires, etc., are also actual sins when they transgress God’s law. Thus, Christ speaks of the experience of lust (or as TE Johnson characterizes: an internal sexual or romantic pull), as being equivalent to the commission of adultery. Westminster Larger Catechism (WLC) 149 asks whether any man is able perfectly to keep the commandments of God, to which it answers: “No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but doth daily break them in thought, word, and deed” [emphasis added].
Because thoughts are defined in both Scripture and the Westminster Standards as sin, we cannot make, as TE Johnson does, the distinction between original and actual sins to consist in the absence or presence of the volition (involuntary acts are still acts), nor can we see actual sin as limited to only external action. In fact, WLC 151 elaborates, declaring that transgressions are still actual sin, even when “only conceived in the heart,” and are merely aggravated when they “break forth in words and actions.”
TE Johnson then proceeds to merge into the two already collapsed distinctions the third, treating “omission” as another name for “original,” and “commission” as another name for “actual.” He states that “We are culpable both for what we do (transgression) and also for what we are (any lack of conformity unto)” (SJC, 15:27-28). The sentence without the parentheses is an excellent statement of the orthodox understanding of original sin. However, the parentheses are concerned, insofar as they borrow language from WLC 24’s definition of sin, with pairing “transgression” with actual sin, and “want of conformity” with original sin. The “want of conformity,” however, includes actual sins and is not identical to the category of original sin. It instead describes sins of omission, as opposed to those of commission. “Want of conformity” is not synonymous with original sin (although it may be said to include it).
Reformed theology sees three different, although interrelated, distinctions. There are 6 different categories, with overlaps. Preserving these, we confess that the experience of lust is an actual sin. By contrast, TE Johnson’s written word treats each of these distinctions as merely a different name for the same thing: the two categories of “original/internal/omission” and “actual/external/commission.” Through this flattening, he places lust into the category of original rather than actual sin.
A further comment demonstrates the subtlety of TE Johnson’s doctrine of sin. Continuing from the previously quoted section, he writes: “I use the phrase ‘a sin’ in its vernacular sense as a synonym for ‘actual sin.’ When speaking of the motions of original corruption, I am more likely to speak of ‘indwelling sin.’ Temptations are ‘of sin’ in that they are ‘motions of’ original sin/internal corruption” (SJC, 15:30-33). He clarifies elsewhere: “Same-sex attraction is part of our ‘original corruption’—specifically the part about being ‘inclined to all evil’” (SJC, 20:44-45).
The first quote explains why TE Johnson previously spoke of same-sex attraction (SSA) as “of sin” but not “a sin.” Both quotes show that TE Johnson has self-consciously placed it in the category of original sin.[1] While he is correct to continue affirming its culpability, he is incorrect in his categorization of it. Despite this, his definitions provide an interesting case study, and I believe that proceeding from his definitions should properly end up affirming that it is an actual sin.
TE Johnson, both in the quoted section, and WCF in 6.5, distinguishes between original sin as the corruption of nature and its motions. The motions of original sin are not original sin. This is why the Confession in that place states concerning original sin that “both itself, and all the motions thereof, are truly and properly sin.” In fact, as already quoted, TE Johnson correctly affirms a distinction between what we do, being actual sin, and what we are, being original sin. I propose the following syllogism:
Major Premise: A motion of the corrupt nature is what the corrupt nature does.Minor Premise: But the corrupt nature is what I am.Conclusion: Therefore, a motion of the corrupt nature is what I do.
Thus, a motion of the corrupt nature is actual sin but not original sin. It is an event not a substance. Therefore, the experience of SSA, as with any other experience of lust, is “a sin,” and not merely “of sin.” It is instructive at this point to refer to Vermigli’s work on original sin. He teaches that, “The apostle uses the term sin to mean more than just original sin. The term encompasses all kinds of vices that flow from original sin.”[2] Vermigli disagrees with TE Johnson, declaring that “vices” (which are internal, particular, and habitual—what TE Johnson refers to as the motions of the corrupt nature) are actual sins rather than original sin.
Another concern about TE Johnson’s doctrine of sin should be noted, as it is a relatively common understanding in the evangelical world. TE Johnson states about his experience: “I look away when tempted. I don’t take that second glance” (SJC, 18:13-18). As with all who experience lust, TE Johnson’s resistance to sinful desires is commendable. A minor clarification is required though: what about the first glance? Is the first glance a sin? Or is the second glance alone when it becomes a sin? The popular evangelical perspective is that the first glance is not sin, but it becomes sin only when it is lingered on, or becomes a second glance – that is, when it obtains the conscious consent of the will. But second glance ethics is not Reformed ethics. Jesus’ statement in Matthew 5 does not characterize looks by quantity or sequence. Our Lord condemns all lustful looks without qualification. Instead, a second glance, or a “continuance” of sin, is merely an aggravation of sin, as WLC 151 helpfully delineates. TE Johnson’s perspective is unclear, but the point is worthy of noting, as the ambiguity suggests that his doctrine may categorize the first glance as original sin, contrary to the Word.
The Doctrine of Sanctification
TE Johnson’s testimony and description of his experience seeking sanctification demonstrates that he has a godly desire for the elimination of sin. Despite this earnest desire, there remain theological concerns in his doctrine of sanctification, in no small part due to the previous concerns stated about his doctrine of sin. Several aspects are intertwined, and will be addressed in sequence: ordinariness, scope, and means. The doctrine which TE Johnson’s written words propose are those where change is unexpected internally, and ordinarily limited to externals. His description of the means of sanctification contains notable omissions, and tendencies to external procedures.
It is important to acknowledge at the outset that TE Johnson does acknowledge that sanctification is progressive. He declares his full agreement with WCF 13.1 and is careful to guard the truth that after regeneration indwelling sin does remain. However, the question at hand is not the presence of any progress, but the nature of that progress. Statements about sanctification–orthodox in isolation–are transformed in the context of TE Johnson’s doctrine of sin, to mean something different than the Confession intended. A few quotes suffice to demonstrate the first concern: that TE Johnson’s doctrine affirms that internal change is not ordinary by stating that the lack of change is ordinary:
“Longtime Harvest USA director Tim Geiger has stated that he has also never seen same-sex attraction go away—in himself or in anyone else. I suspect there are cases out there. But ordinarily this is a lifetime struggle” [emphasis added], (SJC, 19:14-16).
“It is possible for God to reduce homoerotic temptation from the inclinations and desires of a believer…But struggle against sexual temptation is typically lifelong” (SJC, 19:30-38).
TE Johnson’s own experience includes some measure of change – he says that he has “found the frequency of these distractions is lessened through the decades” (SJC, 19:33-34). Yet tension appears between his experience and his doctrine. He suggests that change is not ordinary, but then he affirms the reality of some change. While, I do not wish to characterize his experience, only his doctrine’ his doctrine lacks an internal dimension of “progress” in “progressive sanctification.” While it is true that the war against sin is lifelong (the lifelong nature of fighting sin is not merely ordinary – it is universal), it is also true that progress and change are also ordinary and to be expected, and that the war with “sin” in the abstract is distinct from the battle with this or that particular sin. The “rare” possibility of change should not be set in opposition to lifelong battle, as though the existence of the lifelong battle removed change from the domain of the ordinary. By using contrasts and repeated use of “but,” TE Johnson’s doctrine gives the appearance of acknowledging the possibility of progress, but then voiding it of power by declaring it extraordinary.
This says nothing about the speed of such progress or change. It may be slowly realized, and for many it is. And yet, there remains the expectation—the hope. John Owen quotes Habakkuk 2:3, applying the sureness of God’s promises to sanctification: “For the vision is yet for an appointed time; But at the end it will speak, and it will not lie. Though it tarries, wait for it; Because it will surely come, It will not tarry.” One could add to this the declaration of Psalm 5, that we “wait expectantly” or “eagerly watch.” Owen relates sanctification to faith, “If, then, thou canst raise up thy heart to a settled expectation of relief from Jesus Christ…thy soul shall be satisfied, he will assuredly deliver thee; he will slay the lust, and thy latter end shall be peace. Only look for it at his hand; expect when and how he will do it.”[3] Perhaps, instead of TE Johnson’s suggested opposition, “possible change but typically a lifelong struggle,” we should say that there is the “expectation of change, realized progressively in battle until death.”
The exercise of faith, expecting Christ’s grace in sanctification, is one of the means of sanctification. The suggestion that a lack of change (or a minimal change) throughout the Christian’s life is ordinary, is therefore directly contrary, and even harmful, to God’s appointed means of sanctification. TE Johnson correctly says, “It is possible,” but does not move to the promise that God is not only able but also willing. As Gurnall stated: “The very considering God to be God, supposeth him almighty to pardon … is some relief. But then to consider it as almighty power in bond and covenant to pardon, this is more” [emphasis added].[4] The same applies to sanctification – God is not only able but willing. 1 Thessalonians 4 describes sanctification as the will of God; and Philippians 2 is stronger: he is not only able, and not only willing, but actively working in us to accomplish it. He is able. He is willing. And he is doing! Let us say with the Psalmist, “Oh, that men would give thanks to the Lord for His goodness, And for His wonderful works to the children of men!” (Psalm 107:8).
Another point of concern is TE Johnson’s focus on the externality of sanctification, limiting its scope. This follows from his doctrine of sin, where he understands vices to be of original sin, instead of actual sins. In fact, this is merely a deepening of the previous aspect of ordinariness discussed above, which should not be separated from it. He correctly writes quoting WCF 6.5, that, “This corruption of nature, during this life, doth remain in those that are regenerated” (SJC, 19:9-10). Yet, when internal actual sins are improperly placed into the category of original sin, this necessarily leads to a change of sanctification’s focus into the external, and correspondingly an expectation of no (or minimal) internal change. Sanctification takes the shape of diminishing sinful (external) acts, not killing sinful desires.
Sanctification, however, extends to the whole being. While imperfect, sanctification is “in the whole man” (WCF 13:2), and to reiterate the point of expectation, “doth overcome” in the whole man (WCF 13.3). 2 Corinthians 5:17 declares that in Christ “old things have passed away; behold, all things have become new.” We have newness not only in external actions, but also in our internal affections.
TE Johnson, in limiting actual sin to sins located primarily in the volition, also limits sanctification to the domain of the volition, and casts it out of the affections. He subtly achieves this limit in a change of vocabulary when the SJC inquires “Is homosexuality a heinous sin?” by answering with, “homosexual immorality” and “heterosexual immorality” are subsets of the broader “sexual immorality” (SJC, 26:32-27:5). In fact, he tells us that, “[I]f a minister instead engages in actual gay sex or actual slander, then Paul’s logic would seem to indicate that such a minister is unfit for office. And much more seriously, without particular repentance, they have no basis for an assurance of salvation” [emphasis added], (SJC, 24:25-29).
By referring to only “actual gay sex” in his discussion of the sanctified character, he has explicitly limited the scope of ordinary sanctification to actions and not desires. We understand from Scripture though, that the external action is to be merely the expression of the already changed internal character. Otherwise, one may honor God with his actions, and yet his heart may remain far from him.
When TE Johnson writes that, “We don’t judge by what sinful temptation a minister experiences in his hearts so much as by what he does with that temptation. Does he proactively mortify his sin?” (SJC, 25:15-17); this is an incredibly helpful statement. With this we heartily agree – the presence of temptation is common to believers and will be until death when sanctification is complete. However, the response of mortification which TE Johnson describes, appears incomplete if he limits it to the externals of whether a man “consistently if imperfectly does what God wants (and not what indwelling sin wants)” (SJC, 25:21-22).
This is certainly an important part of sanctification, but is not the full extent of sanctification, for sanctification occurs not merely in the actions, but in the desires as well. While sanctification remains progressive we yet affirm with Morton Smith, that in it “Every act or function of our moral and spiritual being is brought into this operation of the Holy Spirit. The Holy Spirit engages man’s consciousness, understanding, felling, will, conscience, and every aspect of our personality” (emphasis added)[5]
Another concern about TE Johnson’s doctrine of sanctification concerns what is mainly an ambiguity. Following the external focus of sanctification’s effects, the means which TE Johnson describes also tend toward externality. We agree that mortification is the proper response, but it is worth hearing how he describes mortification: “I meet with an elder weekly for accountability. I avoid unmonitored internet connections. I invest in Christian friendships in which I am known. I have Covenant Eyes on my phone. That experience is required of any Christian man walking in repentance. Being same-sex attracted does not increase my struggle against sexual temptation, per se” (SJC, 18:14-18).
This looks suspiciously like checkbox ethics, as if the stated procedures are the proper mode and method of mortification. He declares explicitly that such things are “required of any Christian man walking in repentance.” While these things are certainly helpful, good, and useful, it seems difficult to argue that Covenant Eyes is a divinely appointed means of grace. Instead, John Owen, after 13 chapters of preparation, tells us that mortification consists of acting in faith on Christ. Since sanctification is “the work of God’s grace” (WLC 75) through the Spirit, the means are primarily spiritual. TE Johnson omits from his description of what mortification looks like, any discussion of Christ’s “ordinances; especially the word, sacraments, and prayer; all which are made effectual to the elect for their salvation” (WLC 154) by the work of the Holy Spirit.
To pursue “Spirit-empowered victory” over sin is to use the divinely appointed means for that end. If every time TE Johnson describes mortification in his responses, he omits these means in favor of self-action (SJC 25:24-42), or means unknown until the modern era (e.g., Covenant Eyes), it is reasonable to be concerned that his doctrine might induce others to look in the wrong place for sanctification.
John Webster reminds all of us that while sanctification is a process in which we are active, God is the primary agent: “There is no point at which God’s action retires in favor of human undertakings…our making of a culture is as it were our inhabiting of a space in which we have been set, acting out roles and fulfilling tasks to which we have been appointed, and doing so with an energy which is God’s own gift.”[6]
The means of grace are instruments in God’s hands, not ours. We approach God through them, in dependence upon him – not them. Mortification is not routine human practice, but the Holy Spirit acting through means which God has appointed.[7] I would encourage TE Johnson to resolve the ambiguity of his statements on mortification, and to be certain that his doctrine emphasizes these truths and directs believers to the primary means of grace. Does “care” look like pointing people to hope, through the Spirit working by the means of grace? Or does it consist in pointing people to other practices, not ordained by God as means of grace, so that they will gain psychological comfort in the absence of hope?
Conclusion
TE Johnson’s written words in the SJC report describing his doctrines of sin and sanctification pose concerns. The proposed doctrine of sin flattens distinctions, and in so doing it fails to properly identify internal actual sins. This leads, consequently, to the doctrine of a faulty understanding of sanctification, which is stripped of both the hope and the expectation of changed desires and affections. And it from these doctrinal formulations that his underlying paradigm of “care” is grounded and found wanting.
Albert D. Taglieri is a member of First Presbyterian Church of Gulfport, Miss.[1] This is concerning given that the first allegation includes this exact charge.
[2] Peter Martyr Vermigli, On Original Sin, 85.
[3] John Owen, Works of John Owen, 6:80.
[4] William Gurnall, The Christian in Complete Armour, 35.
[5] Morton H. Smith, Systematic Theology, 2:490.
[6] John Webster, The Culture of Theology, 54.
[7] A helpful article, which describes a lengthy list of divinely appointed means of grace, may be found here: https://journal.rpts.edu/2020/10/02/how-sanctification-works-the-westminster-assembly-and-progressive-sanctification/