Written by Albert D. Taglieri |
Monday, July 4, 2022
Scripture is the source of the church’s life.  The church does not precede Scripture but arises in response to Scripture.  The church obeys and preaches the Scriptures, not judges them.  While the church hears Scripture, Scripture stands in judgment over the church.  If controversy is churchly, then it must be characterized by Scripture, for attention to Scripture defines the nature of church life. 

Introduction
Church meetings can be contentious.  When controversial topics are up for it is worthwhile to reflect on an essay by John Webster contained in his book The Domain of the Word, entitled “Theology and The Peace Of The Church.”[1]
Webster consistently addressed topics by following the “material order” of theology: God in himself prior to God’s works.  Here he moves starting from God through creation, redemption, church, theological reason, finally to controversy.  This ensures that the nature and conduct of controversy is rightly understood by its place within God’s economy.  The result is an extended theological meditation for approaching controversy.
I aim to highlight four lessons from Webster’s essay for consideration.  First: Webster views peace primarily as an indicative reality, accomplished by God—not merely as an imperative.  Second: Webster articulates a distinction between sinful anger and faithful zeal.  Third: Webster distinguishes between controversy within the fellowship of the saints and sinful conflict.  Fourth and finally: Webster emphasizes that Scripture is the rule of controversy.
In doing this, while I have my own perspectives on the various controversial topics, my goal is to avoid explicitly advocating any specific position—though I will use some of the topics for discussion.  Rather, my goal is to use Webster as a source of reflection on the proper conduct of controversy.
Lesson 1: Peace as Indicative
Webster consistently emphasizes God’s sovereignty.  The opening line illustrates: “in order to speak about conflict…theology must first speak about peace” (150).  Why?  Because peace is the condition, established by God, in which conflict occurs. It is therefore both real and primary.  And it starts within God: “Theology must first speak about the God of peace” before it can speak of peace in creation which God establishes (150).
To explain the sovereign reality of God’s peace, Webster tells us that “God is both pattern and principle of creaturely peace” (153).  Many acknowledge that God is the pattern of peace, but we must recall that he is also the principle, or the ground and cause, of peace.  To see him as merely an example which we must actuate is to follow Pelagianism, where Christ is merely an assistant to our efforts.  But to see him as the principle of peace acknowledges the reality that God creates peace, and we do not achieve it by our efforts.  Created peace flows out of the fullness of God’s own life: “his peace is neither enhanced by created peace nor diminished by its absence” (154).
If God creates peace, and it is therefore fundamental to the nature of the church, why do we see conflict?  Because peace unfolds in creation: “God secures the peaceful movement of created being” towards perfection (156).  Webster reminds us that God’s peace is eschatological – it is both already (real) and not yet (perfected).  So when Col. 3:5 commands “let the peace of Christ rule in your hearts,” the precept “is directed, not to making peace real, but to making it visible” (159).  Conflict is then merely “the lingering shadow which the rising sun has yet to chase away” (162).  To truly know and see this reality requires us to acknowledge God’s work as primary, and ours as derivative.
So what bearing does this have for our conduct of theological controversy?  It means that we may conduct controversy humbly and gently, even while passionately.  The work of redemption does not hang on the outcome of our controversy.  God’s action frees us from the responsibility (and stress) of guaranteeing a lack of conflict, as well as from guaranteeing perfection in the church.  This actually enables us to more honestly approach disagreements.  We don’t need to cover over disagreements for the sake of maintaining peace, because God’s peace is already real.  Only by acknowledging and addressing disagreements can God’s peace truly be seen.
God’s peace in the church also gives us confidence.  Controversy which is undertaken honestly, for “the furtherance of communion, not its erosion” trusts God to settle disagreements (168).  In this, all parties to a conflict can acknowledge that they are seeking obedience to God and peace with each other: even as that requires that God move them to repentance.  This position and intention is not victory at any costs, but rather obedience and love, preventing “self-conceit, mutual provocation and envy” (169).  Controversy is no place for pride or achievement, but a place for repentance.  It is not a place for self-justification, but for obedience.  God has spoken.  Controversy listens.
Lesson 2: The Character of Zeal
Much of Webster’s essay is taken up with the previous theme.  But as one of the final movements in his argument, he includes a discussion of the proper attitude for theological controversy.  Who is the peaceful theologian?  Out of inner peace (derived from Christ’s rule in the heart), the theologian is not disturbed or agitated by his conversation partners.  The contrast between anger and zeal explains this.  Evil anger follows the passions – it is moved by one’s opponent and reactive.  Zeal “is cooler and more objective,” even while an intense and deep spirit of opposition to evil (167).
Zeal can be corrupted by either deficiency or excess.  Deficiency in zeal is “indifference, weariness” which leads the church into error (167).  It too easily declares a false peace by finding points of unity.  But this is a self-established peace, not a God-established one—and a minimalistic one at that.  Zeal requires controversy to occur, that God’s truth may be obeyed.
Zeal in excess however, is also dangerous.  It too quickly becomes unrighteous anger.  Zeal may be tempered from excess by reinforcing the first theme: peace is from God.  If it is accomplished by God, then zeal is not for making peace, but for showing peace.  Webster prompts reflection by a helpful and thought-provoking, statement: “Zeal in a world in which God’s peaceful judgement is utterly real is a very different undertaking from zeal in a world where evil will not be stopped unless I shout it down” (168).  By refusing to concretely define the difference, he invites us to ponder it with Scripture.
Zeal must not let divergences in opinion “become weapons of the will” which divide the unity of Christ (169).  Zeal must start from the position of peace, and therefore must recognize that God’s peace is established not just between him and man, but also as “a society in which hostility is put to an end and peace is made” (157).  Controversy is conducted within the fraternal love of the church.
Lesson 3: Controversy, not Conflict
This churchly nature of controversy is one main way in which Webster differentiates between “controversy” and “conflict,” which is a sinful fight for dominance over others.  This theme comes into focus especially throughout Webster’s five rules “for edifying controversy” at the end of his essay (168).  In fact, the first four rules all in some way highlight this churchly nature of controversy.
Perhaps the most important thing to be kept in mind about the churchly nature of controversy is Webster’s third rule, which distinguishes “divergence of opinion” from “divergence of will” (169).  Are there “fundamental divergences about the Gospel” at stake in the controversy?  The situation is either within the church, or a disagreement concerning what the church is.  Only in the latter situation, where there are such “fundamental divergences about the Gospel” does controversy leave the bonds of a united will (169).
This provides an easy temptation in two ways though.  Certainly, some issues in current controversies can be seen as affecting the Gospel.  Does the divergence on the issue of sanctification and homosexuality constitute such an issue?  Or is there a more moderate diagnosis whereby a “fundamental divergence” can be distinguished from what is correctible error?  Certainly none of us is perfect, and this is a question that must be decided by every member of the controversy.  The temptation to over-diagnose an error into a charge of heresy must be combatted.  So must (and oftentimes more) the temptation to under-diagnose an error.  Surely the principles of Presbyterianism, while allowing certain latitudes, are not in any way “latitudinarian.”
Perhaps a few questions about divergences can help to illuminate the nature of certain controversies.  First: how is the Gospel articulated?  And then, secondly: how is obedience to the Gospel instructed in pastoral counsel?  A difference in articulation is no doubt cause for concern.  But our sin often implies our failure to practice what we preach.  Thus, agreement in articulation might camouflage a practical difference.  Since divergence is not only in opinion, but may also be in will, the second question further illuminates divergences.  What pastoral counsel is given, that characterizes the shape of obedience to the Gospel?  Is it pastoral counsel which declares the perfection of God’s redemption, and exhorts trusting him alone in faithful use of his means of grace?  Or is it pastoral counsel which declares a possible redemption, and encourages a routine of works and achievement, looking to works as the sign of acceptability before God?
While this may not be a total divergence in will, there is no doubt that it tends towards one.  The question of sanctification is certainly important, and requires characterization.  But there should be no doubt that some other questions, such as the composition of the PCA’s Standing Judicial Commission (SJC), do not even approach being divergences about the Gospel—even while remaining important questions.  It is less a matter of what obedience is, than it is about the precise manner which best actualizes such (agreed upon) obedience.
One final thing may be mentioned under this heading:
If controversy is within the church, then this shapes church discipline as controversy.  Discipline is not to be regarded as an evil process.  Too often, instead of distinguishing between controversy (good and rightly conducted) and conflict (the evil corruption of controversy), we are prone to view discipline as a “necessary evil.”  But if it is necessary, it cannot be evil because evil can never be necessary.  Conflict is sin, but controversy is the right response to sin’s presence and work.  Discipline’s reality is not necessarily a pronouncement of sin on anyone involved.  It is the context in which such a judgment, as to whether or not there is sin, may be made in obedience to Scripture.
Lesson 4: The Rule of Controversy
Webster’s final rule follows from the previous themes.  Controversy is ruled by Scripture.  He challenges the church of today: “Once confidence in the power of Scripture to determine matters in the church is lost, the politics of the saints quickly slides into agonistic practices in which we expect no divine comfort or direction” (170).
One may see a similar principle in the Westminster Confession of Faith: “The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.”[2]
The Scripture is God’s instrument of revelation and rule.  Because God’s peace is the primary reality, it is only seen and actualized by attention to his Word.  This attention is given by submission to Scripture.  Controversy can only make God’s peace visible if it is focused on hearing and obeying Scripture.
The Scripture is what zeal loves.  Zeal does not respond to offense, nor even to error considered in itself.  Zeal responds only from love of Scripture, which grounds it.  Zeal does not guard my own position or rightness.  It guards obedience and submission to God’s Word.  And so, when in controversy, zeal focuses on Scripture instead of on persons or secular philosophies.
Finally, Scripture is the source of the church’s life.  The church does not precede Scripture but arises in response to Scripture.  The church obeys and preaches the Scriptures, not judges them.  While the church hears Scripture, Scripture stands in judgment over the church.  If controversy is churchly, then it must be characterized by Scripture, for attention to Scripture defines the nature of church life.
Conclusion
God is the God of peace.  Let us give attention to him and his work above our own, trusting him to resolve our controversies by listening to his Word alone in conducting them.
Albert D. Taglieri is a member of Reformed Presbyterian Church of San Antonio.
[1] John Webster, “Theology and the peace of the church” in The Domain of the Word, 150-170.  Further citations from this essay use parenthetical page numbers.
[2] WCF 1.10
Related Posts:

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/