“Telios Law has broken the mold of scorched-earth institutional defense/plaintiff recovery to develop a restorative method of ministry investigations. The Telios method does not conform to the winner-take-all patterns of American law but strives to transform and renew the parties and the past.”

PCA member, attorney, and Telios Law founder, Theresa Sidebotham, has recently published Handling Allegations in a Ministry: Responses and Investigations. 
For over a decade, Theresa Sidebotham has been practicing law providing guidance and legal counsel to help religious organizations care for their people while advancing their spiritual calling. Handling Allegations in a Ministry springs from her desire to help churches and ministries prevent issues before they start and confront problems before they overwhelm the church.
Sidebotham asserts, “Allegations of harm must be taken seriously. The health and reputation of the organization, the potential victim, and the accused are at stake.” For example, a church office worker complains about romantic advances made by a pastor. Or parents in a congregation accuse a teenage boy of touching their daughter inappropriately. Or a woman in a ministry files a sexual harassment complaint about a male coworker, which turns into a confusing he said/she said clash.
With clear and practical guidance, this book shows how to:

Respond to complaints and make appropriate reports
Listen to and protect those who may have been harmed
Create a fair process and communicate it appropriately
Take responsibility and restore those who have been harmed

Attorney Hugh Jones of Charity Counsel says, “Telios Law has broken the mold of scorched-earth institutional defense/plaintiff recovery to develop a restorative method of ministry investigations. The Telios method does not conform to the winner-take-all patterns of American law but strives to transform and renew the parties and the past.”
In addition to the Handling Allegations in a Ministry, Telios Teaches offers training on Child Protection, Diversity/Inclusion, and Sexual Harassment Prevention. A subscription to the learning management system on the Internet also includes professional development courses on member care, apologizing, risk management, and more.
Handling Allegations in a Ministry is part of a triad of tools for prevention, protection, and response. These tools may be accessed at Telios Teaches, Telios Law, and Telios Investigations.

Related Posts:

Written by M. D. Perkins |
Wednesday, February 23, 2022
Here we have biblical truth, expounded clearly and succinctly. Christ’s blood does not merely take away the guilt of our sin but also removes the powerful grip it holds on us, enabling us to choose righteousness over wickedness, allowing us to actually put sin to death even at the level of our desires. “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5). While Revoice proponents are busy delicately nuancing a distinction between homosexual orientation and homosexual behavior, the Lord calls us to put it all to death because it is worldly and wicked.

In his new book Still Time to Care: What We Can Learn from the Church’s Failed Attempt to Cure Homosexuality (Zondervan, 2021), PCA pastor Greg Johnson gives a history of the “ex-gay movement.” He believes it utterly failed and bemoans the fact that many evangelicals today still think homosexuality can be cured. In the conclusion of the book, Johnson gives what he sees as a new path by way of an old path: double repentance.
Quoting from an obscure 1978 book by Richard Lovelace, the idea of “double repentance” is essentially this: homosexuals in the church must repent of homosexual behavior and the rest of the church must repent of homophobia. It is a path that Greg Johnson claims evangelicals were on before their views were hijacked by the false hopes of the “ex-gay movement” and the fear-mongering of the culture war that fought against the normalizing of homosexuality in America. In short, “double repentance” is what the church should be about in the 21st century.
Most people reading Johnson’s book will not have a copy of Richard Lovelace’s Homosexuality and the Church on their bookshelf. It has long been out-of-print and has never been a major work in the discourse about Christians and homosexuality. This makes it a prime candidate for misrepresentation.
The “Double Repentance” Quote
The first time I ever heard of Richard Lovelace’s book Homosexuality and the Church: Crisis, Conflict, Compassion (Fleming H. Revell Company, 1978) was when Greg Johnson was being examined by his PCA presbytery in 2020 for his concerning views on homosexuality. While defending his own status as a gay celibate minister, Johnson decided to defer to Richard Lovelace.
Johnson set up the quote by saying, “Decades ago, before the culture war, before the ex-gay movement, Reformed scholars were writing about homosexuality unencumbered by the fear and combativeness of our era.”[1] Then, after name-dropping several notable endorsements the book received, he quoted from Lovelace’s book:
There is another approach to homosexuality which would be healthier both for the church and for gay believers, and which could be a very significant witness to the world. This approach requires a double repentance, a repentance both for the church and for its gay membership. First, it would require professing Christians who are gay to have the courage both to avow their orientation openly and to obey the Bible’s clear injunction to turn away from the active homosexual life-style… Second, it would require the church to accept, honor, and nurture non-practicing gay believers in its membership, and ordain these to positions of leadership for ministry. The church’s sponsorship of openly avowed but repentant homosexuals in leadership positions would be a profound witness to the world concerning the power of the Gospel to free the church from homophobia and the homosexual from guilt and bondage.[2]
A Notable Ellipsis
The discerning reader may have noticed that between Lovelace’s first point and second point, there is an ellipsis (…). Some form of this ellipsis has been present every time Johnson has publicly referenced Lovelace—in the report from Missouri Presbytery’s examination in 2020, the three times Johnson mentions Lovelace in Still Time to Care[3], and in a promotional video for Still Time to Care that discusses “double repentance.”
This ellipsis was added by Greg Johnson in order to conceal a recurring theme in Lovelace’s Homosexuality and the Church: the need for repentant homosexuals to pursue heterosexual reorientation. Here is the full quotation from Lovelace (p. 125), with emphasis added to the revealed portion:
There is another approach to homosexuality which would be healthier both for the church and for gay believers, and which could be a very significant witness to the world. This approach requires a double repentance, a repentance both for the church and for its gay membership. First, it would require professing Christians who are gay to have the courage both to avow their orientation openly and to obey the Bible’s clear injunction to turn away from the active homosexual life-style, seeking a heterosexual reorientation when this is possible and adopting a celibate life-style when it is not. Second, it would require the church to accept, honor, and nurture non-practicing gay believers in its membership, and ordain these to positions of leadership for ministry. The church’s sponsorship of openly avowed but repentant homosexuals in leadership positions would be a profound witness to the world concerning the power of the Gospel to free the church from homophobia and the homosexual from guilt and bondage.[4]
It should be obvious why the full quote would be embarrassing for Greg Johnson. The major thrust of his message is that homosexuality cannot be cured. If change happens at all, Johnson assures us, it is a miniscule shift and an anomaly at that. But really, reorientation is a false hope perpetuated by homophobic fundamentalists who refuse to listen to gay people. This is the formal position of Side B proponents, also known as the Revoice movement.
Because of his other ideological commitments, Johnson cannot alert us to the fact that his beloved proponent of “double repentance” was also a proponent of heterosexual reorientation.
Lovelace as a Proponent of Reorientation
Richard F. Lovelace was a professor of church history at Gordon-Conwell Theological Seminary and an ordained minister in the United Presbyterian Church in the United States of America (UPCUSA).[5] He published Homosexuality and the Church in 1978—the same year he finished his work with a denominational task force charged with studying homosexuality and the possibility of gay ordination in the UPCUSA. No doubt Homosexuality and the Church came out of the work he had done on the task force. In fact, the book is dedicated to that group.
Lovelace was one of the few conservative voices on the 19-member task force—and, thereby, in the minority in calling homosexual behavior sinful and voting against the ordination of “avowed and practicing homosexuals.” Interestingly, the minority position ended up being what passed the UPCUSA General Assembly in 1978, which did not allow practicing homosexuals to be ordained but did speak of repentant homosexuals who “redirected” their desires in a heterosexual marriage or adopted a “celibate lifestyle.” Lovelace’s position was nearly identical with the “definitive guidance” of his denomination.
While Lovelace did not seem to see reorientation as possible in every circumstance, he nevertheless was a proponent of it. He speaks favorably about it at multiple points in Homosexuality and the Church and offered thoughts on why some homosexuals failed to find lasting change:
Proponents of the active homosexual life-style within the church often attempt to prove that they cannot change or restrain their orientation by citing the failure of much nonreligious psychotherapy, or by protesting that they have “prayed about it, but nothing changed.” But few have shown any awareness of the full resources of spiritual power for change which the Christian can tap.[6]
Later in the book, Lovelace says:
The testimony of gay Christians who have turned away from living out their orientation or have even seen that orientation reversed indicates that a firsthand conviction that God (and not merely the society) speaks against the gay life, based on Scripture, is essential in gaining traction for change. Once a homosexual is gripped by a deep sense of the reality of the holy God and an awareness that He has set limits to human sexuality which rule out the gay life-style, most of the battle for change has already been won, for the heart is already broken in repentance.[7]
Even more, Lovelace does not speak of homosexual orientation as morally neutral:
The attempt to persuade the conscience that homosexuality is sinful only if it is expressed in outward acts will not pacify the conscience, which grasps instinctively the fact that all inner motives which are not perfectly channeled according to the will of God are sin. The homosexual Christian must therefore learn to relax in the honest admission that his motives are disordered, but he must commit himself to their reordering—or at least restraint—through the power of Christ infused in the process of sanctification. As he exercises the faith to believe that he is accepted [by God because of Christ], he must also face the harder task of believing that he is free not to act out the compulsive drives that still may inhere in a part of his personality. If the twin resources of justification and sanctification through Christ are preached and taught and counseled in our congregations, the barriers to reaching and delivering homosexuals will fall.[8]
“Double Repentance” in Context
There is another piece of missing context in Lovelace’s comment about “double repentance.” This is hinted at by the sentence that opens the entire quote, which says (emphasis added):
It is my hope, however, that we will not be forced to resolve our conflicts by emptying the mainline churches of homosexual believers. There is another approach to homosexuality which would be healthier both for the church and for gay believers… [the rest of the “double repentance” quote].[9]
This is an understandable omission on Johnson’s part because it only makes sense with the context of the prior section in the book. However, this missing context really is the skeleton key to the entirety of Lovelace’s point about “double repentance.”
To summarize from Homosexuality and the Church (pp. 120–123), Lovelace was making the point that there were many gay people already in the mainline church. He didn’t want to conduct trials to expose them but he wanted gay people, of their own volition, to confess their homosexuality if they were going to turn from it or to transfer out to a gay-affirming denomination if they were not. If they were unwilling to repent and unwilling to leave, Lovelace said they should stay silent about their homosexuality for the sake of unity and the consciences of the other believers in the church who were convinced homosexual behavior was sinful. Overall, it is probably the weakest section of the entire Lovelace book—riddled with his own justifications for staying in a spiritually dying denomination.
The reality is that Lovelace knew there were many practicing homosexuals already in the UPCUSA. Some were church members; others were seeking to be ordained. Some may have already been ordained and were wanting to “come out” publicly. Many had spoken directly to the task force over the 15 months that the group met. The task force itself had Nick Glaser on it—an openly gay man who had been denied ordination in his presbytery. Furthermore, during the process of deliberations, a fellow task force member and former General Assembly moderator, Willard Heckel, came out to the group as a homosexual.[10] Lovelace didn’t want to see anyone kicked out of the church but hoped that anyone who embraced homosexuality would have the integrity to repent or leave on their own. Unsurprisingly, this did not happen—even after the conservative position won out at General Assembly in 1978.
When Lovelace presents the idea of “double repentance,” he is speaking of active sodomites who are repenting of their sin and being renewed by the Holy Spirit’s work. He envisions that this work would include some repentant homosexuals eventually being ordained into leadership—but in order for that to happen, any lingering fear of homosexuals would need to be removed. He rightly recognizes homosexual behavior as destructive and ensnaring. Lovelace also sees compulsive homosexual behavior as so deep-rooted and entangling that celibacy will be a marked victory for some.
What Lovelace doesn’t address in Homosexuality and the Church is what few had even considered at that point—the question of the gay identity existing apart from sexual expression. This lack is reflected in most discourse about homosexuality at the time—both secular and Christian. Perhaps it reflected a lack in the culture at large, as public expressions of gay identity were only just beginning to take shape during the 70s and 80s. It was only after homosexuality became more mainstream and overall acceptable that the subtler distinctions within homosexuality—such as the distinction between orientation and sexual behavior—became more discussed. With these distinctions also grew an expanded category of ways to “sin” against homosexuals.
The Ambiguous Charge of Homophobia
The other side of “double repentance” is the question of homophobia. The word gets thrown around a lot these days—especially by non-Christians supporting the LGBTQ+ socio-political cause. But with the ascendency of Side B/Revoice, we now see it used by evangelicals speaking about evangelicals.
In a promotional video for Still Time to Care, Greg Johnson says this of Richard Lovelace:
This is an old school, conservative evangelical in the 1970s who is grieved over the sins of the church against gay people. And he wants the church’s gay membership to be embraced. And uh and the “dual repentance” is people like me, we repent of homosexual practice, and everybody else repents of homophobia. And the evidence of that is non-practicing gay pastors.[11]
What Johnson doesn’t ask is what exactly did Lovelace mean by the term homophobia? One really doesn’t have to go very far to find out, as Lovelace clearly defined it as “irrational fear and hatred of homosexual persons.”[12] He saw this attitude expressed in “the inability of church people to maintain an attitude of compassionate concern for homosexuals while disapproving of the active homosexual life-style.”[13] He didn’t give much detail beyond this, but he was describing an unloving attitude that shows no concern for the soul or state of a particular sinner.
Lovelace highlights the “sin of homophobia” in his book because it was one of the few points of consensus that could be reached between the warring parties within the UPCUSA. The liberals in the UPCUSA rejected the authority of the Bible and believed the sexual teaching of Scripture to be astonishingly unclear. Nevertheless, the liberals had no doubt about homophobia: it was a sin. Meanwhile, there were conservative ministers in the denomination, like Lovelace, who also saw homophobia as an issue that needed to be addressed.
Jerry Kirk—a conservative UPCUSA minister—summarized this position well in his 1978 book, The Homosexual Crisis in the Mainline Church:
The homosexual has sinned. But Christian, your sin of lovelessness may be keeping him from finding hope and Christ. He may not as yet have found a Christian who will love him as he is and guide him to wholeness in Christ.[14]
Similar to Lovelace, Jerry Kirk defined homophobia as “the fear and rejection of homosexuals as people.”[15] Yet, even with the call to be compassionate and loving, Kirk still warned people of the dangers of “the gay movement” in the church and society:
The battle is not just a decision for or against ordination of homosexuals. The battle is against moral laxity within the life of the church (its clergy and laity) and in our nation. The battle is for more stable and wholesome family life. The battle is for deeper spiritual vitality and for congregational renewal. God is calling the church to a new sense of prophetic clarity in private morality and for pastoral compassion in ministry to broken people.[16]
We should also recognize that, in our day, the term homophobia is notoriously ambiguous. It was originally coined by a psychologist in order to describe “the dread of being in close quarters with homosexuals”[17] but was quickly co-opted by activists to describe any form of discrimination or rejection felt by gay people. More often than not, it is a political word utilized to accomplish political goals. Similar to the current charge of racism, homophobia is less a definable action someone does than a certain feeling of being slighted or treated differently as a minority. With that, the charge of it can be levelled against openly hostile acts of aggression and demeaning language or for “microaggressions” and inferences.
Also, similar to the discussion of racism, homophobia can point beyond personal attitudes of rejection to a systemic privileging of heterosexuality over homosexuality. In this way, any belief that sees heterosexuality as normal and good is demonized by mainstream LGBTQ+ as being homophobic—especially orthodox Christianity.
Greg Johnson will not admit it but the Revoice movement has imbibed enough mainstream LGBTQ+ thinking to join them in using the charge of homophobia as a weapon against evangelical churches. It is a bully tactic—easy to say and nearly impossible to disprove. It feels like it fits—even though what actually counts as homophobia remains ill-defined. Is it homophobic for Christian parents to wish that their gay-identified child were heterosexual? Ed Shaw[18], Nate Collins[19], and many other Revoice proponents say “yes.” Is it homophobic for a church not to hire a youth pastor who says he is same-sex attracted? According to Ray Low at the Revoice 18 conference, yes.[20]  Is trying to cure homosexuality homophobic? According to Greg Johnson’s book, absolutely.
If everything that falls under this broad definition of homophobia is a sin—which is the implication when anyone says it needs repentance—then the conservative pushback against the LGBTQ+ cultural onslaught is also sinful. That is the charge, a charge implied by the very fact that Johnson cites the “culture war” as part of the problem. Christians should agree that being unkind or hating someone is wrong—but Johnson is trafficking a lot more in that term than Lovelace was.
The Forgotten Threat of Spiritual Warfare
One thing that Richard Lovelace discusses in Homosexuality and the Church that Greg Johnson, Nate Collins, Wesley Hill, Preston Sprinkle, Scott Sauls and any of the other proponents of the Revoice movement are unwilling to discuss is the reality of fierce spiritual warfare that surrounds homosexuality. It is a fundamental component of why so many supposed former homosexuals go back to the lifestyle, why so many gay people twist Scripture to justify their lust, and why the LGBTQ+ agenda seeks to either silence or queer the church. Yet Revoice and Greg Johnson have been utterly silent on this.
In contrast to them, Lovelace says few Christians are prepared for the spiritual battle that wages war for their souls—which is a major reason behind the stunted sanctification of many “gay Christians”:
Most Christians today are unaware of the personal and institutional forces attempting to destroy God’s creation, and few are braced against these in the attitude of resistance commanded in Ephesians 6:10–12, 1 Peter 5:8–9, and James 4:7. Ministers and laypersons alike persist in the rather unreasonable belief, left over from the Age of Reason, that there are no superhuman beings active in God’s creation. But the Scripture speaks plainly, if tersely and without superstition, about angelic beings who are loyal to God and benign, or are fallen and malicious. Paul speaks not only of our encountering structures and systems which are demonic, but of our hand wrestling with personal demonic agents (see Ephesians 6:12). Since the principal aim of fallen angels is the destruction or distortion of God’s creation, it is not surprising that frequently these are involved in the twisting of human sexuality, as in the case of Mary Magdalene (see Luke 8:2). While the indiscriminate use of lengthy procedures of exorcism may not be called for in all cases of persistent sexual bondage, what is certainly appropriate in every case is the admonition of James: “Submit therefore to God. Resist the devil and he will flee from you.” (James 4:7 NAS). Probably few gay Christians who have “prayed about” their condition without success have been spiritually realistic enough to follow this injunction, and therefore it is not surprising that the condition has persisted without healing or control.[21]
For anyone who has worked with or spoken to repentant homosexuals, those who have come to a knowledge of the truth will testify to this reality. Satan loves to keep men and women in bondage to their lusts—and the Revoice movement has found clever ways to help him.
“Double Repentance” versus the “Double Cure”
Greg Johnson has tried to say that the best way forward for the evangelical church is a “double repentance.” As we have seen, he misrepresents Lovelace in order to make his own point. Johnson says there is no cure (apart from final glorification) for dishonorable passions. He also says that this view does nothing to diminish the power of the gospel or the work of the Holy Spirit. Still Time to Care attempts to prove that the expectation of change is completely unfounded—and potentially homophobic. If it is homophobic, then it needs repentance.
Johnson says Christians should move beyond trying to “cure” homosexuality in order to “care” for homosexuals. But what makes these ideas so exclusive? The idea that one of them is impossible.
Any sincere Christian should be asking: what is wrong with thinking that there should be a “cure” for the reigning power of any particular sin—even homosexuality? The Bible certainly gives us cause to think there is a cure:
We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. For one who has died has been set free from sin. (Romans 6:5–6)
Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. For sin will have no dominion over you, since you are not under law but under grace. (Romans 6:12–14)
This is where Revoice proponents like Johnson attempt to put “dishonorable passions” (Romans 1:26) in a different category from “shameless acts” (Romans 1:27), as if the latter needs direct repentance and can be overcome by the power of God but the former will permanently inhere in the life of a believer with little change until we are in the new heavens.
Rather than embracing the vexed concept of “double repentance,” Christians should rally around the much more biblically defined concept of the “double cure”:
Rock of Ages, cleft for meLet me hide myself in thee;Let the water and the blood,From thy riven side which flowed,Be of sin the double cure,Cleanse me from its guilt and pow’r.(from Augustus Toplady’s hymn “Rock of Ages”)
Here we have biblical truth, expounded clearly and succinctly. Christ’s blood does not merely take away the guilt of our sin but also removes the powerful grip it holds on us, enabling us to choose righteousness over wickedness, allowing us to actually put sin to death even at the level of our desires. “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Colossians 3:5).
While Revoice proponents are busy delicately nuancing a distinction between homosexual orientation and homosexual behavior, the Lord calls us to put it all to death because it is worldly and wicked. Certainly, where there is a lack of compassion or outright hostility among Christians in our churches, the Scripture speaks to this as well: “But now you must put them all away: anger, wrath, malice, slander, and obscene talk from your mouth” (Colossians 3:8). In this all Christians have the power to change—having received this double cure by the blood of our Savior. “Cleanse me from its guilt and power.”
M.D. Perkins is research fellow of church and culture for the American Family Association and is a ruling elder at Lawndale Presbyterian Church (PCA). His study into the issues surrounding “gay Christianity” and the Revoice movement are featured in the paper A Little Leaven: Confronting the Ideology of the Revoice Movement (2021) and in his forthcoming book Dangerous Affirmation: The Threat of “Gay Christianity” (2022).

[1] “Missouri Presbytery Ad Hoc Committee to Respond to Memorial Presbyterian Church Report of Its BCO 31-2 Investigation of TE Greg Johnson”, Missouri Presbytery of the Presbyterian Church in America (PCA), July 21, 2020, 38. https://1ar.s3.amazonaws.com/2020/08/2020.07.21-MOP-BCO-31-2-investigation-of-TE-Greg-Johnson-CRM.pdf
[2] Ibid., 38.
[3] Greg Johnson has a patchwork version of the Lovelace quote on pages 83, 207, and 244 (in the conclusion of the book) in Still Time to Care.
[4] Richard F. Lovelace, Homosexuality and the Church: Crisis, Conflict, Compassion (Old Tappan, NJ: Fleming H. Revell Company, 1978), 125.
[5] The UPCUSA was the “northern” Presbyterian church. It would merge with the “southern” Presbyterian Church in the United States (PCUS) in 1983 to form the Presbyterian Church (USA) denomination we know today as the mainline Presbyterian church.
[6] Ibid., 129–130.
[7] Ibid., 133–134.
[8] Ibid., 135–136.
[9] Ibid., 125.
[10] Chris Glaser, Uncommon Calling: A Gay Christian’s Struggle to Serve the Church (Louisville, KY: Westminster John Knox Press, 1996 [originally published San Francisco, CA: Harper & Row, 1988]), 169–170.
[11] Greg Johnson (@PcaMemorial). “Our approach to care requires a double repentance: repentance from homosexuals who confess their sin and turn away from any homosexual lifestyle, and repentance from the church for its mistreatment of LGBTQ+ members, and then open acceptance of non-straight believers.” November 2, 2021, 8:37 AM. Tweet. https://twitter.com/PcaMemorial/status/1455529375659593734
[12] Richard F. Lovelace, Homosexuality and the Church: Crisis, Conflict, Compassion (Old Tappan, NJ: Fleming H. Revell Company, 1978), 147.
[13] Ibid., 66.
[14] Jerry R. Kirk, The Homosexual Crisis in the Mainline Church (Nashville, TN: Thomas Nelson Publishers, 1978), 125.
[15] Ibid., 125.
[16] Ibid., 141.
[17] George Weinberg, Society and the Healthy Homosexual (Garden City, NY: Anchor Press/Doubleday, 1972), 4.
[18] Ed Shaw, Same-Sex Attraction and the Church: The Surprising Plausibility of the Celibate Life (Downers Grove, IL: InterVarsity Press, 2015), 95.
[19] Nate Collins, All But Invisible: Exploring Identity Questions at the Intersection of Faith, Gender, and Sexuality (Grand Rapids, MI: Zondervan, 2017), 256–257.
[20] M.D. Perkins, A Little Leaven: Confronting the Ideology of the Revoice Movement (Tupelo, MS: American Family Association, 2021), 53. https://afa.net/media/595378/afa_alittleleaven_perkins_2021.pdf
[21] Richard F. Lovelace, Homosexuality and the Church: Crisis, Conflict, Compassion (Old Tappan, NJ: Fleming H. Revell Company, 1978), 137.

Written by Terry L. Johnson |
Monday, July 4, 2022

The June 24 Dobbs decision is not a pro-life decision. It is a pro-constitution (in which there is no right to abortion) and anti-court decisions made by judicial fiat (like Roe v. Wade). It restores the question of abortion to the people and their elected representatives. It is the first check in what has been a tidal wave of victories for liberal, secular, progressive ideology stretching back over decades.

The June 24 reversal of the Roe v. Wade decision signals the first successful counterattack in the decades long war against reality. We might also designate it a war against women as women. At the heart of the progressive/liberal ideology is the intention to eliminate all distinctions between men and women in favor of typical male interests and inclinations. Men stereotypically prioritize career over family and sexual adventurism over sexual fidelity. Women, they say, must be able to do the same. Natural, biological, physiological, and emotional priorities of real women must be jettisoned for the superior (?) values of men. The transgender movement is the logical and absurd culmination of that trajectory: men (those with male bodies) can actually be women, and women (those with female bodies) can actually be men. The reality of biological sex (gender), that is unalterable in the real world, nevertheless, cannot be allowed to limit the “expressive self,” one’s own definition of what and who one is.
The roots of this conflict with reality can be found in the modern feminist movement. Women can never be equal with men, it is argued, if pregnancy is allowed to disrupt one’s aspirations. Men are able to participate in sexual promiscuity without consequences. Their futures, their plans are not at-risk when they recklessly consummate their lusts/desires. However, women may be hindered from getting their high school diploma, or their college degree, or promotion on the job because of an unwanted pregnancy. They are not free to fulfill their sexual lives like men are. Because in a post-Freudian world sexual fulfillment is the chief end of man, this biological reality, it is argued, is intolerable.
The only solution to this inequity is to grant women the right to terminate their pregnancies. Only then will they be able to pursue both sexual fulfillment as well as social and vocational success on equal terms with men. Thus, two monumental movements joined hands in common cause: the sexual revolution and the feminist movement. From these then flow their offspring: the full LBGTQ+ agenda.
What reality is being overlooked? Start with the obvious: the child targeted for abortion. Once conception takes place, there now exists in the real world a distinctive human being. It has a unique genetic code that differs from that of the mother and father. All that separates it from an adult human is time and nutrition. We all once were fetal humans.
Remarkably this reality is almost always ignored by the pro-abortion movement. Their entire argument is for the rights of the woman, her control over her own body, and so on. The rights of the unborn are dropped en toto. The human life developing in the womb simply doesn’t exist except as a thing to eliminate.
Is there more? Yes. The real-world differences between men and women are ignored. Men do not and cannot get pregnant. A human life cannot grow within a man. This most glorious of human phenomena is limited to women. He cannot provide the nurturing environment in which that development takes place. He does not and cannot develop emotion bonds with that developing life. He does not and cannot develop the maternal instinct to protect and provide for the child that is growing within her. No amount of philosophical sophistry can remove this most basic difference between men and women.
What this means is that women can never engage in sexual relations as recklessly as do men. This is true if for no other reason than the woman gets the abortion, not the man. She suffers the painful emotional, physical, and spiritual consequences of that abortion, he does not. Abortion may reduce some consequences of pregnancy (e.g., interference with one’s plans) but creates others at the same time. She suffers the sadness, the sorrow, the regret, and the feelings of guilt for killing the baby that would have been.
The June 24 Dobbs decision is not a pro-life decision. It is a pro-constitution (in which there is no right to abortion) and anti-court decisions made by judicial fiat (like Roe v. Wade). It restores the question of abortion to the people and their elected representatives. It is the first check in what has been a tidal wave of victories for liberal, secular, progressive ideology stretching back over decades. It will force the nation to discuss the differences between men and women, the biological and other consequences of sexual relations (even that there are consequences), what abortion actually is, and what is the best environment in which conceptions should take place (i.e., marriage), and children should be reared (with a mother and father).
We will join that discussion, and hope to see good come from it. When humanity wars against reality, reality always wins. Maybe this judicial counter-attack will make that fact more apparent.
Terry Johnson is a Minister in the Presbyterian Church in America and is Pastor of Independent Presbyterian Church in Savannah, Ga.
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