The mere abstinence from sodomite conduct – while at the same time speaking about, attending conferences focused on, and writing about one’s sodomite lust – is hardly to be considered “above reproach” (cf. 1 Tim 3), to “adorn the profession of the gospel” (cf. BCO 21-5, 24-6), or to be “free from all taint of what is lewd or salacious.” Bare abstinence from all sexual conduct does not meet the minimum standard for Christian behavior. All Christians – whether single or married – are called to chastity, so the claim of celibacy is not enough to show oneself called and qualified for church office.

In the Presbyterian Church in America, it seems we disagree on where “the line” is to be drawn for church officers and what it means to be “above reproach.” Our presbyteries are debating whether to ratify Overture 15 (Item 1) which reads:
Men who describe themselves as homosexual, even those who describe themselves as homosexual and claim to practice celibacy by refraining from homosexual conduct, are disqualified from holding office in the Presbyterian Church in America.
I believe the debate centers on the extent to which worldly concepts and ideas are permitted to shape the way potential officers conceive of and describe themselves. We disagree on how closely a man may come to describing himself according to his unnatural desires and still be qualified to serve Christ and His people in ordained office. It seems some see this debate as centered on simply, how worldly can a man be and not be disqualified?
I. The Main Debate: “homosexual”
Some argue there is nothing wrong with an officer who experiences sodomite lust being described by the national media as “gay.” They see nothing necessarily wrong with a man who conceives of himself as a homosexual ministering as an ordained officer in Christ’s Church. One side of the PCA insists a man who confesses to be homosexual is simply acknowledging unwanted same-sex attraction, which is no worse than a man acknowledging an unwanted attraction for a woman not his wife.
But others insist that while we may name our sins, we are not named by our sins. They argue for a man to describe himself according to his sinful lusts disqualifies him from ordained ministry. Their concern is that describing oneself as “gay” or “homosexual” indicates the man has bought into – or at least is unduly influenced by – a Post Modern Worldview in which the self and sexuality are virtually indistinguishable. Carl Trueman’s diagnosis is helpful to explain the concerns of many of those in the 54% of the General Assembly who voted to pass Overture 15:
The idea that sexuality is identity is now basic and intuitive in the West, and this means that all matters pertaining to sex are therefore matters that concern who we are at the deepest level. Sex is identity, sex is politics, sex is culture.1
As Trueman explains, the culture in which we minister views sex as fundamental to identity. Thus, many in the PCA argue a potential officer who describes himself according to a disordered and unnatural sexuality crosses the line of propriety and reveals such a man has succumbed to the disease Trueman has diagnosed in the wider society.
But there is another, less considered, part of Overture 15 (Item 1).
II. An Overlooked Aspect of the Conversation: “celibacy”
One recent author has claimed2 the PCA and other Bible-believing denominations have had same-sex-attracted ministers for generations who have ministered faithfully to the church in a lifestyle of celibacy.3
But the PCA constitution requires more than celibacy for faithful Christians and especially of men called to be officers in Christ’s Church. Celibacy for unmarried Christians is only the beginning of sexual faithfulness.
I am aware in our Post Modern Age that appealing to a dictionary for a definition is a rather risky proposition, but nonetheless: Merriam-Webster defines celibacy as follows:
not engaging in or characterized by sexual intercourse; abstaining from marriage and sex especially because of a religious vow.
But our confessional standards require more than celibacy, but rather chastity:
The duties required in the seventh commandment are, chastity in body, mind, affections, words, and behavior; and the preservation of it in ourselves and others; watchfulness over the eyes and all the senses; temperance, keeping of chaste company, modesty in apparel; marriage by those that have not the gift of continency, conjugal love, and cohabitation; diligent labor in all our callings; shunning all occasions of uncleanness, and resisting temptations thereunto (WLC138).
In our hyper-sexualized society, it might be easy to conflate celibacy and chastity, but they are not strictly synonyms.4 While they do have significant definitional overlap, they are different, yet related concepts. Merriam-Webster on chaste:
implies a refraining from acts or even thoughts or desires that are not virginal or not sanctioned by marriage vows; innocent of unlawful sexual intercourse; pure in thought and act; free from all taint of what is lewd or salacious.
Single Christians and married Christians are alike called to chastity. Chastity includes not simply abstinence from fornication, but also the setting of a guard over our thoughts, desires, and company that they all be chaste.
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1 Carl Trueman, The Rise and Triumph of the Modern Self (Wheaton: Crossway, 2020), 299.
2 n.b. the author’s use and appropriation of historical sources has recently been called into question by M. D. Perkins and the Presbytery of the Ascension (PCA).
3 Greg Johnson, Still Time to Care (Grand Rapids: Zondervan, 2021). See also this podcast episode for a similar claim.
4 Indeed Merriam-Webster does seem to note the words are becoming conflated. But our Confessional Standards nonetheless recognize a difference between the requirements of chastity versus celibacy.
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The fact that nearly two-thirds of U.S. evangelicals believe that humans are born in a state of innocence reveals that the biblical teaching of original sin is not embraced by most evangelicals. The Bible, however, makes clear that all humans are “by nature children of wrath” (Eph. 2:3). In other words, we are not sinners because we sin; rather, we sin because we are sinners. This truth is foundational for an accurate understanding of the gospel and of our absolute need for the grace of God in salvation.

Orlando, Fla. (September 19, 2022): A new survey from Ligonier Ministries reveals that the overwhelming majority of U.S. evangelicals have accepted a view of human identity that aligns more with American society than the teaching of the Bible.
Ligonier’s biennial State of Theology survey provides insights into the views of Americans on a wide range of Christian beliefs. This comprehensive report provides key findings on beliefs about God, truth, the Bible, ethical issues, and worship. Conducted with LifeWay Research, the survey polled a nationally representative sample of U.S. adults. The complete 2022 results are now available at TheStateofTheology.com.
In 2022, 71 percent of polled U.S. adults agreed with the statement that “Everyone is born innocent in the eyes of God.” While this is unsurprising, given the influence of humanistic philosophies and worldviews in America that teach self-determinism and a view of humankind as basically good, the survey also showed that 65 percent of polled evangelical Christians agreed with this same statement.
The fact that nearly two-thirds of U.S. evangelicals believe that humans are born in a state of innocence reveals that the biblical teaching of original sin is not embraced by most evangelicals. The Bible, however, makes clear that all humans are “by nature children of wrath” (Eph. 2:3). In other words, we are not sinners because we sin; rather, we sin because we are sinners. This truth is foundational for an accurate understanding of the gospel and of our absolute need for the grace of God in salvation.
Chris Larson, president and CEO of Ligonier Ministries, said:
“Absent an understanding of the holiness of God, it is unsurprising that most people do not acknowledge the depth of their sinfulness or their need for a Savior. Yet, the fact that many Christians have been so poorly or wrongly taught on this most basic of doctrines is jarring. It was Ligonier’s founder, Dr. R.C. Sproul, who often reminded us that our corruption is a radical corruption, because it goes right to the root of our humanity. It affects every part of our character and being. We must come to terms with who we are by nature—violators of God’s law who are justly exposed to His wrath, having no hope of forgiveness apart from His mercy in Jesus Christ. We aim for the results of the 2022 State of Theology survey to serve as a wake-up call to rouse Christians to more serious and active discipleship in the Scriptures. Eternal life and death are at stake, and we cannot afford to treat lightly that which God has revealed with utmost gravity.”
In addition to reviewing the official survey results, anyone may take the survey for themselves at TheStateofTheology.com. The website also features an option to create private group surveys for use by churches, classes, and more. All are encouraged to participate in these secure, private, and anonymous surveys to help them facilitate discussion and better understand the beliefs of people in their communities.
LifeWay Research surveyed a nationally representative sample of 3,011 adults in the United States, including 817 professing evangelicals. The survey was carried out from January 5 to 23, 2022. More information can be found at TheStateofTheology.com.
Evangelicals were defined by LifeWay Research as people who strongly agreed with the following four statements:

The Bible is the highest authority for what I believe.
It is very important for me personally to encourage non-Christians to trust Jesus Christ as their Savior.
Jesus Christ’s death on the cross is the only sacrifice that could remove the penalty of my sin.
Only those who trust in Jesus Christ alone as their Savior receive God’s free gift of eternal salvation.

Ligonier Ministries exists to proclaim, teach, and defend the holiness of God in all its fullness to as many people as possible. To that end, Ligonier’s outreach today is manifold and worldwide. Founded by Dr. R.C. Sproul in 1971, Ligonier’s teaching fellowship consists of theologians, pastors, and scholars. Ligonier publishes Renewing Your Mind and other podcasts, the Reformation Study Bible, Tabletalk magazine, books, and hundreds of teaching series. The ministry also offers an undergraduate degree program through Reformation Bible College. In addition, Ligonier hosts national and regional conferences, provides an online learning community through Ligonier Connect, streams 24-hour Christian internet radio through RefNet, answers biblical and theological questions with Ask Ligonier, pursues numerous translation efforts in other countries, and makes available thousands of unique educational resources online at Ligonier.org.
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Perhaps the most important thing to say about race, in the typical American sense of the word,[1] is that it does not exist. Unlike sex, it has no biological reality, and unlike ethnicity, it has no cultural reality. The human community simply is not divided into half-a-dozen (or whatever) racial groups united by distinct genetic markers or a common culture. Let me explain this claim. The idea that race exists did not originate in Scripture. Scripture speaks of all human beings descending from one man, and thus the only “race” it knows is the one human race. Scripture distinguishes among humans, but does so in terms of people-groups. 

Race and racism are obviously controversial issues. Writing on the subject is a thankless task, bound to provoke accusations that an author is enthralled by some nefarious ideology and insufficiently enlightened by a better one. This essay has no agenda either to call out the church for racism or to strike the death blow against wokeness. It simply offers reflections on race and racism intended to help Reformed Christians work through these matters in humble, wise, and Christ-honoring ways. Five basic ideas guide these reflections. (A terminological note: I use “antiracist” to refer to scholars and activists who use this term to describe themselves, not as a general term for all people who think racism is immoral. Although antiracists differ amongst themselves on some issues, they share many core convictions addressed below.)
1. Race Does Not Exist, although Racism Does.
Perhaps the most important thing to say about race, in the typical American sense of the word,[1] is that it does not exist. Unlike sex, it has no biological reality, and unlike ethnicity, it has no cultural reality. The human community simply is not divided into half-a-dozen (or whatever) racial groups united by distinct genetic markers or a common culture. Let me explain this claim.
The idea that race exists did not originate in Scripture. Scripture speaks of all human beings descending from one man, and thus the only “race” it knows is the one human race. Scripture distinguishes among humans, but does so in terms of people-groups. Egyptians, Babylonians, Israelites, and dozens of others had different customs and religions, but they were not different races. The geographical theatre in which the biblical story unfolded, at the crossroads of Asia, Africa, and Europe, ensured that biblical writers were familiar with people of dark skin, light skin, and many shades in between, yet they gave no hint of regarding Cushites and Galatians (Celts) as racially separate.
Contemporary genetic science comes to the same conclusion. Mapping the human genome is one of the most amazing scientific accomplishments of recent decades. By studying the genetic information of living humans and comparing it to DNA from human remains of past millennia, genetic scientists have been able to reconstruct the migration of peoples and their inter-breeding with other peoples in ways hitherto impossible. Data is still coming in and scientists will undoubtedly modify their reconstructions, but one basic conclusion is clear: the modern conception of race has no genetic basis. People around the world are related to each other in complex and often counter-intuitive ways. Who would have thought, for example, that Western Africans are more closely related genetically to Western Europeans than to Eastern Africans? Population-groups have certain genetic markers distinguishing them from other population-groups, but this does not translate into anything corresponding to the “races” of modern mythology.[2]
Furthermore, race has no cultural reality because, unlike ethnic-groups, modern races (“black,” “white,” “Asian,” etc.) do not share a common culture. Rather, they consist of a multitude of groups with often very different histories, languages, and the like.
I do not know how many contemporary Reformed Christians believe that race is a biological and cultural reality, but they would be well-advised to abandon such a spurious notion.
Race, instead, is a figment of the human imagination. One way to put it is that race is a social construct.[3] Certain people in a certain historical context developed the notion of distinct human races. Although social constructs are not necessarily bad or unhelpful, this one was pernicious. Europeans constructed race in conjunction with the colonization of the Americas and the African slave-trade, and they used it to justify the subjugation of non-Europeans and the elevation of Europeans as morally and intellectually superior.[4]
This explains why racism exists even though race does not. (I take “racism” as treating and judging people not according to what is true about them but according to their racial categorization.) Social constructs can be powerful. Often what we imagine to be true shapes our thoughts, feelings, and behavior more strongly than what is actually true. Christians should understand this. Scripture emphasizes that there is no God but one. Yet idolatry exists and it is seductive. Baal was a construct of the human imagination, but it inspired people to dance around altars cutting themselves and provoked Israel to forsake the living God who redeemed them from bondage. Race is something like a conspiracy theory. Conspiracy theories are based on fabrications, yet they can powerfully re-shape the lives of those who buy into them. They scare people into moving off the grid, rejecting life-saving vaccines, or hording gold coins under their mattress. Likewise, race is based on lies, but the idea became very important to those who believed those lies and forced others to live as if they were true.[5]
2. The Interests of Truth and Peace Call for De-Racialization.
If race is a fabrication of the sinful imagination, there seems to be one fundamental and necessary response: Deal with the idea as the lie it is. Stop acting as though race is real. Stop treating and judging people according to what is false. As people are unlikely to escape Baal-worship until they cease to think and act as though a powerful deity named Baal exists, so people are unlikely to escape racism until they cease to think and act as though race exists.
Some of what this entails is obvious, even if easy to overlook. Most of us have become aware of racial stereotypes and made efforts to give them up, but we all need to stay alert and keep striving to put them aside. Most of us have been warned about the hurt caused by racist jokes, although many people still tell them privately now and then, thinking no one is harmed. But whether in public or private, that is acting as though a destructive lie were true. Or consider some people’s habit of mentioning a person’s racial categorization when it is irrelevant: the European-American, for example, who relates a funny incident at the grocery store and describes one of the people involved as an “Asian guy,” although it has no bearing on the story. Perhaps she intends nothing malicious, but she perpetuates racial thought-patterns that have wrought profound harm.
Recognizing the myth of race calls for de-racialization. That is, to live by truth and at peace with all our fellow humans, we ought to (continue to) strip our minds of racial categories and treat our neighbors without respect to them.
What I just wrote is highly controversial. Its most prominent opponents, however, are not unrepentant racists but antiracists. For antiracists, the preceding paragraph promotes color-blindness, the idea that we should not see other people’s race. They believe this is a terrible thing that impedes racial justice and reconciliation rather than promotes it.[6] Progress, they argue, requires seeing racial tensions and dynamics everywhere. When “whites” do not see race, it manifests their dominant place in society and their privilege over others. “Whites” need to become increasingly cognizant of their “whiteness” and hence remain aware of others’ different identities.[7]
These antiracists have legitimate concerns. If wrongs have been done in the name of an imaginary concept, it is surely impossible to rectify wrongs and change course without mentioning that concept. To return to a previous analogy, the Old Testament prophets did not pretend as though they had never heard of Baal or ignore the seduction of idolatry. Likewise, battling racism throughout de-racialization should not mean that we simply stop talking about race and hope that this clears things up. Antiracists are also rightly concerned about an alleged color-blindness that sees the world only through the lens of one’s own cultural assumptions. Ceasing to judge people according to racial categorization should not mean making one’s own culture the universal standard. Cultural diversity is generally a good thing.[8] Finally, antiracists correctly oppose a color-blindness that evaluates all formally identical racial statements identically. For example, an African-American who says “black is beautiful” and a European-American who says “white is beautiful” make formally identical statements. But in the context of American history, they obviously do not communicate the same thing.[9]
These concerns should keep us from a simplistic color-blindness, but if we are concerned about truth and peace, our goal ought to be the elimination of thinking and acting in racial terms. The best strategy for getting there is open for debate, but it is far-fetched to think that the concept of race might disappear by demanding that people see all things through the lens of race.
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