The sexual arena has become deeply contested and perverted in modern culture because Satan himself knows that by striking at this—by stirring up sexual confusion, apostasy, and disobedience—he is undermining a vital element of human life and thus bringing devastation on the human race and God’s people. 

We have grown accustomed to a great deal of concern over the recent trajectory of males, particularly boys and young men. These concerns are well-founded. Addiction to porn and video games, the lack of fathers modeling positive masculinity in the face of high divorce and out-of-wedlock birth rates, and lower levels of academic achievement for men are all well documented. So are men’s higher levels of suicide, substance abuse, crime, and delinquency.
However, there are frightening trends among females that deserve our attention as well. Nowhere is this clearer—at least for conservative Christian believers concerned with transmitting a sound, biblical sexual ethic to the next generation—than in matters related to beliefs about sexuality and sexual practice. Here especially we often assume that females are at least doing better than males, even while recognizing decline among both. Yet overall, this is not true, and in a handful of important ways women are doing worse. Regardless, there are serious problems among religious females. Those charged with providing moral direction for young believers, including not only parents and Christian school teachers but also pastors and youth workers, need to pay more attention to what is happening among young Christian women.
Allow me to set forth a sampling of facts from my own, recently published work on sexual activity and beliefs, focusing on professed Evangelicals: the largest conservative wing of Protestantism.1 I do this not to scandalize or humiliate, but to inform.
First, let’s take a look at behaviors. As I set forth in my just-released Against the Revolution: Sex and the Single Evangelical (Lexham Press, 2022), in the National Survey of Family Growth (NSFG), a huge survey conducted by the Centers for Disease Control and Prevention (CDC), one-third of evangelical girls ages 15 to 17 admitted to having had sexual intercourse. This compares to 22 percent of evangelical males of that age. By ages 23 to 32, 83 percent of both unmarried evangelical males and females had engaged in sex.2 Among all evangelical women, regardless of marital status, who had ever had sexual intercourse, 9 percent had begun by age 13, 18 percent by age 14, and 33 percent by age 15.3 To be sure, on this last point, males didn’t do much better (or surprisingly, worse). However, considering the greater risks this activity poses to women, especially at these ages, this should be a matter of great concern not only spiritually, but practically.4
Same-sex sexual relations among evangelical women are quite concerning, and dramatically more common among them than among evangelical males. As I documented recently in the pages of this publication, 17 percent of evangelical women ages 15 to 44 in the most recent NSFG admitted to having had sexual relations with another female, up from 13 percent only about six years earlier. For those 23 to 32, at least one in five had. Male percentages had changed little and stood at about 5 percent. Meanwhile, while evangelical males 15 to 44 were more a bit more likely to identify as homosexual or gay (1.7 versus 1.1 percent), evangelical females were much more likely to identify as bisexual (1.4 versus 4.6 percent). Combining these, we see that at least 5.7 percent of these evangelical females claimed something other than a heterosexual orientation, compared to 3.1 percent of the males.5
With regard to sexual beliefs regarding heterosexual sex outside of marriage, the moral drift among young evangelicals is alarming, but do not show clear gender differences. The vast majority of professed evangelical older teens and younger adults no longer believe that consensual heterosexual sex outside of marriage is always morally wrong.6
The NSFG provides a detailed look at the degree to which evangelical teens and young adults believe that same-sex sexual relations are morally wrong.7 55 percent of females either thought that “sexual relations between two adults of the same sex” were “alright,” or took a middle or agnostic position on the issue. This compares to 46 percent of males holding similar positions on this issue. Moreover, while both genders have become much more liberal on gay sex since the NSFG first started tracking this in their 2006 through 2010 cycle8 (among evangelicals, 22 percent of males and 28 percent of females approved of same-sex relations in that period), females have consistently been more likely to be so. The gap between the sexes on this for the five NSFG surveys conducted between 2006-10 and 2017-19 had been as high as 14, and never lower than 6, percentage points.
But this is nothing compared to what we see among the youngest groups of evangelicals on this issue. In the latest NSFG, 70 percent of females ages 15 to 17, and 63 percent of those 18 to 22, refused to say that gay sex was immoral. This compares to 45 and 50 percent among males, respectively. In every age group I examined between 15 and 49 years of age except those 23 to 27 and 43 to 49, females were more likely to hold the liberal view. And it was only among the last group of evangelical women that a majority of females held a conservative position (62 percent rejecting the idea that gay sex is alright, versus 57 percent for males).
A decisive majority of young evangelical females reject the biblical teaching that same-sex relations are sinful. Yet I see few evangelical leaders speaking about this, and little being done directly to fix it.
Overall, as both my aforementioned book and article underscore, sexual orthodoxy in belief and practice is much higher among those evangelicals who show higher levels of commitment to their faith. For example, those who attend church more regularly, and rate their faith of greater importance in guiding their daily lives, do markedly better.
However, this makes the gender breakdowns we are seeing—both where the views of the sexes are about the same and especially where the females are more liberal—more puzzling. After all, women are generally more religiously active and committed than men. For example, in the last NSFG, among evangelicals 15 to 49 overall, females were significantly more likely than males to attend church at least weekly. Although it is not as different or statistically significant, this pattern continued to be true among younger believers 15 to 22. And for both those 15 to 49 overall, and for those 15 to 22, evangelical females are much more likely than males to consider their faith to be very important to their daily lives, and much less likely to consider it unimportant.
We can confidently say that on any sexual area where evangelical females are more liberal or sexually active than males, gender differences are not due to women being less religiously committed. Quite the contrary.
Moreover, even when we look only at those who claim to be more religiously committed, evangelical females are not doing that well. For example, in the most recent NSFG, among those who claim to attend church once a week or more, an incredible 14 percent of those 15 to 17 have already had sex with another female, then 11 percent at ages 18 to 22, 8 percent for those 23 to 27, then up to 12 percent at ages 28 to 32 and an astounding 16 percent for those 33 to 37. As for sexual intercourse among the unmarried, among evangelical females who attend church at least weekly, 37 percent have done so by ages 15 to 17, and well over half of those 18 to 22 and 23 to 27, respectively. Among those who are still unmarried by ages 28 to 32, and 33 to 37, the percentages are 88 and 97, respectively. How well are evangelical pastors grasping, much less responding to, these kinds of statistics among their regular church-going young people and singles?
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Written by Keith N. Smith Jr. |
Sunday, April 9, 2023
The big reveal in the New Testament is that Jesus is the blessed man from Psalm 1, the anointed king from Psalm 2, the victorious king from Psalm 110, and the obedient king from Deuteronomy 17. Jesus is the king of glory that is mighty in battle from Psalm 24; but Jesus never picks up a sword and never takes the life of his enemies (John 18:36).

Throughout the Bible there is a theme that you might call “choosing between two ways.” It starts with the two trees in the Garden of Eden narrative: the Tree of the Knowledge of Good and Evil produced death, while the Tree of Life was a source of Eternal Life. You see it also in Deuteronomy, when God tells Israel they have a choice to make: life and prosperity, or death and destruction (Deut 30:15–16).
Five Psalms in particular urge readers to choose between two ways; and all point to the way of life and, ultimately, the way Jesus brings redemption to the world.
Psalm 1
Psalm 1 is the foundation for the whole Psalter. In this Psalm, we are immediately introduced to a comparison between two people who make very different choices: the “blessed man” and the “wicked.”
The former is identified by three things he avoids and by one thing that he does. The “blessed” man does not walk in the counsel of the wicked, he does not stand in the way of sinners, and he does not sit in the seat of scoffers. Instead, he chooses to delight in the law of the Lord through a rhythm of daily and nightly meditations. As a result, the blessed man becomes a fruitful tree that is rooted deeply in the soil beside a flowing stream.
In contrast, the wicked does not delight in God’s law and has no rhythm of daily and nightly meditation on it. As a result, the wicked becomes chaff blowing in the wind. “The way of the wicked will perish,” the Psalm says.
The metaphors here in Psalm 1 are rich; they suggest that the two “ways,” while leading to different places, may not always be obviously distinct in this life. A tree that is planted does not rapidly grow roots and spring up overnight. A tree planted is first a seed buried. Chaff, on the other hand, is either the husk of winnowed grain or dried grass (see the Lexham Bible Dictionary). Grain and grass grow at a much quicker rate and yield a larger quantity of produce than a tree. Depending on the stage at which you compare the tree and the grass, it can appear that the grass is outgrowing the tree. The way of the tree is different from the way of the grass. The way of the tree requires time and patience.
“The way of the wicked” (Ps 1:6) is a wicked and worldly understanding of how the world works, of what it takes to be successful. James Hamilton’s commentary on Psalms in the Evangelical Biblical Theology Commentary series brings out the connection between the blessed man in Psalm 1 and Israel’s king in Deuteronomy 17. Both choose the way of obedience to Yahweh instead of following the ways of other nations. Like the blessed man in Psalm 1, this obedient king is identified by three things he avoids and by one thing that he does. The obedient king will not acquire many horses for himself, he will not acquire many wives for himself, and he will not acquire for himself excessive riches. The kings from the other nations established their kingdoms by acquiring horses to build strong militaries. They acquire many wives in order to have many sons. Finally, these kings acquire silver and gold to have the wealth to accomplish whatever they desire.
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Note: the second half of this article is a line-by-line look at how Overture 29 lines up with the PCA Constitution
I have many friends who are in support of Overture 29.  In addition, I am on the GRN General Council and the GRN has officially advocated for its passage.  Sadly, I am less encouraged than my friends on what Overture 29 will  accomplish as it relates to the Side B Problem in the PCA.  Of course, I agree wholeheartedly with the Overture’s language.  As I show below, it is simply a restatement of what is already in the PCA Constitution.  In fact, there is nothing in it that is not already in our BCO or the Westminster Standards.  Therefore, something is still missing. That is of course not a reason to vote against it.   I’m just asking:
How can Overture 29 deal with the Side B problem in the PCA, if our Confession and BCO have not?
Further to the issue, Overture 29 is being hailed as “addressing the substance of the problem” and the “final word on the matter” by men who believe that Former PCA Pastor Greg Johnson’s only violation was that “he could have spoken more clearly” and who believe it is ok to partner with, speak at, and host Revoice. (See examples at the bottom of this article) That leads to the question:
How can Overture 29 deal with the substance of the problem if these same men are supporting it and they have not changed their view?
What is missing from our Confession therefore isn’t something in Overture 29, but something that neither the Westminster Divines nor the founders of the PCA could have conceived of, namely the adoption of a homosexual self-conception.   We would be good to remember that Former PCA Pastor Greg Johnson objected to Article 7 of the Nashville Statement on this point, yet he said he agreed with the language of Overture 29 at the 2022 General Assembly.
Therefore, what is needed to deal with the issue of the Side B anthropological and ontological conception of man is not Overture 29 on its own.  Something more is needed. That is where Overture 15 completes Overture 29.  Here are some articles in support of Overture 15:

What follows is a line-by-line look at Overture 29 and how it corresponds to the PCA Constitution.
Overture 29 to Amend BCO 16 says:
Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they must affirm the sinfulness of fallen desires, the reality and hope of progressive sanctification, and be committed to the pursuit of Spirit empowered victory over their sinful temptations, inclinations, and actions.
Officers in the Presbyterian Church in America
must be above reproach in their walk and Christlike in their character. 

1 Timothy 3:2 – Therefore an overseer must be above reproach… (cf. Titus 1:6)
BCO 21-4c – Trials for ordination shall consist of: (1) A careful examination as to: (a) his acquaintance with experiential religion, especially his personal character and family management (based on the qualifications set out in 1 Timothy 3:1-7, and Titus 1:6-9)
BCO 24-1 & 24 -1 a. apply the same language to Ruling Elders and Deacons

While office bearers will see spiritual perfection only in glory

WCF 13.2 – This sanctification is throughout, in the whole man; (1 Thess. 5:23) yet imperfect in this life, there abiding still some remnants of corruption in every part; (1 John 1:10,  7:18, 23, Phil. 3:12) whence ariseth a continual and (irreconcilable war), the flesh lusting against the Spirit, and the Spirit against the flesh. (Gal. 5:17, 1 Pet. 2:11)

they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. 

WCF 15.5 Men ought not to content themselves with a general repentance, but it is every man’s duty to endeavour to repent of his particular sins, particularly.  (also WCF 11.5)
WCF 13.1- ….by His Word and Spirit dwelling in them, (John 17:17,  5:26, 2 Thess. 2:13) (the dominion of the whole body of sin) is destroyed, (Rom. 6:6,14) and the several lusts thereof are more and more weakened and mortified; (Gal. 5:24, Rom. 8:13) and they more and more quickened and strengthened in all saving graces, (Col. 1:11, Eph. 3:16–19) to the practice of true holiness, without which no man shall see the Lord. (2 Cor. 7:1, Heb. 12:14)
WLC 75 & 76 further elaborate

Therefore, to be qualified for office, they must affirm

BCO 21-5 VOW 2 already does this: Do you sincerely receive and adopt the Confession of Faith and the Catechisms of this Church, as containing the system of doctrine taught in the Holy Scriptures; and do you further promise that if at any time you find yourself out of accord with any of the fundamentals of this system of doctrine, you will on your own initiative, make known to your Presbytery the change which has taken place in your views since the assumption of this ordination vow?

the sinfulness of fallen desires

WCF 6.5 This corruption of nature, during this life, doth remain in those that are regenerated; (1 John 1:8, 10,  7:14, 17–18, 23, James 3:2, Prov. 20:9, Eccl. 7:20) and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin. (Rom. 7:5–8, 25, Gal. 5:17)
WCF 6.6 Every sin, both original and actual, being a transgression of the righteous law of God, and contrary thereunto, (1 John 3:4) doth in its own nature, bring guilt upon the sinner, ( 2:15, Rom. 3:9, 19) …
Also WLC 25 & WSC 18

the reality and hope of progressive sanctification,

WCF 13.3 …through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth (overcome); and so, the saints grow in grace..
Also WCF 13 & WLC 75 & 76

and be committed to the pursuit of Spirit empowered victory over their sinful temptations, inclinations, and actions.

WLC 76 …upon the apprehension of God’ s mercy in Christ to such as are penitent, (Joel 2:12–13) he so grieves for ( 31:18–19) and hates his sins, (2 Cor. 7:11) as that he turns from them all to God, (Acts 26:18, Ezek. 14:6, 1 Kings 8:47–48) purposing and endeavouring constantly to walk with him in all the ways of new obedience. (Ps. 119:6,59,128, Luke 1:6, 2 Kings 23:25)
WLC 75 …having the seeds of repentance unto life, and all other saving graces, put into their hearts, (Acts 11:18, 1 John 3:9) and those graces so stirred up, increased, and strengthened, (Jude 20,  6:11–12, Eph. 3:16–19, Col. 1:10–11) as that they more and more die unto sin, and rise unto newness of life. (Rom. 6:4,6,14, Gal. 5:24)
See answers above regarding WCF 16.1,2,3

_ _ _
What follows are some examples of men who are in favor of Overture 29 yet believe that there is no issue running afoul of it in the PCA.

Yet, below he indicates that the issue is not with the theology of Memorial (and therefore Former PCA Pastor Greg Johnson) but  “the wisdom they’re exercising.”

Here is an Article that contains the same sentiment as the image above, namely that Memorial was bullied out of the PCA and the real issue with Memorial PCA and Greg Johnson was a lack of wisdom.

Below the Founder of the National Partnership and supporter of Former PCA Pastor Greg Johnson’s ministry also shows his support for Overture 29.