The proposed amendment’s solution is to expand potential representatives to “a communing member in good standing of a PCA church or any member in good standing of a PCA court (meaning all elders, ruling and teaching)….Another possible benefit of ensuring that accused church members have competent representation is a reduction in the number of appealed cases. Sessions might have more incentive to carefully and reasonably follow process when accused persons are properly assisted and represented.

An overture to the 51st General Assembly of the Presbyterian Church in America would expand the pool of representatives for those accused by church courts and bring the PCA’s practice more in line with that of her conservative Presbyterian sister denominations. Church officers know that many church discipline cases end badly, with most accused dropping out of the process rather than being restored or convicted of anything other than contumacy—not participating in the process. Overture 26 seeks to keep accused church members in the process for their own good and reclamation. The whereases in the proposed amendment to the Book of Church Order (mostly just quoting other sections of the BCO) explain:
“Whereas, the exercise of discipline is highly important and necessary, and in its proper usage discipline maintains the glory of God, the purity of His Church, the keeping and reclaiming of disobedient sinners, and…the power which Christ has given the Church (including the exercise of church discipline) is for building up, and not for destruction, is to be exercised as under a dispensation of mercy and not of wrath…” (See BCO 27).
There is a present barrier to the reclamation of and restorative mercy for erring church members: the loneliness, complexity, and difficulty of standing church trial alone. Overture 26 might help alleviate some of these difficulties. At present, an accused church member “if he desires it, be represented before the Session by any communing member of the same particular church, or before any other court, by any member of that court.” This means a person accused by his or her session of some offense can be represented, but the pool of available representatives may be very small (if the church is small), unlikely to include many unbiased persons (again, if the church is small), or unlikely to include persons well-versed in the PCA’s processes (few are expert in these matters). Ruling elders (who are always church members) are among the available representatives but assumedly are already involved in the process and may not be unbiased or willing to oppose their brother elders.
The proposed amendment’s solution is to expand potential representatives to “a communing member in good standing of a PCA church or any member in good standing of a PCA court (meaning all elders, ruling and teaching)….Another possible benefit of ensuring that accused church members have competent representation is a reduction in the number of appealed cases. Sessions might have more incentive to carefully and reasonably follow process when accused persons are properly assisted and represented.
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Having been reconciled to God, we are now reconciled to each other—as family, as brothers and sisters, as members of the same body. All Christians are, collectively, the “bride” of Christ (Rev. 19:7; 21:2, 9; 22:17). It is important to grasp that these various biblical word-pictures—“brothers and sisters,” “one body,” “one new man,” “fellow citizens,” “household of God,” “bride,” etc., are not “just” metaphors (I suspect we should quite putting the word ‘just’ in front of the word ‘metaphor’ when trying to understand biblical language). They are describing true reality as communicated to us via revelation. We really are “brothers and sisters,” “one body,” etc.

In various classes I have taught (in Theology and Bible) I have tried to communicate—in different ways—a thoroughly biblical understanding of a basic question: “What is the gospel?” It is a good question, and may take a tad more thought than one initially realizes. If I were to ask such a question in a Sunday School class or Bible study, I might get a variety of answers: “Christ has died for us”; “Jesus is the way to heaven”; “The only way to get to the Father is through the Son”; and more. And those are all true answers. But they may not quite grapple with all that the Bible seems to mean when it speaks of the “gospel.”
Is there a way to think about the gospel in relationship to loving our neighbors? Or is the “gospel” simply a “vertical” reality while loving our neighbor is a “horizontal” issue—and never the twain shall meet? I hope to show that what God does in the gospel has direct ramifications and implications for how we love our neighbors. We get a glimpse of how the “vertical” and “horizontal” are rightly linked in texts like John 13:34–35 where Jesus gives a “new command” that Jesus’ followers are to love each other: “just as I have loved you, you are also are to love another.”
One should be careful about criticizing such answers, for at least one very good reason: the Bible itself at times seems quite happy to speak in a kind of short-hand way about the gospel. A few examples:

1 Corinthians 15:1–11: Here Paul summarizes the gospel in four key truths: (1) the death of Christ (according to the Scriptures); (2) the burial of Christ; (3) the resurrection of Christ (according to the Scriptures); and (4) the many appearances of Christ.
Acts 2:22–24: Here Peter can say that (1) God delivered Jesus up “according to the definite plan and foreknowledge of God,” that Peter’s listeners “crucified and killed” Jesus, and that “God raised him up.” In short, the gospel seems to be summarized in terms of the death and resurrection of Christ, which was a part of God’s plan.
Mark 1:14–15: Mark records: “Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’” Here we see an emphasis on a certain understanding of “fulfilled” time, the Kingdom of God, and the necessity of repentance and belief in the gospel.

If we go back to the Old Testament, we might consider passages from Isaiah:

Isaiah 52:1–10: Here the Lord appears to be speaking of some future situation in the life of the people of God. Although they will be taken into captivity, there is a blessed future beyond their Babylonian captivity. God will vindicate his name (v. 6): “my people shall know my name,” and “in that day they shall know that it is I who speak; here am I.” There is one coming who will bring “good news,” “good news of happiness” (v. 7). This bringer of good news “publishes salvation,” and says to Zion, “Your God reigns.” And indeed “all the ends of the earth shall see the salvation of our God” (v. 10).

What would we say if someone said to us: “How in the world might I hold 1 Corinthians 15:1–11, Acts 2:22–24, Mark 1:14–15, and Isaiah 52:1–10 together?” At first glance we might struggle a bit. And it probably shows that the question “What is the Gospel?” may take some real thought if we are to answer it correctly.
But I want to pick up on a key theme or two in this article. We see in Mark 1:14–15 that somehow wrapped up with the gospel is the theme of kingdom, and the necessity of repenting and believing. Thus, we see that in sharing the gospel there is inherent to gospel communication an explicit call to respond to the gospel: one must believe and repent.
In Isaiah 52:7, we see that the “good news” that the messenger brings includes the announcement, “Your God reigns” (and in the immediate context, this phrase is seemingly coupled in Isaiah 52:7 with the messenger publishing “salvation”). But what exactly is the “good news”? What is “gospel” about the fact that “God reigns”? Let us say that I am talking to my non-Christian friend, and I am trying to share Christ with him.
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The overwhelming need for courageous truth-tellers has always been with us, since lies are everywhere and at all times found. Plenty of champions for truth could be mentioned here. Let me feature just some. The Psalmist put it this way: “I have chosen the way of truth” (Psalm 119:30). Plenty of proverbs speak to this, such as Proverbs 13:5: “The righteous hates falsehood” and Proverbs 29:27: “The righteous detest the dishonest.” So too Jesus: “Then you will know the truth, and the truth will set you free” (John 8:32).

I hate to break it to you, but the time when Christians play games is over. The time for trivial pursuits is long over. The time for just trying to be ‘nice’ and ‘winsome’ and not rock the boat is well past its use-by date. Instead we are in desperate need of committed disciples of Jesus Christ to affirm truth – regardless of the reaction.
Of course the overwhelming need for courageous truth-tellers has always been with us, since lies are everywhere and at all times found. Plenty of champions for truth could be mentioned here. Let me feature just some. The Psalmist put it this way: “I have chosen the way of truth” (Psalm 119:30).
Plenty of proverbs speak to this, such as Proverbs 13:5: “The righteous hates falsehood” and Proverbs 29:27: “The righteous detest the dishonest.” So too Jesus: “Then you will know the truth, and the truth will set you free” (John 8:32).
And again: “You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies” (John 8:44).
A long line of more recent truth proponents could also be mentioned, such as:
“Fallacies do not cease to be fallacies because they become fashions.” G. K. Chesterton
“Facts do not cease to exist because they are ignored.” Aldous Huxley
“People do not believe lies because they have to, but because they want to.” Malcolm Muggeridge
“The further a society drifts from the truth, the more it will hate those that speak it.” George Orwell
But fear of telling truth is an ever-present danger. One example of a spineless wonder who is so utterly fearful and paralysed by the woke mobs can be mentioned. Recently the uber-woke New Zealand Prime Minister Ardern stepped down. That was great news, but many of us wondered if her replacement would be any better. Well, now we know. Consider this short news item:
New Zealand’s new prime minister was left struggling for words at a news conference after a reporter asked him to define the term “woman”. Chris Hipkins, who took over after Jacinda Ardern’s resignation, was asked to explain how he and his government define the word. The politician appeared to need some time to think before giving his answer.
“Um… to be honest that question has come slightly out of left field for me,” Mr Hipkins replied. “Well biology, sex, gender. Um.” He then paused again before saying: “People define themselves, people define their own genders.” When pressed further Mr Hipkins said “people identify for themselves”. https://news.sky.com/story/new-zealand-pm-chris-hipkins-stumbles-when-asked-to-define-woman-12849593
He actually said this when the question was repeated: “It is not something that I have a preformulated answer on”. Good grief, what a useless wonder. If that is too hard for him to figure out, he should not be trying to run an entire nation. He needs to go back to kindergarten and learn a few basics about life.
Talk about being a mindless woke zombie. This is the madness of living a life of lies. BTW, Hipkins was married (to a WOMAN) for two years (but is now separated), and has two children. But he is totally clueless as to what a woman is. Maybe that is why they are separated! And maybe that is why the world is going to hell so fast with utter nincompoops like him running things.
Perhaps I can offer one more example. Someone commented on my site recently that as Christians we might be “rude” if we call people by their actual pronouns. I replied:
I and others just spent some time here trying to make the case that the most loving thing we can do for others is tell them the truth, and that allowing people to live in delusion, lies and deception is not only unloving, but sinful. So I am not at all worried about being “rude” in this case. I AM worried about people destroying themselves because we might be too afraid to speak much-needed truth to them.
So many have had to stand for truth even though it has been so very costly. Consider Aleksandr Solzhenitsyn. Writing from Moscow on February 12, 1974, just before he was exiled, he penned a short piece called “Live Not By Lies.” If that sounds vaguely familiar, it should. Rod Dreher used it as the title of his exceptionally important 2020 book. See my review of it here: https://billmuehlenberg.com/2020/12/30/a-review-of-live-not-by-lies-by-rod-dreher/
The entire essay by Solzhenitsyn is well worth reading, but here are a few choice quotes:
Things have almost reached rock-bottom. A universal spiritual death has already touched us all and physical death will soon flare up and consume us and our children. But, as before, we still smile in a cowardly fashion and mumble with our tongues tied.
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