This year’s Overture 29 seeks to prompt questions in the examination, instruction, and discipline of officers and candidates for office. As theological debate about how best to apply the doctrine of sanctification to modern sexuality has arisen in the Church, one approach emphasizes the issue of language and self-identification. This is the attraction of this year’s Overture 15, which would likely just prompt one sort of question: Do you describe yourself as a homosexual? But this year’s Overture 29 commends a deeper exploration of the root issues, prompting further questions either in an examining committee or on the floor of a Presbytery. The virtue of this year’s Overture 29 is that the corresponding line of inquiry will address deeper issues than any one label, issues which are obvious to careful readers of the AIC Human Sexuality report, advocates for Side B Gay Christianity, or the latter’s most thorough critics who see the deeper root issues. 

The 49th General Assembly of the Presbyterian Church in America (PCA) passed Overture 29 with over 90% of the Assembly voting for it: 1922 to 200. This Amendment now heads to the Presbyteries for consideration, and reads, as amended:
16-4. 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.
Overture 29 was in many ways a refinement and replacement for last year’s Overture 23 that narrowly failed to pass the Presbyteries (as Item 2) which read:
16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
While the first section is identical, we can explore how the text has been updated and – given the General Assembly’s greater acceptance of this year’s Overture 29 – improved in the middle and last sections of the proposed amendment.
Middle Section Changes
First, the middle section of last year’s Overture 23 read: “Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction)…”
This verbiage can be confusing to read, perhaps due at least in part to the parenthetical statements. The concern of this section is to describe the relationship of an officer to his indwelling sin. Last year’s Overture 23 prohibited finding identity in our sins (i.e., sinful desires, thoughts, words, behaviors, etc.). Carl Trueman has recently (and notably) connected the concepts of “expressive individualism” with modern concepts of identity.[1] Last year’s Overture 23 intended to clarify that our sense of meaning, purpose, worth, and personhood before God cannot be defined by our sinfulness or sinful desires, but rather with our position as new creations in Christ.
Over the course of the last year, the parentheticals, which contained particular sin identities to illustrate the broad categories, became a source of resistance and confusion for some presbyters. For instance, the example of a “Same-Sex Attracted Christian” has not been a source of cultural identity in the way “Gay Christian” has been connected with Gay Identity.
In its place, this year’s Overture 29 as amended, simplifies this confusing text and the debated particulars by simply stating the principle, “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.” The relationship between an officer and his sin is stated, not with reference to “identity,” but with the confessional and biblical language of “confess” and “mortify.” The virtue of this year’s Overture 29 as an improvement over the language of last year’s Overture 23 is that the updated language is consistent with the Report of the Ad Interim Committee on Human Sexuality (2020)[2] and the Westminster Standards in how they deal with these concepts. For instance, you can look at the similarities with Statement 3 on Original Sin in the AIC Report (p. 7), as well as the relevant chapters in the Westminster Confession of Faith (WCF) on Sin (6) and Sanctification (13). The language of “mortified” (WCF 6.5, 13.1) is found there as well as the teaching that there is “still some remnant of corruption in every part” (13.2), and yet “the regenerate part doth overcome” (13.3) .
The Confession is clear that sin – in its corrupting influence – persists in saints as they make their pilgrimage through life on this earth, even as the Spirit transforms them. As Thomas Watson put it: “Sanctification and glory differ only in degree: sanctification is glory in the seed, and glory is sanctification in the flower.”[3] That is, Glorification is planted and starts to grow in Sanctification and our time on earth, but glorification is not perfected on earth.
Here, it is worth noting that the language of both last year’s Overture 23 and this year’s Overture 29 express this balance with either the vocabulary of “identity” (23) or the Confession’s language of “confess” and “mortify.” On the other hand, another overture passed by the Assembly this year, Overture 15, proposes to add to the Book of Church Order (BCO) the following statement on the office holder and their sin:
7-4. 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 (emphasis added).
The language of this year’s Overture 15 originally contained the same verb as last year’s Overture 23 (“identify”), but was changed to “describes themselves” in the minority report passed at the General Assembly. Comparing the three Overtures, this year’s Overture 29 employs the biblical and confessional categories of “confess” and “mortify” rather than a debated concept of “identify” from last year’s Overture 23, or the broad “describe themselves” of this year’s Overture 15, which is unclear as to whether or not concepts of identity or confession are implicated in the act of self-description. One must at least concede the virtue of this year’s Overture 29 using the less ambiguous concepts of confession and mortification, as they are clearly defined by their use in our Standards.
Final Section Changes
The other section of this year’s Overture 29 that has major revisions from last year’s Overture 23 is the final section which reads as follows:
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.
This year’s Overture 29 carries over the concern to address the issue behind words of identity or self-description, namely the matter of sanctification. The language itself is cleaned up from last year’s Overture 23, replacing the prohibition of a “denial” in last year’s Overture 23 with seeking positive “affirmation” of three propositions in this year’s Overture 29.
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Faithful shepherding results in enduring happiness for both the shepherd and the sheep. Those who are increasingly conformed to the image of Christ will invariably grow in joy. And shepherds who labor for the joy of others will share in that multiplied joy. Knowing that shepherds will have to give an account to God frees them from the fear of man. Joy is not bound up in accolades, hindered by criticism, or decided by physical circumstances. Instead, like Paul, we can rejoice as long as Christ is proclaimed, people are saved, and the church is conformed to the likeness of Jesus.

If I let my 5-year-old have a can of Coke, a bag of Skittles, and half a dozen Oreos right before bed, I shouldn’t be surprised if he doesn’t listen when I say it is time to sleep. Yes, my child would still be responsible for his willful disobedience, but I have set him up for failure. Through my permissiveness of sugary junk food before bed, I have failed him. My leadership and oversight can set my children up for success or failure. The patterns, rhythms, and habits that a mom and dad establish for their family will shape the behavior of their children.
This is also true in ministry. Consider Hebrews 13:17: “Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.”
The basic idea of this verse is that believers ought to obey and submit to their leaders — that is, the pastors and elders of their local church — who are tasked with caring for their souls. It is more beneficial for believers to make this a joy-filled job since they will be on the receiving end of their pastors’ care. You don’t want to antagonize the surgeon moments before he cuts open your heart for your quadruple-bypass surgery. A church’s willingness to obey and submit affects the joy and the care they receive from their leaders.
But the reverse is true as well. Leaders can lead in a way that makes obedience and submission easy and happy, or difficult and frustrating. Shepherds shape the habits of the sheep. Patterns of leadership affect those on the receiving end, for good or for ill.
Wanted: Eager and Happy Pastors
A foundational text for leaders is 2 Corinthians 1:24: “Not that we lord it over your faith, but we work with you for your joy, for you stand firm in your faith.” Christian leadership ought not to feel like oppression or the rule of a dictator. Instead, pastor-elders labor for the joy of those they serve. The apostle Peter writes that the task of shepherding and oversight is to be done willingly, eagerly, and by setting an example for others (1 Peter 5:1–4). Begrudging shepherding doesn’t serve the shepherd or the sheep. But joy-filled and eager shepherding results in the joy of those on the receiving end of such care.
Jesus is a happy-hearted shepherd of his sheep. He says in John 15:11, “These things I have spoken to you, that my joy may be in you, and that your joy may be full.” Jesus, full of joy, takes joy in loving his people and desires his joy to fill his people. Similarly, Jesus says, “Ask, and you will receive, that your joy may be full” (John 16:24).
Hebrews 12:1–2 gives us another look at Jesus’s own joy.
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God still loves His children and knows what is best for them. In His love, He has given us limitations. Limitations like our need for sleep. Or like the fact that the sun comes up and goes down in a regular cycle signaling the time for rest. Or that He explicitly set aside one day a week when no work was to be done, and even went so far as taking a day off Himself even though He was not tired so that we would do as He did. But in our rebellion, we refuse to honor those limits and justify our unwillingness to do so.

Most everyone knows the story, even if they don’t believe the story. In the beginning, there was only God. Nothing else. And then God spoke, and “nothing” became “everything”, including human beings.
Everything was good. Very good, in fact. All creation existed in perfect harmony, and at the center piece of everything was the crown jewel of creation. The man and the woman lived in perfect fellowship with God, walking without guilt, shame, or any other hindrance with Him. God gave His creation the twin gifts of freedom and constraint, all summarized in this simple statement:
You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die (Gen. 2:16-17).
The first people did not trust the Lord and His Word and chose their own way, and with that choice everything that was good and right and harmonious was corrupted. It is, of course, a well known story. Maybe the best known story. And at least for the Christian, it’s not only well known but essential because it is through this story that we find the answer to the question of what is really wrong with the world.
Yes, there are all kinds of answers to that question, depending on the person you ask and the particular issue at the forefront of a person’s mind, but those are all downstream answers. The upstream answer – the one at the source of the trouble – is sin. That’s what’s wrong with the world. And this moment in the garden is when it all started.
Knowing this story, then, is an essential part of knowing who we are and what is wrong with us.
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