Thus far, 51 of the 88 PCA presbyteries have voted on Overtures 23 and 37. The remaining presbyteries will begin voting at their respective meetings beginning in January 2022, with 20 presbyteries voting during January; by then, a clearer trend will become obvious as to whether these amendments will receive the required 2/3 votes of the presbyteries.

That is a summary of the voting on Overtures 23 and 37 (wording printed below) by presbyteries in the Presbyterian Church in America (PCA) as the end of November. Thus far, 51 of the 88 PCA presbyteries have voted on Overtures 23 and 37. The remaining presbyteries will begin voting at their respective meetings beginning in January 2022, with 20 presbyteries voting during January; by then, a clearer trend will become obvious as to whether these amendments will receive the required 2/3 votes of the presbyteries.
Overture 23 has been answered by 51 of our presbyteries. The current [as of 11/20/21] tally for Overture 23 is 37-14 (72.55%). Overture 23 needs 22 more affirmatives to be considered at the 2022 General Assembly. That is roughly 59% of the remaining 37 presbyteries.
Overture 37 has been answered by 52 of our presbyteries. The current [as of 11/20/21] tally for Overture 37 is 34-18 (65.38%). Overture 37 needs 25 more affirmatives to be considered at the 2022 General Assembly. That is roughly 69% of the remaining 36 presbyteries.
Go here to review a spreadsheet of the PCA presbyteries that have voted and those yet to vote: 2021 BCO Amendments
Here are the Overtures that are being voted on:
Overture 23 would amend BCO 16 by adding a 4th paragraph:
BCO 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 (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
Overture 37 would amend BCO 21-4e. and BCO 24-1:
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees.

Union with Christ is a spiritual union, not one merely that is declared or imputed, such as justification. Mystical, real, and spiritual union with the Lord Jesus occurs when one is “in Christ.” 

Thomas Manton began his exposition of Romans 8 by telling his hearers “what condemnation importeth.” The world stands under condemnation because of sin—that black backdrop has made this chapter’s “No condemnation!” all the more precious to the believer. Manton next turns the reader’s attention to union with Christ as the means by which “exemption from condemnation” occurs in the life of the sinner. The sinner becomes a saint through union with Christ.
Extolling the benefits of “no condemnation,” Manton reminds his hearers that these benefits are only for those who are in union with Christ. “This privilege is the portion of those that are in Christ (Works of Thomas Manton, 11.388).” The Westminster Shorter Catechism, written by the Westminster assembly, of which Manton was a clerk, wrote, “How doth the Spirit apply to us the redemption purchased by Christ?” The answer they gave is, “The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling (WSC, 30).” Manton knew that union with Christ was central to the benefits described in this chapter.
“Late Cavils”
Confusion over union with Christ is not new to our day. Hearing objections and disagreements over how this union occurs became common in the theological milieu of Manton’s social context. Manton said,
I shall here show you what it is to be in Christ…the phrase noteth union with him. There is certainly a real, but spiritual union between Christ and his members… But late cavils make it necessary to speak a little more to that argument (The Works of Manton, 11.389).
“Real” and “spiritual” union is central to the relationship with Christ in the union theology of Thomas Manton, but these ideas were pushed against in his time. “Late cavils” references current disruptions and objections to biblical truth surrounding the doctrine of union with Christ.[1] Manton described the greatest of these cavils as those propounding “political” union.
According to Manton, union with Christ “is more than a relation to Christ as a political head.” Manton was not the only one concerned about the “late cavil” of political union. John Owen, a colleague of Manton’s in the chaplaincy of Cromwell, also saw political union as a threat to the union with Christ taught in Scripture. Owen wrote:
That there is such a union between Christ and believers is the faith of the catholic church, and has been so in all ages. Those who seem in our days to deny it, or question it, either know not what they say, or their minds are influenced by their doctrine who deny the divine persons of the Son and of the Spirit. Upon supposition of this union, reason will grant the imputation pleaded for to be reasonable; at least, that there is such a peculiar ground for it as is not to be exemplified in any things natural or political among men (Works of John Owen, Justification, 5:209).
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It is a great tribute to a man when his family knows him for his commitment to the Bible, to prayer, and to the local church. Gifts and vacations and inheritances are all well and good, but there is no better legacy you can leave to your children than being a man who truly loves the Lord and has lived for his glory. This legacy is inextricably bound to a long dedication to Scripture, to prayer, and to consistent commitment to the local church. Be known for these.

I have had a few opportunities in the past few weeks to interact with Christian men. Along the way I’ve jotted down a few thoughts that arose from those conversations. I thought I’d share them today.
Pause for a few moments to consider the fact that God is a Father and you are his child. Now think about how many times God has obviously chastised or disciplined you for your sin versus how many times he has extended mercy and grace and given you time to correct your sinful behavior. How often in life has God clearly afflicted you with some kind of negative consequence for your sin? How often have you been certain that he has providentially intervened with some kind of pain in order to change your bad behavior? My guess is your answer would be something like, “Not all that often, considering how sinful I am.” Having pondered that, contemplate the way you parent your children and whether you reflect a good measure of God’s patience and long-suffering. Is your fatherhood modeled on God’s?
The society around you wants you to believe that men cannot have friendships with other men that are significant and meaningful and emotionally intimate—but that do not involve sex or any desire for it. Society casts doubt on Jonathan and David and on Frodo and Sam and on everyone between, as if love between men cannot be utterly true and also utterly pure. Don’t buy the lie. Friendships with other men are precious and good and bring glory to God. You will be a better man for baring your heart before a friend and allowing him to really know you as you are. You will be a better husband and father and church member. So pursue friendships and relational intimacy with other men. You’ll be glad you did.
And on the topic of friendship, why not make it your goal in friendship to make your friends better? There are lots of relationships that can leave us the same or even make us worse. But the most precious relationships are the ones that make us better by providing an example of godliness, by speaking truth to us, and by challenging or even rebuking us when necessary. Be the kind of friend who is committed to leveling up your friends—and your wife and your children and the other people around you. You’ll probably find they do the same to you. And be aware that the way to do this is first and foremost for you to grow in godliness, because you cannot expect of them what you are not willing to do yourself. Make people around you better by being better yourself.
Much of the pain men bring upon themselves is a result of their sense of entitlement when it comes to sexual satisfaction. For that reason, one of the best and godliest things you can do is determine you will not experience illicit sexual pleasure as an expression of that sense of entitlement. In other words, you will not masturbate. If you make that commitment and work backward from there, you may just find that your desire to look at pornography is diminished. You may find you are more careful with what you watch on Netflix or what your eyes alight on when you are round and about. You might find you put better measures in place to guard what you see and experience. After all, why get all worked up when you have committed not to satisfy yourself?
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