“Now I realized that I was in grave error. “Side B” is not good for the Church. Our doctrinal standards do not allow for Revoice’s stance towards so-called “LGBTQ” issues. The PCA should not leave room for the “Side B” position, for it is not in accord with sound doctrine. I am sorry that I thought otherwise, and I wholeheartedly repent before all of you and ask for your forgiveness.”

Its been almost 6 years and as many rounds of Overtures since the first Revoice Conference marking the official “coming out” of Side-B Gay Christianity within the PCA.  During that time, those of us seeking to push-back on this harmful ideology have been called “southern moralistic pietists” on social media and characterized in USA Today and Yahoo by a PCA Pastor as “a couple thousand mostly older white, churchgoing, Southern, heterosexual religious conservatives with children and grandchildren and seersucker suits.”
Rhetoric and smear campaigns not withstanding, many good things have happened in the PCA with regard to these issues since they first reared their head back in 2018.  The Nashville Statement was declared Biblically Faithful in 2019.  The AIC Report on Human Sexuality passed in 2021. The Church and pastor who brought this controversy to the PCA left the denomination in 2022.  Overtures to amend the Book of Church Order regarding this issue were passed in 2022 and 2023, the last of which will be ratified at the 2024 General Assembly. Also, in somewhat related news, a Statement by the PCA regarding transgenderism which calls on the US and State governments to put an end to chemical and surgical gender reassignment surgeries has been sent out by the Stated Clerks of the denomination and the individual presbyteries to government agencies.
Yet, after all of this, just this past week (Feb. 2024), there are PCA pastors questioning what Side-B is on X.com as well as attacking Rosaria Butterfield for condemning Revoice and Side-B publicly as noted in this article. For instance, multiple Officers in the PCA questioned if Butterfield actually still agrees with the Nashville Statement to which she is a signatory. This, despite that her comments are perfectly in-line with the Nashville Statement. Other TEs took to ad hominem attacks such as:
I considered RB sus after reader her first book. When you go from where she was before her conversion to becoming an advocate of exclusive psalmody, you’re dealing with a person who apparently can only live in the extremes. (here)
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As Jesus told his disciples, “By this all people will know that you are my disciples, if you have love for one another” (John 13:35). It will be a sweet aroma to lost and hungry souls seeking rest. Here’s an idea for church officers, both deacons or elders. Why not make it a practice to close some of your meetings throughout the year with singing (or reading) a setting of Psalm 133? I know I experience what this psalm describes after many difficult yet united session meetings where God’s presence is palpable. Let’s celebrate that gift by singing this song God has given us.

1Behold, how good and pleasant it iswhen brothers dwell in unity!2 It is like the precious oil on the head,running down on the beard,on the beard of Aaron,running down on the collar of his robes!3 It is like the dew of Hermon,which falls on the mountains of Zion!For there the Lord has commanded the blessing,life forevermore.
~Psalm 133~
As the PCA’s 50th Anniversary year draws to a close, I find myself meditating on Psalm 133 quite a bit. “How good and pleasant it is when brothers dwell together in unity.” Each year we close our business at General Assembly by singing this short Psalm which makes for a short song. If you watch it on the GA Livestream, you’ll probably find it underwhelming. The video doesn’t capture the mood in the room. It can’t. You have to be there.
I know we in the PCA don’t always seem to “dwell together in unity.” General Assembly and presbytery floor debates can be heated, and social media rhetoric doesn’t leave us feeling all warm and fuzzy. But the impression I get from many PCA officers across a wide spectrum of views is that the closest friendships in their lives are within the PCA. Generally speaking, we share a genuine fondness for one another as we co-labor in the cause of Christ. Our union with Christ unites us as brothers, and the Lord has indeed commanded the blessing in this uniting of our lives in Him forevermore.
Why Oil Flowing down a Beard?
One part of Psalm 133 that often baffles readers is the imagery that is being used. While Reformer-style beards have made somewhat of a comeback in our churches, none of us particularly want to see a beardsman’s plume dripping with oil. It may just be me, but a greasy beard doesn’t immediately evoke thoughts of “good and pleasant.” What if, however, the focus is not on the beard or the oil itself, but on the movement and effect of the oil?
The oil originates from above and flows down. Down onto the head. Down on and through the beard. Down onto the robe and further to the edges of the robe. Down, presumably on to the anointed priest’s body. There would no doubt be a pleasing aroma to the oil that would be appreciated by those with whom the priest came into contact.
Calvin writes, “We must hold, that when mention is made of the Priest, it is to intimate that concord takes its rise in the true and pure worship of God; while by the beard and skirts of the garments, we are led to understand that the peace which springs from Christ as the head is diffused through the whole length and breadth of the Church.”[1]
To further make the point, the next image is from nature. In similar fashion, the dew that nourishes the mountain comes down from above. And what happens to moisture on a mountain? It runs down. Down to creeks that supply streams. Down to fill rivers to the surrounding areas. Refreshment, nourishment, and life itself comes from above and flows out.
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I know that legalism exists in a lot of forms. Self-Righteousness is insidious and must be repented of wherever it rears its head in every wing of the PCA.  But this issue of loophole legalism and obfuscation in the use of language is insidious.  While men are playing fast and loose with language the sheep are becoming confused and the watching world isn’t told the truth.  Brothers, “God is not the author of confusion, but of peace.”

In the beginning was the Word, and the Word with With God, and the Word Was God. – John 1:1
God is not a God of confusion but of peace. – 1 Corinthians 14:33
Much ink, um, keystrokes have been typed regarding the source of the divide in the PCA.    We have been told by Progressives (in the Bryan Chapell sense of the term) that we are just misunderstanding each other and that we actually agree.  All of these never-ending disagreements are actually agreements.   We supposedly agree on what the Westminster Standards mean as well as the AIC Report on Human Sexuality and the one on Women in Ministry also.  We supposedly agree to follow the BCO.  That does of course depend on what you mean by the word “agree.”
We don’t even agree on what words mean, let alone complex systems of doctrine or AIC reports that simply provide guidance.  The two wings of the PCA are completely divided on women deacons, women preachers, human sexuality as it relates to identity, appropriate missional posture, Revoice, CRT, Side B Gay Christianity,  and clarity of speech.  You object?  It all depends on what one means by preaching, deacon, corporate worship, and every other word in this article.
This whole thing is reminiscent of when Bill Clinton uttered the brilliant words “it depends on what the meaning of the word is is” nearly 25 years ago.  It would be funny if it weren’t so serious. Playing fast and loose with words and clarity in our Lord’s Church is no laughing matter.  Quite frankly, it’s sad.
How long before “Let your yes be yes and your no be no” becomes “well that depends on what you mean by yes and no. In one sense it is yes and in another sense it is no.?”  Brothers and sisters, sadly, we are already there.
It is Pharisaical Legalism at Its Core
Seeing the letter of the law in our Standards, the BCO, AIC Reports, and Scripture itself then looking for ways  to do what one wants to do is Pharisaical legalism.  It is legalistic to look for workarounds, loopholes, and wiggle room to do mission.  No amount of law or guidance will prevent a legalist from pursuing these things. No language will either.
It is Pharisaical legalism to install women to the roll of Deacon and serving in the same function as a Deacon all done in a process that is almost undistinguishable from an ordained Deacon but say she is an Assistant.[1]
It is Pharisaical legalism to not have the office of deacon at all, but to have another made up board of men and women doing everything the diaconate is supposed to do.[2]
It is Pharisaical legalism to have women teaching and/or preaching assembled Christians at Corporate Worship and say she didn’t, but rather she exhorted at a study.[3]
It is Pharisaical legalism to host a Transvestite Celebration on property that is owned by the church through a ministry run by church leadership/members but say it was separate from the Church because the building it was held in was “decommissioned” and the organization that runs the ministry is separate from the Church.
It is Pharisaical legalism to plant non-PCA churches or start para-church ministries that are overseen by PCA churches, officers, and members that do all the things not permitted in the PCA.
It is Pharisaical legalism to look at the AIC Report on Human Sexuality and say we agree with it, but then ignore all that it advises against because it doesn’t say “shall not” or “shall,” thereby justifying the wholesale use of what the spirit of the report calls unwise and must be rejected.
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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.

Throughout this time many in the PCA have publicly promoted Revoice while at the same time claiming that Side B does not exist within the denomination. They have said that rather than change our Constitution to address a non-existent issue that we should make use of the AIC Report on Human Sexuality because it gives us the tools to rightly address the issues we are facing.

It has been almost 5 years since the Revoice Side B Conference was born in the PCA. That first Revoice Conference (July 2018) featured speakers promoting the beauty of “queer treasure” and attendees cuddling, petting, and at least one walking around with a portion of his genitals hanging out of his shorts.  The PCA has been debating and seeking to deal with Side B (Gay) Christianity within the denomination ever since. Thankfully the Standing Judicial Commission (SJC) of the PCA has denounced many of the teachings of Revoice. Still the debate persists.
Throughout this time many in the PCA have publicly promoted Revoice while at the same time claiming that Side B does not exist within the denomination. They have said that rather than change our Constitution to address a non-existent issue that we should make use of the AIC Report on Human Sexuality because it gives us the tools to rightly address the issues we are facing.
I agree that the AIC Report is a fine work on Biblical Sexuality with some great tools.  I taught a 12 week class with it that I commend to you.  However, the AIC Report has no Constitutional Authority and men have (not surprisingly) disagreed with what it allows and forbids.  Additionally, since it does not use the term Side B, how do we know what the AIC Report on Human Sexuality thinks about Side B Gay Christianity?
Dr. Tim Keller, one of the main authors of the AIC report explains that “the PCA’s Ad-Interim Committee on Human Sexuality considered this Side B view and clearly rejected it.”
The problem is in how one defines Side B.  One PCA Pastor on Twitter, based on a decades old conception of Side B, boldly states that “they agree same-sex sexual unions are out of bounds.  Under these terms, the PCA is & always has been Side B.”
Is that all that Side B is? Let’s attempt to define Side B and in so doing show that the least common denominator for Side B is more than abstaining from same-sex sexual unions.  Secondly, we’ll show evidence for how this definition is occurring in the PCA and has been allowed to occur. 
DEFINING SIDE B
I have defined Side-B in this way:
“Side B Gay Christianity… says that while

“being gay” or having a “gay orientation” is a valid category of personhood and identity,
Scripture clearly forbids the acting out of those desires.
They advocate for a “gay but celibate” way of life.”

*I was attacked for this definition and article until
Tim Keller offered his own definition:

“People attracted to the same sex, though remaining celibate
in obedience to the Bible,
still can call themselves ‘gay Christians’ and see their attraction as a part of their identity which should be acknowledged like one’s race or nationality….”

*This is the view that Keller says is rejected in the PCA AIC Report on Human Sexuality.
Dr. Greg Johnson, PCA Pastor and Side-B proponent in the PCA defines Side B this way:
“What makes someone Side B is simply

The rejection of homoerotic desire and practice
as sin, coupled with
The acknowledgement that a homosexual orientation is deeply rooted and unlikely to go away in this lifetime.”

Religion News, reporting on these issues, defines Side B this way:
(Side B is) “openly LGBTQ Christians who,

while embracing their sexual orientation,
also believe God designs sex and marriage
to occur exclusively between a man and a woman.”

Q Christian Fellowship, which took over the Organization that created the term Side B, defines it this way:
“Any theology which

affirm LGBTQ+ identities,
yet maintains that Christians should refrain from same-gender sex
for a variety of personal and/or theological reasons.”

You’ll notice how all of these definitions include MORE than simply “being attracted to the same-sex but being celibate because the Bible forbids it.” There is an identity component included in Side-B that in some sense is more than descriptive of the person’s experience.
This was an education for some in the PCA who thought Side B just meant that “same-sex sexual unions are out of bounds.”  As a matter of fact, it seems that PCA pastors are the only people who still affirm that limiting definition of Side B.  Perhaps they aren’t up on the debate or the community even as some of them exist within the community.
What About Rosaria and Becket?
Rosaria Butterfield and Becket Cook, Reformed Christians who have and do struggle with SSA, have written and spoken extensively on their journey and the dangers of the Side B position.
They both claim that this Side B ontological and anthropological error is what is going on in the PCA, Revoice, and Greg Johnson’s teaching.

Would we be so arrogant to think we know better than this sister and brother in Christ as to what Side B is and how that relates to the PCA?
When in an online dialogue with Greg Johnson about Side B, I asked him if Side B is simply that “same-sex sexual activity is immoral” why does Rosaria Butterfield reject it.  He responded:
“Rosaria rejects sexual orientation as a category. That’s what makes her different from Side B.”- Greg Johnson, November 30, 2021
By this statement alone we must reject the assertion by the uninformed that “Side B is just same-sex attracted but a commitment to the Biblical Sexual ethic.”  By Johnson’s own admission, a rejection of orientation as a category puts one outside of the Side B camp.  One thing to note is that Johnson doesn’t say what type of category it is.  Is it a category of experience? Personhood?  Being? Identity? He doesn’t say.
Thankfully, Rosaria tells us.  She explains the Side B that she Rejects:
“Sees sexual orientation as an accurate category of personhood (i.e., there is such a thing as a gay person – that gayness describes who someone actually is)…To the Side B Christian homosexuality is a sexuality – one of many.”
So, there you have it. Greg admits the difference is that Rosaria rejects sexual orientation as a category and Rosaria tells us that she rejects orientation as a category of personhood.
The issue here is one’s view of anthropology and is therefore theological in nature and not simply one’s use of language.
SIDE B IN THE PCA
Even though some claim “The PCA has always been Side B,” there are some who say that Side B isn’t happening in the PCA.  If that’s the case, why would Becket Cook and Rosaria Butterfield say it is?  According to  Keller, “there is not One PCA court– not one session, presbytery, or agency– that has ever endorsed Side B Christianity.” Those are carefully chosen words, but what type of “endorsement” is Keller asking for? Is he implying that Side B can’t be allowed to exist in the PCA unless an official body makes a public declaration they are on board with Side B? Let’s see if there is any evidence of the Side B that should be rejected in the PCA.
Members of Memorial Presbyterian Church Tell Us
Why would Dr. Nate Collins, a Member at Memorial PCA (the Church that Greg Johnson Pastors) and cofounder of Revoice, identify as “A Gay Man” while he is married to a woman and why would his Wife (Sara Collins) claim that what Keller says is rejected by the AIC Report regarding Side B is precisely what is going on at their Church?
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While the line may not be obvious to some for how Christians can serve and witness in the world, it should be clear that hosting an event on church property  in “The Chapel” with a “Dragon” and “Celestial Bodies” with the face of Christ in the backdrop, and where Romans 1 anti-Worship is celebrated should be off limits to PCA Churches, Pastors, and Members.

Take no part in the unfruitful works of darkness, but instead expose them.—Ephesians 5:11
When has idol worship in Israel ever been permitted?  How about encouraged?  How about for “Missional” Purposes?
If an explicitly blasphemous event is held on property owned, managed, serviced by a church should Christians be concerned?  What if the justification is that “we are trying to reach the culture and love people in the culture and win a hearing with them?”
How about if the Event on PCA Church Property is:

called “Celestial Bodies,” (and here)
held in a ministry and building called “The Chapel,”
the headline act is a man named “Eldraco” (the Dragon)
who is advertised in front of a stained glass Image of Christ (not in the venue)
The other acts are all celebrating aberrant Gender & Sexual Identities
Event Culminates in a simulated worship experience called “a Euphoric Dance Party”
served by elders/members of the Church including providing free alcohol for the event

No, you’re not reading the Book of Revelation, nor Exodus 32, nor Mark 14’s “abomination that brings desolation.” Or are we?
For most Christians for most of history the answer to this question has not been complicated.  We cannot control what happens in the culture but we certainly can protect what happens on our property. Yet for some in the PCA with a heart to reach the lost this is not the case. And the PCA is undecided as a denomination as to what is ok with regard to property usage and church involvement and what isn’t.
2 years ago “The Chapel,” a ministry run on the Church Property of Memorial Presbyterian Church in St. Louis (And featured in the PCA’s magazine), hosted the Transluminate event which was advertised as “A celebration of transgender, agender, non-binary, genderqueer, and genderfluid artists.”  Due to complaints about this event throughout the denomination, the Missouri Presbytery investigated Memorial PCA and issued this statement.  It is unclear, however,  if this statement says events like Transluminate (or Celestial Bodies for that matter) are off limits for Church Property. The statement would suggest or imply that the issue is not that Christians facilitate these events but rather the issue is that the Church was publicly associated with the event. It seems Memorial PCA has since distanced itself from public promotion of “The Chapel” ministry which is made up of elders and members from Memorial, even as it still occurs on their property and facilities and is on their website.
Is that all that is required?  From conversations around the PCA it seems the pastors in the denomination don’t have a unified position.  It seems most would agree such events shouldn’t be endorsed by a PCA Church but that doesn’t preclude Churches from doing ministry and outreach at such events.  However, isn’t it different when its on Church Property and only exists because the Church attracted such an event?
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Regarding the meaning of the Overture 15 wording: “This language if inserted in the BCO would not serve to disqualify a man who merely experiences same-sex attraction… it’s a question of how you relate to your same-sex attraction, someone who has repented of their same-sex attraction, who has denied it, is seeking to mortify it and does not claim it as a way to describe himself is the difference.”

It has been over four years since a congregation of the Presbyterian Church in America (PCA) hosted the inaugural Revoice Conference which promoted “Side B Gay Christianity.”  The PCA has been debating the issues regarding Side B ever since.  After last year’s proposed amendments to the Book of Church Order (BCO) failed to meet the 2/3 threshold of Presbyteries required to pass them, a slurry of new Overtures seeking to amend the BCO to address the Side B issue came before the 49th General Assembly held earlier this year.  Three results of the Assembly’s deliberations this year is that Overtures 15, 29, and 31 passed and are on their way (as Items 1, 4, and 5) to deliberations and votes in the PCA’s 88 Presbyteries.
Since the close of the 49th General Assembly, Stated Clerk Bryan Chapell has shared his summary of the State of the PCA in various ways.  In this document entitled “STATED CLERK’S SUMMARY AND REFLECTIONS ON THE 49TH GENERAL ASSEMBLY,” Dr. Chapell writes:
“Still, we have struggled to apply our standards to ordination requirements if a man pledges and practices sexual obedience but honestly acknowledges some degree of same sex attraction. Despite statements in the Study Report that attempted to clarify our stance on this, we have subsequently differed among ourselves about whether the same sex attraction itself should disqualify from church office.”
In this presentation at Southwood Presbyterian Church (PCA) in Huntsville, AL, Dr. Chapell explains:
“Here’s where we’re struggling, how do we deal with a minister who says ‘I believe that homosexuality is a sin,  I will not practice it,  I will remain celibate but I confess I struggle with this desire?’ Can the desire itself be allowed? And that is the present division, that is what we are presently arguing about: is the desire itself disqualifying?“
I strongly disagree with Dr. Chapell’s assessment of the current debate. While I cannot say that no one holds the strict position which Dr. Chapell describes, I am very familiar with the debates. I have had countless conversations with men on both sides of the issue for the last three years. I do not know of one single person that believes that “the desire itself is disqualifying,” and yet there is a very real and sharp disagreement in the PCA over Side B.
Dr. Chapell graciously spoke with me about his characterization of the issue. He was prompt to get back to me within a day of my contacting him, and we spoke for a half hour. Dr. Chapell was patient as always, and he listened well.  While I think we disagree as to what the debate’s central issue is, Dr. Chapell apologized for not representing my position (in favor of PCAGA49’s Overture 15) as I would.  He also said it was never his intent to give his opinion on the matter, but rather he believed he was accurately representing the debate.  We exchanged subsequent emails and he knows I am writing this article.
I also want to say unequivocally that Dr. Chapell affirmed his commitment to the biblical gender and sexual ethic, the sinfulness of both homosexual activity and desire, and everything he wrote in the AIC Report on Human Sexuality. Those things are not at issue here.
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BCO 16-4 as amended would read: “ 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.”

This year’s General Assembly was held in Birmingham, AL, the birthplace of the PCA. The number of voting Commissioners, TEs & REs (often referred to as Pastors and Elders), was around 2300 and was a record.  The Assembly was a blessed time of co-laboring for the Kingdom with many like-minded brothers, for the Glory of God, the Good of Christ’s Church, and the Spread of the Gospel.
Here JUST A FEW highlights from the Assembly.
Pastor George’s 2022 PCA GA Update & Commentary VIDEOS:

1) Approved Petitioning the U.S. Government to End Abortion
 Therefore Be it Resolved, That the Stated Clerk of the General Assembly, on behalf of the Presbyterian Church in America, be directed to communicate to the President of the United States, the leaders of Congress, and the Governors and leaders of the State Legislatures of the 50 States, the following statement:
 “God declares in Sacred Scripture that civil government, no less than the Church, is a divine institution and owes its authority to God. The Bible is the supreme revelation of God’s will and teaches that the unborn child is a human  person deserving the full protection of the Sixth Commandment, “You shall not murder”.
We who love our nation, in the name of God who alone is sovereign, call upon you to renounce the sin of abortion, to repent of the complicity in the mass slaughter of innocent unborn children, who are persons  in the sight of God, and to reverse the ruinous direction of both law and practice in this area. The obedience to God which places us in subjection to your rightful authority, requires of us to proclaim the counsel of God as it bears upon the same God-given authority.”
2) Taking Abuse Seriously

The PCA Study Report on Abuse was Presented.

Overture 2021-40 To Allow Victim Protection Provisions– This amends BCO 35:1-5. The gist of this is that victims of abuse don’t have to testify in church courts in the presence of their alleged abuser. This is common sense, but there was previously no provision in our BCO for this. This will have to pass 2/3 of the presbyteries.

3) Voted (1030-699) to Leave the NAE (National Association of Evangelicals)

4) Clarifying HOW the Standing Judicial Commission (SJC) will Take Original Jurisdiction of a Case
This is good, since some Presbyteries don’t do discipline on ministers who create public scandal and the SJC couldn’t previously assume original jurisdiction if Presbyteries conducted an investigation.   In the low point of the Assembly, there was a Minority Report on this Overture which was ruled Intemperate for Impugning the motives of those who wanted the Overture. It implied there was an issue with their honesty in a number of places and fear-mongered unnecessarily.  Thankfully, the Minority Report failed and the Overture passed.  This  will have to pass 2/3 of Presbyteries.
Floor Speech by TE Fred Greco in Favor of this Change. TE Greco Chairs the SJC, and is in the best position to know the affects of this Overture and he is for it.
Overture 8 – (Key Lines)
BCO 34-1 as amended would read
34-1. Process against a minister shall be entered before the Presbytery of which he is a member. However, if the Presbytery does not indict in either doctrinal cases or instances of public scandal and at least ten percent (10%) of Presbyteries request the General Assembly to assume original jurisdiction for a case of process, the General Assembly shall do so. The General Assembly may assess the costs thereof equitably among the parties, including the petitioning Presbyteries and the Presbytery of the minister.
BCO 33-1 would be amended similarly for Presbyteries to take Original Jurisdiction over Church cases.
5) Officer & Ordination Standards (These will have to pass 2/3 of Presbyteries)
These are the Overtures meant to replace last year’s Overtures regarding forbidding the Ordination of Gay Pastors.  The point in these is not to disqualify a man from holding office for simply having Same-Sex Attraction(s) but it is how he views those attractions as they relate to his identity, being, sanctification, and repentance.

Overture 15 (Passed 55% – 45%)

BCO 7-4 as amended would read: 
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.
Floor Speech by O. Palmer Robertson in Favor of Overture 15

Overture 29 (Passed by 90 % )

Pastor Greg Johnson of Memorial Presbyterian Church was the only floor speech against this Overture. He said he can affirm everything in it, but doesn’t want it in the Book of Church Order because enough harm has been done to the gay community. It should be noted, this does not make mention of any particular sin.   This overture passed overwhelmingly (1922-200).  Here is what it says:
BCO 16-4 as amended would read:  
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 31 (Passed Unanimously)

BCO 21-4.e as amended would read:  Ordination Requirements and Procedures
In the examination of the candidate’s personal character, the presbytery shall give specific attention to potential notorious concerns. 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, 15 Romans 8:29) and to bear fruit (Psalm 1:3, Gal. 5:22-23). While imperfection will remain, when confessing sins and sinful temptations publicly, the candidate must exercise great care not to diminish the seriousness of those sins in the eyes of the congregation, as though they were matters of little consequence, but rather should testify to the work of the Holy Spirit in his progress in holiness (1 Cor. 6:9-11).
BCO 24-1 would be amended similarly for Ruling Elders and Deacons.
6) Miscellaneous Items.

Overtures Condemning CRT, Secret Orgs in the PCA, & Political Violence ALL FAILED.

Reduced Fee for Ruling Elders to $300. Teaching Elders increased to $500 (or $550?) This is good as REs have to take vacation and often pay out of pocket. Hopefully this will encourage more REs to attend.
Nominating Committee Nominees for Permanent Committees, Agencies, Boards, Standing Judicial Commission were mostly Conservative Confessional Men. This will have a long-term impact.
A lot of Overtures passed around our BCO Processes for how we do things within churches, presbyteries, and church discipline.
Last year’s Overtures that passed the Presbyteries were all approved.
50thAnniversary Plans underway for Next Year’s Assembly in Memphis.

George Sayour is a Minister in the Presbyterian Church in America and is Pastor of Meadowview PCA in Lexington, NC. This article is used with permission.
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The first section of the Report does a wonderful job of upholding our understanding of what is required in the Moral Law, both in what is forbidden by the Ten Commandments and in what is positively required of them. Westminster Larger Catechism questions 129-151 provide the framework for this section.  It would be difficult to come away from Section 1 without agreement that not only is abuse a grave sin, but that it is our duty as Churches, Church officers, and a denomination to proactively create a safe environment for those in our care and to love and protect victims well when abuse comes to light.

The church should be a sanctuary for victims, a training ground to prevent assault, and a facilitator of emotional, spiritual, and physical healing. (PCA AIC DASA Report, p. 2402)
The Presbyterian Church in America’s (PCA) Ad Interim Committee (AIC) on Domestic Abuse and Sexual Abuse (DASA) recently released its Report to be presented at the 49th General Assembly later this month.  Given everything that has gone on in the news and online with other denominations releasing reports of abuse in their ranks, there has been much confusion over this PCA document; what it is, what it is not, and what place it has within our polity.
First, What the Report Is NOT:

It is not an analysis or investigation of allegations of abuse in the PCA.
It is not binding on PCA Churches in any way.
It is not going to be either “approved” or “adopted” by the PCA.

Second, What the Report Is:
In 2019 the 47th General Assembly of the PCA adopted an overture to form an Ad Interim Committee[1] to study the topic of Abuse, which the Report defines as “persistent maltreatment that causes lasting damage”(p. 2306). Additionally, it states “for the purposes of this report, all forms of physical and nonphysical (emotional, psychological, spiritual) abuse will be considered equally sinful” (p. 2307).[2] The Assembly directed the Committee to fulfill a number of tasks, chief among them being that:
The Committee shall report regarding best practices and guidelines that could be helpful for elders, Sessions, Presbyteries, and agencies for protecting against these sins and for responding to them. However, no practice, policy, or guideline will be proposed for adoption or approval. It is simply information, which shall not be binding or obligatory in any sense. (p. 2301)
The result is a 220-page technical yet pastoral document that has two main parts:

Biblical and theological foundations of understanding abuse (Section 1)
Practical pastoral aspects of abuse in the church (Sections 2 – 6)[3]

What the Report Does Well

It is both Biblical & Confessional

The first section of the Report does a wonderful job of upholding our understanding of what is required in the Moral Law, both in what is forbidden by the Ten Commandments and in what is positively required of them. Westminster Larger Catechism questions 129-151 provide the framework for this section.  It would be difficult to come away from Section 1 without agreement that not only is abuse a grave sin, but that it is our duty as Churches, Church officers, and a denomination to proactively create a safe environment for those in our care and to love and protect victims well when abuse comes to light.

Body & Soul

The Report convincingly makes the case that abuse is not just physical, affecting the body, but that it affects the very soul and being of a person (p. 2311).[4] This is meant to show how emotional, psychological, and spiritual abuse truly are abuse.

Matthew 18 vs. Romans 13

Churches need to understand that there are times when a faithful application of Romans 13 takes precedence over a well-intentioned but mistaken approach to Matthew 18 (pp. 2332, 2399).  Many cases have been botched, pain increased, and future abuse facilitated because the heart of Church leadership was to confront the accused (Matthew 18) rather than report the alleged crime to the governing authorities who are ordained by God for such a task (Romans 13).  Additionally, in the United States of America, there are unique legal reporting requirements that pastors and ministry leaders must obey in each State or civil jurisdiction.

Case-by-Case & Step-by-Step Guidance

While pastors and ministry leaders should read the entire first section of the AIC Report in order to understand the basis for the subsequent sections, it is very helpful to be able to turn right to sections 2-6 for guidance related to specific types of abuse, how to care for the victims, and how to proceed with investigations procedurally in line with BCO 31-2 (p. 2338). The Attachments aid with this. Attachment 6: Comprehensive Child Protection Policy is particularly helpful.

Gospel Hope

While the Report is sobering, it is full of gospel hope.  There are multiple sections on shepherding, for both the victim and the abuser. There are sections on the subjects of forgiveness and repentance.
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[1] BCO, Rules of Assembly Operations, Article IX.
[2] It is unclear how this principle of equality plays out in the Report. At times in certain sections of the Report, the word “abuse” is used broadly, as in this quote on page 2307. At other points in the Report, “abuse” is used in a limited way to denote the type of abuse being discussed in a given section. However, even the Report acknowledges that our d
octrinal Standards (i.e., WLC 151) do not count all sins as equally heinous (p. 2309). Yes, all abuse is sin deserving of Hell. Yes, emotional abuse is really and truly abuse (and therefore, sin), and as such it inflicts damage upon souls and calls down God’s just judgement upon the perpetrator(s). However, rape and child sexual abuse are clearly more heinous sins than non-physical sinful abusive patterns and behaviors that men and women commit in their various relationships. Our doctrinal commitment to understanding gradations of heinousness of sin from one instance or kind of abuse to another is not clearly articulated in the Report.
[3] Each section includes unverified case studies that allegedly happened in the PCA, described for illustrative purposes.
[4] This is in line with how Calvin understood the soul, as is reflected in his Institutes.I.15.
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 As the culture celebrates that which should be suppressed, and kids are encouraged to explore hints of desires that were once easily corrected through both social stigma and proper understanding of desire as it relates to sexuality, we can expect more people to identify as other than “straight”+ their biological gender. In the end, it’s a disordering of the order of creation, a destruction of society,  and an attempt to dethrone God.  

Though they know God’s righteous decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them.—Romans 1:32
“George, what are you afraid of if Gay Marriage is legalized? Its not like people will become gay.  People don’t choose to be gay.”  That was an oft-repeated point in the time leading up to the Obergefell decision.  In the years since, we have seen homosexuality go from merely tolerated to Gay Marriage being legalized, corporations tripping over themselves to cash-in, school books celebrating it and kids encouraged to explore it, dragshows for children, and now the Presidential Declaration that June is Pride month.
In the midst of all of this, I have heard repeated concerns from parents with stories of gender and sexual confusion running rampant in their children’s middle schools. One friend in North Carolina told me that in the public school where his daughter goes that 50% of the girls identify as other than straight-female.  A friend in Florida laments how all the middle school girls have girlfriends.   One man in a Christian Facebook group asked for prayer because his daughter who is struggling to make friends came home and told him that she is bisexual because a popular girl in her class came up and spoke to her and she became flush. Naturally, this to her meant she must be gay, because that’s what she’s hearing in school. It can’t be that she was just glad to be noticed.
Are these stories just anecdotal?  Or is something going on? And why is this phenomenon heavily weighted toward adolescent girls?   Abigail Shrier, who is not a Christian, explored an aspect of this in her 2020 book entitled Irreversible Damage: The Transgender Craze that is Seducing Our Daughters.  Her observations are heartbreaking, the statistics are telling, and what is happening is nothing short of child abuse.
And while 50% may be difficult to believe, the statistics do bear out a huge increase in youth identifying as something other than heterosexual + their biological gender.  In reporting on this phenomenon, US News cited a study showing that 17.8% of girls between ages 15-17 identify as other than heterosexual.  Nearly 18%! This compared to a much lower 6% for boys.  When both genders are taken together, that is an overall 41% increase in just 5 years!  A Christianity Today piece cites a recent Barna Study that shows that “Teenagers in Gen Z are at least TWICE as likely as American adults to identify as LGBT.”  That’s a 100% increase between current teenagers and adults.
It is common for social scientists to explain this phenomenon in this way:
…we cannot be certain if this represents a true increase of this magnitude, or if it reflects at least in part, greater comfort by teens with acknowledging a non-heterosexual identity on an anonymous questionnaire…—Dr. Andrew Adesman
It is reasonable that this explains some of the increase, but 41% over 5 years, and 100% increase over adults?  Not likely.
What’s this have to do with the Moral Law?
This is where Calvin’s Institutes, Book II helps us out.  Calvin explains that while Christians are saved by Grace through faith there is still validity to the Moral Law of God.  In that, he gives his “3 uses of the law”:

It is a Mirror – It shows us that we don’t live up to God’s standard.
It Restrains Evil in Society – Civil Law is modeled after the moral law.
It shows us what is pleasing to God and encourages us to walk in that manner by the Power of the Holy Spirit.

While there has been much controversy over the 3rd use of the Law being abandoned among Christians, we are seeing the same happen with the 2nd use of the Law.   This has even occurred among Christians who have bought into the lie that gay marriage should be allowed because we aren’t a Christian nation.  We are supposed to after-all have a separation between the Church and State, so the argument goes.
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