We often think of growth as the magic bullet. More people must equal more money, more ministry power, more outreach, bigger, better, greater. And it may well mean those things on some level, though not always. But equally, more people means more problems, more conflict, more issues to address. Praying for growth is great, but it is most definitely a dangerous thing to pray.

Everybody likes growth, don’t they? Most of us seem to want our churches to grow. And by growth, I think we often mean qualitatively in maturity in Christ but typically mean quantitively in number of people. Growth is often what we’re after.
As such, it is not uncommon to hear people praying for growth. Asking the Lord to grow our people. Asking him to grow our church. Asking him to cause our people to know and love him more. Asking him to bring new people in who will come to know him and serve alongside us in the ministry. I doubt there are many churches who are not praying prayers like these, in some way, shape or form.
But few of us realise what dangerous prayers these are to pray. Don’t get me wrong, they’re not sinful prayers. There’s nothing wrong with praying these things at all. Assuming we are praying them because we are concerned about the glory of God being seen in his church, of course we want our people to grow in their knowledge and love of the Lord Jesus, to grow up to spiritual maturity in him and for unbelievers to come, hear the gospel and put their trust in Jesus. These are good things to pray. But they are dangerous things to pray.
What do you think happens when people in your church start to become more godly and Christlike? I mean, practically speaking. What will happen? We often imagine that will make our life easier. They will become more active members of the church. They will engage with the Word on levels we had not seen before from them. All entirely possible.
But just think about what that means for you for a moment. More Christlike, godly people tends to means our deficiencies will be noticed where they previously weren’t. Not in a nasty or malevolent way, but in a way that people who want to glorify God notice when things are not as God-glorifying as they might be. People hungrier to engage the Word in ways they didn’t before means more awkward questions, thorny issues being wrestled with, demands of sermons scratching where they now itch.
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To date (January 25, 2023), 51 presbyteries have voted on Overture 15, with 30 voting to pass and 21 voting not to pass, under the two-thirds threshold to bring the amendment to the floor of the 50th General Assembly. Overture 15 has passed in 81 percent of the presbyteries without a dissenting commissioner (17-4), while it has only passed in 47 percent of the presbyteries with a dissenting commissioner (14-16).
 
Recording a dissent is an important feature of presbyterian polity. It allows officers to disagree respectfully with their fellow elders, expresses solemn opposition to a position held by a majority, and provides transparency and accountability in public record. While I’ve voiced my own approval of Overture 15, nonetheless I am grateful for the men who had the conviction to record their dissent, as well as for the process that allowed them to do so.
Although members of a court agree to submit to the outcome of a vote, the Presbyterian Church in America’s Book of Church Order allows for members of a court to record a dissent or protest (BCO 45-1). A dissent is “a declaration on the part of one or more members of a minority, expressing a different opinion from the majority in its action on any issue before the court, and may be accompanied with the reasons on which it is founded” (BCO 45-2).
Recorded in the minutes of the 49th General Assembly are the names of the commissioners who recorded their dissent from the majority that passed Overture 15 (see pp. 80-85 in the GA minutes).
Although the reasons for a dissent may be recorded to accompany the names of those dissenting (BCO 45-2), so long as it is “couched in temperate language” (BCO 45-5), no reasons accompany the names of those dissenting in the minutes. Since that time, various individuals have published their opinions and reasons for dissenting in writing.
Who are the dissenters?
Altogether, 199 commissioners representing 58 presbyteries recorded their dissenting vote. Ruling elders (44, 22%) were disproportionately underrepresented among dissenters relative to their presence in the court (663, 31%), while teaching elders (155, 78%) were disproportionately overrepresented by the same comparison (1499, 69%).

The data seem to suggest that REs are more likely than TEs to support the passage of Overture 15, though of course more research would be needed to confirm such a hypothesis. Given this pattern, it is also interesting to note the presbyteries where the number of REs dissenting exceeded the number of TEs dissenting (Evangel, Southern New England, Southern Louisiana, and Philadelphia, each with one more RE than TE dissenting).
Which presbyteries did dissenters represent?
Nashville presbytery had the greatest number of dissenters with 19 (7 REs, 12 TEs). Evangel (6 REs, 5 TEs) and Metropolitan New York (1 RE, 10 TEs) each had 11 dissenters, Missouri presbytery (3 REs, 7 TEs) had 10, and Northern California (1 RE, 7 TEs) had eight. Five other presbyteries had six dissenters each. Another 48 presbyteries had five or fewer, including 20 each with one dissenter.

Thirty presbyteries did not have a single commissioner recording a dissenting vote. They are: Arizona, Ascension, Canada West, Columbus Metro, Fellowship, Grace, Gulf Coast, Heartland, Heritage, Illiana, Iowa, James River, Korean Northeastern, Korean Northwest, Korean Southern, New Jersey, New River, Northern New England, Northwest Georgia, Ohio, Pee Dee, Philadelphia Metro West, Platte Valley, Providence, Savannah River, Siouxlands, Southeast Alabama, Southwest Florida, Warrior, West Hudson.
What is the status of these presbyteries with respect to Overture 15?
As recording a dissent indicates more impassioned opposition to Overture 15, it is reasonable to believe that these commissioners may be playing a role to that effect in their presbyteries. To date (January 25, 2023), 51 presbyteries have voted on Overture 15, with 30 voting to pass and 21 voting not to pass, under the two-thirds threshold to bring the amendment to the floor of the 50th General Assembly. Overture 15 has passed in 81 percent of the presbyteries without a dissenting commissioner (17-4), while it has only passed in 47 percent of the presbyteries with a dissenting commissioner (14-16).

Concluding Thoughts
As I’ve already stated, I have great respect for presbyterian polity, and the processes by which men debate issues at hand, vote, and even express disagreement with outcomes. It is therefore important for men elected to office to engage with the issues and participate in the process. This includes both teaching and ruling elders. Given some of the disparities on those dissenting, for good or for ill, ruling elders are the tillermen who will help steer the direction of the PCA by their participation or lack thereof.
Matthew Lee is a ruling elder at Covenant Presbyterian Church in Fayetteville, AR.
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On Claiming Sin Identities: “To juxtapose identities rooted in sinful desires alongside the term “Christian” is inconsistent with Biblical language and undermines the spiritual reality that we are new creations in Christ… we name our sins but are not named by them.” (2 Cor. 5:17). (AIC HS #9).

“Article 7 says it is a Sin to Adopt a Homosexual Self-Conception.”– PCA Pastor Greg Johnson
This statement very clearly explains the PCA’s position with regard to Homosexuality. In this quote PCA Pastor Greg Johnson explains what the Nashville Statement Article 7 means.  The Nashville Statement is the most concise PCA position on homosexuality. It is not the intent of this article to reconcile anything that Greg Johnson has said or written with this statement.
The purpose of this article is for my people. These are answers to questions that I am being asked by the people in the congregation where I serve due to the public nature of things in the news regarding the PCA. This is not to imply that this is the worst sin, or even worse than other sexual sin, nor is it the totality of PCA teaching or positions on Human Sexuality, a Biblical Sexual Ethic, Marriage and Family. It is needed, as the PCA AIC Report says because “this is the very place where the world is attacking the Church in our culture.” THE PCA AIC report is the most in-depth explanation of our beliefs on these topics. The Nashville Statement is the most concise.
So you also must consider yourselves dead to sin and alive to God in Christ Jesus. –Romans 6:11
It is important to say up front that nobody in the PCA is attempting to say that Gay Marriage or Homosexual sex is anything but Sin. Nobody in the PCA is trying to ordain “practicing gay pastors.”  It is also important to say that there is hope in the Gospel for people with every sin struggle.  This is not somehow the one sin that God hates worse than any other. Christ says to everyone of us “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Mark 8:34)
The PCA position on Human Sexuality, Marriage, Gender, and the family derives from Scripture. The teachings are consolidated and explained in our Constitution and other approved documents where Scripture is referenced extensively.
The PCA Constitution  

Westminster Confession of Faith (WCF)
Westminster Larger and Shorter Catechisms (WLC, WSC)
Book of Church Order (BCO)

Documents Declared Biblically Faithful by the PCA.

PCA AIC Human Sexuality Report (AIC) (Approved 2021)
Nashville Statement (NS) (Approved 2019)

5 Summary Statements of the PCA’s Teachings on Homosexuality

Homosexual Sex, Lust, Desires, and Inclination is Sin (WCF 6, WLC 18, 25, 139, NS 2, AIC #4-6– entire report)
Marriage is only between 1 man & 1 woman. (WCF 24, BCO 59-3, NS 1, AIC #1)
Sex is only allowed within the bounds of Biblical Marriage (WCF 24, NS 2, AIC #1)
There are only 2 Genders (NS 3-7, AIC #2)
No language should be used to claim a Homosexual Self-Conception.   (NS 7, AIC #9-10 & AIC Biblical Perspectives Section)

12  Clarifying & Supporting Statements from Our Documents
 1) On Being
“We deny that adopting a homosexual or transgender self-conception is consistent with God’s holy purposes in creation and redemption.” (NS #7)
PCA Pastor Greg Johnson explains that “Article 7 says it is a Sin to Adopt a Homosexual Self-Conception.”
2) The Seriousness of THIS Sin
“As the natural family is a fundamental unit of human society and is the normal means of care and nurture, all sins which threaten, undermine, or marginalize it are both spiritually dangerous and detrimental to human flourishing.” (AIC, p 4)
3) On the experience of Same-Sex Attraction
“the experience of same-sex attraction is not morally neutral; the attraction is an expression of original or indwelling sin that must be repented of and put to death (Rom. 8:13). (AIC HS #4 – Desire)
4) On Orientation Language
“However, insofar as the term orientation carries with it a set of assumptions about the nature of that experience that is unbiblical (e.g., overemphasized rigidity, its normativity, etc.), then the terminology may require qualification or even rejection in some circumstances.” (AIC HS, p. 31)
Read The Joy Robbing False Hope of Side B Gay Christianity
5) On Being Predisposed to Any Sin
“This corruption of nature, during this life, does remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin.” (WCF, Ch 6)
 6) On Unwanted Desires
“…impure thoughts and desires arising in us prior to and apart from a conscious act of the will are still sin.” (AIC HS #5 – Concupiscence)
7) On Claiming Sin Identities
“To juxtapose identities rooted in sinful desires alongside the term “Christian” is inconsistent with Biblical language and undermines the spiritual reality that we are new creations in Christ… we name our sins but are not named by them.” (2 Cor. 5:17). (AIC HS #9 – Identity)
 8) On Sinful Identity Markers
“it is still inappropriate to juxtapose this sinful desire, or any other sinful desire, as an identity marker alongside our identity as new creations in Christ.” (AIC HS #10 – Language)
9) On Clinging to Old Adam Identities
“We are best served in our sanctification by looking forward to our new creation selves, which will be fully purified from sinful desire, rather than by looking backwards to our Adamic, fallen selves.” (AIC HS, p28)
10) On Sanctification
“The goal is not just consistent fleeing from, and regular resistance to, temptation, but the diminishment and even the end of the occurrences of sinful desires through the reordering of the loves of one’s heart toward Christ.” (AIC HS #7 – Sanctification)
11) On Our Union & Identity in Christ
“Christians ought to understand themselves, define themselves, and describe themselves in light of their union with Christ and their identity as regenerate, justified, holy children of God (Rom. 6:5-11; 1 Cor. 6:15-20; Eph. 2:1-10).” (AIC HS #9 – Identity)
12) On Repentance, Hope, Rejoicing
“We affirm that the entire life of the believer is one of repentance… Nevertheless, as we call ourselves to the evangelical grace of repentance (WCF 15.1), we see many reasons for rejoicing (Phil 4:1)… Most importantly, we give thanks for the gospel that can save and transform the worst of sinners – older brothers and younger brothers, tax collectors and Pharisees, insiders and outsiders. We rejoice in ten thousand spiritual blessings that are ours when we turn from sin by the power of the Spirit, trust in the promises of God, and rest upon Christ along for justification, sanctification, and eternal life.” (AIC HS #12 – Hope and Repentance)
Again, for a full understanding of these issues, please read the PCA AIC Report and the Nashville Statement.  THE PCA AIC report is the most in depth explanation of our beliefs on these topics. The Nashville Statement is the most concise. Links above.
And finally, a concluding warning and a beautiful thought:
9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, 10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. -1 Corinthians 6:9-11
What About the Overtures?  Check out these resources

Here is the summary video from the Class we did at Meadowview on the PCA’s AIC Report on Human Sexuality.
George is Senior Pastor of Meadowview Reformed Presbyterian Church (PCA) in Lexington, NC. This article is used with permission.