Patterns of voting on O15 indicate a divide between how REs and TEs, broadly speaking, view O15. If ever there has been a clarion call for ruling elders in the PCA to be engaged in their sessions, presbyteries, and at General Assembly, it is now.
Recently, I shared my analysis comparing Overture 15’s dissenters to their presbyteries’ votes on O15. It’s also possible to consider presbytery votes on O15 by the Minority Report on O15’s signers.
The PCA’s Rules of Assembly Operations allows a plurality of elders to file a minority report when disagreeing with a committee’s recommendation (see RAO 15-6). The original recommendation by the Overtures Committee was for O15 to be answered in reference to Overture 29. However, a motion to make O15 the main motion carried by a vote of 1094-1044 and this new motion was adopted by a vote of 1167-978, bringing O15 to the presbyteries. (See the GA Minutes, p. 80.)
Just as recording a dissent may indicate more impassioned opposition to O15, it is reasonable to think that signing the Minority Report may indicate more impassioned support for O15.
Who are the signers of the Minority Report on O15?
The Minority Report on O15 came out of the Overtures Committee (OC). The OC provides for a parity of ruling and teaching elders to be represented, one of each from each presbytery, a total of 176 commissioners representing 88 presbyteries. At the 49th GA, 80 presbyteries were represented on the OC, with 68 presbyteries represented by both an RE and a TE, ten represented by only a TE, two represented by only an RE (RE Michael Harnish representing Philadelphia Metro West and RE David Talcott representing West Hudson). Eight presbyteries did not have a commissioner present (Korean Eastern, Korean Northwest, Korean Southern, Korean Southwest, Korean Southwest Orange County, Pacific, Philadelphia, and Rio Grande).
In total, 148 commissioners served on the OC, including 70 REs (47 percent) and 78 TEs (53 percent).
The Minority Report on O15 was signed by 46 commissioners, including 24 ruling elders and 22 teaching elders. Here, the overrepresentation of ruling elders is noteworthy. Ruling elders composed 31 percent of the General Assembly and only 22 percent of dissenters against O15. REs were overrepresented on the Minority Report, even compared to their representation on OC, constituting 52 percent of the Report’s signers.

Which presbyteries did these signers represent?
The 46 commissioners who signed the Minority Report on O15 represented 31 presbyteries.
Both representatives from 15 presbyteries signed the Minority Report: Canada West, Central Georgia, Chesapeake, Chicago Metro, Eastern Pennsylvania, Evangel, Fellowship, Gulf Coast, Houston Metro, Illiana, Northwest Georgia, South Florida, Suncoast Florida, Susquehanna Valley, Westminster.
Only a TE from seven presbyteries signed: Central Carolina, Grace, Iowa, New Jersey, North Texas, Pee Dee, Tennessee Valley.
Finally, only an RE from nine presbyteries signed: Blue Ridge, James River, Lowcountry, North Florida, Palmetto, Rocky Mountain, Siouxlands, Southeast Alabama, Southwest Florida.
There is some overlap between the presbyteries with Minority Report signers and presbyteries with dissenters. Thirteen presbyteries have a Minority Report signer, but no dissenter. Forty presbyteries have a dissenter, but no signer. Eighteen presbyteries have both. Seventeen have neither.
What is the status of these presbyteries with respect to Overture 15?
Of the 31 presbyteries with Minority Report signers, 24 have voted on O15 (as of February 1, 2023), which is passing in 79 percent of them (19-5). In contrast, O15 has only passed 45 percent of presbyteries without a Minority Report signer (18-22). Although the presbyteries do not perfectly overlap, these numbers are identical to votes in presbyteries with dissenters (passing in 45 percent, 18-22) and without dissenters (passing in 79 percent, 19-5). Overall, 58 percent of all presbyteries have passed O15 (37-27). If three more presbyteries fail to pass O15, the amendment will not reach the two-thirds threshold to be brought to the floor of GA at Memphis.

Does size matter?
Following the analysis on last year’s Overture 23 votes by the fine folks at Presbycast, I also considered whether presbytery size was related to O15 votes. It is not.
According to their classifications of large (81 or more voters), medium (41-80), and small (40 or fewer) presbyteries, O15 has passed in roughly three-fifths of presbyteries, regardless of size. Vote counts are recorded for 57 presbyteries on The Spreadsheet. O15 has passed in 60% of large (3-2), 61.5% of medium (16-10), and 57.7% of small presbyteries (15-11).

Concluding Thoughts
The year 2023 marks the 50th anniversary of the PCA, as well as the 100th anniversary of J. Gresham Machen’s Christianity and Liberalism, in which he describes the theological liberalism of the PCUSA that ultimately led to the formation of the Orthodox Presbyterian Church. The founding of the PCA is marked by similar concerns of overtures to theological liberalism, which often coincided with ruling elder disengagement.
The Concerned Presbyterian newsletter, for example, published articles in 1969, 1970, and 1972 expressing distress over proposed amendments that would make it difficult for ruling elders to remain involved at presbytery and general assembly. According to Kenneth S. Keyes, president of the Concerned Presbyterians, liberals were able to gain control both because “conservative ruing elders were gradually rotated off” church sessions and because “ruling elders simply did not take their responsibility seriously enough.”
Patterns of voting on O15 indicate a divide between how REs and TEs, broadly speaking, view O15. If ever there has been a clarion call for ruling elders in the PCA to be engaged in their sessions, presbyteries, and at General Assembly, it is now.
Matthew Lee is a ruling elder at Covenant Presbyterian Church in Fayetteville, AR.

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If we act in a wrong spirit—we shall bring little glory to God; do little good to our fellow creatures; and procure neither honor nor comfort to ourselves! If you can be content with showing your wit, and gaining the laugh on your side—you have an easy task! But I hope you have a far nobler aim; and that, sensible of the solemn importance of gospel truths, and the compassion due to the souls of men, you would rather be a means of removing prejudices in a single instance, than obtain the empty applause of thousands! 

A pastor wrote to John Newton about a public letter he was planning to write to a fellow pastor confronting him a aberrant doctrinal views. Newton took the opportunity to send back a letter full of gospel wisdom about the proper way an evangelical Christian should engage in correction and controversy. In our harsh, reactionary social media age Newton’s letter may be more applicable to our context than it was his context. Nevertheless, the biblical wisdom in his letter is applicable in any age.
I thought about simple providing a few excerpts from Newton’s letter but decided even though fewer people may read it they will benefit to a greater degree (C’mon, it is only 2,100 words). Other than adding some additional headings I have not made any changes to Newton’s letter.
A Guide to Godly Disputationby John Newton
Dear Sir,As you are likely to be engaged in controversy, and your love of truth is joined with natural warmth of temper, my friendship makes me solicitous on your behalf. You are of the strongest side; for truth is great, and must prevail; so that a person of abilities inferior to yours might take the field with a confidence of victory. I am not therefore anxious for the outcome of the battle; but I would have you more than a conqueror, and to triumph, not only over your adversary, but also over yourself. If you cannot be vanquished, you may be wounded. To preserve you from such wounds as might give you cause of weeping over your conquests, I would present you with some considerations, which, if duly attended to, will do you the service of a great coat of armor; such armor, that you need not complain, as David did of Saul’s, that it will be more cumbersome than useful; for you will easily perceive that it is taken from that great armory provided for the Christian soldier—the Word of God. I take it for granted that you will not expect any apology for my freedom, and therefore I shall not offer one. For methods sake, I may reduce my advice to three heads, respecting your opponent, the public, and yourself.
Respecting You Opponent
As to your opponent, I wish that before you set pen to paper against him, and during the whole time you are preparing your answer, you may commend him by earnest prayer to the Lord’s teaching and blessing. This practice will have a direct tendency to conciliate your heart to love and pity him; and such a disposition will have a good influence upon every page you write.
If You Consider Your Opponent to be a Believer
If you account him as a believer, though greatly mistaken in the subject of debate between you, the words of David to Joab concerning Absalom, are very applicable: “Deal gently with him for my sake.” The Lord loves him and bears with him; therefore you must not despise him, or treat him harshly! The Lord bears with you likewise, and expects that you should show tenderness to others—from a sense of the much forgiveness you need yourself. In a little while you will meet in heaven—he will then be dearer to you than the nearest friend you have upon earth is to you now! Anticipate that period in your thoughts, and though you may find it necessary to oppose his errors, view him personally as a kindred soul, with whom you are to be happy in Christ forever.
If You Consider Your Opponent to be an Unbeliever
But if you look upon him as an unconverted person, in a state of enmity against God and his grace (a supposition which, without good evidence, you should be very unwilling to admit), he is a more proper object of your compassion than of your anger! Alas! “He knows not what he does!” But you know who has made you to differ from him. If God, in his sovereign pleasure, had so appointed, you might have been as he is now; and he, instead of you, might have been set for the defense of the gospel! You were both equally blind by nature. If you attend to this, you will not reproach or hate him, because the Lord has been pleased to open your eyes—and not his!
Calvinists Should be the Most Gentle and Compassionate to Opponents
Of all people who engage in controversy, we, who are called Calvinists, are most expressly bound by our own principles, to the exercise of gentleness and compassion. If, indeed, those who differ from us have a power of changing themselves, if they can open their own eyes, and soften their own hearts—then we might with less inconsistency be offended at their obstinacy! But if we believe the very contrary to this, our part is not to argue, but in meekness to “gently teach those who oppose the truth—if perhaps God will grant them repentance leading them to a knowledge of the truth.”
If you write with a desire of being an instrument of correcting mistakes, you will of course be cautious of laying stumbling blocks in the way of the blind, or of using any expressions which may exasperate their passions, or confirm them in their false principles, (humanly speaking).
Considering the Public as You Engage in Controversy
By printing your article, you will appeal to the public—where your readers may be ranged under three divisions:
Consider those with Whom You Differ in Principle
First, such as differ from you in principle. Concerning these I may refer you to what I have already said.
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In a Christian family it is not only the children who must abide by the law of God but the parents must as well, even though they are the ones who exercise discipline. We are all sinners in need of grace. None of us occupies the high moral ground. Any judgment on our part must be rendered with humility, in full knowledge that we stand only by the grace of the One who is able to save and to destroy (Jas. 4:12). 

There is only one lawgiver and judge. (James 4:12, ESV)
In the Sermon on the Mount, Jesus said, “Blessed are the peacemakers.” James tells us how to avoid sabotaging that noble goal. “Do not speak evil against one another, brothers” (Jas. 4:11).
Speaking evil can be toxic to a relationship, introducing a pollutant that can poison the waters and be difficult to clean up, and even once cleaned up can leave traces that might never be purged. We might think in terms of slander or berating another.
James describes this evil-speak as emanating from someone who has assumed the position of a judge. Jesus also addressed the matter in the Sermon on the Mount when He said, “Judge not, that you be not judged” (Matt. 7:1).
How many times have we heard people excuse and enable wrong behavior by saying that the Bible tells us not to judge? But the Bible doesn’t say that. In fact, we are enjoined to judge (1 Cor. 5:12), including providing a kingdom assessment of the righteousness or unrighteousness of actions (Mt. 18:15-20).
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