Report on the 49th PCA General Assembly
Overtures 15 & 29: Strengthening Character Requirements for Ordination. The Assembly voted by a wide margin to amend BCO Chapter 16 to clarifying that officers, “…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)… To amend BCO Chapter 7 to include the following language: “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” (Overture 15).
While not clearly a watershed the General Assembly of the Presbyterian Church in America (PCA), great strides were made to strengthen confessional integrity and biblical fidelity.
This year the Presbyterian Church in America met for her 49th General Assembly in Birmingham, Ala. Overall this Assembly was productive, and we accomplished many of the items on my “wishlist” for the PCA. Here are a few of the highlights.
I. Worship & Election of the Moderator
Each year the Assembly begins with a service of worship in which the retiring moderator (i.e., last year’s moderator) customarily preaches a sermon. This year TE Roy Taylor delivered his address based on Matt. 16:5-12, (“The Leaven of the Pharisees and Sadducees”) in which he gave a lengthy history of the Pharisee and Sadducee movements. He warned against the extremes represented by each of those historic factions: we must neither withdraw from the culture nor acquiesce to the culture; we must neither subtract from the Word of God nor add to it. He urged the PCA not to become a rigid, ingrown, in-fighting, ineffectual denomination.
Following the close of the service, the Assembly reconvened for the purpose of electing a moderator. Two faithful men who were both excellent candidates were put forward: Ruling Elders John Bise from Huntsville, Ala., and Melton Duncan from Greenville, SC. Both nominating speeches were a blessing to hear and especially TE Reeder’s speech in which he gave a glorious, yet brief summary of God’s saving work in the gospel. John Bise was elected by the Assembly to be our moderator this year, and he navigated us through the business very well.
II. The National Association of Evangelicals (NAE)
After vigorous debate, the Assembly voted by 60% to withdraw from the NAE. Some estimates suggest this will save the PCA in excess of $50,000 annually.
A. Arguments in Favor of Remaining in the NAE
The PCA was a long-time member of the NAE. Those arguing in favor of remaining insisted membership in the NAE gives us a national voice yet costs only as much as a part time assistant pastor, allows us to follow the biblical examples of Joseph and Esther who worked inside pagan governments, enables us to cooperate with other Christians, and allegedly gives the PCA credibility because the NAE logo is the “gold standard” among evangelical organizations.
B. Arguments in Favor of Withdrawing from the NAE
Those advocating departure had three main reasons. First, the PCA General Assembly is competent to speak for herself; she does not need a parachurch to do her bidding. Second, membership in the NAE is expensive and therefore not wise stewardship. Third, because the NAE presumes to speak for her member organizations, the PCA’s membership violates our convictions regarding Christian liberty by forcing PCA members, congregations, and presbyteries to be associated with the NAE and its pronouncements on gun control, abortion, sexuality, economics, etc.
III. Elections for Permanent Committees
This year’s Nominating Committee (NC) worked diligently to present a slate of men who would guide the PCA Agencies well for the next term (until 2026). The Assembly seemed to give its strong endorsement to the work of the NC this year as the vast majority of those put forward by the NC were elected.
One vote was especially close. In the election for Covenant College (CC) Board of Trustees, TE Omari Hill prevailed over TE W. Gregory Marshall by a mere four votes (717-713). It is also noteworthy that three of the men who sided with Missouri Presbytery (MOP) in “Speck 2” (i.e., MOP’s investigation of TE Greg Johnson) were not re-elected to the Standing Judicial Commission (SJC).
IV. Committee on Constitutional Business (CCB)
The minutes (proceedings) of the SJC must be reviewed by the CCB each year to ensure the SJC proceedings are conducted properly. This year two of the eight elders on the committee asserted the SJC had violated its own operating procedures when it took the unprecedented step to re-open and add to the “record of the case” related to MOP’s investigation of TE Greg Johnson. Normally in such cases the SJC simply assesses the procedures and actions of a lower court.
These two elders attempted to submit a “minority report” to give the Assembly the opportunity to determine whether the actions of the SJC in this case were in error. The Moderator, however, ruled that unlike other committees of the General Assembly, a minority on the CCB has no right to submit a report for the Assembly’s consideration. The CCB apparently is the only committee in the PCA able to “deliberate upon and conclude the business” assigned to it.
The moderator’s ruling (sustained by a vote of 53-47%) was disappointing as I believe the SJC erred in the way it conducted that particular case.
V. Selected Overtures
A. Overture 8: Simplifying Oversight & Original Jurisdiction
There are currently two instances (summarized here) in which a group of presbyteries have requested the SJC take over a case from a lower court. The current language in the Book of Church Order (BCO) permits two or more presbyteries to request the SJC to assume original jurisdiction over a case if the lower court “refuses to act” (note: there is parallel language for cases involving Sessions within a Presbytery). But it is difficult to determine what “refuses to act” means. Does it mean “fails to investigate” or “fails to investigate thoroughly” or “fails to indict” or something different entirely?
The new language increases the number of courts (Presbyteries or Sessions) that must make a request for it to be valid, but gives less discretion to the higher court regarding whether to take the case: if the lower court has failed to bring charges in a matter of doctrine or public scandal and the required number of lower courts request it to do so, the higher court must take up the matter itself.
B. Overture 13: Calling Public Officials to Repent of Abortion
The Assembly directed the Stated Clerk to send a letter to our national leaders containing the following language:
…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…
This was adopted unanimously by our General Assembly one day before the SCOTUS decision overturning Roe v. Wade was announced. While we rejoice at the SCOTUS decision that will allow the several states to regulate the slaughter of unborn children, we must continue to pray for the complete abolition of “Abortion” in this Republic and throughout the world.
C. Overtures 15 & 29: Strengthening Character Requirements for Ordination
The Assembly voted by a wide margin to amend BCO Chapter 16 to clarifying that officers,
…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).
There were a few arguments against this language; they were largely centered on what was not being said rather than what was stated (e.g. no affirmation that God loves gay people).
By a much more narrow margin, the Assembly voted to amend BCO Chapter 7 to include the following language:
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 (Overture 15).
There were a great many arguments against this language asserting it was too specific or that it was being inserted in the wrong place in our BCO.
I am grateful this language is here as it enables us to clarify our character requirements for ordained officers in a time of societal crisis on this matter. Because of confusion even in some church courts, I believe our BCO must instruct very clearly and with great specificity in this area to the courts conducting officer-candidate examinations.
The Church has been troubled by those who mistake and confuse celibacy versus chastity, worldliness versus winsomeness, and “take up your cross” versus “live your life.” So we must be clear we understand the standard of holiness the scripture teaches is manifested in those whom Christ calls to serve His bride.
Some of the arguments against the proposed language of Overture 15 asserted it would drive away those who struggle with unnatural affections. But we must remember this language defines officer qualifications and not membership requirements.
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Evangelicals and Their Nietzschean National Security Nightmare
NATO has absorbed nearly all the former Warsaw Pact countries and Baltic states that were once aligned with the former Soviet Union. To channel Mearsheimer one more time, America and NATO want us to believe that all their actions and decisions since the fall of the Soviet Union were virtuous and morally right. “This war,” they say, “is all Putin’s fault, and we did nothing wrong.”
There is a simple fact with which evangelicals need to come to grips immediately or risk blaspheming the evangel itself. This fact is undeniable and unconcealable, and it is supported by insurmountable evidence. Attempts to defend any proposition to the contrary amount to a denial of the faith once delivered. And it is this: wherever on the globe American foreign policy goes, death and displacement of millions of people follow.
When it comes to foreign policy there are not two parties: one Democrat, and the other Republican. Rather, there is a Uniparty bent on keeping America engaged in endless wars resulting in untold horrors to human beings around the world—many of whom are Christian. Afghanistan, Iraq, Libya, Syria, Yemen, and Ukraine all have one thing in common—American intervention or interference resulting in mass death and displacement. This is not to say that there are no other causes, complexities, or mitigating circumstances, but this is the one constant in the midst of all other variables.
It is time for evangelicals to untether themselves from this Nietzschean nightmare and denounce with one voice, with all the muster they have, all the warmongers who are bringing death and destruction wherever they go by promoting perpetual war.Many Muslims have done a better job of denouncing the more radical elements within Islam than American evangelicals have done in speaking out against unjust and illegal wars fostered by their own government.
Some evangelicals seem to be schizophrenic in that they identify as prolife on the subject of abortion, but are pro-war and pro-death when it comes to foreign policy. Of course, this is more of a theoretical distinction than a practical one because most evangelicals do very little to oppose abortion in any concrete way. Nevertheless, this is an unbiblical and unchristian dualism, and it must be reconciled before evangelicalism loses it soul.
The soul of American evangelicals was stained by the so called “wars on terror.” Of course these wars were never really about America’s national security. They were always about regime change, and in every instance the regime change that resulted was a complete and catastrophic disaster.
In the same way, America’s involvement with the war in Ukraine is not about preserving democracy, or even preventing further Russian aggression. It is about regime change.
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Christian Assurance
Genuine believers can fall into the fleshly trap of self-focus. They can become neutralized by this because that is what this does. On the other hand, walking in repentance, though quite painful at times, is the only way for us to continue in this growth pattern and remain fruitful. In this our assurance will grow in depth and breadth.
1 Simeon Peter, a slave and apostle of Jesus Christ,To those who have received the same kind of faith as ours, by the righteousness of our God and Savior, Jesus Christ: 2 Grace and peace be multiplied to you in the full knowledge of God and of Jesus our Lord; 2 Peter 1:1-2 (LSB)
God is good. I struggle at times trying to explain certain doctrines in a way that anyone reading these posts will clearly understand them, but God, being good, really helps me put these posts together and also, I’m convinced helps those who are truly seeking HIs truth to understand what He has helped me post. In this post I hope to cover true Christian assurance, God willing.” He is obviously willing because all I had thrown up to me all day today was how unworthy and sinful I am yet how marvelous His grace is and how awesome it is that I have obtained faith in righteousness of our God and Saviour Jesus Christ even though all I deserve is His wrath. When I look at how well I keep the commandments like “Love your neighbor as yourself” I know that I am a selfish, self-centered, prideful, self-loving person who is a total failure at this. I have never kept this commandment by trying to do so. The only time I have ever done so is as I have humbled myself before my Lord as He worked through me as I served in ministry and I found myself loving and serving people in ways that I cannot do no matter how hard I try. On the other hand, as I walk (and drive) through each day with me in control with my focus on me and what I want, that is most certainly not the case.
If my assurance was based on that performance then I would be in a sorry mess. Oh, and I most certainly do find myself before the throne of grace pouring out my heart quite a bit agreeing with God about my sinfulness and His righteousness and my lack thereof. It is through this humbling process that I am in the process of denying myself, denying what my flesh wants, mortifying it so-to-speak, as I give praise and glory to God as I trust that He is in control of all things and then I simply pursue righteousness from a grateful heart and turn from evil as I am led. This is how I take up my cross daily and follow my Lord. This “knowledge” that this is necessary does not come from the flesh or from man, but from God. It certainly didn’t come from me.
Look at the passage I placed at the top of this post. The word “knowledge” translates ἐπιγνώσει the dative, singular form of ἐπίγνωσις (epignōsis), which means “knowledge, understanding.” However, this is a strengthened form of “knowledge” implying a larger, more thorough, and intimate knowledge. Despite what is popularly taught by some so-called “Christian leaders” in our time, the Christian’s precious faith is built on knowing the truth about God. Christianity is not a mystical religion, but is based on objective, historical, revealed, rational truth from God and intended to be understood and believed. The deeper and wider that knowledge of the Lord, the more “grace and peace” are multiplied. Therefore, even though this whole day was a test of my faith, I was able to turn in faith to my Lord in repentance and agreement with Him about my sinfulness completely at peace in the knowledge that all my sins were paid for at the Cross and that these sinful, fleshly struggles of pride and selfishness in me are part of God’s cleansing fires of sanctification to make me ready for eternity.
To get to that place where we can part ways from trying to justify our sinfulness and, instead, agree with God about it in light of His Holiness and Righteousness, and our need of His grace in order to anything good (John 15) we must come to know our salvation. We must know what be believe and why be believe it. We must know what Christ has done for us on our behalf and what our responsibilities are in light of that. A good place to start is 2 Peter 1:3-11.
3 seeing that His divine power has granted to us everything pertaining to life and godliness, through the full knowledge of Him who called us by His own glory and excellence. 4 For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 2 Peter 1:3-4 (LSB)
This is, of course, a continuation of vv1-2. Do genuine Christians have to try to live the Christian life by will power or by their own strength? No! Christ has given by His divine power everything that pertains to life and godliness through what? Here is that word epignōsis again. Knowledge is a key word throughout 2 Peter. This knowledge is an intimate knowledge that only genuine believers have granted to them by God Himself.
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The Heart and Mind of Godly Ministry: Learning from the Letters of Calvin and Rutherford
Two humble men who remind us that the glory of God, delight in Christ, and the growth of God’s people is our great aim and end in the church. Their letters divulge their longing for the power of the gospel, piety of the people of God, prayerfulness of the saints, and tender presence in the family of God.
Since High School, when I became a believer, God has richly blessed my life with multiple mentors and heroes in the faith. Their friendship, support, challenge, and rebuke have seasoned my walk with Christ and greatly equipped my service in ministry, and I will forever be in their debt. However, in the past few months, the Lord has used two men in particular to minister to my heart and life. And these two fathers in the faith have been dead for hundreds of years.
What a gift the church has in the printed copies of the personal letters of John Calvin and Samuel Rutherford (Thank you Banner of Truth Trust!). Attending a Reformed seminary, we were naturally exposed to the great Reformer’s and Puritan’s prolific writings in exegesis, systematic and pastoral theology, as well as critical commentary. But its been just recently that I’ve come to treasure the letters and correspondence of godly and model pastors like Calvin and Rutherford, and I’d like to share two brief excerpts that provide a window looking out at the beautiful landscape of their pastoral wisdom and piety.
Philip R. Johnson notes in his contribution to the volume celebrating the 500th anniversary of Calvin’s birth, “Calvin’s most underrated body of work was his letters— long epistles, in many cases. Most of Calvin’s letters convey the great tenderness of his pastor’s heart—especially when he wrote to admonish or correct someone in error. The tone of the letters belies the modern caricature of Calvin as a stern, fire-breathing, doctrinaire authoritarian.” I couldn’t agree more! In June of 1551, Calvin wrote to a “French Gentleman”, perhaps a member of the family of Theodore Beza as the letter was produced upon the occasion of an illness which endangered Beza’s life. The letter reveals a touching tribute to his affection as a friend and partner in ministry. He writes:
“When the messenger presented himself with your letter to Beza, I was seized with fresh alarm, and, at the same time, weighed down with a load of grief. For I was informed, the day before, that he had been seized with the plague. I was therefore not only troubled about the danger he was in, but from my very great affection for him I felt almost overpowered, as if I was already lamenting his death…”
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