While Overtures 23 and 37 did not receive the approval of 2/3 of presbyteries, they did receive more than a majority of the presbyteries that have voted so far. The debate on the issue is not over. There are a number of presbyteries preparing to send overtures to the 49th PCA General Assembly on the qualifications for ordination to church office. 

An unofficial early count has determined that both Overture 23 and Overture 37 of the 48th General Assembly of the Presbyterian Church in America (PCA) have failed to pass the denomination’s regional presbyteries, before which they were considered as Items 2 and 4.
At the 48th General Assembly, commissioners passed Overture 23 by a vote of 1438-417 (71% approval) and Overture 37 by a vote of 1209-617 (66% approval). The General Assembly’s approval of the Overtures led to their being considered by the denomination’s constituent regional presbyteries for a vote. Of the 88 presbyteries in the PCA, 59 were needed to answer these Book of Church Order (BCO) amendment proposals (Items 2 and 4, respectively) in the affirmative for the proposals to be presented to the 49th General Assembly for final ratification. Every BCO amendment must be affirmed by at least 2/3 of the presbyteries.
Conversely, 30 negative presbytery votes on any BCO amendment will cause it to fail at the level of the presbyteries. On January 29th, 2022, Overture 37 (Item 4) received its 30th negative vote, causing it to fail the presbyteries. Just a few weeks later, on February 10th, 2022, Overture 23 (Item 2) registered its 30th negative vote. This means that both amendments fail to meet the 2/3 requirement needed to be considered at the 49th General Assembly scheduled to be held in Birmingham, Alabama in June of this year.
Overture 23 (Item 2)
Overture 23 (Item 2) sought to amend BCO 16-4 to prohibit the ordination of men who self-identify as “gay Christians,” “same sex attracted Christians,” “homosexual Christians,” “or like terms.” The amendment states:
BCO 16-4. Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. Those who profess an identity (such as, but not limited to, “gay Christian,” “same sex attracted Christian,” “homosexual  Christian,” or like terms) that undermines or contradicts their identity as new creations in Christ, either by denying the  sinfulness of fallen desires (such as, but not limited to, same sex attraction), or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations,  and actions are not qualified for ordained office.
Supporters of this amendment argued that the proposal grants constitutional authority to many of the most significant aspects of the Ad Interim Report on Human Sexuality. Concerns regarding gay identity and the nature of progressive sanctification are at the heart of this proposed amendment to the BCO. Supporters believe that the PCA must now issue an authoritative – and even Constitution-amending – response to today’s controversy swirling around human sexuality.
Opponents of this amendment argued that the proposed change lacks mature consideration and was merely reactionary. Opponents characterized this amendment as redundant and unnecessary because the PCA’s doctrinal standards already speak to issues of sexuality. Moreover, opponents argued that the term “identity” is a modern creation that may become opaque and obsolete in the near future.
Overture 37 (Item 4)
Overture 37 (Item 4) sought to amend BCO 21-4 and 24-1 to further emphasize the moral requirements for ordained officers in the PCA and to clarify the process for examining the moral character of candidates for office in the church. The amendment states:
BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. The candidate must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending on this work of grace to make progress over sin (Psalm 103:2-5, Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of the pastoral office, Presbyteries are encouraged to appoint a committee to conduct detailed examinations of these matters and to give prayerful support to candidates.
BCO 24-1. In the examination of each nominee’s personal character, the Session shall give specific attention to potentially notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sexual abuse, fornication, and pornography), addictions, abusive behavior, racism, and financial mismanagement. Careful attention must be given to his practical struggle against sinful actions, as well as to persistent sinful desires. Each nominee must give clear testimony of reliance upon his union with Christ and the benefits thereof by the Holy Spirit, depending upon this work of grace to make progress over sin (Psalm 103:2-5; Romans 8:29) and to bear fruit (Psalm 1:3; Gal. 5:22-23). While imperfection will remain, he must not be known by reputation or self-profession according to his remaining sinfulness, but rather by the work of the Holy Spirit in Christ Jesus (1 Cor. 6:9-11). In order to maintain discretion and protect the honor of church office, Sessions are encouraged to appoint a committee to conduct detailed examinations into these matters and to give prayerful support to nominees.
Supporters of this proposal argued that changes to these two paragraphs in the BCO would bring peace and unity to the PCA by maintaining a high standard for officers within the church. They believe presbyteries have often struggled with evaluating the moral character of candidates for ordination. The adjustments put forward in this proposal would have offered clear guidance for presbyteries and churches as they examine candidates for ordained office.
Opponents of this proposal argued that this addition to the BCO would do more harm than good. They believe that there is simply too much ambiguity regarding what the amendment seeks to achieve. In short, this amendment would fail to protect the church from officers with character deficiencies and it would not be clear or helpful enough for presbyteries in their examination process of candidates for the gospel ministry.
Is the Issue Over?
While Overtures 23 and 37 did not receive the approval of 2/3 of presbyteries, they did receive more than a majority of the presbyteries that have voted so far. The debate on the issue is not over. There are a number of presbyteries preparing to send overtures to the 49th PCA General Assembly on the qualifications for ordination to church office.
Scott Edburg is Assistant Pastor of First Presbyterian Church in Tuscumbia, Ala.
Resources on the Sexuality Amendments:
Articles on Overture 23 and 37
2021 BCO Amendment Spreadsheet
Resources on Amending the BCO:
See “Amending the Book of Church Order (BCO) on pcapolity.com/case-studies.

Christian theology is a means of knowing the triune God: the Father in His eternal love, the Son in His saving grace, and the Holy Spirit in the sweet fellowship He gives us with God and each other (2 Cor. 13:14). The knowledge of the Lord is worth more than all human wisdom, power, and wealth (Jer. 9:23–24). God uses His Word to set us free and make us holy, as He is holy (John 8:31–32; John 17:17).

I remember a meeting I had some years ago with a couple of brothers in Christ. We needed to find a speaker for a men’s retreat. One man said, “The last thing we want is theology. We need something practical.” Too often, that’s the assumption: theology is not helpful. But when the retreat was done, the speaker proved to be quite helpful precisely because he was theological. He taught the doctrines of God’s Word with clarity, conviction, and a call to respond.
What is Helpful Theology?
Theology is serious thinking about Christian doctrine. The doctrines of the faith summarize and explain the teachings of the Holy Scriptures. The Bible commends “sound doctrine” (Titus 2:1), which means healthy teaching.
Systematic theology is the study of what the whole Bible teaches about a given doctrine and its connection to other doctrines. For example, how can a sinner be justified or counted righteous by God? What does justification show us about God, Christ, and ourselves?
The purpose of systematic theology, like all Christian teaching, is not to cause arguments but to strengthen faith and godliness (1 Tim. 1:4–5). As Reformed theologians have said, “Theology is the doctrine of living to God by Christ.”
But that does not mean that all theology is helpful. When I opened the first systematic theology I ever read, I thought, “This is great! The author is thinking deeply about the faith.” But in that book, the author said that it is absurd to talk about the resurrection of Christ’s physical body from the dead. The author was an unbeliever. Needless to say, I put that book down.
Systematic theology is only helpful if it is faithful to the Word of God, especially the gospel that Christ died for our sins and rose from the dead (1 Cor. 15:3–4). Therefore, we should exercise discernment. We can learn something from virtually anyone, even unbelievers. But when we study doctrine and theology, we must choose our teachers wisely.
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Our tongues may only be brought under control by the one who made them: Jesus, the incarnate Word (John 1:1–14). He had the power to still the waves because He made the ocean. He could give sight to the blind because He formed their eyes. He alone has the power to come to a swearing, cutting, barbarous, spiteful, gossiping tongue and make it brand-new so that it is trained and ordered to speak that which builds up, exalts, and encourages.

Words are not trivial. As Proverbs says, “The tongue has the power of life and death” (18:21). Words hurt, and they heal; they destroy, and they restore. Leaders can move markets, nations, and peoples—toward both greatness and disaster—with their words. Mothers and fathers nurture their children—and wound them—with their words. We may never take up arms against others, but many of us do far greater damage with words than we could ever manage with a weapon. Yet the wise person, God teaches, uses words to bring life.
The book of Proverbs is the Bible’s book of wisdom for living, and standing out among its many concerns is the matter of words and how we use them. If we want to speak in a way that brings life instead of death, there is practical advice to heed in this book of Scripture. We may look to them to learn how our words can glorify God.
Our Words Should be True
Whoever gives an honest answer kisses the lips. (Prov. 24:26)
Sales are often secured on promises that salespeople know they won’t keep. And this problem is not unique to them. In academia, in politics, in families, and even in churches, dishonest speech is rampant.
But if we want our words give life, then they need always to be true—not just technically true, but fully honest. We need to tell it straight and not deceive others with clever evasions and strategic silences. That is not to say that absolutely everything we know to be true needs to be said, but every answer we give ought to be both true and sincere. This sort of honesty is a refreshing gesture of love to our neighbor: it “kisses the lips.”
When Paul describes our spiritual armor in Ephesians 6, the first piece, and the one that holds everything else in place, is “the belt of truth” (v. 14). If we leave off truth, if we talk out of both sides of our mouth, if we cease to speak the truth in love (Eph. 4:15), we will wreak havoc in our relationships and in the fellowship of God’s church. But choosing honest speech honors God and brings blessing to those around us.
Our Words Should be Few
When words are many, transgression is not lacking, but whoever restrains his lips is prudent. (Prov. 10:19)
There are many reasons we speak when we shouldn’t. Sometimes we speak because we feel bad, and it makes us feel better to lash out. Other times, our words come because we are under pressure, and we try to relieve our stress by spreading it around to others.
This verse is a helpful reminder that we should speak with intentionality and not just for the sake of speaking. The difficult truth is that when we give our tongues free rein, they tend to do more harm than good. It is far better to refrain from speaking at all unless we are doing so to give life with our words.
If we would sit down at night and honestly review our day, we would quickly discover the prevalence of sin in our many words. Perhaps our words were true but unkind, true but unnecessary, true but unhelpful.
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