Targeting Homosexual Officers in the PCA Again: Are We Being Too Nice?
Love is speaking truth in order to prevent sin. As Side B homosexuality ordination has been active now for several years, it is becoming normalized. Unless we take drastic action quickly, it will become the accepted theological view for the next generation.
Those who personally know me think that I’m one of the nicest guys in the world. Maybe it’s just that I am shy and backward, and they take that for being nice! To get the truth about me you will probably have to talk to my wife and my children. The dictionary defines the word nice in terms of being pleasant and agreeable. Nice people tend to avoid conflict and any direct confrontation. They move through the back entrance to get to where they are going. Being nice is not always a bad thing. To survive in the pastoral ministry today, you probably need to be nice.
As I was reading the proposed overtures to the 49th Presbyterian Church in America (PCA) General Assembly (GA) on the issue of homosexual officers, the first thought that came to my mind was the word ‘nice.’
After a few years, the definition of Side B homosexuality has finally become clearer. It is now rather apparent that Side B is considered a state of being wherein there is basically no hope of change. Orientation is fixed. Thus, in the minds of most conservative elders in the PCA, Side B homosexual officers are now unacceptable. Each one of the overtures seek to restrict Side B homosexuals from serving as officers in the PCA. With the exception of one Overture 15, I would classify them all as being rather indirect and nice.
These overtures can basically be boiled down to four separate overtures. 1) Overture 12 from Hills and Plains Presbytery denigrates “juxtapose[d] identities,” but begins the Overture by using language that officers “are well served (italics mine) when they can be honest about their present fallen realities and their hope for sanctification.” 2) Overture 20 and Overture 23 from North Georgia Presbytery and Southeast Alabama Presbytery are almost identical to each other. The proposed change would disqualify “those who identify or describe themselves according to their specific sins.” They also speak about those men who need to “demonstrate maturity (italics mine) of faith and growing conformity to Jesus Christ.” 3) Overture 29 from Pittsburgh Presbytery does call for a change to the BCO that would disqualify men who “deny the sinfulness of fallen desires, or who deny the reality and hope of progressive sanctification, or who fail to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions.” However, they go on to say in Overture 31 that “the officers of the church must exercise great care (italics mine) to not normalize those sins in the eyes of the congregation.” Here, they are being really nice.
4) Overture 15 is not considered to be so nice. It plainly seeks to add to BCO 7-4 the following words. “Men who identify as homosexual, even those who identify as homosexual and claim to practice celibacy in that self-identification, are disqualified from holding office in the Presbyterian Church in America.” It’s very candid and to the point. This proposed change is not considered nice because it is deemed by some as being too direct by using the word “homosexual.” I have been told that homosexuals should not alone be targeted because there are many other sinful conditions that need to be addressed. They tell me that it’s unfair to corner homosexuals.
Overture 15 is a duplicate of a one sent by Westminster Presbytery to the 48th General Assembly. It disappeared in the parliamentary process last year. I suspect it will do the same again this year.
I believe the time for being nice is over. We are in an emergency, and in crisis periods, it is time to be direct and to the point. Consider the following:
- Love is speaking truth in order to prevent sin. As Side B homosexuality ordination has been active now for several years, it is becoming normalized. Unless we take drastic action quickly, it will become the accepted theological view for the next generation.
- Being loving and direct is what most people in the pews are expecting out of their leaders. Rather than dissecting words that are Jeopardy clues or insinuations, why not just be direct and get to the point.
- In addition, it should be noted that Overture 15 is not dealing with church members, but only with church officers who must be above reproach in their public recognition as clergymen.
- Conservatives in the PCA don’t want to be viewed as being political. Politics is a dirty word in their circles. There is no such group working behind closed doors to move the Church in their direction. This disassociation with politics may be considered a kind of badge of honor. Their attitude is that ‘if we have the numbers, we will win. If we don’t, it’s God’s providence and we are called to acknowledge God’s providence.’
- Some say that the BCO is not the place to speak to this issue. I would tend to agree, but we live in extraordinary times and in such times, we must do extraordinary things. Changing the Westminster Confession of Faith is nearly impossible and would be almost sacrilegious to most Presbyterians. It appears to me that changing the BCO is our only option.
- Conservatives have lost their case in the Standing Judicial Commission (SJC). The Ad-Interim Committee Report on Human Sexuality did not help their cause at all. The two overtures this year asking the General Assembly to assume original jurisdiction will just be sent to the SJC.
- Some say that such bold language as used in Overture 15 will not be well-received in the presbyteries. The PCA as a whole seems to be saturated with the characteristic of niceness. They say that it is better to be cautious and come through the backdoor – and have something – rather than being direct about it and have nothing. This may be true.
- Sometimes, it’s good to hit hard and fast. Rather than being nice over time, it is best to be loving and direct in the present. It’s better to remove the imminent danger today than to wait and let and let it fester into something ugly later. A controlled explosion that detonates a ticking time-bomb is better than a delayed explosion by the bomb itself that will do much more damage.
I suspect some version of what I call the four nice overtures will be adopted this year by the General Assembly. Ruling elders will be out in force again at the Assembly. A new proposed change to the BCO will go back to the presbyteries for another vote. This time it may get the needed vote by presbyteries. It may pass the final test next year at the 50th General Assembly. Conservatives will consider this a victory. However, in my opinion these overtures are so nice that they fall short of the wisdom of being transparent and direct. Those who are homosexual officers will tweak their language to pass the new standards. The new BCO words (and new language created by homosexual officers) will be debated and debated. More SJC cases may follow.
In conclusion, maybe being nice and indirect is better than just saying plainly that homosexuals are not eligible to hold office in the PCA. In God’s providence, we shall see.
Larry E. Ball is a retired minister in the Presbyterian Church in America and is now a CPA. He lives in Kingsport, Tenn.
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The Heavenly Wisdom of a Soft Answer
James chapter 3 contains two pieces of advice. The first is for governing the tongue (verses 1–13), and the second is to do with the meek wisdom which assuages the evils of the tongue, and avoids strifes and contentions (verses 14–18).
Control Your Tongue and You Control Your Whole Self
James tells us to bridle the tongue, that is, to hold back from invective, and rigid rehearsals of other people’s vices or infirmities. “Be not many masters,” he says (verse 1), i.e., do not arrogate to yourselves the authority of a master over others, and too much liberty to carp at things (as many do), but instead bridle your tongues.
One reason for this is because those who unjustly censure others will suffer heavier judgement from the God who avenges injuries (verse 1). Also, seeing we all have many failings (“in many things we offend all,” verse 2), it is better for us to deal more diligently with the infirmities of others, not to arrogate the authority of judging without a calling, or to be unjust in judging.
Anyone who knows how to govern their tongue shows the sign of being “perfect,” someone who can moderate all their actions (verse 2). Anyone who cannot moderately rule their tongue, but in all things carps at other people’s behaviour, has the sign of being a hypocrite.
If you are guiding the horse’s bridle, you have control of the horse; and if you have your hand on the rudder, you are steering the ship. Even so, if you have your tongue under control, you rein in your whole body, and keep your outward actions in check (verse 3–5).
Great care is needed in governing the tongue, because of how gloriously it can boast. It can on both sides perform much good – in speaking the truth, in constancy, in letting things slide, in courtesy, and so on.
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Faith or Presumption?
The sinister and terrifying reality of self-deception, fueled by presumption, is a present danger for all of us in these polarized days. Since faith and presumption have similar qualities and self-deception is notoriously hard to recognize, how can we know if we’re living with genuine faith instead of presumption?
In Marilynne Robinson’s beautiful novel, Jack, the main character, who the book is named after, poses a striking dilemma during a conversation with a pastor named Hutchins. As a pastor’s son, Jack has a deep knowledge of the Christian faith, but he wrestles with the relationship between grace and punishment and good and evil. When discussing those issues with Pastor Hutchins, Jack says, “I’ve never even understood the difference between faith and presumption. Never.”[i]
Hutchins replies that he has a meeting in three minutes, so he’ll have to answer the question next week if Jack returns to church. Jack promises to think on it. He does return to the church and has several more conversations with the pastor throughout the novel, but they never address this dilemma of faith and presumption. It’s a question that each of us should ponder. Do I have genuine faith, or am I wrongly presuming that my faith is genuine? Bottom line, how do we answer Jack’s question? What is the difference between faith and presumption?
Presumption and Self-Deception
To live presumptuously is to take something for granted, to assume a reality that doesn’t exist. Amazingly, as the presumptuous man lives in a fantasy world of his making, he often lives with boldness and unshakeable confidence. He knows what he knows, and no one can convince him otherwise. In biblical terms, we would call this self-deception.
Jesus addresses those whose lives are marked by presumption and self-deception at the end of the Sermon on the Mount. In one of the most sobering texts in the entire Bible He warns, “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness (Matthew 7:22-23).’”
There’s a reason John MacArthur began his pulpit ministry at Grace Community Church by reading this text. Those who are self-deceived, by definition, are not aware of their status. In verse 22 the self-deceived argue with God, explaining that they should be granted access to the kingdom because of their works. Jesus warns that the judgment seat will be a place where presumption is exposed, where the blinders of self-deception will be ripped away so the penetrating light of truth can illuminate the true character of one’s life and works.
Beyond these words in Matthew 7, the Bible is filled with warnings against self-deception, which is perhaps the most prominent result of presumption. In Hebrews 3:12-13 we are told to “take care” to avoid an evil and unbelieving heart. According to verse 13, the heart grows corrupt because of the deceitfulness of sin. Sin distorts reality and our corrupt hearts grow accustomed to the misperception.
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The Peculiar Glory of Unexpected Discoveries
If we continue to live out our faith in carefully selected screen grabs, presented with post production filters that only show our ‘good side’, we may think that the charade is somehow advancing the gospel—but it’s not. We need to remove the distance. We need to show people the full frame. Living life up close with people is a sure-fire way of revealing your weakness, and with it, the true power of the gospel to save.
Content is king. Or so they say. Not that you would guess it after discovering the billions of dollars that are spent every year in packaging, marketing, and advertising in general. We are obsessed with hype, highlighting the wrapping, and creating a sense of anticipation. We are a generation who have perfected the art of over-selling and under-delivering. Big ticket consumable products are preceded by cinematic campaigns, while even our movie teasers have teasers and even these are fast being delivered as trilogies in their own right.
But there is a peculiar glory found in unexpected discoveries. A cool fresh stream flowing down a heavily forested gully is enjoyable, but the same stream found in the barren wastelands of some distant desert is a wonder. Treasure, found in a clay jar, is all the more brilliant for the fact of where it was hidden. Again, there is a peculiar glory found in unexpected discoveries.
While the Bible explicitly warns us of the folly, many a church have not been immune to following the well worn paths the world has blazed. Whitened smiles and power suits are fast being replaced with whatever the latest packaging trends are, but both communicate the same thing — “We’ve got a product you want, and if you come get it, you can be just like us.” Just as the world is growing weary of the pretence of marketing, so many disciples are growing weary with the charade of Instagram Christianity.
The Apostle Paul, a world away from ours, speaks into the veneer of our world with wisdom for the weary.For the sake of Christ, then, I am content with weakness, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong. — 2 Corinthians 12:10
If our heart is truly tuned to the cause of Christ, if in fact we actually are centred around the gospel as a planet orbits the sun, then Paul’s words begin to ring true—glory in unexpected places is precisely his point. But if the veneer of my life showcases my own ability, my own fortitude, my own wisdom, my own strength—then who gets noticed? Who gets the glory? Is the gospel even portrayed at all?
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