BCO 16-4 as amended would read: “ Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they 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.”

This year’s General Assembly was held in Birmingham, AL, the birthplace of the PCA. The number of voting Commissioners, TEs & REs (often referred to as Pastors and Elders), was around 2300 and was a record.  The Assembly was a blessed time of co-laboring for the Kingdom with many like-minded brothers, for the Glory of God, the Good of Christ’s Church, and the Spread of the Gospel.
Here JUST A FEW highlights from the Assembly.
Pastor George’s 2022 PCA GA Update & Commentary VIDEOS:

1) Approved Petitioning the U.S. Government to End Abortion
 Therefore Be it Resolved, That the Stated Clerk of the General Assembly, on behalf of the Presbyterian Church in America, be directed to communicate to the President of the United States, the leaders of Congress, and the Governors and leaders of the State Legislatures of the 50 States, the following statement:
 “God declares in Sacred Scripture that civil government, no less than the Church, is a divine institution and owes its authority to God. The Bible is the supreme revelation of God’s will and teaches that the unborn child is a human  person deserving the full protection of the Sixth Commandment, “You shall not murder”.
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. The obedience to God which places us in subjection to your rightful authority, requires of us to proclaim the counsel of God as it bears upon the same God-given authority.”
2) Taking Abuse Seriously

The PCA Study Report on Abuse was Presented.

Overture 2021-40 To Allow Victim Protection Provisions– This amends BCO 35:1-5. The gist of this is that victims of abuse don’t have to testify in church courts in the presence of their alleged abuser. This is common sense, but there was previously no provision in our BCO for this. This will have to pass 2/3 of the presbyteries.

3) Voted (1030-699) to Leave the NAE (National Association of Evangelicals)

4) Clarifying HOW the Standing Judicial Commission (SJC) will Take Original Jurisdiction of a Case
This is good, since some Presbyteries don’t do discipline on ministers who create public scandal and the SJC couldn’t previously assume original jurisdiction if Presbyteries conducted an investigation.   In the low point of the Assembly, there was a Minority Report on this Overture which was ruled Intemperate for Impugning the motives of those who wanted the Overture. It implied there was an issue with their honesty in a number of places and fear-mongered unnecessarily.  Thankfully, the Minority Report failed and the Overture passed.  This  will have to pass 2/3 of Presbyteries.
Floor Speech by TE Fred Greco in Favor of this Change. TE Greco Chairs the SJC, and is in the best position to know the affects of this Overture and he is for it.
Overture 8 – (Key Lines)
BCO 34-1 as amended would read
34-1. Process against a minister shall be entered before the Presbytery of which he is a member. However, if the Presbytery does not indict in either doctrinal cases or instances of public scandal and at least ten percent (10%) of Presbyteries request the General Assembly to assume original jurisdiction for a case of process, the General Assembly shall do so. The General Assembly may assess the costs thereof equitably among the parties, including the petitioning Presbyteries and the Presbytery of the minister.
BCO 33-1 would be amended similarly for Presbyteries to take Original Jurisdiction over Church cases.
5) Officer & Ordination Standards (These will have to pass 2/3 of Presbyteries)
These are the Overtures meant to replace last year’s Overtures regarding forbidding the Ordination of Gay Pastors.  The point in these is not to disqualify a man from holding office for simply having Same-Sex Attraction(s) but it is how he views those attractions as they relate to his identity, being, sanctification, and repentance.

Overture 15 (Passed 55% – 45%)

BCO 7-4 as amended would read: 
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.
Floor Speech by O. Palmer Robertson in Favor of Overture 15

Overture 29 (Passed by 90 % )

Pastor Greg Johnson of Memorial Presbyterian Church was the only floor speech against this Overture. He said he can affirm everything in it, but doesn’t want it in the Book of Church Order because enough harm has been done to the gay community. It should be noted, this does not make mention of any particular sin.   This overture passed overwhelmingly (1922-200).  Here is what it says:
BCO 16-4 as amended would read:  
Officers in the Presbyterian Church in America must be above reproach in their walk and Christlike in their character. While office bearers will see spiritual perfection only in glory, they will continue in this life to confess and to mortify remaining sins in light of God’s work of progressive sanctification. Therefore, to be qualified for office, they 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 31 (Passed Unanimously)

BCO 21-4.e as amended would read:  Ordination Requirements and Procedures
In the examination of the candidate’s personal character, the presbytery shall give specific attention to potential notorious concerns. 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, 15 Romans 8:29) and to bear fruit (Psalm 1:3, Gal. 5:22-23). While imperfection will remain, when confessing sins and sinful temptations publicly, the candidate must exercise great care not to diminish the seriousness of those sins in the eyes of the congregation, as though they were matters of little consequence, but rather should testify to the work of the Holy Spirit in his progress in holiness (1 Cor. 6:9-11).
BCO 24-1 would be amended similarly for Ruling Elders and Deacons.
6) Miscellaneous Items.

Overtures Condemning CRT, Secret Orgs in the PCA, & Political Violence ALL FAILED.

Reduced Fee for Ruling Elders to $300. Teaching Elders increased to $500 (or $550?) This is good as REs have to take vacation and often pay out of pocket. Hopefully this will encourage more REs to attend.
Nominating Committee Nominees for Permanent Committees, Agencies, Boards, Standing Judicial Commission were mostly Conservative Confessional Men. This will have a long-term impact.
A lot of Overtures passed around our BCO Processes for how we do things within churches, presbyteries, and church discipline.
Last year’s Overtures that passed the Presbyteries were all approved.
50thAnniversary Plans underway for Next Year’s Assembly in Memphis.

George Sayour is a Minister in the Presbyterian Church in America and is Pastor of Meadowview PCA in Lexington, NC. This article is used with permission.
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We certainly cannot say, “We don’t know what is happening.” We do know. Fueled by a social imaginary devoid of children, unwanted children are not treated as God’s beloved image bearers. They are treated as “life unworthy of life,” and accordingly, we who have received life in Christ must protect babies who are unwanted. Therefore, for all the reasons outlined above, we do well to remember that the children formed in the womb are people whom God loves. And thus we must not shrink back, but press on to rescue the perishing—the kids that nobody wants. 

If the problem in our country is the fact that children are portrayed as inconvenient and are justifiably purged when “unwanted,” we need more than a campaign that says, “Don’t do that.” If the moral fiber of our country has run out, and Genesis 1:28 has been laughed out, then we need to do more than shout down the wickedness of abortion. We need to rehabilitate an entire view of the world. That is to say, we need to go back to the God who has made us in his image and hear what he says.
In what follows, I offer four steps for rehabilitating a social imaginary that values children in a way that mirrors the heart of God. Indeed, I do not intend to deny legal efforts to block abortion or political policy-making that defends life. In God’s mercy, there remain in our country laws and lawmakers who are committed to protecting life. But because expressive individualism has become America’s civil religion, there is a rising belief (or feeling) that one man and one woman bound together in covenant marriage with the goal of raising a family filled with children is not just unattractive, but offensive or even immoral.
We need to consider what Scripture tells us about the blessedness of children and why we must protect the unborn and offer a new set of images, stories, and celebrations, which reform our social imaginaries in ways that honor God and his command to be fruitful and multiply. For this reason, I want to wade upstream where the waters of God’s Word are life-giving. And there, from the pages of Scripture, I want to pour out four truths that we need to protect life.
Four Life-Giving Truths
1. Love God
At root, the problem of abortion is not political, medical, or cultural; it is theological. As A. W. Tozer famously quipped, “What comes into our minds when we think about God is the most important thing about us.”[1] This point has been oft-quoted, but what he says next is equally telling.
The history of mankind will probably show that no people has ever risen above its religion, and man’s spiritual history will positively demonstrate that no religion has ever been greater than its idea of God. Worship is pure or base as the worshiper entertains high or low thoughts of God.[2]
Rightly, Tozer connects what a man knows to what a man worships. But as Psalm 115 reminds us, the context of idol worship is national, not just individualistic. The nations who worship idols “become like them,” and “so do all who trust in them” (v. 8). Indeed, what a people beholds with affection they will become like in action.[3] And this is exactly what has happened in our nation.
Today, the person looking in the mirror (or posting the selfie on Instagram) is the expressive individual loved in our nation. The therapeutic mindset has told people that they cannot love others unless they love themselves. And conversely, if someone puts another ahead of himself, he is inviting harm and may be denying his only chance at happiness. Tragically, such self-directed hedonism flies in the face of biblical truth.
In Scripture, Christ commands his followers: love the Lord your God with all your heart, soul, mind, and strength, and love your neighbor as yourself (Mark 12:30–31). Love, as God defines it, is the summary of the law (Rom. 13:8–10). And this love necessarily requires self-sacrifice, not self-expression (Phil. 2:1–4). As Jesus says in Luke 14:26, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” With a touch of divine irony, this call to “hate” fathers, wives, and children does not impair one’s ability to love, but actually makes true love possible, not to mention holy. True love requires that we put God first and love what is true. And this is where we need to begin when we consider abortion.
If our actions follow our affections, then we must engage public ethics and the protection of life with something more than the law. That is to say, we must call our neighbors to repent and turn to the Lord. Whether or not America is a “Christian nation” is immaterial here. The message of Christianity is a universal call to turn from sin and trust Christ. If anything in our nation proves the need for a message of repentance, it is our nation’s civil religion of self-worship. Abortion is the most pernicious fruit hanging on that poisonous vine, but it is a fruit, not the root.
Indeed, to get to the root of abortion, we must get to the heart. We must call everyone, from those who picket abortion clinics to those who pay for abortions inside them, to love God first. To say it another way, we must preach the gospel of Jesus Christ to everyone. Only God’s life-giving Word can change the heart (2 Cor. 4:4–6), renew the mind (Rom. 12:1–2), convict of sin (John 16:8–11), and empower lovers of self to become lovers of God. To say it another way, our goal is not merely for people to be pro-life, but for people to be pro-Christ (and therefore pro-life).
As Paul frames it, Christ has “died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:15). Among other things, salvation sets sinners free from self-love. Paul warns of those who are “lovers of self,” “lovers of money,” and “lovers of pleasure rather than lovers of God” (2 Tim. 3:2, 4). Indeed, this self-love is why Christ had to die. On the cross, he paid the penalty for every kind of sin. And in his glorification, he sent his Spirit to empower his children to love God, which entails an abiding and self-sacrificing love for the image of God.
2. Love God’s Image
Essentially, God’s law commands us to love God and to love those made in his image (Mark 12:30–31). In the second commandment of the Decalogue (Exod. 20:4–6), Israel is forbidden from making and worshiping images. On the surface, this commandment denies golden calves (Exodus 32) and other false images of the true God, but underneath it implies something greater—namely, that God has already made an image of himself and that, in the fullness of time, he will bring forth the true image of God, Jesus Christ, God the Son incarnate (Col. 1:15).
Going back to the beginning, Genesis 1:27 tells us that “God created man in his own image—in the image of God he created him; male and female he created them.” Accordingly, men and women, boys and girls, are not to be worshiped—they are to be begotten! As the next verse continues, “And God blessed them. And God said to them, ‘Be fruitful and multiply and fill the earth and subdue it’” (v. 28). Here, we return to that creation mandate which is so mocked and misunderstood.
If we are going to love God, we must love what God loves. And what does he love? He loves his glory and everything in creation that reflects his glory. In creation, everything from the heavens (Ps. 19:1) and their starry host (1 Cor. 15:40–41), to the earth and its various inhabitants (Ps. 65:9–13; 104:31–35) reflect something of God’s glory, but David is fundamentally correct when he says of mankind that God has “crowned him with glory and honor” (Ps. 8:5). Mankind is the pinnacle of God’s creation (Gen. 1) and the embodiment of his glory (cf. 1 Cor. 11:7). And thus, if we are going to see abortion ended, we must reimagine a world overrun with God’s glory—a glory enfleshed with human eyes, ears, fingers, and toes.
Truly, when God made mankind in his image, he made a vessel fit for royal glory. That is, God created the first Adam to have dominion over the earth (Ps. 8), with such authority passed on to his offspring (Gen. 5:1–5). Though Adam forfeited his royal glory by sin (Rom. 3:23), the story of redemption has centered on the promise of ‘sons’ inheriting the kingdom (see e.g., Gen. 17:6, 16; 2 Sam. 7:14; Isa. 9:6–7).[4] In Christ, this storyline finds its terminus. Jesus Christ, as the firstborn from the dead (Col. 1:18), becomes the true and last Adam (1 Cor. 15:20–28) and the one who has authority over all creation (Matt. 28:19). Indeed, even in his birth announcements, the royalty of Jesus is proclaimed (Luke 1:32–33), thus confirming the fact that God is going to restore the kingdom of God, as well as the image of God (Eph. 4:24; Col. 3:10).
In this history of royal heirs, therefore, God the Son would have to be born of woman (see Isa. 7:14; Luke 1:35–37). For in no other way could God redeem his children, except for God the Son becoming like us (Heb. 2:5–18). Indeed, through the incarnation, the glory of God assumed a human nature (John 1:14–18), and even today the glorified Christ indwells a human body that shares certain physical properties common among all humanity (Rev. 1:12–16). Knowing the plan from the beginning, God made Adam and Eve as vessels fit for glory. And when this royal glory is understood as a universal property of humanity, it changes the way we look at fetal status and abortion. Let me explain.
Until sin shattered the world, the command to bear children was a command to bear “kings and queens.” The language of “subdue and rule” in Genesis 1:28 is language primarily used for kings, and/or the nations they rule (see 2 Sam. 8:11; 2 Chr. 28:10; Num. 24:19; 1 Kings 4:24; Pss. 72:8; 110:2). God is the first king, and Adam is the original “son of God” (Luke 3:38). As Genesis 1–2 recounts, God put the man in the Garden of Eden to be a royal king. Moreover, with his royal helpmate (Gen. 2:18–25), the first man and woman were commissioned to have children who would reflect the glory of God and spread the beauty of Eden throughout the world. That was the original plan—God’s glory would cover the earth as Adam and Eve ruled the world with their royal children.
Tragically, this plan was halted when sin entered the world (Rom. 5:12–19). God multiplied the pains of childbirth for the woman, cursed the ground in which the man labored, and subjected all humanity to the constant threat of death (Gen. 3:14–19). Long story short, what God had intended for good, man had upended for evil. And from Genesis 4 on, the marred image of God not only shed innocent blood (Gen. 4:1–7), redefined marriage (Gen. 4:19, 23), and repurposed sex (see Genesis 16, 19, 38), but they also began to prey on children. For example, the Law warns of imitating the nations, and explicitly applies this to killing children: “For they even burn their sons and their daughters in the fire to their gods” (Deut. 12:31; cf. Jer. 7:30–34).[5]
Returning to the Decalogue, the second commandment warned against worshiping images, but the fifth commandment forbade killing the image of God (Exod. 20:13). Previously, God told Noah that “whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image” (Gen. 9:6).
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Written by Carl R. Trueman |
Monday, June 13, 2022
For a flag to be a powerful, sacred symbol of unity and purpose, it has to symbolize a real common sense of unity—a unified moral vision around which individuals can rally as part of a larger imagined community. That the Pride flag already has so many variations reveals the lack of unity that has always marked the LGBTQ+ movement when the cameras were not rolling. This disunity has only become more obvious with the advent of intersectionality and the triumph of queerness and transgenderism.

Flags typically serve as rallying points for unity. They point to something a culture considers sacred. The Stars and Stripes was, for many generations, precisely such a rallying point in America. The fact that flag burning, while protected by the Constitution, was deemed by both its opponents and proponents to be remarkably serious, speaks to this: One cannot desecrate that which is not considered sacred.
This is just one reason why it is interesting that the American Embassy to the Vatican is flying the rainbow flag for Pride month. Commentators have pointed out the obvious intent to cause offense to the Catholic Church. But the embassy’s decision also sends a message to the American people: Another flag has government endorsement. The message of “inclusion” that it represents signals to those Americans who might dissent from the LGBTQ+ movement that in these interesting times their membership in the republic for which the real national flag stands is more a matter of tolerance than full-blooded affirmation.
The problems with LGBTQ+ inclusion are, of course, manifold. First, there is the logical problem that any movement deploying the rhetoric of inclusion has to face: If everyone is included and nobody is excluded, then the movement is meaningless. Thus, the language of “inclusion” here is really a code word for precisely the opposite: It actually means exclusion and the delegitimizing of any person or group that dissents from what the movement’s movers and shakers deem to be acceptable opinion. Acceptable thought will typically tend toward a view of reality that regards such dissenters as mentally deficient, sub-human, or simply evil.
Second, the emphasis on inclusion must inevitably default to queerness. It is interesting how the word “queer” and its cognates is beginning to supplant the old taxonomy of “gay,” “lesbian,” and even “bisexual” in common LGBTQ+ parlance. The reason speaks to the central incoherence of the movement. Gay men and lesbian women have identities predicated upon a sex binary rooted in biology. That is rather “transphobic,” to use the psychologized terminology typically used to discredit any pushback on the transgender movement. Indeed, in the wonderful world of intersectional mythology, white gay men and white lesbian women rank little higher in the political hierarchy than their straight counterparts.
In fact, the LGBTQ+ movement has always been a marriage of political convenience. Prior to the AIDS crisis of the 1980s, lesbian women generally regarded gay men with deep suspicion, as those who enjoyed male privilege and whose sexual desires and experiences differed in fundamental ways from those of females.
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