God has been abundantly kind, patient, and good to the PCA for the last 51 years and especially so recently. Since 2018, the PCA is has strengthened her commitment to marriage and historic, biblical sexuality, she has enhanced her focus on holding one another accountable through the Presbyteries, and is currently seeking to expand her ties with Reformed Churches globally. It is a great day to be in the PCA.

Editorial Note: I’m compiling a YouTube playlist on many of the speeches from this year’s General Assembly if you want to see some of the men make the arguments summarized here.
I have written a report on the General Assembly each year since at least 2015, and the transformation in that time is remarkable. In 2015 I summarized the state of the PCA after the Chattanooga Assembly for my elders and the congregation I served in this way:
We are, on the whole, a “sound” denomination, and there was much that was encouraging about the future of the PCA, but there were a few items of great concern.
Looking back nearly a decade later and forward to another General Assembly in Chattanooga next year, the character of the Assembly has profoundly changed; we’re no longer merely ‘on the whole a “sound” denomination.” Since 2015, the PCA has taken significant strides toward confessional renewal and to embrace our identity as a robustly Reformed and profoundly Presbyterian communion.
It is a great time to be in the PCA.
The Assembly begins with a worship service. The first worship service served as an exemplar of Reformed and Presbyterian worship. There were very few musicians, no “special music,” the musicians understood their role as accompanists rather than performers. The preaching, by retiring Moderator TE Fred Greco, was a faithful, exegetical passionate, personal proclamation of God’s word calling us to be “Faithful to the Scripture.”
What a blessing it is to worship with thousands of others according to the simple and beautiful principles of biblically ordered worship. Thanks to RE Rick Hutton of All Saints Reformed Presbyterian Church for his leadership in planning this worship service.
I. Presiding Officer: the Election of a Moderator
Only one man was put forward for moderator, RE Steve Dowling; he was nominated by RE Melton Duncan. RE Dowling is a faithful churchman and served the Assembly last year as Overtures Committee Chairman as well as for many years on the Standing Judicial Commission.
He has been active in the Mission to the Military and Internationals working to promote church planting abroad.
This Assembly featured some procedural surprises, and RE Dowling ably and skillfully steered the Assembly with clarity and even-handedness, wit and good cheer.
II. Polity
A. Officer Titles
The Assembly made an impressive start on Tuesday night by approving all three BCO changes ratified by the Presbyteries. Both Item 2 (chastity in character, convictions, and conduct for officers) and Item 3 (requiring a person’s confession of sin to be reviewed by those whom s/he offended) passed with little opposition
Item 1, however, passed only after considerable debate. Item 1 restricts the ecclesiastical use of the titles of Pastor, Elder, and Deacon to ordained officers only. This is a necessary and narrow change because numerous churches have women or other unordained people using the titles of church office, but without ordination.
At least one PCA church in Atlanta has a woman pastor.
Item 1 makes it abundantly clear that in the PCA every Pastor, Elder, and Deacon has been ordained and elected to office and that churches are prohibited from giving those titles to unordained people.
There were several speeches in opposition to this change. While there was one speech that made a biblical argument for women in the office of deacon, most other speeches centered on two other major objections: (1) the longstanding practice of referring to women and unordained people with the titles of church office or (2) the cultural customs of some of the churches to use these titles for non-officers.
I was disappointed by some of the particular arguments. Even before this change, our Book of Church Order already was abundantly clear the titles of elder and deacon were to be used in ecclesiastical contexts to refer only to ordained men (cf. BCO 17-1). I found it shocking Elders were willing to admit on the floor of the Assembly that they and/or their Session are not in conformity with the requirements of PCA’s Constitution.
Item 1 made no change in what was lawful in the PCA. It simply added a paragraph to BCO 7 that weaves together in one place requirements stipulated in multiple places elsewhere in the BCO (cf. BCO 9-1, 9-3, 16-3, and 17-1).
B. Review of Presbytery Records (RPR)
The RPR has become the center of greater focus as the competing visions for the PCA interact more directly. One side of the PCA seems to envision a polity that is driven by broad adherence to the general outlines of procedure and theology, whereas another wing of the PCA believes in more careful observance of our constitution and procedures.
For the past few years the latter vision of the PCA has been able to persuade the Assembly to demand closer adherence to our Rules. This year’s RPR report and the debate featured numerous attempts to alter the RPR Report to remove “exceptions of substance” and allow questionable Presbytery actions to stand without the General Assembly requiring the Presbytery to explain further or respond to questions raised by the action.
Two items warrant further discussion. In addition to simply finding exceptions of substance, sometimes the RPR Committee will discover issues in Presbytery actions, which they believe are grossly unconstitutional (BCO 40-5). In two cases, the General Assembly referred matters to the Judicial Commission.
1. New York Metro Presbytery (MNY)
Continuing the multi-year saga flowing from MNY’s initial failure to adequately redress a situation of a priestess pretending to preach in a PCA pulpit, the General Assembly again found the Presbytery to have failed to abide by the Constitution.
The issue this year seemed to center on the Presbytery’s failure to institute judicial process against the senior minister of a church who confessed to a view that is contrary to the standards of the PCA and the teaching of the Scripture (BCO 29-1). This minister’s view led to the scandal with the priestess in the pulpit.
The General Assembly’s Judicial Commission will now have to determine how to remedy the situation given the Presbytery’s alleged failure to abide by our Constitution.
2 . Columbus Metro Presbytery (CMP)
Whereas the MNY matter came to the Assembly through the ordinary review of minutes, the CMP matter came by means of a letter from a former member of a now-closed PCA Congregation near Columbus, Ohio. Interestingly, it seemed – based on comments on the floor – that the elders reviewing CMP’s minutes did not notice this very serious issue, but the only reason it was before the Assembly was due to a single letter from a concerned member. There are many layers of PCA polity to ensure transparency and accountability.
In the letter, the member alleged CMP unlawfully closed the congregation without giving the requisite 60-day notice and then took control of the Congregation’s assets without the consent of the members of the congregation.
It appears the Presbytery may have ignored the pleas of the members to keep the little congregation open after the Ruling Elders and pastor resigned.
This is the second time in two years our GA Handbook has contained reference to a PCA Church Court usurping the rights of the congregation. It is interesting a speech on the floor seemed to argue that since the value of the assets was only about $18,000, this matter should not rise to a judicial reference, but instead should simply be handled as an ordinary matter of an exception of substance.
By an overwhelming margin, the Assembly rejected arguments that this matter appeared to be anything other than a grossly unconstitutional action (cf. BCO 25-8).
I am thankful the Assembly – like its judicial commission last year – clearly and unequivocally stood up for the rights of the (now dissolved) congregation and directed its judicial commission to consider the matter.
C. Preaching
After limited debate, the Assembly declined to grant constitutional authority to the BCO Chapter 53 regarding preaching (by a mere 49 votes: 857-906).
It is unclear as of yet why the Assembly rejected this proposal. It may be a fear or suspicion regarding codifying our principles that govern worship; it may be that people reacted against the emphasis of the “Whereas” statements rather than the substance of the proposal.
I believe another reason this failed is simply that many faithful presbyters are – on principle – opposed to changing our Constitution unless it can be proven to be absolutely necessary. Given how almost every other vote went, I suspect there were a number in the “Old School” wing of the PCA who may have withheld their “yeas” on this question because its necessity had not been sufficiently demonstrated.
Similarly, I think the proponents of this change linked its fate far too closely to a “women in pulpits” concern rather than dealing with the importance of preaching as a means of grace. Instead of seeing this issue as part of the culture war and gender roles, I believe we should have considered this question as part of the broader philosophical identity of the PCA and what we believe preaching is.
I hope the “Old School” wing of the PCA will reconsider and strengthen this proposal in the future and invest more heavily in its adoption into the Constitution by showing the necessity of this chapter in particular. I believe the PCA would benefit from a more fully developed Directory of Worship that reflects the teaching of the Scripture and balances the two Scriptural principles contained in BCO 47-6:
The Lord Jesus Christ has prescribed no fixed forms for public worship but, in the interest of life and power in worship, has given His Church a large measure of liberty in this matter.
And
There is true liberty only where the rules of God’s Word are observed and the Spirit of the Lord is, that all things must be done decently and in order, and that God’s people should serve Him with reverence and in the beauty of holiness. From its beginning to its end a service of public worship should be characterized by that simplicity which is an evidence of sincerity and by that beauty and dignity which are a manifestation of holiness.
When we balance these principles (biblical liberty and order), there is room for diversity of forms and expression, while still being united by a shared theology and philosophy of worship that is regulated according to the Scripture.
D. RUF Affiliation Agreement
The Assembly adopted a standardized affiliation agreement to govern the relationship between Presbyteries and RUF Ministries. This will provide for more seamless collaboration between Lawrenceville and the Regional staff of RUF with the local campus ministry and the supporting presbytery.
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While being a wise steward of what God’s entrusted to us is a virtue, increased wealth isn’t a sign of God’s blessing. It’s possible that we’re putting our identity in the wrong place, finding our value in what moths will destroy than in the One who provides for our every need.

At the beginning of 2022, my church began studying the book of James. This book is so helpful and practical in many ways. But one of the ways that it helps me personally is helping me to see when I’m focused on the wrong things.
Or maybe a better way to say it is, when I’m focused on what won’t last.
The Perennial Issue
James 1:9-11 introduces a perennial issue: our relationship with wealth. More specifically, it challenges the all-too-frequent assumption in a western society that wealth equates blessing or value. But James flips this assumption entirely, writing:
9 Let the brother of humble circumstances boast in his exaltation, 10 but let the rich boast in his humiliation because he will pass away like a flower of the field. 11 For the sun rises and, together with the scorching wind, dries up the grass; its flower falls off, and its beautiful appearance perishes. In the same way, the rich person will wither away while pursuing his activities.
The poor, he says, have cause to boast—to be proud in a godly sense, because they have a special place in God’s kingdom. They know that all they have is from God. They don’t hear the words of Jesus’s example of how to pray, saying “Give us today our daily bread,” as a truism (Matt. 6:11). It’s a way of life. Every day, every moment, is lived by faith. This is the faith of the majority church, not just throughout history, in places like Ethiopia, in Nicaragua, in Haiti, Honduras, El Salvador, China and dozens of other nations, it’s what faith looks like right now.
It’s the kind of faith that looks at their circumstances as an opportunity to boast in God, in His provision; glorifying Him with great joy in all things.
But to our cultural ears, that is strange.
When We’re Focused on What Won’t Last
In our society, the wealthy are exalted. They are our cultural icons whether they became wealthy through their ingenuity, abilities, or good old-fashioned dumb luck.
Jeff Bezos, Richard Branson, Elon Musk… While all have different stories of gaining wealth, they’re all primarily known to us today for one reason only:
They’re weird rich guys who built themselves spaceships.
But we still esteem them. We still exalt them. And, let’s be honest, if you were as insanely wealthy as them, you’d probably build yourself a spaceship, too.
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Beloveds, when we see our dear Christ like this—adorned with the many-colored coat of God’s own works—we will immediately see something else: the ugliness and  futility of our sinful obsession with our own! Like the apostle we will therefore cry out, “God forbid that I should ever again boast in my own works, lest, in so doing, I find myself boasting against the Lord’s!” Such a man—who has now begun to understand the meaning of worship—could actually be quite useful to his Lord.

And the LORD said to Gideon,“The people who are with you are too many for Me to give the Midianites into their hands,lest Israel claim glory for itself against Me, saying, ‘My own hand has saved me.’”
(Judges 7:2)
 
Fantasy # 1
I have just died (hopefully it didn’t hurt too much). There is a small gathering at church, with friends and family in attendance.
The presiding pastor opens the meeting for comments. My dear friend Lawrence steps up to the podium, offers some gracious remarks, and closes with this:
“You know, whenever I would call Dean and ask how he was doing, he would say, ‘Pretty good for a guy who’s still trying to figure out what he’s going to be when he grows up.’
“Well, now he knows.”

Don’t laugh. I can’t begin to count the times I’ve found myself in the fetal position—spiritually AND physically—groaning before God, wishing, hoping, praying that I might see a straight path—a clear life course—spreading out before me. Alas, it’s going on 40 years since I first met the Lord; and yes, by his precious grace I’ve definitely had the pleasure of doing a few things in his name. Yet somehow I still don’t feel I’ve gotten the complete picture; that I have seen, or said, or accomplished . . . enough.
Do you ever experience this malaise? If so, our text from Judges—and a few others like it—may be of some help.
What exactly is its message? In essence, it’s this: There is something sinful in sinful man—something dark and deep—that inclines his entire fallen being to orbit around himself, and because of that to glory before God in his own accomplishments.
God clearly dislikes it.
But why? The text itself supplies the profound answer: He dislikes it because when we claim glory for ourselves, we are actually glorying against him! In other words, when we boast of our power to save ourselves, we are boasting against the truth: the truth that salvation never ever comes from man, but always and only from the Lord.
And so, to help Israel get the point—and to memorialize it forever for us, upon whom the ends of the ages have fallen—God used a mere 300 men to defeat an army whose numbers were like the sands of the seashore for multitude.
Our Gideon
In these last days, when the great mystery of God has at last been unveiled, God has done something even greater: he has used one man to rescue us from every enemy we ever had—including his own wrath and retribution—and to bring us home safely to himself.
Listen to these rich New Testament passages which teach this very thing, warning the saints to boast, not in themselves, but in God’s very own Gideon:
But by his doing you are in Christ Jesus, who became for us wisdom from God—and righteousness, and sanctification, and redemption—so that, as it is written, “He who glories, let him glory in the Lord.” –-1 Corinthians 1:30
By grace you have been saved, through faith, and that not of yourselves; it is the gift of God, and not of works, lest any one should boast. — Ephesians 2:8-9
Where then is boasting? It is excluded. By what kind of law? Of works? No, by a law of faith. — Romans 3:27
I could go on, but you get the picture. Just as in the days of the judges, so now: God takes no pleasure in the self that revolves around itself; in the self that is consumed with its own labors, its own accomplishments, its own merits; the self that subtly seeks—whether in pride, or fear, or some strange mixture of both—to commend itself to God on the ground of its own good works, even if they are works that God himself has enabled the self to do!
Why So?
Why are the Scriptures so emphatic on this matter? Well, now that Jesus has come, we can finally understand: He is emphatic about it because  to glory in one’s own works is to glory against the finished work of Christ. But He who loves the Son—and He who desires all to honor the Son even as they honor him—will have none of it.
Therefore, in love and faithfulness, God must sometimes cast us into a sick bed—into the absolute immobility of the fetal position—where we groan and writhe and pray and plot and plan and connive and capitulate, over and over again, until—at long last—the dreadful fever to justify ourselves finally breaks, and the compulsion to win God’s love through our own good works finally spends itself like a hurricane crashing into the mainland.
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