My own university, Cambridge, wants academic staff to undergo “race awareness” training. This advises you to “assume racism is everywhere”. Attendees are also reminded that “this is not a space for intellectualising the topic”. You might have thought “intellectualising” — ie thinking about — it is the kind of thing Cambridge academics should do. But don’t feel bad about getting that wrong; or at least, don’t feel bad about feeling bad: we are also told that these sessions aim at “working through” the feelings of shame and guilt that you might have on your journey in “developing an antiracist identity”.

A joke about education in Soviet Russia:
– My wife has been going to cooking school for three years.– She must really cook well by now!– No, they’ve only reached the part about the Twentieth Communist Party Congress so far…
Maybe it’s not so much funny as telling; but what it is telling of is the hijacking of a non-political activity — cookery, but it may as well be biology or history or maths — for a political end.
That end was not (or not only) to stuff your mind with state-approved facts (“facts”); it was to fashion a new man. Enthusiastic about “progressive” causes, responsive to peer pressure and ready to join in exerting it, and completely self-righteous, Homo Sovieticus would be the raw material of the Marxist New Jerusalem. As Stalin put it when toasting tame writers: “The production of souls is more important than the production of tanks.”
Communism has passed away. But the production of souls, or rather their engineering, survives in the capitalist Anglosphere. In our Higher Education sector it doesn’t just survive — it thrives, in the form of political indoctrination passed off as “training” or “mission statements”, specifically on the Thirty-nine Articles de nos jours: racism, unconscious bias, transphobia and the rest of it.
St Andrew’s, for instance, insists that students pass a “diversity” module in order to matriculate. Questions include: “Acknowledging your personal guilt is a useful starting point in overcoming unconscious bias. Do you agree or disagree?” The only permitted answer is “agree”. But what if you don’t feel, and don’t want to accept, personal guilt for anything? What if you think (like Nietzsche) that guilt itself is counterproductive? As one student aptly commented, “Such issues are never binary and the time would be better spent discussing the issue, rather than taking a test on it.”
My own university, Cambridge, wants academic staff to undergo “race awareness” training. This advises you to “assume racism is everywhere”. Attendees are also reminded that “this is not a space for intellectualising the topic”. You might have thought “intellectualising” — ie thinking about — it is the kind of thing Cambridge academics should do. But don’t feel bad about getting that wrong; or at least, don’t feel bad about feeling bad: we are also told that these sessions aim at “working through” the feelings of shame and guilt that you might have on your journey in “developing an antiracist identity”.
It isn’t just Cambridge and St Andrews. There is anti-racism or “unconscious bias” training being offered to, or more likely thrust upon, staff and/or students at Aberdeen, Edinburgh, Goldsmiths, KCL, Liverpool, Oxford Medical School, Sheffield, Solent, Sussex and doubtless hundreds of other universities and departments across the country.
It isn’t just training either. The very purpose of a university is being redefined. You might think they exist to conduct teaching and research. That would be naïve. Most universities now routinely call themselves anti-racist institutions, where this means: actively campaigning for a political end. For instance, Sussex says: “[a]s an institution we must actively play our part in dismantling the systems and structures that lead to racial inequality, disadvantage and under-representation”. Bristol expects all its members to “stand up” to racism “wherever it occurs”.

And on modern definitions, it may occur more often than its perpetrators or victims have ever noticed. For a thoroughly representative example: one Cambridge department tells students that expressions of racism include “beliefs, feelings, attitudes, utterances, assumptions and actions that end up reproducing and re-establishing a system that offers dominant groups opportunities to thrive while contributing towards the marginalisation of minority groups”. Notice that this definition is effectively suppressing beliefs (not just behaviour) on the vague and possibly intangible basis of whether they “reproduce a system”.

Now imagine being a clever, white 18-year old, not at all racist and not at all privileged either, away from home for the first time, in a lecture or class in (say) sociology, or politics, or philosophy, where a lecturer asserts, perhaps quite aggressively, that white people are inherently racist.
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The ratification of the overtures would have been helpful and a key victory, but largely symbolic. In this sense the National Partnership was right: Overtures 23 and 37 are unnecessary (but they are neither unclear nor unloving). Everything required by these overtures is already set forth by the Westminster Standards. The problem has been an unwillingness in some presbyteries and agencies of the PCA to uphold the Standards or to interpret them according to their historic meaning.

Despite voices warning the PCA was slipping down a progressive slope, for the most part confessional churches (now referred to by the chic as “Neo-Fundamentalists”) and progressive congregations (are they the “Neo-Liberals” according to the new chic nomenclature?) got along well enough until recently.
While they had concerns regarding some currents in the PCA, many small-and-medium-sized confessional churches were content to leave the work of General Assembly largely to others. As a result, the PCA lurched slowly, yet steadily in a broad, progressive direction until about 2019.1
The 2019 and 2021 Assemblies represented a clear rejection of the broad, progressive, wing of the General Assembly. And elders at the Assembly took heed to the warnings about the slippery progressive slope.

Changing the PCA Trajectory 

The recent unveiling of a series of emails from the once-secretive National Partnership (NP) reveals the alarm of the Progressives regarding the new trajectory of the General Assembly beginning in 2019. A member in the NP sent this email as voting was about to begin in Dallas:
“The Overtures will be voted on in the assembly NOW. If by chance you are picking up SWAG in the assembly hall, smack yourselves and join us!”
After the votes were taken that same NP coordinator summarized his goals for the 2019 Assembly as follows:
Dear friends,The 47th GA is in the books. If you remember I listed three of my personal goals for this assembly:1. Reject Nashville statement and approve SSA study committee2. Approve the Abuse study committee3. Approve Overture 8 regarding the service of unordained people on committees
While the Study Committee on Abuse was approved after receiving widespread support in the Assembly, the Assembly rejected an attempt by the NP and its allies to dilute the PCA doctrine of ordination by permitting unordained people on the committees of the General Assembly.
Even more tellingly, the Assembly resoundingly approved the Nashville Statement (NS) as a faithful summary of biblical doctrine regarding gender and human sexuality. These were two significant defeats for the progressive agenda in the PCA. For more assessment of the NP agenda, read the Session report from First Presbyterian Church.
After the approval of the NS, one of its vocal opponents took to Twitter to prophesy the ultimate victory of a progressive vision for the PCA and a defeat for those in favor of the definitions in the NS:
“Last night the NS won the battle, but they will lose the war. 1. We had a seat at the table. That’s new. 2. Notice the average age of the proponents and opponents. Big shift. 3. About 40% of the PCA leaders rejected NS. WE got a study committee whose report will supersede NS in the PCA.”
While the author of this Tweet spoke out against approval of the Study Committee Report in 2021, the Study Committee was passed overwhelmingly by that Assembly and it seemingly does not undermine or contradict the Nashville Statement, but only strengthens it.
The 2021 GA in Saint Louis was an even more decisive defeat for the NP and the broad/progressive wing of the PCA. The PCA almost unanimously approved its solidly biblical and remarkably concise Study Report on Human Sexuality. The 2021 Assembly also delivered several other items long sought by confessional and conservative elders in the PCA:

The Assembly rejected a latitudinarian impulse on the Review of Presbytery Records Committee.
The Assembly prohibited Mission to the World from having unordained women and men in line authority supervising missionary pastors or ruling elders.
The Assembly overwhelmingly passed two overtures (23 and 37) that clearly bar anyone identifying as a Gay Christian or enslaved to other scandalous sins (e.g. racism, pornography, violence, etc.) from church office.
The Assembly largely rejected the (secret) NP slate of recommended candidates for the permanent committees, agencies, and Standing Judicial Commission of the PCA.2

An organizer in the NP graciously and realistically noted the goals of the NP and their progressive colleagues were clearly not accomplished at the 2021 Assembly and they would need to take stock of their “place” in the PCA:
“The side representing our views was significantly outnumbered. We will have to take that to heart and consider what it means for the next years. There will be conversations in the weeks and months ahead about how we best steward our place in this denomination. But for now I just wanted to thank you all for working together, and for stepping into the gap when it was needed on committee reports, microphones, bottles of bourbon and cigars.”

The Significance of the General Assembly

While many celebrated (or lamented) the passage of Overtures 23 and 37 (Item Three above), they are not the most significant result of the Saint Louis Assembly. Nor are they the only reason to be hopeful about a confessional renaissance in the PCA.
Item Four is the most significant because it is the permanent committees who oversee the daily operation of the PCA and recommend to the GA the hiring and firing of senior staff who set the agenda for the PCA. A few more Assemblies like Saint Louis (and to a large extent the 2019 Dallas Assembly as well) and the character of this denomination will reflect a clearer commitment to biblical fidelity and confessional integrity.
If conservative and confessional elders stay engaged and active at the General Assembly and presbytery level, we will be able to elect men to those committees and the SJC who will plot a course for the PCA within the Old Paths of the Reformed Faith, who will not prioritize “the culture’s view of the church over the church’s faithfulness to the unvarnished, countercultural, and often offensive proclamation of God’s truth,”3 and who will enable the courts of the PCA to uphold the Standards all her elders have subscribed.
That’s a big if; do confessional and conservative churches have the numbers to send elders to the General Assembly in 2022 to build on these successes from 2019 and 2021? I believe they do.
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1 One notable exception to this is the Greensboro General Assembly in which the confessional wing of the PCA succeeded in having Northwest Georgia Presbytery cited with an exception of substance for including a purported image of the Second Person of the Trinity in their worship order in violation of WLC109. The reason for the confessional success later was revealed by documents containing the NP Correspondence: the members of the NP didn’t know this was happening and were “taken by surprise on the floor of the Assembly” (p. 255). I guess many of them didn’t read their Commissioner Handbooks to know they should be on the floor for this. This was the debate in which the Assembly was told pictures of “Jesus” should be allowed because “we all have pictures of Aslan in our office.”
2 “ALL_NPP_Emails…” pp. 431ff. While some NP recommended candidates were elected by the Assembly, the compositions of these committees and the SJC took a decidedly conservative and confessional turn after the 2021 GA.
3 TE Jon Payne, https://www.facebook.com/jon.d.payne.7/posts/1878803962320114.

To compare ourselves to God is to be humbled. The heart bows. Love for his beauty grows as we compare ourselves to the supreme, sovereign, holy, just, omnipresent, infinite, faithful, immutable, omnipotent God. The spiritual vertigo we feel when seeing the chasm between ourselves and God is the fear of the Lord. This is the confrontation with his greatness and goodness.

Loving God rightly means loving Him with a reverent love. To love God without the fear of the Lord is simply a made-up love, a love of some other object which we then call God. To truly encounter the God of Creation is to love Him with deep reverence.
In fact, if you do a word search in your Bible, and look up the words fear, awe, reverence, trembled, marvelled, bow, dread, terror, honour, and wonder, the results are many hundreds of verses. Far more, in fact, than verses which use the words love or treasure and worship. Why? Because the Bible knows how easily we misunderstand the word love. Scripture lays heavy emphasis on the kind of love we give God, because this is where most go wrong. We might understand that love means desire and delight or treasuring and valuing, but we fail to understand that to desire and delight a being like God is a unique kind of desire. It is a special kind of love. It is holy love, the love of the fear of the Lord.
By being in union with Christ, we are enabled to love God as God does. One of the wonders of the Incarnation is that by adding to himself a true human nature, Jesus loved God not only with the divine love of the eternal Son for the Father, but also with the human love of fearing God. Isaiah 11 predicts that Messiah will have the fear of the Lord.
Isaiah 11:1 There shall come forth a Rod from the stem of Jesse, And a Branch shall grow out of his roots. 2 The Spirit of the LORD shall rest upon Him, The Spirit of wisdom and understanding, The Spirit of counsel and might, The Spirit of knowledge and of the fear of the LORD. 3 His delight is in the fear of the LORD, (Isa. 11:1-3)
To be in positional union with Christ, and live that out, is to love God ultimately, and love God reverently. That’s because Jesus did so. He loved God ultimately, and according to his human nature, he loved God reverently.
So what is this fearing kind of love? Again, the Bible uses many different words to capture and describe this kind of fearing love. The best way to describe it is to say that it is the kind of love that responds to both the greatness and the goodness of God.
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