Written by Samuel D. James |
Tuesday, June 21, 2022
The recovery of American masculinity will be a counterrevolution of dignity, encouraging men to embrace their God-given strength, competitiveness, and desire for meaning as signposts pointing them toward a rich life of worship, temperance, and self-sacrifice. 

The firebrand gender philosopher Camile Paglia once famously declared that there is no female Mozart because there is no female Jack the Ripper. Provocative as always, Paglia’s point is that, historically speaking, the extremes of human achievement—both superlative genius and murderous sociopathy—tend to be occupied by men. Society, Paglia argues, must therefore pay close attention to masculinity because the stakes are particularly high. The trajectory of the American male over the past few decades is proving Ms. Paglia unnervingly correct.
Conservatives have often sensed an anti-masculine bias in elite spaces of journalism, higher education, and pop culture. This was the animating spirit in a recent speech by Sen. Josh Hawley, R-Mo., to the National Conservatism Conference. Hawley’s talk, titled “The Future of the American Man,” eloquently summarized many concerns that religious and traditionalist Americans have about contemporary masculinity.
Hawley pointed out that record numbers of young men are failing to graduate, work, or marry, and that this constitutes a genuine social crisis. Moreover, as Hawley observed, the emerging generation of American men do not seem to have a definite vision for their lives. Vocational ambition and community leadership are increasingly ceded to women, as many twenty and thirtysomething men languish in inactive lifestyles dominated by video games and pornography.
These are trends conservatives certainly should be talking about, and Hawley should be commended for talking so transparently about them. But if “The Future of the American Man” gets the symptoms correct, it names the disease only in part. Throughout the speech, Hawley casts the current plight of masculinity on “the Left,” arguing that third-wave feminism’s misandry is at the heart of Democratic and progressive policies, and thus, the primary agent of this crisis.
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Greco is quick to point out that the proposal applies only to prospective officers, not to all church members. “Officers in the church are to be models of godliness and Christ-likeness,” he says. Though imperfect, “they are not to be identified with their sin.” He believes that the three criteria referred to above “make clear that it is neither being a sinner nor struggling with a sin that disqualifies a man from office. It is identifying with his sin and declaring that the Spirit will never give (indeed, cannot give) victory over his sin.”

Following their approval by the Presbyterian Church in America’s 48th General Assembly, the Book of Church Order (BCO) amendments proposed by Overtures 23 and 37 have been sent the PCA’s 88 presbyteries for their advice and consent. Both proposed amendments deal with homosexuality. Two-thirds of our presbyteries, a total of 59, must approve them before they’re presented to the 49th Assembly for a final vote.
Two Overtures, Three Years in the Making
A lot of history — in the culture and in our church — has brought us to this moment. This is how it goes with controversial issues in the PCA. Sometimes they’re theological — the debate over creation days, for example. Sometimes they’re related to polity — such as the ministry of women in the church. And they can be significant issues in the broader culture, such as racial reconciliation or, as we see today, homosexuality.
Such issues produce debate, prompt disciplinary cases, and spawn overtures to the General Assembly (GA). They can also lead to the creation of study committees to explore the issue, and while the findings of such committees are only advisory, they tend to promote peace in the church around the controversies.
So why this issue, and why now? There are two primary reasons.
The first comes from outside the PCA — the dramatic change in attitudes toward homosexuality in American culture. They’ve occurred quickly — in roughly two decades — and they’ve been pervasive. Sadly, these trends have also been reflected in some Christian churches. Many mainline denominations, for example, now endorse same-sex marriage and the ordination of practicing homosexuals. Though the PCA has faithfully advocated the biblical teaching concerning homosexuality, some have called for the denomination to express its position even more strongly in response to these trends.
The second reason is internal. In July 2018 Revoice, an organization created to support Christians who experience same-sex attraction while upholding the historic Christian teaching about marriage and sexuality, held its first conference at Memorial Presbyterian Church, a PCA congregation in St. Louis. The conference stirred controversy and criticism throughout the evangelical world, and particularly within the PCA.
Over the next several months, Greg Johnson, pastor of Memorial, found himself defending Revoice in a variety of public settings. In the process, he acknowledged his own struggles with same-sex attraction, which intensified the controversy and prompted a series of technical judicial actions:

At the request of the Memorial session, Missouri Presbytery created a committee to investigate allegations raised against Johnson and Memorial for hosting Revoice.
In May 2019, the committee presented its findings; while concluding that the Memorial session had failed to exercise due diligence in its handling of the conference, no charges were filed against Johnson or the session.
In January 2020, two presbyteries invoked the provisions of BCO 34-1 that allow a presbytery to ask the General Assembly’s Standing Judicial Commission (SJC) to assume original jurisdiction when a presbytery fails to act on a matter of theological error. The presbyteries alleged that Missouri’s failure to charge Johnson constituted such a failure.
In the same timeframe, two presbyteries and two sessions outside Missouri presbytery requested that Missouri initiate a disciplinary investigation of Johnson under BCO 31-2. The presbytery established a committee to conduct such an investigation in October 2019. It found no strong presumption of guilt and in July 2020 the presbytery exonerated Johnson.
This led a third presbytery to ask the SJC to assume original jurisdiction in Johnson’s case.
But before the SJC could act on these requests, an elder in Missouri Presbytery filed a formal complaint against the presbytery for exonerating Johnson. The complaint was denied by Missouri and then taken to the SJC, which ruled that the complaint should be considered before the requests for original jurisdiction. That complaint is currently being decided.

The PCA Reacts With 11 Overtures
All this — external and internal factors combined — led to a flurry of 11 overtures sent to the 2019 General Assembly.

One asked the Assembly to commend a study paper on sexual orientation produced by the Reformed Presbyterian Church of North America (RPCNA) and make it available to the denomination.
Two offered their own statements on homosexuality.
Two others asked the Assembly to re-affirm previous statements.
Two presbyteries overtured the Assembly to commend the Nashville Statement, produced by the Council on Biblical Manhood and Womanhood, and make it available to the denomination.
Four presbyteries asked the Assembly to appoint a study committee to address the issue.

Ultimately, the Assembly commended the Nashville Statement and the RPCNA’s study paper. It also approved the appointment of a study committee; GA Moderator Howard Donahoe appointed the Ad-Interim Committee on Human Sexuality (AIC) which posted its report in May 2020, prior to the Assembly that was postponed because of COVID-19.
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For a complete statement of Fred Greco’s arguments in favor of Overtures 23 and 37, click here.
For a complete statement of Kyle Keating’s argument against the Overtures, click here.

[The Aquila Report Editor’s Note: Here are the proposed amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly and sent to the presbyteries for their votes]:
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 (1) by denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction), or (2) by denying the reality and hope of progressive sanctification, or (3) by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office.
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.

When I say that the second coming occurred during the same time described in the book of Acts, I am sure to provoke a few knee-jerk reactions. Today, we have been conditioned to believe the second coming happens in the future when Jesus raptures away the Church from the world. This event, as the left behind novels describe it, will leave the pagan world to sort through millions of piles of clothing, surgical implants, and dentures from the vaporized saints Jesus took away to heaven in their birthday suits. This is not what the Bible teaches and can only be described as an insane and laughable reading of the text.

A Metaphor for NT Eschatology
When constructing an eschatology of the New Testament, you will need to do so in layers, kind of like a house begins with a proper foundation, then successive levels get added, one on top of the next, until finally you can put the chimney and shingles on and live in it. 
The Foundation: Old Testament Eschatology
In that sense, the foundation of New Testament eschatology, the critical understanding that lies under the surface of the New Testament text, is the manifold witness of the Old Testament. If we do not get our eschatological underpinnings from the men of old, or if we do not understand what they were saying rightly, we could waste a lot of energy and effort constructing an eschatological edifice that will not stand. And while many Old Testament passages have been appealed to in our study so far, a fuller Old Testament eschatology is still forthcoming. 
As a reminder, however, of what we have covered so far, the eschaton (the final age of man) was already defined by God in the first age of man. God defined man’s purpose in creation as filling the world with joyful working worshippers (Genesis 1:28). While the first man fell in that task, the rest of the Old Testament is about how a coming man will succeed and have that global Kingdom. While more could be said, that is the point of eschatology in the Old Testament. 
The First Floor: The Eschatology of Jesus
On top of that foundation, however, is the next level of New Testament eschatology developed by Jesus within the Gospels. There, you may have been surprised to learn that Jesus’ teaching on the topic did not concern events long into the future but events that would take place soon after His ascension. This is demonstrated most perfectly in Christ’s Olivet discourse (Matthew 24; Mark 13; Luke 21) and the chapters leading up to it (Matthew 21-23), where Jesus predicts 2 significant events will happen. The first will be that great woes will fall upon the Jewish people for not correctly stewarding the Old Covenant’s mysteries. The apostate Jews will be removed from their station to make way for Jesus’ new bride, the Church, which is made up of Jews and Gentiles who follow Christ. 
The second cataclysmic event Jesus prophesied was the end of the Old Covenant order. This means with His coming, the Jerusalem temple would be destroyed, the Levitical priesthood would be severed, the sacrificial system ended, the festivals repealed, and everything existing within the Old Covenant that served as a type and shadow for the coming of Jesus would be moved from the mantle to the museum. All of this would be done to make way for Jesus’ end-time Kingdom, manifesting on earth through the Church as He reigns over it at the right hand of God in heaven. This Kingdom, unlike the one of old, would conquer the world that Adam lost and, through the true and better Adam, deliver back to God a world that is finally and fully filled with worshippers. Jesus predicted this Kingdom would be taken away from the apostate Jews and given to the bride of Christ (Matthew 21:43). He indicated that these earth-shattering events would happen within a single generation (Matthew 24:34). And all throughout that forty-year window of time, as the downfall of the Old Kingdom and the rise of the New is happening, Jesus would provide incredible evidentiary signs and wonders to showcase the truthfulness of His claims.
In previous episodes and blogs, we outlined those Olivet signs and wonders and demonstrated how they do not prove a future eschaton but confirm to His disciples what He said. Again, these were near-term events that actually happened in the disciple’s lifetime and would have been a source of incredible comfort and assurance to them as they walked through these events. The signs Jesus gave them to be on the lookout for were the rise of false messiahs in Judah, the uptick in wars and rumors of wars in the ordinarily peaceful Roman Empire (Pax Romana), a marked increase in large earthquakes and famines, a blistering period of persecutions that Jesus called “tribulations,” “signs of the times” (which included a moral collapse of the Judean people, a period of great evangelism throughout the Roman world, and a great apostasy from increased tortures and persecution), an abomination of desolation in the Jerusalem temple before it was destroyed, a period of great tribulations for the Christians just before Jerusalem was destroyed, a judgment coming of Christ to bring God’s wrath upon the apostate city and temple through the Roman armies (Part 1 and Part 2), and apocalyptic signs and wonders in the heavens to confirm what Jesus was saying. These teachings from Christ in the Gospels encapsulate the first level of New Testament Eschatology that is built upon the witness of Moses and the Prophets. 
The Second Floor: The Eschatology of Acts
After constructing a foundation for eschatology from the Old Testament and the first story that was given to us by Christ in the Gospels, we have now made our way up the staircase to the second story of our end-times building, which is provided by Luke in the book of Acts. While many do not think of Acts as an eschatological book, it is the only book in the New Testament that details the earliest days of the Christian Church. And in that sense, it is critical to confirm whether we have understood the Old Testament passages and Jesus rightly. 
Think about it like this, a derelict builder may construct a shoddy foundation, with a piss-poor, jerry-rigged first floor, without too many people noticing. The building stands, its flaws can be covered up a bit, and many uninformed consumers will jump on the discounted price, being none-the-wiser. But, the higher a building goes, the more exacerbated foundation-level issues will become. An inconspicuous error on the ground floor of a building, every cockeyed brick or wonky beam, will become a catastrophe on a higher level (as anyone who has ever played Jinga can attest). In this way, the higher floors confirm a foundation’s trustworthiness and faithfulness. This is precisely what the book of Acts does for the eschatology we have been teaching. It proves that we have understood the Old Testament correctly and that Jesus’ prophecies were coming true in the time frame that He has given. 
For instance, when it comes to Acts confirming the eschatology of the Old Testament, the book gives several fascinating details. It begins with Jesus going up to heaven with the clouds, fulfilling Daniel 7. Jesus also tells His disciples that He has all authority in fulfillment of Psalm 2 and that His disciples are to take His Kingdom to the ends of the earth, fulfilling Daniel 2, Isaiah 9, and Zechariah 7. We also saw how the coming of the Holy Spirit mirrored God’s coming on Sinai, how speaking in tongues reverses the curse of Babel, and how prophecies like Joel 2 were fulfilled before the onlooking Jerusalem crowd’s eyes at Pentecost. This is a brief sketch, but it does demonstrate how the book confirms a near-term first-century inauguration of the final eschaton. 
In the same way, the book of Acts confirms many of the details that Jesus prophesied in the Olivet Discourse and the Gospels.
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