Presbyterian Church in America (PCA) pastors Dominic Aquila and Fred Greco sat down in early September 2021 to discuss overtures 23 & 37 which are related to the Revoice/SSA officer controversies. They explained the background to them, answered questions posed about them, and clarified why these amendments should be passed.
Watch the video here.

The Intent of the BCO Amendments

BCO 16-4 Deals with Standards for Ordination for Church Officers.
BCO 21-4 and 24-1 Deal with Standards for Examinations For Church Officers.
There amendments do not deal with communicant members, their views and their membership in the church.
The General Assembly approved the wording on Overture 23 (which is the wording for BCO 16-4) by a vote of 77%. The vote for Overture 37 (the wording for BCO 21-4 and 24-1) was approved by a vote of 62%.
These BCO amendments add specific wording because of current issues in the culture that require clearer definitions of qualities like “above approach,” “a good reputation,” and “respected.” It is the nature of the development of creeds, confessions and internal church orders, that clarifying wordings may be added to affirmations in light of current issues.

The Proposed Amendments to the PCA’s Book of Church Order as approved by the PCA General Assembly

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.

Reasons to Vote in Favor of Approving These Amendments
The focus is on church officers with an emphasis on their developing a Christlike character. The amendments recognize that it is possible for a man’s character to undermine or contradict the focus on Christlikeness in a number of ways, which may become hinderances to being qualified as a church officer, EITHER

By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction); or
By denying the reality and hope of progressive sanctification; or
By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions

Why Are These Statements Important?
“By denying the sinfulness of fallen desires (such as, but not limited to, same sex attraction).”

The Westminster Standards teach the all-encompassing reality of the Fall and its effects on all mankind (WCF 6). Sin affects our total being such that we are dead in sin, and wholly defiled in all parts and faculties of soul and body and inclined to all evil.
WCF 6.5 states, “This corruption of nature, during this life, does remain in those that are regenerated; and although it be, through Christ, pardoned, and mortified; yet both itself, and all the motions thereof, are truly and properly sin.” No professing believer is perfect in this life and because it is possible for remaining sin to prevail in a professing believer’s life, church courts should examine men for church office carefully in life as well as in doctrine.

“By denying the reality and hope of progressive sanctification.”

WCF 13.2 states, “This sanctification is throughout, in the whole man; yet imperfect in this life, there abiding still some remnants of corruption in every part; where arises a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh.”
Since professing believers are not perfect, the Scripture teaches and the Standards affirm, that their growth in grace is progressive. Those being considered for church office should demonstrate a maturity of life by a regular pattern of growth in Christlikeness. Even the most mature church officer continues to progress regularly in his sanctification and maturity in his life and faith.

“By failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions.”

WCF 13.3 states, “In which war, although the remaining corruption, for a time, may much prevail, yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part does overcome; and so, the saints grow in grace, perfecting holiness in the fear of God.”
Professing believers are incapable by their own strength to overcome the effects of remaining sin; they must depend on the sanctifying work of the Holy Spirit to put to death the works of the flesh and by the Spirit put on the character of Christ. Church courts are to examine candidates for church office to inquire into how they put off the old and put on the new by the sanctifying work of the Holy Spirit.
Professing believers can say, “I was once a sinner struggling with—-, but Christ washed me. Some corruption remains, but the Spirit enables me to put it off the old and to put on its Christlike opposite.” If this is our true understanding for all professing believers, it is just as true for church officers.

The Amendments Will Guide Church Courts
These amendments are beneficial to guide church courts in their duty to examine church officers with respect to their Christian character. These amendments provide the following:

Amplify the Scriptural requirements for church office found in many passages, such as in 1 Timothy 3 and Titus 1.
Encourage courts to be diligent in examining both theological views as well as character. “Watch your life and doctrine closely. Persevere in them, because if you do, you will save both yourself and your hearers” (I Tim 4:16). “Keep watch over yourselves and of all the flock of which the Holy Spirit has made you overseers” (Acts 20:28).
Encourage courts to ask appropriate questions on a variety of areas: such as, marital issues, child abuse, racism, sexual purity, use of time, friendships, and financial management.
Use the language of “reputation,” which is in line with the Pauline language, and touches on qualifications such as to be “respected” (1 Tim 3:2), “well thought of by outsiders” (1 Tim 3:7), and “above reproach” (Titus 1:7).
Apply our biblical understanding of our theology and practice to church officers.
Define general moral thinking and behavior specifically to reflect and apply current realities facing the church.
Understand and apply the teachings of the Westminster Standards, especially as delineated in Larger Catechism questions 138 (What are the duties required in the seventh commandments?) and 139 (What are the sins forbidden in the seventh commandment?).

While the debate on questions about biblical sexual ethics gave rise to these amendments, the intent and content of the amendments cover the whole spectrum of character qualities for church officers.
As one outside observer noted: Seen in the context of the 2,000-year history of the church, the PCA’s deliberations were hardly revolutionary. But in 2021 cultural revolutionary America, the language commissioners proposed be added to the PCA’s Book of Church Order ring with Christian bravery before a hostile world:
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 by denying the sinfulness of fallen desires . . . or by denying the reality and hope of progressive sanctification, or by failing to pursue Spirit-empowered victory over their sinful temptations, inclinations, and actions are not qualified for ordained office. 
Watch the video here.

Written by W. Robert Godfrey |
Tuesday, December 26, 2023
The focus in this article is on the Word of God and the sacraments. The Word of God helps to preserve us in the faith as we hear it preached, as we read it in church and privately, and as we meditate on it. The article highlights what we will find in the Scriptures when we hear, read, and meditate on them. First, we will find exhortations. The Bible calls us to live the faithful Christian life and instructs us in the character of that life. Second, we will find threatenings. Even though God will surely preserve us in grace, we need to hear the warnings of God as one of the means that He uses to confront us with our sin and draw us to repentance. Third, we find promises.

Calvinism does not have five points. Calvinism as summarized in its great confessions and catechisms was never meant to be reduced to five points. The Arminians, however, had five attacks on Reformed teaching. On the fifth point, they wrote:
Whether they [those incorporated into Jesus Christ] can through negligence fall away from the first principle of their life in Christ, again embrace the present world, depart from the pure doctrine once given to them, lose the good conscience, and neglect grace, must first be more carefully determined from the Holy Scriptures.
The Arminians in 1610 were uncertain about the doctrine of perseverance. But in the years that followed, they increasingly taught that the truly regenerate could fall from grace and be lost.
Clearly, the Arminians feared that the doctrine of perseverance would make Christians negligent, lazy, and self-indulgent. They seemed to imagine that the Reformed taught that the Christian life is like a train running downhill. Just get it started, and it will run on its own momentum.
The great Synod of Dort (1618–19) answered the Arminian doubts and fears clearly and helpfully. It reminded all Christians that God does indeed so preserve His own that they will not fall from grace. But He preserves them through the means that He has appointed, and by His Spirit He ensures that they make good use of those means.
The Canons of Dort take up the subject of perseverance in the fifth head of doctrine. In fifteen articles, the fifth head presents a remarkable biblical and pastoral statement of the Reformed teaching. It begins by recognizing that sin remains a problem in the life of regenerate Christians. Since sin is a daily problem and affects even our best works, we must daily turn to God anew:
These [sins] are to [Christians] a perpetual reason to humiliate themselves before God and to flee for refuge to Christ crucified; to mortify the flesh more and more by the spirit of prayer and by holy exercises of piety; and to press forward to the goal of perfection, until at length, delivered from this body of death, they shall reign with the Lamb of God in heaven. (Article 2)
Here is clearly no mechanical, or automatic, sense of preservation. Human responsibility and active turning to God are upheld as the fruit of the grace of God.
We see here how important means are to persevering in the faith. The canons mention first the cultivation of humility and faith in the Christian life. We dare not be a proud people, as though we had accomplished much by our own strength. But we must recognize our weaknesses and look away from ourselves to Christ. One of the key means of cultivating humility is prayer. In prayer, we acknowledge that God is the source of all strength and hope in our lives. Article 2 also encourages “holy exercises of piety” in addition to prayer. Here the stress falls on reading the Bible and engaging faithfully in worship with fellow believers. The canons recognize that even the regenerate, left to themselves and their own strength, would not persevere. Only the faithful, persevering grace of God can uphold the regenerate as they face the temptations of sin.
The canons recognize that God’s saints can fall into terrible sins, of which David and Peter are clear examples. Such terrible sins bring with them terrible consequences. 
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If, in fighting the good fight, we begin to look like the world in our use of words—if we become saltless salt and lightless light—what purpose do we have in the kingdom? We may be fighting for Christ but not have the spirit of Christ.

Words are weapons. They are either weapons used in the service of God and His kingdom—weapons that are brandished in love for God and our neighbor—or they are weapons used in the service of the kingdom of this fallen and sinful world—weapons wielded in love of self and hatred of God and neighbor. This is simply the reality of what words are. In our current context, this reality powerfully confronts us, and we struggle with how to wield our words. We live in the middle of a swirling vortex of political conflict, social unrest, clashing values systems, a culture war, and a global pandemic, and the power of words as weapons through social media has been exponentially increased. Through the means of various forms of social media, words as weapons are used to mobilize, encourage, scare, advocate, anger, inform, judge, punish, reward, lament, and rejoice, and all on a massive scale and with dizzying speed. How do we navigate through this daunting and sometimes overwhelming reality, and how do we ourselves wield a weapon like this that is powerful and so easily and readily available?

The ninth commandment (Ex. 20:16; Deut. 5:20) speaks into this reality and shows us the way forward, and it shows us the gospel for life. It says, “You shall not bear false witness against your neighbor.” This is courtroom language, where one can serve as a witness who brings testimony that is false and brings harm and even death to another person. The commandment is stated negatively (what God calls us not to do) but it can also be stated positively (what God wants us to do). Throughout Scripture, God calls us to protect, build up, restore, and heal others with our words. Read through Proverbs (especially chs.12–14) to see how words are to bring life and not death, to be used by the wise in contrast to their use by the fool. Our words are to be gracious, seasoned with salt (Col. 4:5–6); they are to be truth and they are to build up, as fits the occasion, that they may give grace to those who hear (Eph. 4:25–32).

The way we use our words reveals our hearts, it reveals the kingdom values that govern us, and it reveals the principle of life that animates us and forms and directs our hearts. A saltwater spring or a freshwater spring, a good tree or a bad tree, a heart that is earthly or fleshly—operating according to the principles and practices of fallen Adam—or a heart that is heavenly and spiritual—redeemed in Christ and renewed by the Holy Spirit and operating by the principles and practices of the new life we have in Jesus Christ.