PCA General Assembly 2021

 

Last week, the 48^th Annual General Assembly of the Presbyterian Church in America convened in St. Louis, MO. The General Assembly (GA) is the highest court in the Presbyterian Church in America and is tasked with conducting business brought by lower courts including, but not limited to, the reception of overtures, deliverances, resolutions, and judicial decisions.

 

This year’s GA consisted of 1,503 Teaching Elders (TE) and 613 Ruling Elders (RE) assembling to vote on 48 overtures which were submitted by various PCA presbyteries over the course of last year. This is a 500 commissioner increase from the last GA in 2019 (2020 canceled for COVID). These overtures are initially presented to an Overtures Committee who meet the same week of the Assembly. After being examined and debated by the committee, they are then passed on to the Assembly for a vote with a recommendation, unless ruled out of order, referred back to the presbytery, or answered by a similar overture originally submitted. The General Assembly then votes on the overture, resulting in an affirmative (voted for) or a negative (voted down) decision.

 

To be clear, an overture is an official communication submitted to GA from a lower governing body to a higher governing body, requesting to take a particular action, approve/disapprove, or endorse a particular statement/ resolution. Depending on the matter at hand, the decision can be binding or non-binding for both the lower courts and churches. For example, an overture requesting a Study Committee could be passed, yet even after the committee’s findings and final approval, the results are to be taken simply as “pious advice,” and are without binding and constitutional standing. With that said, any changes made via an overture to the Book of Church Order (to include the Form of Government, Rules of Discipline, and Directory of Worship chapters 56, 57, 58) are in fact binding upon churches and their elders.

 

If an overture is passed to change language in the BCO, a two-thirds vote is required by all presbyteries within the next year. The results are then presented to the following GA for a final vote. This exemplifies the difficulty in changing language in the BCO. Other overtures simply consist of nonbinding declarations or memorials.

 

My intention is to summarize the most important overtures of last week’s GA. For the sake of brevity, highlighted overtures will be listed, followed by the resulting vote, and a short commentary on the issue at hand. Overtures listed without a number count were given a voice/hand vote. The list is not exhaustive, but seeks to give a general overview of the main and most debated overtures of GA 2021. To view a comprehensive list of the originally submitted overtures, along with accompanying text, see: Resources - General Assembly (pcaga.org) To view the overtures making it out of committee and to the Assembly as well as their voted result, see: General Assembly Updates for July 1 - by Faith (byfaithonline.com)

 

 

 

Excursus

 

1.      Dr. Bryan Chapel was voted Stated Clerk of the PCA GA.

2.      The Ad Interim Committee on Domestic Abuse and Sexual Assault in the church was commended and granted an extension to complete their report through 2022 with a budget of $25,000 given by an anonymous donor. 

 

 

The following overtures are listed in order of “most debated and discussed” at GA 2021.

 

 

Overture 23

“Amend BCO 16 by Adding a Clause Which Prohibits Ordination for Men who Self-Identify as ‘Gay Christians,’ ‘Same-sex Attracted Christians,’ ‘Homosexual Christians,’ or Like Terms”

 

The Assembly voted in the affirmative as amended. The vote was 1438-417. There was a lengthy debate on this overture as well as #37. Over the last three years gender and identity have become a divisive issue in the PCA. With these topics at the forefront of debate, it should be noted that no one that I am aware of has advocated for practicing homosexual men to be ordained or married in the church. The primary issues entail whether a person who identifies as same sex attracted —using the orientation language of the LGBTQ+ community— is qualified for office. Other issues include whether a Christian or candidate can ever see these disordered affections change within their lifetime.

 

The Study Committee on Human Sexuality, as well as overtures #23 and #37 are a direct result of these debates within the PCA. Because this overture constitutes a change to the BCO, a two-thirds majority vote will be needed by all presbyteries over the next year. If passed by two-thirds of the presbyteries over the next year, the assembly will then take a final vote at GA 2022 in Birmingham, AL.

 

The amended language will read as follows:

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 undermined or contradicts their identity as new creations in Christ, 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 are not qualified for ordained office.

 

 

 

 

 

 

Overture 37

“Amend BCO 21-4 and 24-1 Clarifying Moral Requirements for Church Office”

 

The assembly voted to answer Overture 37 in the affirmative. The vote was 1130-692. The Overtures committee also issued a minority report that removed: “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).” But this report failed in a floor vote.  

 

The affirmed amended language will read as follows:

BCO 21-4 e. In the examination of the candidate’s personal character, the presbytery shall give specific attention to potential notorious concerns, such as but not limited to relational sins, sexual immorality (including homosexuality, child sex 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.

 

The paragraph is also to be amended to BCO 24-1 for the election, ordination and installation of Ruling Elders and Deacons.

 

 

       Overture 14

“Revise MTW Manual”

 

The Assembly voted to answer Overture 14 in the affirmative. The vote was 961-814. Mission to the World (MTW) is the Foreign Missions Agency of the PCA. Several missionaries took the floor to debate the manual and practice of MTW does not align with the standards of church planting on foreign soil. Those who debated in favor of the overture said that MTW has opened church planting and development ministries to men and women who are not ordained elders. This contrasts with other PCA ministries such as Mission to North America and Reformed University Fellowship. With the passing of this overture, the language inserted into the MTW manual is as follows:

All MTW leaders in line of authority over church planting or church development ministry shall be ordained elders.

 

 

 

       Overture 1

        “Amend BCO 8-7 Regarding Chaplains”

 

The Assembly voted to answer Overture 1 in the negative. The vote was 1285-415. This overture would have added language to the BCO indicating that chaplains in the PCA must go through the endorsing agency approved by the Assembly. Currently the approved agency is the Presbyterian and Reformed Commission on Chaplains (PRCC). Those who are in support of the newly added language argue that chaplains who choose another endorsing agency would find themselves without the backing of the established organization. Currently the PRCC is the only agency used by confessionally reformed churches. Because this overture failed, chaplains are free to choose another endorsing agency outside of the PRCC and thus could be susceptible to conflict within their ranks given the lack of military alignment with their vows in the Westminster Standards.

 

      

      Overture 38

“Commend Human Sexuality Report”

 

The Assembly voted to answer Overture 38 in the affirmative (by show of hands).

The link to the 12 main statements of the report can be found here:  Overture-38-Commend-Human-Sexuality-Report.pdf (pcaga.org) For the entirety of the report see: AIC-Report-to-48th-GA-5-28-20-1.pdf (pcaga.org) This report has had a significant impact on helping elders this last year understand the historically Reformed and theological underpinnings of confessional and biblical standards of human sexuality.

 

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The following three items are overtures recommending that the Assembly form Study Committees for a variety of topics and issues. All the overtures for these Study Committees were voted down. Study committees are expensive, time consuming, and not binding. If a Study Committee is approved, the moderator of that Assembly chooses the committee members, and they are given a time frame and budget to complete the task. The Assembly then votes at the designated time whether to commend the report. 

 

1.      The Assembly voted to answer Overture 32, “Form Study Committee for Biblical Ethics in Digital Media” in the negative. The vote was 1340-227.

 

2.      The Assembly voted to answer Overture 36, “Appoint Study Committee regarding White Supremacy” in the negative (by show of hands).

 

3.      The Assembly voted to answer Overture 47, “Appoint Study Committee on Critical Race Theory” in the negative (by show of hands).

 

 

 

Overture 31

“Amend BCO 22 Process for Assistant to Associate Pastor”

 

The Assembly voted to answer in the affirmative as amended (by show of hands). The language of this amendment gives clarity to the election of Associate Pastors.

 

The amended language will read as follows:

BCO 22-2 The pastor and associate pastor are elected by the congregation using the form of call in BCO 20-6. An existing assistant pastor may be elected by the congregation as an associate pastor at the recommendation of the Session without the election of a pulpit committee. Being elected by the congregation they become members of the Session.

 

 

Overture 18

“Amend BCO 24-1 to Clarify that a Session has the discretion on the timing of some parts of the Exam of Officer Nominees”

 

The Assembly voted to answer in the affirmative as amended (by show of hands). This overture gives the Session discretion on the timing of some parts of the exam of officer nominees.

 

Overture 27

“Amend BCO 36 to Require Public Excommunication”

 

The Assembly voted to answer in the negative (by show of hands). Grounds: Courts should retain the discretion currently given by our Rules of Discipline as to how they will administer and/or announce the censure of excommunication.

 

Overture 48

“Repudiate Anti-Asian Racism”

 

The Assembly voted to answer in the affirmative. The vote was 1374-107.  The Assembly voted to commend the following statement:

 

The report of the Ad Interim Committee on Racial and Ethnic Reconciliation to the 46^th General Assembly speaks clearly both to the reality of the Imago Dei in all people and to the sin of racism, particularly when it affirms: a) the vision of the redeemed in Revelation 7:9-11, where all nations and ethnicities are fulfilled in Christ; b) the image of God is reflected in all people; and c) the image of Christ reflected in His body. (M46GA, Appendix V, but especially p. 599.) At the same time, we recognize the pain, and, at times, violence, that the Asian American Pacific Islander (AAPI) community has experienced, particularly due to events of the past year. We express our grief together with our AAPI brothers and sisters over the pain and suffering that has occurred, whether this has happened due to unbiblical religious claims, racist pride, or any other cause. We, finally, assure our AAPI brothers and sisters of our love and support, and of our desire to walk together in ways that reflect the commitments of the Racial Reconciliation Report.

 

The following overtures were received and accepted by the Assembly in agreement with the Overture Committee’s recommendations. In a general sense these overtures could then be considered limited in debate or division. Updates from Overtures Committee for June 29 - byFaith (byfaithonline.com)

 

Overtures: 5, 6, 16, 19-21, 26, 28, 29, 30, 33-35, 40, 41, 43, 45, 46.

 

Overtures for the GA’s Rules for Assembly Operation (RAO) and debate on the Review of Presbytery Records (RPR) are not included.

 

 

Pastor John Bennett

What Does a Future Merger of the ECO and the EPC Mean for the PCA?

As the winds of progressive culture continue to pick up speed, evangelical denominations find themselves feeling the pressure of where to draw the line. History tells us that the mainline denominations, which were once evangelical in ethos, eroded under the pressure of Neo-Orthodoxy and the temptation of cultural credibility.

This Category Five has now reached the evangelical reformed world and the PCA, particularly in the form of last year’s Revoice Conference. This is in addition to the inclusion of un-ordained (at this point) female deacons and a St. Louis PCA Church’s participating in Faith for Justice— an organization that provides an ongoing teaching platform for a Transgendered Education and Advocacy Coordinator of the Missouri ACLU. One might wonder how this could be tolerated in the PCA, particularly in terms of a biblical sexual ethic; but creative parsing of sexual identity and personhood, cohabitation in the form of spiritual friendships, and promotion of conferences through the use of church facilities have muddied the waters for a direct response by many moderates.

My prayer is at this coming General Assembly, we will see an open and faithful rebuke to some of these very real fissures corroding confessional and biblical fidelity. But what if these churches continue down the path of imprudence?

I believe there are other options for progressives that will present themselves in the near future— and I don’t mean an exodus by conservatives in the PCA.

As a response to the ongoing debates and now full inclusion of LGBTQ+ membership and ordination in the PCUSA, a new denomination called the Evangelical Covenant Order of Presbyterians or ECO, was formed in 2012. This denomination quickly grew as many large PCUSA churches transitioned into its ranks. At the time, I was attending Fuller Theological Seminary in Houston, an extension established in response to the liberalism of the PCUSA seminary in Texas. However, it puzzled me that ECO retained the twelve confessions listed from the BCO of the PCUSA.

What has become clear is that this retention was simply a transitional stage as ECO moved further and further away from its former mainline roots into what is now a broader evangelical, uncompromisingly egalitarian, small “r” reformed denomination. In 2018, ECO voted to remove four of the aforementioned confessions, limiting their current standards to Westminster, Heidelberg and the Barmen Declaration. Though ECO explicitly regards these as “not binding,” they are considered guiding documents. The only binding document is presented in a statement of faith called the “Essential Tenets.”

In addition to ECO, and positioned to the Left of the PCA, is the Evangelical Presbyterian Church. Compared to ECO, the EPC retains the Westminster Standards, yet they also set aside a fundamental document, “The Essentials of our Faith.” While all but two of the EPC’s presbyteries allow for female Teaching Elders, there are particular congregations within those bounds that retain both female Ruling Elders and Deaconesses.

Why the comparison of confessional documents of denominations outside of the PCA? It is no secret that the history of American Presbyterianism looks like a spaghetti junction of division and realignment. A future merger of ECO and the EPC will provide a broader evangelical home for progressives in the PCA. Some such as City Church, Houston, have already made the exit based on the egalitarian issue. Others like Christ Presbyterian Church in Houston, one of the largest churches in the EPC, voted last month to enter the PCA.

Both ECO and the EPC are beginning to look even more like the same denomination. In the current culture creep, larger denominations will provide both resources and a louder voice to whatever convictions they adhere. At current size both ECO and the EPC combined, would immediately make for a denomination just over half the size of the PCA. I believe the seeds of realignment have been planted and the trees of ECO and the EPC are beginning even now to produce similar looking fruit in the form of a New School, egalitarian, missional and culturally accommodating, small “r” reformed church.

But what does this mean for the PCA? Because of the recent exposure of the progressive vision by a few in the PCA, increasing numbers of pastors have been made aware and have begun the process of mobilizing a coordinated effort. If the aforementioned merger does occur—and I believe it will—progressives can exit slowly, having felt the pressure of a biblical resistance. Thus the PCA can wholeheartedly refocus on the mission of the church without the distraction of a Revoice or other current compromises. In turn, we will once again, and with one voice, be the conservative, confessional, and complementarian Presbyterian Church in America.

The Importance of "Immediately"

With summer ending and school quickly approaching, teachers everywhere are readying their classrooms, organizing lesson plans, and gearing up for another year of lecturing and learning. As a former teacher I can remember all of the anticipation of the first day of school. Most students would walk in the classroom with an oversized backpack while looking up at me as they entered with curious and anxious eyes as if to say, “Uh oh, a man!” I had numerous exceptional students and those six years presented to me my own learning curve in life.

But there was one thing that I never really grew accustomed to, as a teacher and classroom manager. For some it may seem trivial with all of the other possible problems that a classroom full of twenty- five sixth graders could conceivably do. But this one thing was usually met with a rather forward and displeased retort from myself. When I would tell a student to do something whether it was to pick up their supplies, clean their desk, or turn in a paper; I expected immediate action. If the student lingered, especially out of what appeared to be apathy, laziness, or disdain, I would find myself pretty frustrated and give a very quick and stern response. You see the problem was that numerous episodes of lingering students could add up to more than an hour of wasted instruction time for that day. My classroom required immediate action when instructed, because time was precious and it could not be wasted.

            In the book of Mark and I am struck by how many times the author uses the word “immediately” in reference to either the action of Jesus or the response of those who encounter him. Below are just a few examples from chapter one:

“And when he came up out of the water, immediately he saw the heavens being torn                         open…” vs. 10

“The Spirit immediately drove him out into the wilderness…” vs. 12

“And immediately they left their nets to follow him.” vs. 18

“And immediately he called them and they left their father Zebedee…” vs. 20

“And immediately on the Sabbath, he entered the synagogue…” vs. 21

“And immediately the leprosy left him, and he was made clean.” vs. 42

Mark speaks to us with an emphasized urgency, highlighting the practice and presence of Jesus. In contrast, I often catch myself lingering at the thought of approaching God in prayer or worship. After having spent focused time with him, I wonder why I was so hesitant in my initial approach. But Mark reminds us that the urgency of Jesus’ work is an example for us in which we are empowered to reflect on our own daily mission. In that reflection, let us approach the presence of God with the same immediacy as that of our Lord Jesus.

Pastor John

What's my Priority?

In his book Too Busy Not to Pray, Bill Hybels tells a story of a young single unemployed man who came to him in deep despair having not found a job after several months. In fact he stated that this wasn’t even the worst of it. He continued, “I feel so lonely in this. Nobody in the church cares. Sometimes I think God doesn’t care. I feel totally hopeless and helpless.” Hybels responded with questions about the man’s habits. Was he feeding his faith? How often did he pray and commune with God? Did he regularly attend church services or place himself around Christians? Was he reaching out to meet other’s needs? The man quickly quibbled, “I just can’t find the time.” Hybels then reminded him that being unemployed and single meant that he was probably richer in time than any other resource.

As harsh as it may seem, when it comes to looking for answers in our often-confusing circumstances, God’s presence is regularly seen as a sort of “magic wand.” Wanting him to bring courage and strength without forming the habits that increase spiritual health are ripe ingredients for the creation of a misappropriated blame game. In an often unstable and confusing situation, God is much more about my holiness than my happiness. He will see me through, in his time and way, but only a connection to his line of sight through a steadfast and steady perseverance will bring clarity. Ordering our priorities around his is essential.

             Below are just a few of the priorities rendered in God’s Word:

But seek first the kingdom of God and his righteousness, and all these things will be added to you.

Matthew 6:33

At that time the disciples came to Jesus, saying, “Who is the greatest in the kingdom of heaven?” And calling to him a child, he put him in the midst of them. Matthew 18:1-2 

 Now as they went on their way, Jesus entered a village. And a woman named Martha welcomed him into her house. And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.” Luke 10:38-42

Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. Romans 12:2 

Today God is calling us to prioritize the work of the Christian. To the world this may appear to be off-task, a distraction, or even a waste of time. But Jesus is calling us to a work that is wholly different than our typical shortsighted “fix it” mentality. It requires allowing him to set the docket. It places him in the center of all endeavors. It asks the question, “Who is my priority?” Will you join me in prioritizing the presence of our Father in prayer today?

Pastor John

Is Jesus really calling me to a balanced life?

I remember a distinct conversation with a good friend of mine in my mid twenties that left me walking away frustrated and questioning my entire world view. He, the leader of our community group, challenged my notion of attempting a “balanced life,” with what I believed to be a reasonable attendance of our group, a couple of times per month. Up until that point I had always viewed our community group as a place to receive an hour of teaching and possibly socialize afterwards. But his argument spoke as though I was responsible to these few friends and that they might even need me. In fact he spoke as if they were actually central to my growth in Christ and that eternal consequences were at stake.

These days when I reflect on conversations like this, I try to ask myself, “If my best friend or wife needed me at an event once a week and the direction of our friendship or marriage depended on that one hour, would I prioritize it?” Here’s the rub. Many of us still believe that our relationship with Christ is best found in one hour on Sunday morning or in reading a short devotional, a few days a week.  We confuse Jesus’ admonishment, “to keep our righteous acts secret, so as not to be seen by men,” as the overarching strategy for all of the Christian life. As a result, “personal faith” is often confused with “privatized faith.”

A personal faith means that our relationship with Jesus hits at the core of who we are, informing all of our relationships and activities. A personal faith moves us beyond an informal and optional “club like” view of the church, to an intense and deeply familial integration of ourselves into a faith community. A personal faith means that I come to the people of God on his terms, patiently willing to walk with others through their deepest pain and greatest joy. As a result, a personal faith says that I am willing to accept the privilege of being needed, despite how far it might stretch my own personal comfort or perceived capabilities.

On the other hand, a privatized faith means that my overarching approach to God and the church is based on my rights as an individual. Unfortunately this latter unbiblical perspective remains quite popular even within our own church today. But we at Parkgate long to see people changed by the power of the gospel, continually communicated within our community groups. It is only within this family like structure that we will see real personal faith encouraged and sustained. Will you join me in forsaking a false notion of a “balanced life” and become an integral and much needed part of a community group at Parkgate Community Church? Will you commit to encourage others to become a part of your spiritual family as we journey toward Christ together? As we move forward, let us find our place of greatest priority, in the ever so personal family of God.

Pastor John