Next week the Presbyterian Church in America gathers in St. Louis, Missouri for its 48th General Assembly. This is after a year of COVID and a postponed GA in 2020, so there is a lot on tap. One of the main items of concern within the PCA is the perceived threat of homosexuality encroaching on the PCA. Many things have been said about this threat, both in terms of what currently exists within the PCA and what might exist if we slide down a slippery slope.
The PCA stands for biblical morality. Those biblical positions are spelled out clearly in the Westminster Standards and our Book of Church Order. Westminster Confession of Faith 24:1 states, “Marriage is to be between one man and one woman: neither is it lawful for any man to have more than one wife, nor for any woman to have more than one husband at the same time.” Additionally, Larger Catechism 139 forbids gay sex in any form. In 2019, BCO 59-3 was made constitutionally binding and was amended to state the following, “Marriage is only to be between one man and one woman (Gen. 2:24,25; Matt. 19:4-6, 1 Cor. 7:2), in accordance with the Word of God. Therefore, ministers in the Presbyterian Church in America who solemnize marriages shall only solemnize marriages between one man and one woman.” Further, our Westminster Standards give us an excellent theological foundation for considering the issues of temptation, desire, indwelling sin, and sanctification.
In 2019, the 47th General Assembly commissioned an Ad interim Committee to study and report on the issues of human sexuality (hereafter AIC). The resulting report is excellent, giving us a thoroughly confessional report that is informative and pastorally sensitive. I heartily commend this report as the answer that the PCA needs in order to remain faithful in this challenging time.
Given our strong confessional and constitutional foundation and the excellent AIC report, the PCA is on solid footing regarding the issue of homosexuality. Nevertheless, there are many within our denomination and without who are raising the alarm about “homosexual pastors” in our midst. I have personally seen several allegations about certain PCA pastors and elders that I believe to be untrue. As a confessionalist and as an ordained pastor, I am bound by vow to preserve and promote the truth and the good name of my neighbor, as well as to defend the innocence of those falsely accused and to discourage tale-bearers and slanderers (WLC 144). Indeed I would be sinning if I were silent in a just cause and held my peace when correction of untruths was called for (WLC 145). In this article I am seeking to keep my vow by laying out what I know to be true against some of the misstatements and rumors that have been circulating. I would remind my readers that the Larger Catechism likewise calls all of us to not stop our ears against a just defense (WLC 145) and to readily receive a good report regarding the innocence of our neighbor (WLC 144).
I will address the most important of these misconceptions section by section. In doing so, my earnest desire is to preserve and promote the purity, peace, and unity of the PCA. I have dialogued both in public and in private with several individuals and groups on the issues I am about to report on. The purpose of this article is to inform those who have not been as intimately involved in these discussions as I have so that they can judge rightly as we come to the General Assembly next week.
Gay Christian – Some have articulated that there are Pastors and Elders in the PCA who call themselves Gay Christians, or otherwise claim a Gay identity, and teach others to do the same. I am acquainted with quite a few pastors and elders in the PCA who experience unwanted homoerotic temptations, and yet I am aware of no pastor or elder in the PCA that identifies this way. There is a reasonable misunderstanding on this point because of a Christianity Today testimony in which the author uses the word “gay” 12 times. However, a careful analysis reveals that he only refers to himself as such in the past tense. The opening line of the article is, “Bill, I’m gay.” Rather than being a declaration of his present identity, this is a testimony of how as a newly converted Christian he confessed his struggle for the first time to his campus minister. This is supported by the same pastor’s repeated clarification that he does not presently, and has not over the past 20+ years, used the term Gay or Gay Christian to identify himself. His preferred term is “same-sex attracted,” though he realizes that term comes with some baggage from the ex-gay movement. There are some PCA pastors and elders who will use the term “gay” as a descriptor in certain situations, specifically when talking with non-believers, but they emphatically reject that it is a core aspect of their identity. They claim their core identity to be in union with Christ.
Similarly, there are no PCA pastors or elders who embrace “Gay Christianity” as an alternate culture or community in the church. Those who do so are outside the bounds of the PCA and not adherents to our theological system or polity.
There may be members of the PCA, including seminarians, candidates under care, and staff members of PCA churches, who stray into some of these problematic areas. The AIC report advises the following pastoral response in those cases:
“Given this conclusion, how should we respond to fellow believers in our churches who may use such language? First, we ought not start from the assumption that they are being unfaithful or living in active rebellion to God. Rather, in the context of established relationships, pastors and leaders in the church ought to ask questions and seek to understand each individual’s story. Why do they use that language? Have they thought through the relative benefits and dangers? Noting the range of possible meanings of terms like gay and gay Christian, we would do well to seek understanding before imparting advice. In practical and plain terms, the issue of terminology is more likely a matter for shepherding in wisdom, and not in and of itself grounds for discipline.”
Homoerotic Attraction and Sin – There is also a similar misunderstanding that there are PCA pastors and elders who teach that homoerotic attraction is not in itself sinful. This is also not the case. There are no PCA pastors or elders that I am aware of who teach this. Specifically, in a recent presbytery investigation, one pastor stated, “I agreed that same-sex sexual attraction—even resisted—is of sin, is sinful, and is a movement of indwelling sin.” He later stated:
“I don’t recall saying that same-sex attraction is a morally neutral condition. I have repeatedly stated otherwise. Any time I sense an internal sexual or romantic pull toward anyone God has not given me—including any male by definition—I have to recognize that pull for what it is. It is an effect of the fall, yes, but more precisely it is the pull of what St. Paul terms the flesh. It’s a motion of the internal corruption that remains in the believer throughout this life. “This corruption of nature, during this life, doth remain in those that are regenerated” (see WCF 6.4-6). This temptation is “original corruption” and is “properly called sin,” even when it does not lead to “actual sin.” Apart from Christ, I would carry the guilt of original corruption.”
All PCA pastors and elders that I am aware of affirm the theology of the Westminster Confession of Faith chapter six on sin and of statements 3-6 on sin in the AIC.
On the subject of sin, PCA pastors and elders affirm that homoerotic orientation is sinful and therefore is the subject of repentance and mortification. PCA elders and pastors also affirm that temptation to sin is itself sin. Again, I am aware of no pastors or elders in the PCA who would deny these doctrines.
Furthermore there is a misunderstanding among some that some PCA pastors and elders teach that there is an aspect of being gay that is not of sin or that should be celebrated. In the report cited above that same minister stated, “Owning your sin does not equal celebrating your sin…. If a believer were celebrating their fallen sexuality, then there’s obviously a problem with that.”
Sanctification – There are also reports that there are ministers in the PCA who teach that there can be no growth in sanctification for those who experience homoerotic temptation. This is largely a misunderstanding related to the possibility of orientation change. There are pastors in the PCA who teach that orientation change is rare. However this does not mean that no change whatsoever is possible for a Christian who experiences unwanted homoerotic temptations. When someone asserts that orientation change is extremely rare, he is referring to a change where someone moves from having only attraction towards the same sex to only having attraction to the opposite sex; in other words, from being 100% gay to being 100% straight.
This shift is very rare, according to those who have been ministering in these areas for decades. “In January 2012, Alan Chambers, the last president of Exodus International, an organization representing over 270 ex-gay ministries, stated, ‘The majority of people that I have met—and I would say the majority meaning 99.9% of them—have not experienced a change in their orientation.’ He later clarified that the 0.1% represented a woman who later told him she was bisexual. Mike Rosebush, former vice president of Focus on the Family and director of Exodus International’s Professional Counselors’ Network—himself a psychologist working exclusively with same-sex-attracted men—has said that he has yet to identify a single instance in which same-sex attraction disappeared. Longtime HarvestUSA director Tim Geiger has stated that he has also never seen same-sex attraction go away—in himself or anyone else.”
On the subject of orientation change the AIC has stated:
“The error of some Christian approaches to same-sex sexual desire has been to tie faithfulness to the elimination of homosexual temptation (or even the development of heterosexual desire) as though if Christians really did enough therapy, had enough faith, or repented sufficiently, God would deliver them in some final and complete way, changing their orientation. This perspective reflects a sort of over-realized eschatology—a view that what we will be finally and fully in the new creation will be realized in that way in the present life. Against such a view, our Confession reminds us that even in the regenerate, the corruption of sin remains in this life (WCF 6.5). The task for believers is to pursue faithfulness and obedience in this life, holding in view our new creation selves into which we are progressively, though often with many fits and starts, being conformed.”
However, this does not mean that those who experience unwanted homoerotic temptation do not change at all. In the presbytery investigation mentioned above, the pastor stated that some who experience unwanted homoerotic temptations are, by God’s grace, able to see their desires change to the point that they can marry a member of the opposite sex and have children. For those who aren’t able to experience this kind of change, the expectation and reality for the believer is that those unwanted sinful desires would diminish over time both in frequency and intensity. Thus, it is not true that PCA pastors are teaching that believers who have experienced homoerotic temptation should not expect to change.
This is in agreement with Statement Seven from the AIC report on Human Sexuality:
“We affirm that Christians should flee immoral behavior and not yield to temptation. By the power of the Holy Spirit working through the ordinary means of grace, Christians should seek to wither, weaken, and put to death the underlying idolatries and sinful desires that lead to sinful behavior. The goal is not just consistent fleeing from, and regular resistance to, temptation, but the diminishment and even the end of the occurrences of sinful desires through the reordering of the loves of one’s heart toward Christ. Through the virtue of Christ’s death and resurrection, we can make substantial progress in the practice of true holiness, without which no man shall see the Lord (Rom. 6:14-19; Heb. 12:14; 1 John 4:4; WCF 13.1).
“Nevertheless, this process of sanctification—even when the Christian is diligent and fervent in the application of the means of grace—will always be accompanied by many weaknesses and imperfections (WCF 16.5, 6), with the Spirit and the flesh warring against one another until final glorification (WCF 13.2). The believer who struggles with same-sex attraction should expect to see the regenerate nature increasingly overcome the remaining corruption of the flesh, but this progress will often be slow and uneven. Moreover, the process of mortification and vivification involves the whole person, not simply unwanted sexual desires. The aim of sanctification in one’s sexual life cannot be reduced to attraction to persons of the opposite sex (though some persons may experience movement in this direction), but rather involves growing in grace and perfecting holiness in the fear of God (WCF 13.3).”
Lastly, on sanctification, there are are a minority of voices in the PCA who insist that true repentance and regeneration should result in the total elimination of homoerotic desires. Frankly, this position is out of accord with our system of doctrine in what it teaches on sanctification (WCF 13.2-13.3). This view seems much closer to Wesleyan Perfectionism than the Reformed view of progressive sanctification.
Orientation – There are some in the PCA who have argued that no Christian should say that they have a “homosexual orientation.” However this is contrary to the AIC report, which states:
“How then should we think of the language of sexual orientation? Insofar as the term orientation is used descriptively to articulate a particular set of experiences, namely the persistent and predominant sexual attractions of an individual, it can remain useful as a way of classifying those experiences in contrast to the experiences of the majority of other people. However, insofar as the term orientation carries with it a set of assumptions about the nature of that experience that is unbiblical (e.g., overemphasized rigidity, its normativity, etc.), then the terminology may require qualification or even rejection in some circumstances.”
Given what I have stated above regarding PCA pastors’ teaching on the possibility and expectation of real change for believers who experience homoerotic temptation, we should assume that those leaders in the PCA who describe themselves as having a homosexual orientation are doing so in the first sense mentioned by the AIC.
The Above Reproach Qualification – Some in the PCA have argued that anyone who states that they experience unwanted homoerotic temptation is automatically disqualified from being an ordained officer in the PCA. This is stated on the basis of BCO 8-2 and BCO 21.c.1.1, which cite 1 Timothy 3 and Titus 1. These two biblical passages state that elders must be “above reproach.” The Greek word used in both instances is ἀνέγκλητος, which denotes being guiltless or blameless. Moreover, 1 Timothy 3:7 states that an elder must have a good reputation with unbelievers. The Greek word in that case is μαρτυρία, which means to have a good witness or testimony. In both these instances it seems that these refer to outward instances where a person would incur guilt or a bad reputation because of their actions. Given what we have seen in the AIC report regarding the issues of sin, sanctification, right use of terminology, and orientation, which we have all covered above, it would seem that some other act or aberrant teaching would need to be in play to make someone fail to be “above reproach.” As we have stated above, I am not aware of any pastor or elder in the PCA who would hold unacceptable positions on these matters.
Furthermore, the AIC states, regarding whether a man who experiences homoerotic temptation is ordainable, “Insofar as such persons display the requisite Christian maturity, we do not consider this sin struggle automatically to disqualify someone for leadership in the church (1 Cor. 6:9-11, 1 Tim. 3:1-7, Titus 1:6-9; 2 Pet. 1:3-11).”
In citing 1 Corinthians 6:9, the committee is presumably referring to Paul’s injunction that those who “practice homosexuality” will not inherit the kingdom of God. In verse 11 Paul states, “such were some of you.” Some in the PCA have argued that anyone who experiences unwanted homoerotic temptation is not a subject for ordination because the verse says “such were some of you,” and those men still experience the temptation. However, 1 Corinthians 6:9 does not say “those who experience homoerotic temptation,” but, “those who practice homosexuality.” The confusion may lie in that both the NASB and the NKJV translate the verse as saying “homosexuals will not inherit the kingdom of God.” However, as the ESV footnote points out, “The two Greek terms translated by this phrase refer to the passive and active partners in consensual homosexual acts.” The AIC report concurs with this in saying:
“Paul coined the term arsenokoitai (1 Cor. 6:9; 1 Tim. 1:10) from the use of two related terms in the Septuagint version of Leviticus 18 and 20. The basic meaning is “man-bedders” or men who have sex with other men. The word malakoi can mean “soft” as in soft clothing (Matt. 11:8; Luke 7:25), or when used pejoratively of men it can mean “effeminate.” In the ancient Roman world, “The ‘soft’ man lack[ed] masculine posture, courage, authority, and self-restraint; he is like a woman.” Fredrik Ivarrson, “Vice Lists and Deviant Masculinity,” in Mapping Gender in Ancient Religious Discourses, eds. Todd Penner and Caroline Vander Stichele (Leiden: Brill, 2007), 180. Sexual passivity or penetrability is not the definition of malakos, but it is one possible connotation. Ivarrson, “Vice Lists,” 180-81. The combination of arsenokoitai and malakoi, uniquely used in the New Testament in 1 Corinthians 6:9, likely refers most directly—as per the ESV footnote—to the active and passive partners in consensual homosexual activity. For more extended discussion, see Chapter 5 in Kevin DeYoung, What Does the Bible Really Say About Homosexuality? (Wheaton, IL: Crossway, 2015).”
Thus, Scripture does not say that those who experience homoerotic attraction will not inherit the kingdom of God, but those who act on those attractions by engaging in gay sex. Again, there is no PCA pastor or elder who teaches that any form of gay sex is lawful (whether in marriage or not) or engages in same-sex sexual activity. It is also very clear in our recent history that those pastors and elders who have come to that position have left the PCA for denominations who allow those views and practices.
Further, some in the PCA argue that homoerotic temptation itself disqualifies because the temptation is “unnatural.” This is argued on the basis of Leviticus 18:22 and 20:13, which call gay sex an “abomination.” I agree that gay sex is an abomination. But I would point out that the scriptures in their original languages do not say “those who experience sexual attraction towards the same sex are an abomination.” The scriptures uniformly say, “those who engage in gay sex are an abomination.” Leviticus 18:22 states, “You shall not lie with a male as with a woman; it is an abomination.” This is the act of gay sex. Leviticus 20:13 states, “If a man lies with a male as with a woman, both of them have committed an abomination; they shall surely be put to death; their blood is upon them.” Again, it is the sex act that is an abomination.
Now some may argue that being tempted to engage in something that is an abomination makes one not above reproach. I would counter that there are other abominations in the scriptures. The conclusion of Leviticus 18 says this:
“But you shall keep my statutes and my rules and do none of these abominations, either the native or the stranger who sojourns among you 27 (for the people of the land, who were before you, did all of these abominations, so that the land became unclean), 28 lest the land vomit you out when you make it unclean, as it vomited out the nation that was before you. 29 For everyone who does any of these abominations, the persons who do them shall be cut off from among their people. 30 So keep my charge never to practice any of these abominable customs that were practiced before you, and never to make yourselves unclean by them: I am the LORD your God.”
The list of sexual sins in Leviticus 18 is long. Are we going to say that if anyone is tempted towards any of these things it makes them not above reproach? Who will be left who is above reproach? Again, the end of Leviticus 18 calls all of them abominations, even the heterosexual sins. If someone has unbidden temptations of lust towards his neighbor’s wife, is he disqualified from ministry?
Deuteronomy 25 lists several sins related to the eighth commandment. “You shall not have in your bag two kinds of weights, a large and a small. 14 You shall not have in your house two kinds of measures, a large and a small. 15 A full and fair weight you shall have, a full and fair measure you shall have, that your days may be long in the land that the LORD your God is giving you. 16 For all who do such things, all who act dishonestly, are an abomination to the LORD your God.” Are we saying that anyone who is tempted to be dishonest in business is disqualified for ministry? These are abominations too.
Proverbs six lists seven abominations, “There are six things that the LORD hates, seven that are an abomination to him: 17 haughty eyes, a lying tongue, and hands that shed innocent blood, 18 a heart that devises wicked plans, feet that make haste to run to evil, 19 a false witness who breathes out lies, and one who sows discord among brothers.” In Hebrew poetry, the last item in a list like this is the most important, in this case the most heinous. Are we saying that those who are tempted to be argumentative and sow discord, who struggle with this sin and even occasionally commit it are disqualified from ministry? Sowing discord is an abomination too. Is the temptation to sow discord also disqualifying?
All of this presents a purity test that none of us can pass. All of us are tempted to do things that the Scriptures call abomination. When we say that homoerotic temptation itself is disqualifying we are singling out that temptation to one sin against others. If we are consistent, then we are all disqualified.
Revoice – Many concerns have been expressed about the teachings of an interdenominational parachurch ministry called Revoice. Revoice is a conference that first met in St. Louis in 2018 in a PCA church. It was a new ministry that sought to be a place of encouragement, exhortation, and accountability for Christian believers who experience unwanted homoerotic temptation. A conference like it was needed due to the fact that a previous similar gathering called the Gay Christian Network (now called Q Christian Fellowship) had increasingly taken a stance that affirmed the goodness of same-sex relationships and ostracized Christians who still believed that homoerotic sex acts are sinful. Revoice itself is a broad-tent organization that welcomes all Side B Christians regardless of denomination. As such not everyone who attends or even speaks holds our Reformed views on sin and sanctification (or even anthropology).
As a broad-tent organization, and one that was in its infancy and trying to figure things out, mistakes were inevitably made. Due to the fact that the first conference was held at one of its member churches, Missouri Presbytery performed an investigation of Revoice and the PCA church that hosted it. In that investigation, some of the erroneous teachings were repudiated and warnings and admonitions were given to the conference and to the PCA church that hosted it. But on the whole, the Presbytery found that for an organization that was in its infancy, the conference did a lot of good, while it needed to be shepherded and guided by the Presbytery’s recommendations. In other words, the court of original jurisdiction, Missouri Presbytery, did its job in investigating and issuing repudiations, corrections, and admonitions. It is not the case that Missouri Presbytery has given cover for Revoice or the PCA church that hosted it, or any of its pastors or elders.
There has been some discussion in PCA circles warning us about “Revoice Theology.” What is Revoice Theology? It’s hard to know what is meant by the label in absence of a systematic description by those who employ it. Revoice Theology is not a term that Revoice itself uses, instead it is a label that is intended to warn us of Revoice’s teachings. What does Revoice officially teach? You can read it for yourself (link provided below). We have to be careful not to take talks given at the first Revoice conference when the organization was still getting its legs underneath it as standing in for what the ministry definitively believes always and forever. This was one of the main points of the Missouri Presbytery report: Revoice needs to grow and mature.
Now to be clear, the statement of theology provided below is not right in line with the Westminster Confession. As I said above, Revoice is broadly Christian, welcoming in all sorts of folks who want to be committed to the Biblical sexual ethic. Not everyone in Revoice believes that orientation itself is sinful. They believe that it is a result of the fall and any conscious lusts or actions that flow out of it are sinful. But, let me be clear, PCA ministers and elders do hold the teachings of the Westminster Standards on sin, sanctification, and repentance. PCA ministers and elders who may attend or speak at Revoice do believe that homoerotic orientation is sinful, as I’ve already quoted above.
Revoice statement of theological conviction
In conclusion: Some have argued the PCA is on a slippery slope toward sexual perversion. I hope that this article has demonstrated that this is not the case. The main reasons for this are three-fold:
1: We have confessional standards that are up to the task and are being adhered to;
2: We have an excellent AIC report on human sexuality that I heartily commend to you; and
3: We have robust church courts that are doing their job.
We should be proud of our denomination and its steadfast commitment to biblical truth. We should be thankful for those men and women who have experienced unwanted same-sex attraction and who have heroically stood for Christ and his teachings in the midst of a world that calls them traitors and self-haters for daring to believe in Jesus and do what he says. I, for one, am proud to call them friends.
If you found this article helpful, you might also consider visiting A Faithful PCA.
 See WCF 6 on sin, 13 on sanctification, and 15 on repentance.
 See https://www.christianitytoday.com/ct/2019/may-web-only/greg-johnson-hide-shame-shelter-gospel-gay-teenager.html
 See Missouri Committee to Respond to Memorial (Hereafter CRM), p. 63, lines 41-45, “Personally, I have never referred to myself as a “gay Christian” or “homosexual Christian.” And I have not described myself as “gay” in the present tense since the 1990s. It’s always past tense as part of the arc of my personal testimony. I don’t mind when others use the term of me, but I myself have always stated that “I was a gay atheist, became a Christian, and my sexual orientation never changed. I am still same-sex attracted.”” This report is public and can be found here: https://drive.google.com/file/d/18_vvpZg2PwRFwBjwAg4fGp-bhJXh8Mhm/view
 See PCA GA AIC on Human Sexuality (Hereafter AIC),p. 29, lines 35-38 and note 57, “Others find the term gay to be an important part of being honest about the reality of their sexual attractions, especially given that other terms like same-sex attraction are perceived by some to be associated with “ex-gay” or orientation change approaches,” and “See for instance Greg Coles, Single, Gay, Christian: A Personal Journey of Faith and Sexual Identity (Downers Grove, IL: IVP Books), 61, 63, where he says, “By talking in terms of attraction instead of sexual orientation, ex-gay advocates were better equipped to treat homosexuality as a passing phase…Because of this linguistic history, I couldn’t help cringing when people referred to my sexual orientation as ‘same-sex attraction.’”” This report can be found here: https://pcaga.org/wp-content/uploads/2020/05/AIC-Report-to-48th-GA-5-28-20-1.pdf
 AIC, p. 30, lines 31-39. Emphasis added.
 I use the term homoerotic attraction to make clear that there is a sexual aspect to the attraction being described. The AIC report uses the term same-sex attraction, and I intend this to be synonymous with that.
 Missouri CRM, p. 16, lines 22-24.
 Missouri CRM, p. 18, lines 7-14. Emphasis added.
 Missouri CRM, p. 27, line 1 and lines 6-7.
 This section is quoted from a trusted source off the record.
 AIC, p. 25, lines 11-20.
 AIC, p. 10.
 AIC, pp. 30 line 42 – 32 line 4.
 AIC, p. 31 lines 29-31.
 AIC, p. 6, footnote 4.
 Lev. 18:26-30
 Deut. 25:13-16
 Prov. 6:16-19
 These two stances were given a short hand of Side A and Side B, with Side A believing that same sex unions were blessed by God and Side B believing that same-sex sexual acts are sinful. Note that Side B is a very broad-tent with some believing that the orientation itself and temptations are not sinful while others believe that they are. All PCA Side B proponents would profess our Reformed teaching that both homoerotic orientation and temptations are inherently sinful. See https://en.wikipedia.org/wiki/Q_Christian_Fellowship
 See the above footnote for a definition of Side B.
 The text of that investigation can be found here: https://drive.google.com/file/d/1XyxAwY-ACZsVS-pe_barvg2_wI9BBJsB/view.