Deacon Handbook

Role of the Deacon Defined

The word deacon is defined by Wikipedia as:

The word deacon is derived from the Greek word diakonos, which is often translated servant or more specifically waiter. Some believe that the office of deacon originated in the selection of the seven men (among them Stephen) to assist with pastoral and administrative needs of the early church (Acts 6). Deaconesses are mentioned by Pliny the Younger in a letter dated c. 112. The exact relationship between deacons and deaconesses is ecclesiologically unclear; in some traditions, a deaconess is simply a female deacon; in others, deaconesses constitute a separate order.

The role of deacon in the New Testament is indeed somewhat ambiguous. As it has been stated previously, the word literally means servant, but the word can also be translated as minister and there is no further elaboration of the office given. The role of deacon in the Christian church is generally associated with service of some kind, but the type of service rendered by the deacons varies among theological and denominational traditions. Some may argue that the deacons administrated the physical needs of the church because of the example of the seven men selected in Acts 6. While the word deacon is used in verse 1 (ministry or distribution), and the verb form is used in verse 2 (to serve), the noun form is also used in verse 4 to refer to the apostles proclamation (ministry of the Word). Therefore, there is reason to believe that the ministry of the deacon is limited to administration.

Deacons are usually thought of as under-shepherds who were responsible for shepherding a smaller group of people within the local church, while the elders were responsible for the overall leadership of the church. Deacons are to be under the authority of the elders, which is evident from the fact that they are always mentioned after the elders, and also because the requirements for deacon are slightly less strict than for elders.

In the early years of the church, a difference of opinion arose about the role of deacons. Some church officials argued that no spiritual function had been assigned to deacons. But others insisted that deacons were a vital part of a church’s ministry, with official duties to perform. Through the centuries, deacons generally have served as assistants to the clergy in the service of the sanctuary.

In the modern church, deacons exist as a distinct lower order of the clergy in the Roman Catholic Church, the Church of England, the Episcopal Church, the United Methodist Church, and other liturgical churches. In other denominations, including Baptist, Presbyterian, and Congregational, deacons are ordained laymen who carry out a variety of practical and spiritual ministries that assist the pastor. Deacons are often given administrative and financial duties, such as reviewing budgets and recommending new church programs and personnel.

It should also be noted that the position of deacon, which is described in Acts 6, is an elected position. This means that although the deacon should certainly feel led to serve in that position, the initiation of the commitment rests in the hands of the congregation of the church. Therefore, the position of deacon is not a position to which one appoints oneself.

Deacons in Scripture

The office of the deacon is introduced in the New Testament in Acts 6. Although the seven men appointed in Acts 6 were not actually called “deacons,” most students of the Bible generally agree that the “seven” were the prototype of today’s deacons. In the early days of the church, the tremendous growth through the ministry of the apostles was accompanied by many demands of service, which the apostles could not adequately provide. Specifically mentioned were the increasing complaints by the Grecian Jews against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. Thus, the appointment of these dedicated individuals provided support and service for the ministry of the gospel by meeting practical needs within the church body.

In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the Word of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas, from Antioch, a convert to Judaism. They presented these men to the apostles, who prayed and laid their hands on them. So the Word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. (Acts 6:1-7)

The work of Stephen and Phillip strongly suggests that gifted deacons became a permanent part of the church’s outreach to the world very early in its history. The thrilling activities of these servants of the church sound much like the work of a traveling evangelist, missionary, or lay preacher. Stephen is described as a man “full of faith and power” who “did great wonders and signs among the people” (Acts 6:8). So convincing were his words and miracles that “they were not able to resist the wisdom and Spirit by which he spoke” (Acts 6:10). While some responded in faith, Stephen’s zeal for Christ stirred up powerful enemies (Acts 6:11-13). Undaunted by false witnesses, Stephen glorified the Lord even as he was put to death for his convictions (Acts 7:59- 60). Phillip was also an evangelist who “preached the things concerning the kingdom of God and the name of Jesus Christ” (Acts 8:9-13). After preaching to eager crowds in Samaria, Phillip witnessed to a solitary Ethiopian in the desert and baptized him (Acts 8:26-38).

It is important to note that, in the first introduction, emphasis is placed upon the character of the men chosen to serve as deacons. Seven men were chosen who were “known to be full of the Spirit and wisdom.” Among those chosen was Stephen, “a man full of faith and of the Holy Spirit”. No matter what the ministry to be performed was to involve, in this case the waiting of tables and service to the widows, the life and character of the man chosen to perform it was the determining factor.

In addition to the passages in Acts 6, which refer to the role of the deacon, there are two other passages that make reference to deacons: Phil. 1:1 and 1 Tim. 3:8-12. The primary focus of these passages is the order and structure in the church. The appointment of a deacon can best be understood in relation to the role of co-worker and fellow servant in the Gospel.

Paul and Timothy, servant of Christ Jesus, to all the saints with the overseers and deacons … (Phil. 1:1)

Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be the husband of but one wife and must manage his children and his household well. (1 Tim. 3:8-12)

In summary, there are several aspects of the position of deacon, which are referenced in the New Testament, that need to be understood. First, the deacon is selected to serve by his fellow members of the church and church leaders. Next, he should be recognized to be faithful. Finally, the deacon is to be seen as an extension of the pastoral ministry. The deacon has the responsibility of making the truth of God’s Word come alive within the church.

Selection to the position of deacon at Washington Heights Baptist Church is based on the above standards. These standards are essential to the services that the deacon is expected to perform. In our life and indeed, in our Christian walk, what we do is normally a reflection of who we are; each deacon is expected to nurture his own personal life and relationships so that he is able to fulfill the responsibilities of ministry that have been outlined by God in the New Testament. A deacon must demonstrate a heart for God through scriptural attributes and demonstrated spiritual maturity and service as described above.

Qualifications of a Deacon

Spiritual Qualifications

In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. So the Twelve gathered all the disciples together and said, ‘It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them and will give our attention to prayer and the ministry of the word.’ This pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas, from Antioch, a convert to Judaism. They presented these men to the apostles, who prayed and laid their hands on them. So the Word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith. (Acts 6:1-7)

• Full of the Holy Spirit—The word “full” means “covered in every part, thoroughly permeated with, complete, lacking nothing” concerning God’s Holy Spirit. Deacons are to be completely dedicated to the presence and guidance of God’s Spirit in their personal life and in their daily work.
• Full of wisdom—The word “wisdom” means the deacon, because of a relationship to God’s Spirit, knows how to both choose and act wisely in all matters. Common sense is certainly a part of the meaning.
• Full of faith—This is not specifically stated as a requirement, but is inferred from the selection of Stephen. It means the deacon should be clear in his understanding of his own faith, and he should be strong first in its proclamation, and then, if need be, strong in its defense as he carries out his responsibilities.

Moral Qualifications

Deacons, likewise, are to be men worthy of respect, sincere, not indulging in much wine, and not pursuing dishonest gain. They must keep hold of the deep truths of the faith with a clear conscience. They must first be tested; and then if there is nothing against them, let them serve as deacons. In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. A deacon must be the husband of but one wife and must manage his children and his household well. (1 Tim. 3:8-12)

• Worthy of respect—The deacon is to be a person whose moral and spiritual character evokes esteem from others; a person that is considered honorable or noble. He should be a person that has a respectful reputation, especially in spiritual matters.
• Sincere—The deacon is to be truthful and trustworthy. He should not say one thing to one person and something different to another. A deacon’s word must be honest; not a person that takes part in gossip, tale bearing, idle talking, or slander and does not use manipulative, insincere, or deceitful speech. He is not a liar.
• Not indulging in much wine—For the deacon, there is to be no abuse or dependence on any drug—may include the regular use of alcohol even though not getting drunk, if inappropriate dependence is demonstrated. There should be a demonstrated freedom not to drink. Paul is prohibiting the abuse of wine or any other substance that could damage a deacon’s testimony and make ineffective his Christian witness.
• Not pursuing dishonest gain—Not willing to manipulate or resort to illegitimate means for personal gain, either for money or for recognition, especially in the area of ministry. The person demonstrates a proper values system, including a willingness to give up money making opportunities for the sake of the gospel. The deacon is not to be controlled by a greedy obsession to obtain all the material possessions he can.
• Must keep hold of the deep truths of the faith with a clear conscience—The words “keep hold” speaks of knowing the Word of God and “clear conscience” speaks of doing the Word of God. This simply means that a deacon’s life must be consistent with Christian doctrine. The deacon should believe in sound doctrine, and should hold firm to his convictions. His spiritual integrity is beyond reproach.
• Must first be tested—The deacon must demonstrate his spiritual qualifications before being elected to serve in the position of deacon. His daily attitude, speech, and conduct should be observed for an appropriate period by the elders of the church. The deacon should have a proven ability to do the work of shepherding and service effectively and without any grounds of accusation.
• The husband of one wife—Literally, a “one-woman man,” this means specifically that there is at most only one wife in the deacon’s life. It means in principle that the deacon has his sexuality resolved and under control. This should not be interpreted to mean that a man must be married in order to serve as a deacon or that a man that has been divorced is ineligible to serve as a deacon.
• Manages his children and household well—The primary application is to married men meaning that their family life is good. The deacon should act as a responsible Christian father, husband, and household manager providing for his family financially, emotionally, and spiritually in an active, ever-present role through example and service. One key measurement when evaluating a man’s household management is the behavior of his wife and children. Because the home is often referred as a microcosm of the church, it is imperative a deacon is able to care for his family before he can care for the church of God. In the case of the unmarried, it means that they have close relationships and that those relationships are generally healthy and stable. A pattern of broken relationships suggests an inability to get along with others (especially his family and friends) and should disqualify him to serve as a deacon.

Qualifications for the Wife of the Deacon

In the same way, their wives are to be women worthy of respect, not malicious talkers but temperate and trustworthy in everything. (1 Tim. 3:11)

It has been suggested that the wives of church leaders are a big factor in their husband’s success. The deacon’s wife must meet special requirements as well, because she will often need to support her husband in his many delicate duties. Any reproach on the part of the wife reflects on the work of her husband. The qualifications for the deacon’s wife are given in 1 Tim. 3:11.

• Worthy of respect—This refers in the same manner as the qualification of the deacon. The wife of the deacon should be truthful and trustworthy. She also should be a person that has a respectful reputation, especially in spiritual matters.
• Not a malicious talker—Similar to the deacon, the wife should be forthright in her speech; not participating in gossip or slander. She should not use manipulative, insincere, or deceitful speech. He is not a liar. The wife of a deacon should not be one who is loose with the tongue.
• Temperate—This usually refers to someone who is sober-minded and calm. A temperate person is one who is collected, well composed, and not easily excited. The temperate person is possessed with balanced judgment.
• Trustworthy in everything—The wife of the deacon must be faithful and reliable in all things. She needs to be a person that can be depended upon. She must be faithful to her husband, to her family, to the church, and above all, to Jesus Christ.

To summarize, then, the qualifications of the deacon’s wife include holding a serious view of life, avoiding the spreading of gossip, striving to maintain a balanced sense of judgment, and dependability in every area of life. A wife such as the one described can be a real asset to any man, especially to the deacon who has official responsibilities in the church of God.

Selection of a Deacon

The Church Nominating Committee will prepare a list of names of qualified men to serve on the Board of Deacons. The qualifications of each nominee proposed will be thoroughly discussed by the Nominating Committee to be certain that the nominee is indeed qualified to serve. Once it has be determined that the nominee is qualified to serve, the Chairman will call the nominees to ask if he feels led to serve on the Board of Deacons. Those nominees that affirm they have been called are presented to the congregation at the next Annual Business Meeting for their approval.

Term of Office

Deacons are elected for a term of three years and at the end of his three-year term, he may be re-nominated and elected to serve a second three-year term. The Deacon must then leave the Board of Deacons and he cannot be elected to serve another three-year term until one year has lapsed.

Board Meetings

Deacon Board Meetings are held each month (except August and December are usually skipped). The meetings are usually held on the second Tuesday of each month and the meetings usually begin around 6:30 or 7:00 p.m. The Meeting Agenda and the Minutes from the previous Board Meeting are sent out to each member via email prior to the monthly board meeting.

Officers of the Board

The Board of Deacons has four officers: Chairman, Vice Chairman, Secretary, and Treasurer. Each year the Senior Pastor selects from among the board members someone to serve as the Chairman, which the Board must ratify by a majority vote. The Senior Pastor and the Chairman of the Board then select the other officers for the Board.

The Executive Committee

The Executive Committee is made up of the Senior Pastor, the Chairman of the Board, the Vice Chairman, the Secretary, the Treasurer, and at least one member-at-large. The member-at-large that serves on the Executive Committee is selected annually by the Senior Pastor and the Chairman of the Board. The Executive Committee is a smaller working group that works on more of a day-to-day basis in order to maintain constant communications with the pastoral staff and to provide advice and assistance to the pastoral staff.

Duties of the Chairman

The Chairman is the primary liaison between the Pastoral Staff and the Board of Deacons and meets with the Senior Pastor and the Executive Pastor on a regular basis to keep informed of current church business. He is responsible for creating the monthly Board Meeting Agenda, along with the Senior Pastor and the Executive Pastor. The chairman is responsible for conducting the monthly board meeting. He is also responsible for serving on several church committees: the Nominating Committee, the Endowment Committee, the Board of Trustees, the Finance Committee, and the committee that forms the Pastoral Search Committee.

Duties of the Vice Chairman

The Vice Chairman works closely with the Chairman of the Board and is ready to serve as the acting chairman in the event the Chairman is unable to meet his obligations. He also serves with the Chairman on the Executive Committee and meets with the Senior Pastor, along with the rest of the Executive Committee, on a regular basis.

Duties of the Treasurer

The Treasurer is responsible for maintaining the accounting of the Deacon Fellowship Fund. The Treasurer is usually the first deacon to be contacted regarding the distribution of funds. He is responsible for screening the written requests and interviewing those that are making the requests. It is the Treasurer that will bring the requests to either the Executive Committee or the Board for action regarding the request. If the request is approved, he will then request the Church Treasurer to distribute the funds as approved. He also serves on the Executive Committee and meets with the Senior Pastor, along with the rest of the Executive Committee, on a regular basis.

Duties of the Secretary

The Secretary is responsible for keeping accurate minutes of the Board of Deacons Meetings, as well as other meetings involving the deacons. He is responsible for recording the meeting minutes during the meeting and then presenting the minutes to the designated church secretary to prepare for distribution to the other deacons on the Board. The Secretary will also be responsible for reading any official correspondence for the Board. He also serves on the Executive Committee and meets with the Senior Pastor, along with the rest of the Executive Committee, on a regular basis.

Ministry Teams

The Board of Deacons is responsible for serving the congregation and the pastoral staff through five ministry teams. Each team will consist of two deacons who will serve as co-chairmen of the team and several church members that have agreed to serve on the ministry team. The idea of the team is to reduce the burden the ministries create on a few deacons and to allow more members to receive God’s Blessing through serving others. This method allows church members who do not have the time or the energy to serve on a continuous basis the opportunity to serve occasionally at their convenience, which means more will have the opportunity to serve without the service becoming burdensome to anyone. The Ministry Teams are as follows:

• Prayer Team—The prayer team is responsible for ensuring the Board and the church body is involved in praying for the pastoral staff, the sick and injured, the needy, our country, and our community. The co-chairmen are responsible for establishing prayer teams and prayer times, maintaining the Deacon and Deaconess Prayer Tree, and ensuring the e-prayer is sent out weekly and as needed.
• Communion Team—The Communion Team is responsible for preparing the elements to be served and to participate in the serving of the elements to the congregation during communion services. The Communion Team is also responsible for serving communion to those who are considered “shut-ins” and unable to attend the communion service at the church. The co-chairmen of the Communion Team are responsible for ensuring there are church members available to serve communion and that each member has been adequately trained in serving communion.
• Baptism Team—The Baptism Team is responsible for preparing the baptismal area and assisting the candidates for baptism. The team members will help the candidates in selecting a baptismal gown, directing the candidate to a room where he or she can change his or her clothes, pray with the candidates when requested, help each candidate up and down the steps leading to and from the baptismal font, and give the candidate a dry towel after leaving the baptismal font. After the baptismal service, the team members are responsible for cleaning the baptismal area and also taking some of the wet baptismal gowns and the wet towels home to clean and return to the appropriate place for storage. The co-chairmen of the Baptismal Team are responsible for ensuring there are enough members of the Baptismal Team available to assist the candidates and to ensure the team members are adequately trained.
• Financial Counseling Team—The Financial Counseling Team members are responsible for meeting with individuals in the congregation that request financial counseling. Those requesting counseling may be someone who is requesting funds from the Deacon Fellowship fund or it may be someone who would like information or assistance in setting up a home budget. The co-chairmen of the Financial Counseling Team are responsible for ensuring that there are team members available to counsel with those making requests and that the team members are adequately trained in financial counseling.
• Connection Center Team—The Connection Center Team is responsible for serving in the Connection Center where people may visit to seek information about the church, information about church membership, information regarding salvation, information about church ministries, information about requesting financial assistance, or prayer. The co-chairmen of the team are responsible for ensuring there are enough people serving in the Connection Center each worship service and whenever requested, and ensuring those serving in the Connection Center have been adequately trained.

Policy, Objective, and Procedure

Communion Ministry

Purpose

This ministry is responsible for serving communion to the congregation monthly (generally the first Sunday of the month) and other designated special times (Christmas Eve). The ministry will be comprised of qualified deacons, deaconesses and lay volunteers. Volunteers must be members of WHBC and approved by the Deacon Board.

Objective

Provide a team of ministry members to prepare, pray over, and serve the Communion elements to the congregation in each service. Serve the elements in a manner of due respect to our Lord and Savior that allows the congregation to faithfully respond through participation and remembrance of our Lord’s sacrifice for each and everyone one of us.

Process

The ministry is lead by a Deacon Chair and Co-chair as well as the Deaconess Chairperson. The chairs are responsible for maintaining an inventory of supplies to include grape juice, serving cups, and other serving supplies (trays, fillers, baskets, etc.) The chairs will also recruit volunteers to bake the bread and ensure that there is enough on hand as needed. Purchases for supplies are coordinated through the church office Financial Team.

Each service will have team member leaders, preferably one male and one female, to assist in scheduling team members to serve each month. This includes contacting team members for their service by email/phone or other method to ensure we have 8 male servers (to include 2 prayers) for the front and 5-8 servers to assist from the back. The one exception to these numbers is the 4th service. Communion is not passed to the congregation during the 4th service, so team volunteers are needed to setup and cleanup; but not to serve.

Service responsibilities:

• 1st Service team will:
  • Retrieve the serving materials from closet storage.
  • Fill the grape juice trays.
  • Fill the bread trays.
  • Place the table cloth, juice (8-10) and bread (8-10) trays up front.
  • Place the reserved signs (8) in the front row chairs.
  • Place the cup collection baskets with napkins under the front row chairs.
  • Serve Communion at the designated time.
  • Start preparations for 2nd Service.
• 2nd Service team will:
  • Consolidate and refill the grape juice trays.
  • Refill the bread trays, if needed.
  • Place juice (8-10) and bread (8-10) trays up front.
  • Place the cup collection baskets with napkins under the front row chairs.
  • Serve Communion at the designated time.
  • Start preparations for 3rd Service.
• 3rd Service team will:
  • Consolidate juice trays.
  • Refill the bread trays if needed.
  • Place juice (10-12) and bread (10-12) trays up front.
  • Place the cup collection baskets with napkins under the front row chairs.
  • Serve Communion at the designated time.
  • Prepare elements for 4th Service.
  • Place 12 filled juice trays in the walk-in refrigerator.
  • Place 8 bread trays in the walk-in refrigerator.
  • Wash and dry serving trays not needed for 4th Service.
  • Replace juice cups in the clean trays and stow them.
  • Properly dispose of leftover bread and juice NOT needed for 4th Service.
• 4th Service team is required to:
  • Ensure communion serving tables and candles (2 per table) are placed by the janitorial staff.
  • Place tablecloths on the table in the front and the 3 tables in the back of the sanctuary along the walls.
  • Retrieve the elements from the walk-in refrigerator.
  • Place 2 juice and 2 bread trays on the table up front.
  • Place 3 juice and 2 bread trays on each of the 3 tables in the back.
  • At the end of the service:
    • Wash and dry serving trays.
    • Replace juice cups in the clean trays and stow them.
    • Properly dispose of leftover bread and juice.

Connection Center Ministry

Overview

This ministry is responsible for the after-service counseling at the Connection Center (CC) and in the sanctuary with the Pastor. This ministry is comprised of qualified deacons, deaconesses, and lay volunteers. Volunteers must be members of WHBC and approved by the deacon board.

Scheduling: The schedule is set up so at a minimum, two people will be in the CC and a male/female team in the sanctuary with the Pastor after each of the three services. A deacon or deaconess will serve as coordinator for each of the services and it is their responsibility to maintain the schedule for their assigned service. It is the individual’s responsibility to find a substitute if they cannot make their scheduled assignment. If an individual knows he or she will be unavailable for their assignments in advance, they should contact their coordinator so the schedule can be changed.

Requirements for Ministry: Each counseling situation is different and requires individual judgment as to the best way to handle it. Members selected for this ministry must be mature Christians who know how to share the Gospel and use the scriptures to meet people’s spiritual needs. Because of this, a detail of how to talk to people about salvation, encouragement, consolation for grief or hardship, assurance of salvation, etc., is not included in this document.

Process

General: Those scheduled for the CC should be available a little before the service is over and stay towards the back of the CC. The hosts and hostesses will be at the front of the CC to greet people and provide general information about the church. If individuals indicate a need other than general information, the host or hostess will direct them to one of the counselors. If all the hosts and hostesses are helping people and others come into the center, the counselors should go forward and help with host and hostess duties.

Those scheduled to be in the sanctuary should go to the front immediately after the service. As the pastor meets with people, he may direct them to the counselors for further information, prayer or other needs. The counselors may use the counseling rooms by the sanctuary or take the individual(s) back to the CC.

Counseling/Prayer: The only documentation required is the church Contact Card. This should be used whenever a counselor talks and prays with an individual and follow-up is required. Have the individual write at least their name and phone number on the card, and after they leave write on the back of the card a summary of what took place. This will help those who will call or visit these people.

If a situation is beyond a counselor’s skills, they should say so. The counselor should pray with the individual(s) and let them know someone will call during the week to set up a time to meet with them. On the back of the Contact Card, write “Attention: Mike Sanders” and what the request is about. Also, write your name and phone number on the back of the card so you can be contacted if more information is required. When the card is received in the office, the card will be given to a senior staff person. Staff personnel will call or have a qualified person from the church call this individual and set up a time to meet.

Membership: If an individual or family requests membership, have them sign up for the New Member’s Class. Answer any questions they may have, but the class is a requirement for membership. If they cannot attend the Wednesday night New Member’s Class, a pastor will contact them and set up a time convenient for them.

If they sign up for the membership class, the Contact Card does not need to be filled out. If they do not sign up for the class at this time, request that they fill out a Contact Card and someone will contact them during the week.

Follow-up: Although everyone who fills out a Contact Card will be called by someone in the church, it is important that the counselors also call those in which they have talked and prayed. After the people leave, copy their name and phone number from the Contact Card so you can call them later in the week.

Fellowship Fund Distribution

Overview

The purpose of the Deacon Board Fellowship Fund is to provide financial aid to church members and individuals who frequently attend our church who have a crisis situation. The funds are designated to help provide for these individual’s basic living needs and are distributed only as a last resort, once all other means of meeting the need have been exhausted.

Policy

1. The Board of Deacons will be responsible for collecting, managing, and distributing funds donated by the church family to the express purpose of providing financial assistance to church family members as funds are available.
2. The funds shall be distributed as follows:
   1. The Pastor and Chairman of the Deacons both have authority to write checks at their discretion up to but not over one hundred dollars ($100).
   2. The Deacon Executive Committee has authority to direct the Treasurer of the Deacons to issue a check up to but not over one thousand dollars ($1,000). The Treasurer must obtain a majority vote from the Executive Committee before issuing a check.
      1. The members of the Executive Committee of the Board of Deacons are as follows: Chairman of the Deacons, Vice Chairman, Treasurer, Secretary, and the three members of the Deacon Board selected by the Chairman of the Deacon Board.
      2. A majority vote must be obtained by the Treasurer to issue funds.
   3. A request for funds over one thousand dollars ($1000) for an individual or family is to be taken to the next scheduled Deacon Board meeting for resolution. However, in cases where the funds are needed prior to the next Board of Deacons’meeting, the request for funds may be resolved via telephone vote or email vote, which is to be conducted by the Board of Deacons Treasurer.
3. If a person(s) makes a first time request for funds, there may be no other action required by that person(s). If the event of a second request for funds within one year of receiving funds, or if the deacon contact determines that, there is a need for the person(s) to receive financial counseling, an appointment will be made with a financial counselor appointed by the deacon contact or a lay counselor serving with the Financial Counseling Ministry Team.
4. Distributions of Deacon Fellowship Funds are on a priority basis with member’s first and regular attendees second. This information can be determined by calling the Deacon Board staff secretary, who will check the person’s status on the computers.
5. Distributions of Deacon Fellowship Funds are intended, primarily, to aid people in maintaining basic needs of life. This would include, but is not limited to rent/mortgage payments, electricity, gas, water, food, medications, etc. Other needs, such as basic phone service, special clothing, and transportation to facilitate employment would also be included. In general, debt payments other than mortgages, legal fees, school tuition, and medical payments would not be addressed through the Deacon Fund, but through other resources. However, these are guidelines and should not hamper the Deacon Board in creative solutions to achieve the primary objective of covering basic needs.
6. All applicants will be interviewed by either the Treasurer or other deacon appointed by the Treasurer to clarify the individual’s need and prepare a report, which is to be presented to those responsible for approving the distribution of the funds.
7. Funds are only to be distributed for the exact amount owed and only to the agency or person that is owed the money; funds are never to be distributed directly to the person making the request.
8. No gifts will be accepted which specify named individuals or designated hardship situations.
9. Deacons and deaconesses should not use the Fellowship Fund nor should they request funds for their family members. A deacon or deaconess should discuss his or her financial crisis with the Senior Pastor or, if he is unavailable, another pastor on staff, who will try to arrange financial aid.
10. All request information is confidential and should be shared only with those who have a need to know. (This should be stressed at the Board of Deacons meeting from time to time as you report on the fund requests.)

Objective

To manage contributions received from the church congregation, to manage the Fellowship Fund, and to regulate the distribution of those funds to those members or regular attendees who may have a financial crisis.

Procedure

1. Any member of the Deacon Board or the Pastor may act as deacon contact for individuals requesting funds.
2. All requests for funds are called into the church office, where one of the church secretaries will inform the person requesting the funds that he or she must complete the Fellowship Fund Request Form, and then forward the call to the Deacon Board voice mailbox. The purpose of the form is to provide insight as to the cause of the crisis and a financial “snapshot” of the current situation, as well as the immediate future so that the Deacon Board has a chance to make recommendations that would have a long term impact. (The individual requesting the funds may either pick up a copy of the Fellowship Fund Request Form from the church office or he or she may download the form from the church’s website.

3. The Deacon Treasurer or other deacon appointed by the Treasurer will retrieve the message from the voice mailbox, make telephone contact with the person requesting funds, and verify the applicant is aware of the request form and is able to complete it. The deacon may at this time discuss the individual’s problem, which necessitates the need for funds. The deacon will also instruct the applicant to return the completed form by either leaving it at the church office or sending the form via facsimile, in which case the person is instructed to call the church office in order to insure confidentiality.
4. The returned completed form will be placed in a manila envelope and placed in the deacon mailbox located in the church office. The Deacon Board staff secretary in the church office will then notify the Deacon Treasurer, or other deacon appointed by the Treasurer, of the form being returned.
5. After reviewing the completed form, the Deacon Treasurer or other deacon appointed by the Treasurer in accordance with Policy number 4 shall decide if someone who is serving with the Financial Counseling Ministry Team should meet with the applicant. (Financial Counseling is simply coming alongside of the person(s) and helping them find a way to resolve their financial crisis, and is available anytime upon request.)
   1. If the deacon contact decides someone serving with the Financial Counseling Ministry Team should be involved, he is to contact the Financial Counseling Ministry Team Leader or the Chairman of the Deacon Board, and ask him to have someone serving with the Financial Counseling Ministry Team visit with the applicant.
   2. If the deacon contact decides someone from the Financial Counseling Ministry Team does not need to be involved, he will route the request as per policy.
6. The Deacon Treasurer or other deacon appointed by the Treasurer will obtain, either using the request form or by way of interview, all information pertinent to the request, such as:
   1. Why the funds are needed, why relatives can’t help, try to determine if the situation is short term or long term, see if they qualify for state help, determine if they would benefit from financial counseling.
   2. Determine if financial counseling may help; see if they are a member of the church, regular attendee, or other. Ask what they have done so far to alleviate the situation before they decided to request funds from the Deacon Board, i.e., have they sold personal items, or pawned goods, borrowed from relatives, applied for a loan, etc. This may help confirm that the Deacon Fellowship Fund is the assistance of last resort.
   3. Try to determine if the need is real or can be met another way, i.e., they request money for food. Could the need be met by sending them to the Ogden Rescue Mission, Helping Hands, etc. To ensure there is some sort of support group, see if they are connected with the church, i.e., do they attend Sunday school, Life Group, or Wednesday Night program, etc. Don’t be afraid to ask them what they do around the church or to what Sunday school class he or she belongs.
7. Once you have all the information, as deacon contact for the applicant, it is to be brought to the Executive Committee/Deacon board members, whichever is the appropriate step according to policy.

8. The Deacon Treasurer is not to tell any of the committee members how the other members voted until each committee member has had a chance to vote or abstain. The Deacon Treasurer does not need to share how any of the deacons voted unless he thinks it is necessary and appropriate or if the vote is called into question.
9. Once the appropriate individual, committee, or board approves the request for funds, the Deacon Treasurer is then directed to have the Church Treasurer issue a check from the Deacon Fellowship Fund bank account for the exact amount approved by the Deacon Board to the person or agency the money is owed, not to the person making the request.

Positional Paper on the Role of WHBC Staff and Deacons

First Draft: 1/22/07

• The Senior Pastor serves as the primary teacher to the corporate body.
• Set the Mission, Vision and Strategy of the church.
• Establish policies for the church and its staff.
• Develop new programs and/or services.
• Assure that the church balances its mission with the resources available.
• Engage in day-to-day management of the church.
• Hire support staff as needed within the framework of the Annual Ministry Fund.
• Monitor income/expenses on a regular basis (in consultation with the Finance Committee).
• Conduct performance reviews on all staff with the exception of the Senior Pastor.
• Develop the annual budget (in consultation with the Finance Committee).

Deacons as a Team are Responsible for:

Beyond just the responsibilities:

A job description is one thing, but it’s not everything. Within every organization there is a culture that is not found in a list of duties. At WHBC, we long to have a vital partnership between the pastors and the deacons that benefits the ministry overall and makes everyone’s service meaningful. With this goal in mind, there are some ways in which the relationship between our staff and our deacons plays out.

The Senior Pastor is the primary conduit between the staff and the deacons. The staff works for the Senior Pastor, not the board. Since the overall leadership of the staff is delegated in part to an Executive Pastor, he too, is a vital part of the partnership between staff and deacons. The Senior Pastor’s emphasis is on vision while the Executive Pastor’s focus is on tactics to accomplish the vision. The deacons do not manage the staff or give the staff direction. Certainly, deacons can interact with staff and ask questions (as can anyone else in the church), but we must recognize there is a “line” between conversation and management/oversight.

The deacons seek to work in harmony with the Senior Pastor to accomplish the overall mission/vision of the church. They conduct an annual review of the Senior Pastor, meant to give relevant feedback about his efforts toward the mission of the church.

The Senior Pastor will seek to provide the deacons with relevant information about important developments and directions at WHBC. We recognize that is as much an art form as it is science. The goal is two-fold:

1. To utilize the deacons as a sounding board for important decisions/ideas, while recognizing that the final decision rests in/with the Senior Pastor.
2. To reduce the amount of surprises for the deacons. Much of this communication is informational in nature but certainly factors into decision made.

The Senior Pastor will seek to regularly communicate:

1. Vision related initiatives
2. New programmatic developments
3. Issues that may/do have legal implications
4. Staffing needs
5. Yearly Ministry Plan

The means of communicating these elements will not necessarily be verbal. For example, email and staff meeting notes are other ways to provide relevant, up-to-date information.

Deacons should always feel free to ask any question about anything at WHBC. We want to facilitate an atmosphere of openness, honesty and trust.

WHBC is Staff Led—Deacon Protected

In choosing an analogy of how the staff and deacon roles play out, let’s suggest this: On a highway, there are lanes of a road and there are guardrails on the side of the road. The road is a means to get to a desired destination. The destination at WHBC is the mission/vision. The deacons are like the guardrails that want to keep everything on the road to accomplish the mission/vision of the church. The staff is the one leading (“driving,” like with a car) the church on a practical level toward the destination (the mission/vision). The staff has the freedom to change lanes in order to lead well, but not to leave the road. This type of partnership maximizes each group’s role in a realistic way.

The Top Five Things Pastors Wish that Deacons Knew (and Probably Already Do)

By Roy Gruber, on behalf of the entire staff

1. We appreciate you, and need you more than you know. It is a huge blessing in a pastor’s life to have deacons that love God and support the ministry of the pastors. Looking out in worship services and seeing you there is an encouragement. Knowing that you are praying for us is very motivating. Knowing that you share the vision of a growing, bridge-building, evangelistic church challenges us to do our very best. Deacons, you make a major impact on the ministry of the pastors.
2. Pastors don’t have all the spiritual gifts. Our responsibilities include preaching/teaching, administration, hospital chaplains, counselors, leaders, visionaries, evangelists, etc. Our gifts vary as they do with folks within the body. We will be very strong at certain things and not so strong at others. Thanks for accepting us for who we are.
3. Pastoral leadership is complex. While there are certain similarities to the business world, there are also many differences with leadership in the local church. There is not one supervisor but numerous constituencies within the church. Balancing the many needs, diverse ideas and multiple endeavors is an ongoing joy and effort. Complexity brings a lot of opportunity for misunderstanding. Having you work with us to promote unity within the Body is a huge help. We don’t think you need to have every answer to every question, but knowing that you have our backs is a great encouragement. This is not to imply covering anything up, but simply to giving one another the benefit of the doubt.
4. Pastors don’t have the power many parishioners think they have. Pastors don’t “own” the church, but answer to the Lord and various groups within the church such as committees, etc. Overall leadership takes place through a growing consensus where an undefined relationship of trust exists rather than clear cut roles of organizational structure. Staff leadership in the local church is dependant on the good will of each staff member and their own ability to lead others based on his/her moral influence. Bad staff situations are rarely resolved by merely dismissing someone but brings with it numerous challenges.

The church is more of a movement than an institution. What needs to be front and center more often than not is the mission/vision, not the structure. Just like with a human body, a structure is necessary (the skeleton) but if the structure is too visible, it’s an indication of a lack of health.

Positional Paper on the Issue of Divorce and Remarriage

3rd Draft – 8/4/04

The following paper is an overview of the position of the WHBC pastoral staff. These views are not mandatory for membership or fellowship with the church but the position presented here represents the principles by which the leadership of the church operates. We understand other churches may view these matters differently. It is out of a desire for the best in all relationships and to do ministry in a biblical manner and “decently and in order” that we offer this paper. This paper is not intended to prove our position, only state it.

I. Preliminary Principles

The Bible

The Bible serves as our source of authority in all matters of faith (2 Tim. 3:16). We strive to evaluate all issues through the grid of the Bible over culture, public opinion or any other source of norms.

Interpretation

There are times when the Bible is interpreted in light of the culture in which it was written. A guiding principle for any portion of the Bible would be literal if possible, figurative if obvious. We also recognize that some references in the Bible deal with specific issues taking place at a particular place, at a particular time. Other times the Bible gives permanent principles followed by a cultural application. Even in the case of specific application, there is still a principle that is transferable beyond that specific instance.

For example, women are encouraged to dress “modestly.” That is a permanent principle. The Bible goes on to say, “not with braided hair.” That was a sign of prostitution in that day and stands as a cultural application of a permanent principle that in our own day would be applied with different specifics.

Another example, “Don’t cause your brother to stumble.” This is a permanent principle encouraging all believers to positively influence the spiritual growth of other believers. It then says, “Don’t eat meat sacrificed to idols.” That was a custom of that day and represents the cultural application of the permanent principle.

The Scriptures that relate to marriage/divorce/remarriage contain specific application and principles. But, in either case, there is a principle that spans time and situation to guide us in our understanding and decision-making.

The Issue

The issue of divorce/remarriage is one charged with emotion for all concerned. It is an issue increasing in our culture. It is also an issue on which there are many different opinions held by those who love God and take the Bible seriously.

As we function as a church, it is our conviction that on essential issues, like salvation, we must have unity. One step down from the essential level, are important issues such as this one. It is not essential in that it affects a person’s eternal future, but it does significantly impact one’s life and walk with Christ. Hopefully, a difference on this issue would not cause a break in fellowship, but it is fair to know which principles WHBC embraces and from which it makes its decisions as it relates to the issue of divorce/remarriage.

The Staff’s Heart on this Issue

The Staff of WHBC is committed to bringing benefit to the lives of those under our spiritual care. The area of marriage and remarriage is one that the staff treats as a matter of great importance since the potential exists for great blessing, or sadly, great pain. Our common desire is to avoid the terrible pain caused to all involved in a divorce and pursue blessing through the application of Biblical principles and wisdom gained through experience. The staff does not claim to know the experience of those who have gone through the pain of divorce, but we do commit ourselves to working toward health, healing and adequate preparation for future marriage so that the ideal of permanence becomes a reality. We recognize that not everyone who is divorced sought or desired such an outcome, nor do we believe that divorce is the “unpardonable sin.” Yet, we believe it is a serious issue that we do not want to see repeated in anyone’s life. It is with that heart we approach this important issue.

Relevant Scripture

Following are several passages that are central in the discussion concerning divorce/remarriage. Our purpose is not to give a complete exegesis or interpretation of the passage, but rather to help the reader understand our basic approach to each text.

Genesis 2:15-25

This passage details the account of the very first marriage between Adam and Eve, officiated by God Himself. God joins a man and a woman together for their mutual benefit.

Principles:

• Priority of marriage—“For this reason a man will leave his father and mother … ”
• Unity/Permanence of marriage —“ … and be united to his wife … ”
• Intimacy of marriage—“ … and they will become one flesh.”

Deuteronomy 24:1-4

This passages gives certain procedures and parameters for divorce. The heart of this passage contains a concern for women who were being dismissed with little or no cause from their marriages and their homes. This passages also hints at God’s desire that divorce not become casual. It also demonstrates the reality of the fallenness of human beings and relationships can end despite God’s goal of permanence.

Principles:

• The protection of each member, especially women in this case.
• The need for an appropriate process.
• The expectation is not to remarry a wife who has been divorced and is now remarried to someone else.

Malachi 2:16

God expresses His displeasure at divorce due to His knowledge of the pain it inflicts on those who go through it and His desire to see covenant relationships maintained.

Principles:

• The end of a marriage will inflict pain on those involved.
• Divorce is never God’s ideal or plan and He is strongly opposed to it.

Matthew 19:1-12

Jesus addresses a question meant to trick Him into taking one of two sides on the issue of divorce/remarriage in His day. Instead of choosing one of those sides, Jesus goes back to the beginning and God’s goal in marriage. He stresses the permanence that takes place when a man and a woman are joined in marriage. Jesus also comments on the Deut. 24 permission for divorce as a “condescension” to the hardness of the human heart. Once again, this shows God’s desire for permanence in marriage. Jesus does give an exception here, namely that sexual immorality (a fairly broad term), is a permissible reason for divorce. This sexual immorality is long-term, unrepentant participation in sexuality outside of God’s parameter of the marriage covenant.

Principles:

• God’s original plan for marriage should be our goal in marriage—permanence.
• The reality of human frailty must be recognized.
• One exception for divorce is “sexual immorality.”

1 Corinthians 7:10-15

In the context of addressing numerous marital situations, Paul addresses divorce. Once again, the appeal is made not to pursue divorce but to seek permanence. Paul does speak to the issue of one spouse being deserted by the other and gives a second permissible reason for divorce, namely, desertion. By desertion we understand Paul to be describing behavior equivalent to the abandonment of the marriage. Again, this most likely includes a long-term pattern of behavior and does not refer to a couple that does not speak to each for a week or so. To that person, Paul gives a permission to remarry in the words that such a person (one who has been abandoned by an unbeliever) “is not bound in such circumstances.”

Principles:

• Couples are to seek permanence as a goal.
• A believing spouse who is deserted by an unbeliever is “not bound”—which we understand to imply that he/she is free to remarry

Washington Heights Baptist Church Position on Divorce/Remarriage

Because marriage has been established by God as a permanent union, and since it is an earthly copy of the relationship between God and His people, it is to be maintained through a life-long, mutual commitment between a husband and a wife. However, because of the fallenness of human nature, the Bible permits divorce in the following cases as a condescension to human frailty for the protection of the innocent part:

1. Divorce for the cause of immorality—with the understanding that the obligation to maintain or reinstate the marriage may not be imposed upon the innocent spouse.
2. Divorce for desertion by an unbeliever—desertion being defined as behavior equivalent to the abandonment of the marriage relationship.

In such cases, the offending party becomes subject to church discipline in order to bring about repentance and reconciliation. Should efforts to achieve restoration fail, the innocent spouse is not bound. He or she is free to remarry in the Lord if the divorce included the two biblical reasons stated above.

The remarriage of believers may not be approved when:

1. The present relationship led to the demise of a previous marriage.
2. There is no evidence of repentance and brokenness over the circumstances that caused the divorce.
3. Restoration of the original marriage remains a viable option.
4. The issues contributing to the demise of the previous marriage have not been identified and worked through and adequate healing has yet to take place.

Each case of divorce or remarriage has to be dealt with on an individual basis from the perspective of God’s inexhaustible capacity to forgive human sin and to restore broken lives.

Separation

There are times when it may be beneficial for couples to separate geographically due to the intensity of the situation and/or behavior in the home. When separation occurs, the goal is to work toward reconciliation and restoration. As a general principle, the pastoral staff will work toward restoration rather than divorce and counsel toward an appropriate level of protection for all while giving God an opportunity to perform a work of healing.

Washington Heights Pre-marital Process

The following process if offered in the attempt to benefit the preparation of those seeking marriage or remarriage. WHBC is committed to working with prospective couples in a way that will help work through issues that will result in relational health and joy.

These are difficult days for marriages in our culture. Our hope and prayer is to see the trend reversed. Part of that reversal can happen through thorough preparation for a lifetime commitment. It is in that spirit we offer this process:

• A couple should contact the church as quickly as possible once they decide to marry or feel as though marriage is likely even without an official engagement. To state it another way, couples are asked to contact the church even before a wedding date is set. A minimum of six months notice prior to the intended marriage is asked.
• Engaged couples are asked to attend a “pre-marital course” which will be offered twice during the year (once in the spring and once in the fall).
• Engaged couples, especially in the case of divorce, are asked to partner with a pastor and a counselor chosen together with the respective pastor for pre-marital counseling. A process ensues that customizes the counseling experience for that couple to identify relevant issues and develop a plan through which they will work together. Couples are asked to sign a release so that the counselor may communicate as needed with the respective pastor regarding the couple. Once each person involved affirms proceeding with the wedding, a date will be confirmed.
• Due to spiritual and/or personal reasons, the pastor reserves the right not to marry a couple. The reason(s) for this would be discussed at the appropriate time.
• Couples affirmed to proceed with their wedding will then be put in contact with WHBC’s wedding coordinator.

Wedding Policies

All related policies, church assistance and fees are available through the wedding coordinator via Women’s Ministries. This contact will be made once the above procedure has taken place.

Positional Paper on Homosexuality Practice and Leadership Roles

2nd Draft: 5/4/06

An issue facing not only our nation but our churches is that of homosexuality practice. The leadership of WHBC believes it is necessary to state our understanding of the biblical teaching about homosexual practice. This paper will state, not seek to prove, our position on this current issue.

The Role of the Bible

WHBC believes that the Bible in its entirety is the inspired and infallible Word of God (2 Tim. 3:16). The Bible is the final authority on issues to which it speaks. The basis for our morality comes from the Bible alone as God’s loving communication of His will for humanity for all time. We believe that the Bible alone is mankind’s source for moral authority and direction. Therefore, sexual attitudes and behavior are to be understood in light of the Bible, rather than the Bible being reinterpreted, modified or overturned by current cultural trends in thought and behavior.

We also believe one of the characteristics of the Bible to be clarity. God has not made it intentionally difficult to grasp His teachings. While not all parts of the Bible are equally easy to understand, the boundaries of sexuality are clearly stated. We believe that God’s words are to be taken literally whenever possible and figuratively when the context is obviously so.

We believe the current trend of “genetically-based morality” to be a flawed method of interpreting the Bible and/or God’s direction for our lives. In recent years, various scientific studies have been put forth which claim to prove that homosexuality is a matter of orientation at birth rather than a moral choice. If this is the case, it is argued, homosexuality cannot be immoral in that it is part of one’s genetic makeup. In response to this, the studies cited to “prove” genetic orientation are tenuous at best. Beyond that, we dispute the premise which would base morality on scientific study. A larger question looms: How are we to determine what is right and wrong at all? While we affirm scientific study, we assert that it is an illegitimate form or moral reasoning to suggest that one can reason from what “is” to what “ought to be.” We believe a biblically-based theology to be a more reliable source of truth and the grid through which other disciplines of study (philosophy, psychology, morality) should be filtered.

Further, the Bible teaches that since the fall of people, mankind has been born with a sinful nature. The Bible teaches that greed, lust, envy, strife, etc., are characteristics of fallen man, and in that sense are our orientation from birth. But while they may be our natural orientation, they are still sin.

The Teaching of the Bible

Man in the Image of God

Man’s nature is not self-enclosed, but must be understood in terms of his relationship to God. Man as created in the image of God is affirmed in Genesis 1:27 which states, “So God created man in His own image, in the image of God He created him: male and female He created them.” An understanding of biblical sexuality begins with the opening chapters of Genesis, which introduce the first and the exemplary family, Adam and Eve, God’s perfect design for marriage and sexual expression. How beautifully simple and yet profoundly revealing is Adam’s own description of Eve when God brought her into Adam’s presence: “The man said, ‘This is now bone of my bones and flesh of my flesh; she shall be called woman for she was taken out of man” (Gen. 2:23). God’s commentary follows, spelling out the sanctity and intimacy of marriage, and the bonding of male and female in physical oneness: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh” (Gen. 2:24). This statement is reaffirmed by Jesus (Matt. 19:5) and by Paul (Eph. 5:31).

In the Bible, we find the very foundation of human sexuality and discover the distinctives that give man and woman their God-ordained sexual identities. In the words that follow, we have not only God’s provisions for the complementary relationship of male and female, but also His plan for the propagation of the human race: “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it …” (Gen. 1:28). When God saw that Adam was alone and needed something beyond all the wonders of the beautiful animal creation, He observed, “It is not good for the man to be alone. I will make a helper suitable for him” (Gen. 2:18). The result was woman who is equal in worth/value due to also being created in the image of God and sharing God’s call together with her husband in expressing responsible rulership over the created world.

Homosexual practice is not a part of the picture of the perfect world created by God which included sexual intimacy and expression found in a marriage between a man and a woman. Homosexuality does not conform to the command given “to be fruitful and multiply.”

Homosexual Behavior in the Old Testament

The Old Testament views homosexual behavior as a sin, along with numerous other sexual behaviors deviating from God’s ideal. For example, Lev. 20:13 states: “If a man lies with a man as one lies with a woman, both of them have done what is detestable. They must be put to death; their blood will be on their own heads.” Gen. 19:4-18 recounts the destruction of Sodom and Gomorrah, two cities given over to homosexual lust and murderous hostility. God judged these two cities for numerous sins, among which was homosexual behavior.

Homosexual Behavior in the New Testament

Jesus did not refer directly to homosexuality. However, He did make it clear that He came not to destroy the Law, but fulfill it. He not only fulfilled it, He strengthened it. For example, He challenged the external behavior of adultery and declared that everyone who looks at a woman lustfully has already committed adultery with her in his heart (Matt. 5:27-28). In numerous ways, Jesus affirmed the continuing validity of the Old Testament moral law, which would include prohibitions against homosexual behavior.

The Pauline epistles include specific statements which speak directly to the issue: Rom. 1:26ff, 1 Cor. 6:9 and 1 Tim. 1:10. The Romans passage is the most detailed. Paul begins with the phrase, “Because of this …” which refers back to the previous verses 24-25. These verses trace immorality and self-destructive behavior, which is described as having exchanged God’s truth for falsehood and having turned to idolatry which is the worshiping and serving of the creature rather than the Creator. “Because of this, God gave them over to shameful lusts. Even their woman exchanged natural relations for unnatural ones. In the same way, the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their perversion” (Rom. 1:26-27). Romans 1:26 points back to the relations God established at the dawn of human history—namely, that of a husband and wife being one flesh. Any attempts to define “natural” in Romans as homosexual due to genetics we reject because it takes the normative, literal understanding of this passage and tries to make it mean the opposite of what it clearly says.

1 Cor. 6:9-11 refers to several sinful lifestyles including “homosexual offenders.” Paul goes on to say how these behaviors are part of the past, having been abandoned: “And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.”

Redemption

The spiritual impact of homosexual practice is no different from any other sin in terms of offending a holy God. All sin is judged by Almighty God. However, as from all sin, redemption from homosexuality is mercifully offered in the atoning work of Jesus Christ. The word of hope that the church presents is that through the death and resurrection of Christ, God offers to sinners both the forgiveness of sin and the power to live a life pleasing to Him (Rom. 8:1-4).

The attitude of Jesus is that of one who consistently loved and embraced the sinner without condoning the sin. John 8 recounts our Lord’s gentle response to the woman caught in the act of adultery. He affirmed her value as a person without approving her behavior. In mercy He forgave her and, at the same moment told her, “Go and sin no more.” Mercy is no less available to all engaged in sexual sin of all kinds.

Conclusions

1. The Bible clearly states that homosexual behavior is a sin (Lev. 20:13; Gen. 19:4-18; Rom. 1:26ff; 1 Cor. 6:9-11; 1 Tim. 1:10).
2. Homosexual behavior is not in a category by itself; rather, all sexual sin in condemned in the Bible under a broad heading of “sexual immorality,” referring to all sexual activity outside of a marriage commitment (Rom. 1:29; 1 Cor. 6:13-18; Gal. 5:19; Eph. 5:3; Col. 3:5; 1 Thes. 4:3).
3. God forgives repentant sinners. Anyone belonging to God’s redeemed family has come by grace and the forgiveness of our diverse and numerous sins. An aspect of repentance involves leaving behind our sin and turning more and more in Christ’s direction.
4. Unrepentant homosexual behavior (i.e. willfully continuing in the behavior that we know is outside of God’s will for us or believing that homosexual behavior is part of God’s plan for us) is incompatible with our statement of faith and, therefore, incompatible with church membership. (From the Membership Brochure: Christian Conduct: “We believe that the supreme task of believers is to glorify God in their lives and that they should seek to live in such a way that their conduct be blameless before the world.”)
5. Unrepentant homosexual behavior (see above) is incompatible with leadership roles at WHBC including, but not necessarily limited to, teaching, serving as an officer of the church and representing the church in an official manner (i.e. speaking in roles that connect someone to the church’s leadership like Missions Trips, projects, etc).

Forms