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Board of Faith and Life statements

Statement on Divorce, Remarriage and Leadership Ministry

July 24, 2002 A. Affirmations: Marriage was instituted and sanctified by God as part of His creative design for men and women. Marriage is a covenant relationship that involves a lifelong commitment between a husband and wife. The marriage covenant reflects the relationship between Christ and the church. Healthy marriages are characterized by love and respect, and the constant effort to become one in spirit, purpose and body. The church plays an important role in building healthy marriages. Each local church body bears some responsibility to encourage and support marriage relationships through prayer, support, affirmation, mentoring and counselling as required. The marriage relationship is a sacred covenant which can be broken by sinful acts, such as marital unfaithfulness and abuse, which in turn can lead to divorce. The disunity that can lead to an unhealthy or broken marriage covenant is a sin that reaches deep into families and extended families and the church community. All efforts should be made to bring reconciliation wherever possible. Divorce is a forgivable sin. Christ invites sinners to find forgiveness through repentance. When there is genuine repentance for sin(s) that led to and resulted in divorce, the repentant sinner will find forgiveness. As a church we have responsibility to help facilitate forgiveness and restoration to full fellowship and service in a variety of ministries. The qualifications for leadership ministry, such as pastors, elders and instructors in our theological institutions, is set higher than it is for others (James 3:1; 1 Timothy 5:20; Titus 1:6; 1 Peter 5:3). B. The Reality of Divorce We recognize that divorce is a growing problem within the Christian community. Divorce within the church threatens the unity of the body of Christ and therefore our witness before the watching world. The Christian community must work at building strong marriages. However, when a marriage fails, the Christian community must help those who have gone through a divorce experience to find restoration and healing in all their relationships. C. Divorce and Leadership Ministry Guidelines An individual who has experienced a breakdown and/or divorce in his/her pre-Christian state, shall be eligible for all leadership ministries (see 1985 General Conference yearbook p.7). When ministry leaders have experienced a break down in their marriage relationship while active in ministry, it is expected that they would resign from their position. Only when a breakdown in a ministry leader’s marriage ends in divorce because of desertion or unfaithfulness of the spouse, entry or re-entry into leadership ministry may be considered. We believe this is consistent with the spirit of grace expressed in the exceptions referred to by Jesus in Matthew 5:31-32; 19:1-9, and by Paul in 1 Corinthians 7:15. For adequate emotional and spiritual healing to take place, there must be a period of time, between the marriage break-up and re-entry into ministry, for healing to take place. Specific growth goals should be identified and monitored. With evidence of significant progress, restoration could occur. To help the divorced individual in the healing process he/she must become part of an accountability group appointed by the local church. This group will provide prayer support and encouragement, and will help the individual to discern his/her emotional and spiritual readiness to enter or return to leadership ministry. During the restoration process of a pastor or appointed conference leader, the appropriate M.B. Conference Board of Faith and Life or equivalent board/commission will become involved with the local congregation. Where there is support and affirmation for the individual’s entry or return to leadership ministry the Board of Faith and Life will work with the local congregation and with the individual to bring the process to completion. A new appointment or reappointment to leadership ministry will take place only if the local congregation is aware of the basic history of the divorce, healing and restoration process, and feels comfortable in affirming him/her for ministry in that church.

 

My Pastoral Covenant

Because I believe God has called me to ministry in this church, I hereby promise this congregation and its leadership, and my colleagues in ministry, with God’s help . . . In my personal life: . . . Intentionally to exercise care for my relationship with God (through spiritual disciplines), for my physical health (appropriate rest, exercise, diet), for my relationships with friends (relaxation, transparency, accountability), and to pursue purity in my thoughts, words and behaviour. In my relationship to my family: . . . If married, to love my spouse faithfully in thought, word and deed, and to love our children, nurturing them in God’s ways, providing regular time for them. In my relationship to finances: . . . Gratefully to receive my compensation for ministry, sensitively discussing concerns with those responsible for establishing it; to offer pastoral ministries to individuals without showing favouritism; to give proportionately to the church; and to live as a good steward of all I have, being an example for family and church, paying bills promptly without seeking personal favours because I am a pastor. In my relationship to ministry: . . . To reflect the beauty and dignity of Jesus Christ in relationship to others in the church and community; to give my energies fully to the congregation, accepting additional responsibilities only with the consent of its leadership; to maintain confidentiality, except where this might endanger the welfare of others; and to speak truthfully with conviction and love, free of bitterness and spite. In relationship to the congregation: . . . To help lead this church to achieve the calling God has for it; to help people discover their spiritual gifts and equipping them for ministry; regularly to seek the help of others in evaluating my ministry, being open to suggestions and counsel; and to respond with integrity to requests for ministry elsewhere. In relationship to my colleagues: . . . To speak well of my colleagues, seeking to enhance their reputation and ministry; and to relate with humility and integrity to my successors in pastoral ministry, engaging in ministry functions in my former place of ministry only with my successor’s approval. In relationship to my denomination: . . . To model and teach the Confession of Faith of the Mennonite Brethren; to lead this church in support of Mennonite Brethren ministries; and to support the leadership of the Mennonite Brethren to enhance our service for Christ. If I find myself no longer able to agree with the Mennonite Brethren Confession of Faith and/or Conference policies, I will seek the counsel of the provincial conference minister and the Board of Faith and Life regarding my continued service. In relationship to my resignation: . . . When my ministry comes to an end for any reason, I will not enter into another ministry in the same geographic area that will jeopardize or threaten the ministry of my former congregation. The appropriateness of future ministry in that area will be determined in conversation with the congregation and the provincial Board of Faith and Life. Date Congregation Pastor’s signature

 

Spiritual Warfare Study Conference

Affirmations God is sovereign (Job 42:2; Psalm 135:3-6; Daniel 4:35; Ephesians 1:11; Revelation 1:8, 19:6) and Jesus is Lord (Ephesians 1:19-23, 3:10-11; Philippians 2:9-11; Colossians 1:15-18, 2:9-10,14-15). The Holy Spirit is God’s empowering presence (Genesis 1:2; Psalm 139:7-12; Romans 8:11,14-17). We believe that biblical authority must form our understanding of worldview, culture and experience. We guard against basing our understanding on experience and then looking for biblical texts to justify our views. God created the heavens and the earth, and they were very good (Genesis 1:31). The Fall has corrupted the created order (Genesis 3:14-19; Romans 8:19-23). Humans have the capacity to choose between good and evil and must take responsibility for the results of their choices (Romans 6:11-13). Evil exists in the heavenly realms, in human hearts and in institutional structures (Ephesians 6:11-12; Jeremiah 17:9). “Sin opens individuals and groups to the bondage of demonic principalities and powers. These powers also work through political, economic, social and even religious systems to turn people away from holiness, justice and righteousness” (MB Confession of Faith, Article 4). We as believers do not have to live in fear of Satan because the One who is in us “is greater than the one who is in the world” (1 John 4:4). Through the atoning death of Christ, God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Colossians 1:13). Satan has been disarmed (Colossians 2:15) and is no longer able to do to Christians what he is able to do to unbelievers (Ephesians 2:1-7). God has placed us in a new realm – safe from Satan’s grasp and secure in Christ’s care. Our focus must be on Christ and the freedom already provided by His finished work on the cross. Knowledge of God the Father, Christ the Son, and the Holy Spirit needs to be our priority, rather than a focus on the demonic realm. The New Testament uses the term “demonization” for Satan’s work in the lives of individuals. This is a broad term (Greek daimonizomai used seven times in Matthew, four times in Mark, and once each in Luke and John). Although believers can be oppressed, they cannot be possessed by demons (i.e. have demons living in their bodies – 1 Corinthians 6:19; 2 Corinthians 6:14-16; 1 John 5:18). However, Scripture warns us that believers are locked in genuine spiritual warfare. The world, the flesh, and the devil describe the spiritual realities enticing us to sin (1 John 2:15-16; James 1:13-15; 1 Peter 5:8-9). When believers engage in sinful behaviour patterns, this gives opportunity to the devil to disrupt not only their lives but also the community of faith. Some examples of this are given by Paul in Ephesians 4-5, (i.e. anger, bitterness, slander, covetousness, sexual immorality and obscenity). The conflict with the devil involves a truth encounter more often than a power encounter. We caution against interpreting the biblical data on spiritual warfare using a tribal worldview with its emphasis on territory and power encounters. Belief in evil spirits who rule geographic territories and control people implies that these people are helpless victims of the cosmic battles of the gods. Belief in territorial spirits also denies the work of the cross. Whatever delegated authority Satan had at the time of creation was taken away after the death and resurrection of Jesus. Our Lord declared, “All authority in heaven and on earth has been given to me” Matthew 28:18. (See also Hebrews 2:14-15 and Revelation 1:7,17-18). We must always keep the ultimate picture before us – the final establishment of the Kingdom of God throughout the whole universe. When we focus too much on the current battle, we lose sight of the cosmic view in which the real story is that God makes all things new (Revelation 21:5) and He will be all in all (1 Corinthians 15:24-28; Romans 8:20-21). Pastoral Application: Maintaining Balance in Theology and Practice An entire theology should not be built around the concept of demons and evil powers. The warrior image is only one metaphor among many used in Scripture to describe the Christian life. As Anabaptists, we have historically seen peacemaker (Matthew 5:9; Hebrews 12:14), suffering servant (1 Peter 2:19-21), obedient disciple (Matthew 7:21; John 14:15), faithful witness (Acts 1:8), and overcoming martyr (Revelation 12:11) as equally important portrayals. Counterbalance the emphasis on the evil within (Romans 7) with the definitive statement of the good work of the Spirit (Romans 8) – i.e. no condemnation, life and peace, no separation from the love of God. We are God’s masterpiece in Christ Jesus (Ephesians 2:8-10) Natural causes may well underly what might be perceived as demonization or demon possession. In pastoral work, when dealing with people suffering from depression, schizophrenia, anxiety disorder, and other forms of mental illness, consultation with and possible treatment by medical professionals might be necessary. The above notwithstanding, earnest, effectual prayer does have enormous power. The armour of God begins with the belt of truth (Ephesians 6:14) but is completed and empowered by prayer (Ephesians 6:18). As we submit ourselves fully to God, we are empowered to resist the devil and he will flee (James 4:7). When persistent spiritual warfare occurs in the life of an individual, the counsel and help of the church body should be called on. The James 5:13-16 healing model should be used. This approach would not quickly judge the real cause of the problem but would involve spiritually discerning as well as clinically trained brothers and sisters in the process. It is important that those engaged in such a ministry be accountable to the church and denominational community. It cannot be stressed enough that whenever possible a team/interdisciplinary approach is preferable. Healing is not necessarily a “quick-fix”, for holistic restoration is the goal. Healing usually is a process that includes personal history, preparation, ministry and follow-up. Healing involves spiritual, physical, psychological and social dimensions. At times people seek cure rather than healing. For example, they want relief and health by utilizing interventions and forces from outside the person. This fits in with our culture’s wish for cure without responsibility. Healing involves the restoration of wholeness and this often requires struggling with painful issues through the difficult process of change. The ministry of spiritual warfare is not about techniques but about care for those made in the image of God and designed to live for His glory.

 

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Last modified December 17, 2002.

© 2002 Mennonite Brethren Herald.
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