January 6, 2023
Grace Connection
Church By-laws
Article 1:
STATEMENT OF FAITH
God
We believe God is the Creator and the Ruler of the universe. God has eternally existed in three persons: the Father, the Son, and the Holy Spirit. The three are coequal and are all God. Genesis 1:1; Psalms 19:1; Matthew 3:16-17; Acts 5:32; 1 Peter 3:10-11
Jesus
Jesus Christ is the Son of God. He is coequal with the Father and the Holy Spirit. He was born of a virgin, Mary. Jesus lived a sinless life and offered Himself as the perfect sacrifice for the sins of all men by dying on a cross. He arose from the dead after three days to demonstrate His power over sin and death. He ascended to Heaven and will return again to the earth to reign as King of Kings and Lord of Lords. Matthew 1:22-23; Isaiah 9:6; John 1:1-5, 14, 10-30; Hebrews 4:14-15; 1 Corinthians 14:3-4; Romans 1:3-4; 1 Timothy 6:14-15; Titus 2:13
The Holy Spirit
The Holy Spirit is coequal with the Father and the Son as God. He is present in the world to make people aware of their need for Jesus Christ. He also lives in every Christian from the moment of salvation. He provides the Christian with power for living, understanding of spiritual truth, and guidance in doing what is right. The Christian seeks to live under His direction daily. 2 Corinthians 3:17; John 14:16-17, 16:7-13; Acts 1:8; 1 Corinthians 2:23, 3:16; Ephesians 1:13; Galatians 5:25
Man
People are made in the spiritual image of God, to be like Him in character. We are the supreme object of God’s creation. Although people have tremendous potential for good, we are marred by a nature of disobedience toward God called sin. This attitude separates us from God. People were created to exist forever. We will either exist eternally separated from God by sin or in union with God through forgiveness and salvation. To be eternally separated from God is Hell. To be eternally in union with Him is Heaven. Heaven and Hell are places of eternal existence. Genesis 1:27; Psalms 83:6; Isaiah 53:6; Romans 3:23; Isaiah 59:1-2; John 3:15-16; John 2:25; Romans 6:23; 2 Peter 1:11; Revelation 20:15; Matthew 25:41, 46
Salvation
Salvation is a gift from God to man. Man can never make up for his sin by self-improvement or good works. Only by trusting in Jesus Christ as God’s offer of forgiveness can man be saved from sin’s penalty. Eternal life begins the moment one receives Jesus Christ into his life by faith. The believer is secure in salvation for eternity. Salvation is maintained by the grace and power of God, not by the self-effort of the Christian. Ephesians 2:4-5, 8; Acts 4:12; John 3:16; Romans 6:23; Romans 3:20-22, 24-26; Luke 24:47; Acts 16:30-32; Ephesians 1:9-12, 2:4-6; John 10:24-30; 2 Timothy 1:12; Hebrews 7:25, 10:10, 14; Romans 8:35-39; 1 John 5:1; 1 Peter 1:23; 2 Corinthians 5:17; 2 Peter 1:4; Romans 8:9; 1 John 4:4; Ephesians 2:10; Romans 8:28; 1 Corinthians 10:13; Philippians 1:6, 2:12-13; 1 Peter 1:3-5; Hebrews 13:5
The Bible
The Bible is God’s word to all people. It was written by human authors under the supernatural guidance of the Holy Spirit. It is the supreme source of truth for Christian beliefs and living. Because it is inspired by God, it is truth without any mixture of error. 2 Timothy 1:13, 3:16-17; 2 Peter 1:20-21; Proverbs 30:5; Psalms 12:6, 119:105, 160; 1 Corinthians 2:13
The Church
Jesus Christ started and established His church on the day of Pentecost as a means for the gospel to be spread and believers to be edified. Church attendance is not required for salvation, but is necessary for the believer’s growth and sanctification in the body of Christ. There are two ordinances of the church: baptism and the Lord’s Supper. Matthew 4:18-22; Matthew 16:18; Matthew 28:19, 20; Mark 1:14-20; John 1:35-51; Ephesians 3:21; Acts 8:12, 38; Romans 6:4; 1 Corinthians 5:11-13; 1 Corinthians 11:1-2, 17-20, 26
We endorse the historical creeds of the church including the Apostolic and Nicean creeds.
Article 2
AFFILIATION
The Church is affiliated with the Southern Baptist Convention, and locally the Minnesota/Wisconsin Baptist Convention.
Article 3
PURPOSE AND LIMITATIONS
3.01 Purposes. The Corporation is organized and shall be operated exclusively for religious, charitable and educational purposes within the meaning of Section 501(c)(3) of the Internal Revenue Code of 1986, as amended. More particularly, the purposes of this Corporation are:
(a) To proclaim the Gospel of Jesus Christ and the worship of God among its attendants and practice the Christian virtues inculcated in the Holy Scriptures by any and all means possible.
(c) To handle affairs pertaining to property and other temporal matters as required by the civil authorities.
(d) To make distributions to organizations that qualify as exempt organizations under Section 501(c)(3) of the InternalRevenue Code of 1986 as amended.
or proper for the furtherance of accomplishment of the purposes of The Church. Provided, however, no act may be performed which would violate Section 501 (c)(3) of the Internal Revenue Code of 1986, as it now exists or as it may hereafter be amended.
(2) empowered to make payments and distributions (including reasonable compensation for services rendered to or for the Church or reimbursement of expenditures) in furtherance of its purposes as set forth in these Articles. No substantial part of the activities of the Church shall be the carrying on of Propaganda, or otherwise attempting to influence legislation, and the Church shall not participate in, or intervene in (including the publication or distribution of statements) any political campaign on behalf of any candidate for public office. Not withstanding any other provisions of these Articles, the Church shall not carry on any other activities not permitted to be carried on by (I) a Church exempt from Federal Income Tax under section 501(c)(3) of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws, or (ii) a Church, contributions to which are deductible under Section 170(c)(2) of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws.
(b) Notwithstanding any other provisions of these Articles, in the event this Church is in any one year a “private foundation” as defined by Section 509(a) of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws, it shall be required to distribute its income for such taxable year at such time and in such manner as not to subject the foundation to taxation under Section 4942 of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws; and further shall be prohibited from: (I) any act of “self dealing” as defined in Section 4941 (d) of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws; (ii) retaining any “excess building holdings” as defined by Section 4943 (c) of the Internal Revenue Code of 1986, as amended, or corresponding provisions any subsequent federal tax laws; or (iii) making any investments in such manner as to subject the foundation to taxation under Section 4944 of the Internal Revenue Code of 1986, as amended, or corresponding provisions any subsequent federal tax laws; or (iv) making a taxable expenditures as defined in Section 4945(d) of the Internal Revenue Code of 1986, as amended, or corresponding provisions of any subsequent federal tax laws.
(c) The Church shall not accept any gift or grant if the gift or grant contains major conditions which would restrict or violate any of the Church’s religious, charitable or educational purposes or if the gift or grant would require serving a private as opposed to a public interest.
(d) Upon the liquidation, dissolution or winding up of the Church, the Elder Board of the Church shall, after paying or making provision for payment of all the liabilities of the Church, distribute all Church to any organization designated by the Elder Board of the Church which is of like faith and order and is exempt from taxes under Internal Revenue Code Section 501(c)(3) (or the corresponding provision of any future tax law of the United States).”
Article 4
MANAGEMENT OF THE CHURCH
Elder Board
4.01 Number: The members of the Elder Board shall consist of the Lead pastor as an ex officio member and, until changed by amendment of the Articles of Incorporation or by by-laws duly adopted by the Church, such number of additional members as may, from time to time, be selected in accordance with Section 4.04 of this Article, provided that such number shall not be less than three (3).
4.02 Election of Chairman and Secretary: The Lead pastor will be the chairman of the Elder Board. The Chairman shall make all reasonable efforts to attend all meetings and coordinate all matters with the Lead Pastor as outlined in job description appendix B. A Secretary will be elected to take the minutes of each meeting; properly filing, maintaining, presenting them at meetings, and to make them available to whomever needs them. An alternate Secretary will be elected to serve in the event the Secretary is unable to take the minutes.
4.03 Powers: The Elder Board shall be considered the board of directors of the Church. The Elder Board shall have all of the rights, powers, and responsibilities of a board of directors pursuant to the Act, subject to any limitations under the Act, the Articles of Incorporation of the Church and these by-laws. All corporate powers shall be exercised by or under the authority of the Elder Board.
4.04 Appointment: The sitting Elders shall appoint men deemed qualified to serve on the Elder Board. Consideration for Elder status will include agreeing with our Statement of Faith, meeting the Biblical requirements, attending and participating in church ministries for at least 2 years. All sitting Elders have voting privileges. Individuals may serve as Elders/Deacons in training without voting rights.
4.05 Meetings: Regular or Special meetings of the Elder Board shall be held at the Church’s registered office if the notice thereof does not specify the location of the meeting. A regular or special meeting may be held at any place consented to by a majority of the Elder Board Members, either before or after the meeting. If such consent is given, they shall be filed with the minutes of the meeting. Any meeting, regular or special, may be held by conference telephone or similar communication equipment, as long as all Elder Board Members participating in the meeting can hear one another. All Elder Board Members shall be deemed to be present in person at a meeting conducted in accordance with the foregoing sentence.
A. Regular Meetings: Regular meetings of the Elder Board will be the first Thursday of each month, at 6:30 p.m. unless otherwise approved.
B. Special Meetings: A special meeting of the Elder Board may be called by the Chairman, Lead Pastor or any three (3) Elder Board Members.
C. Notice of Special Meetings:
1) Manner of Giving. Notice of the time and place of special meetings shall be given to each Elder Board Member by one of the following methods: (a) by personal delivery of written notice; (b) by first class mail, postage paid; (c) by telephone communication, either directly to the Elder Board Member or to a person at the Elder Board Member’s office or home who the person giving the notice has reason to believe will promptly communicate the notice to the Elder Board Member, or (d) by email to the Elder Board Member’s office or home.
2) Time Requirements. Notice sent by first class mail shall be deposited in the United States mail at least four (4) days before the time set for the meeting. Notices given by personal delivery, telephone, or email shall be delivered, telephoned, or faxed to the Elder Board Member or given at least twenty-four (24) hours before the time set for the meeting.
3) Notice Contents. The notice shall state the time and place for the meeting. However, the notice does not need to specify the place of the meeting if the special meeting is to be held at the Church’s principal office. Unless otherwise expressly stated herein, the notice does not need to specify the purpose or the business to be transacted at the special meeting.
4) Waiver. Attendance of a Elder Board Member at a meeting shall constitute waiver of notice of such meeting, except where the Elder Board Member attends a meeting for the express purpose of objecting that the meeting is not properly called.
4.06 Action Without Meeting: Any action required or permitted to be taken by the Elder Board may be taken without a meeting, if a quorum (51%) of the Elder Board Members, individually, or collectively, consent either verbally or in writing to the action. Such action shall be filed with the minutes of the proceeding of the Elder Board Members.
4.07 Quorum: A majority (51%) of the number of Elder Board Members then in office, shall constitute a quorum for the transaction of business at any meeting of the Elder Board. The Elder Board Members present at a duly called or held meeting at which a quorum is present may continue to transact business even if enough Elder Board Members leave the meeting so that less than a quorum remains. If a quorum is present at no time during a meeting, a majority of the Elder Board Members present may adjourn and reconvene the meeting one time without further notice.
4.08 Duties of Elder Board Members: Members shall discharge their duties, in good faith, with ordinary care, and in a manner they reasonably believe to be in the best interest of the Church. Elder Board Members may in good faith rely on information, opinions, reports, or statements, including financial statements and other financial data, concerning the Church or another person that were prepared or presented by a variety of persons, including officers and employees of the Church professional advisors or experts such as accountants or legal counsel. An Elder Board Member is not relying in good faith if the Elder Board Member has knowledge concerning a matter in question that renders reliance unwarranted.
Elder Board Members are not deemed to have the duties of trustees of a trust with respect to the Church or with respect to any property held or administered by the Church, including property that may be subject to restrictions imposed by the donor or transferor of the property.
4.09 Delegation of Duties: The Elder Board is entitled to select advisors and delegate duties and responsibilities to them, such as the full power and authority to purchase or otherwise acquire stocks, bonds, securities, and other investments on behalf of the Church; and to sell, transfer, or otherwise dispose of the Church’s assets and properties at a time and for a consideration that the advisor deems appropriate. Elder Board Members have no liability for actions of commission or omission by the advisor if the Elder Board acts in good faith and with ordinary care in selecting the advisor. The Elder Board may remove or replace the advisor, with or without cause.
4.10 Interested Members: Contracts or transactions between Elder Board Members, officers, or members of the Church who have a financial interest in the matter are not void or voidable solely for that reason. Nor are they void or voidable solely because the Member, officer, or Church member is present at or participates in the meeting that authorizes the contract or transaction, or solely because the interested party’s opinion is voiced in that particular matter. However, the material facts must be disclosed to or known by the Elder Board or other group authorizing the transaction, and approval from disinterested parties must be obtained.
4.11 Actions of Elder Board: The Elder Board shall try to act by consensus, but all motions will be approved by a simple majority unless otherwise stated in these bylaws.
4.12 No Compensation: Elder Board Members shall not receive salaries or compensation for their services to the Elder Board. An Elder Board Member may serve the Church in any other capacity and receive reasonable compensation for those services.
4.13 Removal and Resignation of Elder Board Members: All members shall serve until such time as they resign, and/or by vote of the Elder Board are released from their service on the board. All claims against any member of the Elder Board must be substantiated by at least two credible witnesses (1 Timothy 5:19). A meeting to consider the removal of an Elder Board Member may be called and noticed following the procedures provided in these by-laws.
Executive Board
4.14 Number and Term of Members: The members of the Executive Board Deacon Board shall consist of the Lead Pastor and, until changed by amendment of the Articles of Incorporation or by by-laws duly adopted by the Church, such number of additional members as may, from time to time, be selected in accordance with Section 4.04 of this Article, provided that such number shall not be less than three (3).
4.15 Election of Chairman and Secretary: A Chairman will be elected to be present and preside at Executive Board meetings. In the event that the Chairman is unable to preside, the Lead Pastor shall preside in the place of the Chairman. A Secretary will be elected to take the minutes of each meeting; properly filing, maintaining, present them at meetings, and to make them available to whomever needs them. An alternate Secretary will be elected to serve in the event the Secretary is unable to take the minutes.
4.16 Powers: The Executive Board shall give oversight and accountability to the department heads that handle the day by day operations of finances and matters concerning budgeting, building and grounds maintenance. See job description.
4.17 Appointment: The sitting Elders shall appoint persons deemed qualified to serve on the Executive Board. However, the Executive Board does have the right to appoint persons as directors and members of subcommittees (i.e. finance, education, worship, etc.) Consideration for Executive status will include agreeing with our Statement of Faith, meeting the Biblical requirements, attending and participating in church ministries for at least 2 years. All sitting Executive members have voting privileges. Individuals may serve as Elders/Deacons in training without voting rights.
4.18 Meetings: Regular or Special meetings of the Executive Board shall be held at the Church’s registered office if the notice thereof does not specify the location of the meeting. A regular or special meeting may be held at any place consented to by a majority of the Deacon Board Members, either before or after the meeting. If such consent is approved, they shall be filed with the minutes of the meeting. Any meeting, regular or special, may be held by conference telephone or similar communication equipment, as long as all Executive Board Members participating in the meeting can hear one another. All Executive Board Members shall be deemed to be present in person at a meeting conducted in accordance with the foregoing sentence.
A. Regular Meetings: Regular meetings of the Executive Board are to be quarterly at 6:30 p.m. unless changed by a majority (51%) of the members as deemed necessary.
B. Special Meetings: A special meeting of the Deacon Board may be called by the, Lead Pastor or any three (3) Elder Board Members.
C. Notice of Special Meetings:
1) Manner of Giving. Notice of the time and place of special meetings shall be given to each Elder Board Member by one of the following methods: (a) by personal delivery of written notice; (b) by first class mail, postage paid; (c) by telephone communication, either directly to the Elder Board Member or to a person at the Elder Board Member’s office or home who the person giving the notice has reason to believe will promptly communicate the notice to the Elder Board Member, or (d) by email to the Elder Board Member’s office or home.
2) Time Requirements. Notice sent by first class mail shall be deposited in the United States mail at least four (4) days before the time set for the meeting. Notices given by personal delivery, telephone, or email shall be delivered, telephoned, or faxed to the Elder Board Member or given at least twenty-four (24) hours before the time set for the meeting.
3) Notice Contents. The notice shall state the time and place for the meeting. However, the notice does not need to specify the place of the meeting if the special meeting is to be held at the Church’s principal office. Unless otherwise expressly stated herein, the notice does not need to specify the purpose or the business to be transacted at the special meeting.
4) Waiver. Attendance of a Elder Board Member at a meeting shall constitute waiver of notice of such meeting, except where the Elder Board Member attends a meeting for the express purpose of objecting that the meeting is not properly called.
4.19 Action Without Meeting: Any action required or permitted to be taken by the Executive Board may be taken without a meeting, if all of the Executive Board Members, individually, or collectively, consent in writing to the action. Such action by written consent or consents shall be filed with the minutes of the proceeding of the Executive Board Members.
4.20 Quorum: A majority of the number of Executive Board Members then in office, shall constitute a quorum for the transaction of business at any meeting of the Executive Board. The Executive Board Members present at a duly called or held meeting at which a quorum is present may continue to transact business even if enough Executive Board Members leave the meeting so that less than a quorum remains. If a quorum is present at no time during a meeting, a majority of the Executive Board Members present may adjourn and reconvene the meeting one time without further notice.
4.21 Duties of Executive Board Members: Members shall discharge their duties, in good faith, with ordinary care, and in a manner they reasonably believe to be in the best interest of the Church. Executive Board Members may in good faith rely on information, opinions, reports, or statements, including financial statements and other financial data, concerning the Church or another person that were prepared or presented by a variety of persons, including officers and employees of the Church professional advisors or experts such as accountants or legal counsel. An Executive Board Member is not relying in good faith if the Executive Board Member has knowledge concerning a matter in question that renders reliance unwarranted.
Executive Board Members are not deemed to have the duties of trustees of a trust with respect to the Church or with respect to any property held or administered by the Church, including property that may be subject to restrictions imposed by the donor or transferor of the property.
4.22 Annual Budget: The Executive board will prepare a budget and present it to the regular Elder Board no later than the November Elder meeting. The Lead Pastor and other ministry heads will give input to the budget committee as what recommendations they may have for the new year.
4.23 Interested Members: Contracts or transactions between Executive Board Members, officers, or members of the Church who have a financial interest in the matter are not void or voidable solely for that reason. Nor are they void or voidable solely because the Member, officer, or Church member is present at or participates in the meeting that authorizes the contract or transaction, or solely because the interested party’s opinion is voiced in that particular matter. However, the material facts must be disclosed to or known by the Deacon Board or other group authorizing the transaction, and approval from disinterested parties must be obtained.
4.24 Actions of the Executive Board: The Executive Board shall try to act by consensus, but all motions will be approved by a simple majority unless otherwise stated in these bylaws.
4.25 No Compensation: Executive Board Members shall not receive salaries or compensation for their services to their respective boards. An Executive Board Members may serve the Church in any other capacity and receive reasonable compensation for those services.
4.26 Removal and Resignation of an Executive Board Members: All members shall serve until such time as they resign, and/or by vote of the Elder Board are released from their service on the board. All claims against any member of the Executive Board must be substantiated by at least two credible witnesses (1 Timothy 5:19). A meeting to consider the removal of an Executive Board Member may be called and noticed following the procedures provided in these by-laws.
4.27 Resignation or Removal of Pastoral Staff
A) Role and responsibilities. The Lead Pastor is responsible for leading the congregation in performing the functions of a New Testament church. He will give direction to the worship and pastoral ministries of the Church. He will provide leadership to the Church and he shall serve as an ex officio member of the board.
B) Selection. When the need arises, the Elder Board will call a special joint meeting of the Elder and Executive boards to act as a pastoral search committee, for the purpose of finding a new Lead Pastor. This search committee will be convened by the Lead Elder. The process for the selection of a new pastor, by this committee will be decided upon at the first meeting. The Pastoral Search committee shall seek candidates that will uphold the Church’s mission as well as the Articles of Faith as provided in the Church bylaws. Prospective Pastors will have a minimum of education, and must be ordained by a Theological body, and will have at least 5 years of pastoral ministry experience. Prospects will be interviewed in person or by electronic means. Voting on candidates will be by written ballot. The Selection Board will serve until a lead pastor is selected.
C) Termination: The Church, as outline in the prior section, will call the Lead Pastor for an indefinite period of service. Both the Pastor and the Elder Board will have the right to terminate the relationship by giving a thirty (30) day notice without cause for termination. The thirty-day notice may be waived upon mutual agreement of the Pastor and the Elder Board. A special meeting of the Elder Board will be called as per Section 4.18, Part C, for the purpose of considering the resignation of a Lead Pastor. Any recommendation to accept the resignation or to terminate the Lead Pastor must be approved by a majority vote of the Elder Board members, excluding the Lead Pastor.
4.28 Hiring and Removal of Support Staff. The decision to hire or remove support staff shall be made by the Elder Board, and recommendations to hire or remove support staff shall be made to the Elder board.
Article 5:
5.1 Number : Elders shall appoint the number of Deacons required to meet permanent and short-term needs of the Church.
5.2 Qualifications and Definition: Deacons must meet the qualifications as specified in I Timothy 3:8-13; have experience operating and maintaining real estate; have been actively engaged in the local body of Grace Connection for at least 5 years; and know how to delegate and organize volunteers.
5.3 Election Term: Deacons will serve until they resign or are dismissed by the elder board.
5.4 Responsibility: The responsibility of the Deacons is not explicit within the biblical text. The overall responsibility of the deacons is to assist the Elders in their service and equipping functions. The role(s) of Deacons at the Church is explained and substantiated in the Church’s deacon guidelines. Such resource provides additional explanation but shall not be incorporated into these bylaws.
5.5 Vacancies : If a Deacon is removed from service, either voluntarily or involuntarily, the appointment of a successor Deacon is under the sole authority and discretion of the Elders.
5.6 Appointments and Confirmation: Elders shall have the sole authority to appoint Deacons. The Elders shall communicate prospective Deacons to the Elders or a subset thereof no less than twenty-one (21) days prior to a Elder vote. Comments received from elders will be considered on a case-by-case basis. Confirmation of Deacons will be at the final discretion of the Elders and requires a passing vote.
5.7 Removal of Deacons: Any Deacon may be removed from office for valid cause. A written notice of proposed removal of any Deacon shall be given to the Elders at least ten (10) days prior to the meeting at which an action to affect such removal is to be taken to ensure that the Deacon is given a reasonable opportunity for defense. The Deacon shall have the opportunity to answer the charges in the presence of his or her accusers, but shall not be present during the discussion and vote on his or her removal. The removal of a Deacon requires a passing vote of the Elders. Vacancies in the Deacons of the Church by reason of death, resignation or otherwise, shall be filled by election of the Elders at their discretion in accordance.
5.8 ELECTION OF CHAIR AND SECRETARY: A Chair will be elected to be present and preside at Deacon Board meetings. The Chair will report to the Elder Board when requested by the Elders A Secretary may be elected to take the minutes of each meeting, present them at meetings and to make them available to whomever needs them. An alternate Secretary may be elected to serve in the event the Secretary is unable to take the minutes.
Article 6:
PURCHASE OR SALE OF REAL PROPERTY
The Elders, Executive board and Trustees, shall have final authority for affairs pertaining to property and other temporal matters as required by civil law for nonprofit corporations. In particular, the Elder and Executive Boards shall be responsible for the acquisition and disposition of Church property, which includes the management of its financial resources. The Elders, Executive Board members and Trustees Boards shall have the power to buy, sell, mortgage, pledge or encumber any church property and incur related indebtedness. Motions concerning the property will be voted upon at a scheduled, special meeting of the Elder and Executive Boards, with a (51%) majority required for passage.
The treasurer of Grace Connection is responsible to work with the business manager to carry out an annual internal audit. The treasurer has the authority to sign checks, apply for loans, and open bank/business accounts on behalf of Grace Connection.
The business manager of Grace Connection is responsible to direct the finances of Grace Connection regarding budget development and oversight. He/She is responsible to direct funds as appropriated by the budget to each established team. He/She has the authority to sign checks, apply for loans and make business decisions on behalf of Grace Connection.
The administrator of Grace Connection is responsible to keep all financial books, write checks, and transfer money as directed by the business manager and/or treasurer.
Article 7:
PERMANENT AND SPECIAL COMMITTEES
7.01 Bylaws Committee: The Elder Board shall select committee members to review the bylaws and make recommendations for changes or amendments at the November Elder Board meeting. Elders may add and remove members at their discretion. All members shall serve until such time as they resign, and/or by vote of the Elder Board are released from their service on the board, as outlined in Section 4.13 of these bylaws.
7.02 Staff Review Committee: The Staff Review Committee will be the responsibility of the Lead Pastor. The committee shall consist of the lead pastor, Elder board Chairman and two (2) elders appointed by the Elder board. This board will meet annually with each person of the staff to review strengths, weaknesses and goals. The members will be the Head Elder, the Lead Pastor and two elders appointed by the elders. The Head Elder will lead this committee.
7.03 Special Committees: The Elder and Executive boards may create special committees as needed and appropriate to achieve their stated duties.
Article 8
MEMBERSHIP
The Elder Board of Grace Connection reserves the exclusive right to determine who shall be members of this incorporated church and the standards of such a partnership. The language has been added in these bylaws in order to portray a biblical agreement among believers rather than portraying the special rights often associated with a civic or social club.
8.1. Standards of membership- Any person may offer himself or herself as a candidate for membership in this church to the pastors or any member of the elder board. All persons must meet the following standards:
a. Are followers of Jesus Christ and have been baptized. (Matthew 4:19).
b. Evidence of a consistent Christian life (Matthew 22:37-39; Galatians 5:19-23).
c. Subscribe to the Statement of Faith and commit to living according to Christian standards as set forth in these bylaws.
d. Have attended the membership class or met with an elder or pastor to learn about Grace Connection.
e. Have identified their passion, ability, talents and heart for ministry and have begun using their gift in the body life of Grace Connection, or are in the process of doing so.
f. Have a generous spirit. Giving, as God leads, supporting Grace Connection monetarily on a regular basis and showing a spirit of generosity, whether it be monetarily or with their time and resources.
g. Have signed the Membership agreement.
h. Are at least eighteen years old.
Individuals will be received into full membership by a majority vote of the elders present at any of their meetings. All individuals are expected to be actively participating in worship, church activities, service and giving.
8.2 Rights of members – Every member of the church is eligible for consideration by the elder board as candidates for ministry positions in the church, unless otherwise stated in subsequent sections of this bylaws regarding requirements for positions.
8.3. Membership Removal, Discipline and Reinstatement – All membership status is considered active with no designation of inactive membership in Grace Connection. Membership status shall be removed for the following reasons:
a. Death of the member.
b. Voluntary request for removal.
c. Non-attendance and have been contacted with no response received.
d. Exclusion for disciplinary reasons by action of the church elders with a majority vote of the elders present.
We emphasize to all members and attendees that every reasonable measure will be taken to assist any person at Grace Connection. The pastors, other members of the church staff, and elders are available for counsel and guidance. The attitude of members toward one another shall be guided by a concern for redemption rather than punishment. Any member not living according to the Scripture and Christian standards should seek restoration and counsel. (Matt. 18:15-18; Cor. 5:9-13: 2 Thes. 3:11-15; Rom. 16:17). Any member who refuses to submit to the word of God, the terms of these bylaws and authority of church leadership will have membership revoked by the Elder board. The name of the person whose membership has been revoked will be removed from the membership list. All membership reinstatement will follow the same steps as any request for membership in the church.
Article 9
AMENDMENTS
The by-laws may be amended or changed by the Elder Board at a regular or special meeting.
Appendix A
RULES OF ORDER
PARLIAMENTARY PROCEDURE-ITS PURPOSE AND USE
Parliamentary procedure—obeying the “rules of order”— provides a uniform process for conducting meetings in a fair, orderly, and expeditious manner.
The following is a very brief summary of Robert’s Rules of Order Newly Revised (RONR 11th ed., 2011).
GENERAL PRINCIPLES OF PARLIAMENTARY PROCEDURE
Every member of an organization should be familiar with the following simple rules and customs:
A. All members have equal rights, privileges, and obligations; rules must be administered impartially.
B. All members, majority or minority, have the right to full and free discussion of all motions, reports, and other items of business.
C. In doing business the simplest and most direct procedure should be used.
D. Logical precedence governs introduction and disposition of motions.
E. Only one question can be considered at a time.
F. Members must be recognized by the chair before they may make a motion or speak in debate.
G. No one may speak more than twice on the same question on the same day without permission of the assembly. No member may speak a second time on the same question if anyone who has not spoken on that question wishes to do so.
H. Members must not attack or question the motives of other members. Customarily, all remarks are addressed to the presiding officer.
I. In voting, members have the right to know at all times what motion is before the assembly and what affirmative and negative votes mean.
Points
The following three points are always in order:
1. Point of Order: a question about process, or objection and suggestion of alternative process. May include a request for the facilitator to rule on process.
2. Point of Information: a request for information on a specific question, either about process or about the content of a motion. This is not a way to get the floor to say something you think people should know. People misusing points of information in this fashion will be defenestrated, or otherwise sanctioned forcefully.
3. Point of Personal Privilege: a comment addressing a personal need – a direct response to a comment defaming one’s character, a plea to open the windows, etc.
Motions
All motions must be seconded, and are adopted by a majority vote unless otherwise noted. All motions may be debated unless otherwise noted. Motions are in order of precedence: motions may be made only if no motion of equal or higher precedence is on the floor (i.e., don’t do a number 5 (move to end debate) when the body is discussing a number 4 (move to suspend rules).
1. Motion to Adjourn: not debatable; goes to immediate majority vote.
2. Motion to Recess: not debatable. May be for a specific time.
3. Motion to Appeal the Facilitator’s Decision: Not debatable; goes to immediate vote. Allows the body to overrule a decision made by the chair.
4. Motion to Suspend the Rules: suspends formal process for dealing with a specific question. Debatable; requires 2/3 vote.
5. Motion to End Debate and Vote or Call the Question: applies only to the motion on the floor. Not debatable; requires 2/3 vote.
6. Motion to Extend Debate: can be general, or for a specific time or number of speakers. Not debatable.
7. Motion to Refer to Committee: applies only to the main motion. Refers question to a specific group with a specific time and charge
8. Motion to Divide the Question: breaks the motion on the floor into two parts, in manner suggested by mover.
9. Motion to Amend: must be voted for by a majority to be considered and by a 2/3 to be passed. If amendment is accepted as “friendly” by the proposer of the amendment then many bodies will allow it to be accepted without a formal vote; this is a way of including a consensus-building process into procedure without endless debate over amendments to amendments. Strictly speaking, however, once the main motion is made it is the property of the body to amend.
10. Main Motion: what it is you’re debating and amending.
Other Meeting Guidelines:
1. When a topic is first introduced or a main motion is made, allow all questions for information purposes to be asked before opening to debate.
2. Discourage the repetition of arguments. Attempt to call on people who have not yet spoken before those who have already spoken. Discourage dialogues that start up between two individuals in debate.
3. If debate carries on too long, impose time limits on speakers.
4. Discourage people from talking in initials – spell them out.
Elections
An organization’s established rules normally set forth the date for elections, the method of nominating candidates, the procedure for voting, the votes required to elect, and the terms of office. In general, however, the following procedures are accepted:
A. Nominations may be offered from the chair, from the floor, by a committee, or by write-in ballot.
B. Nominations may be closed by the chair when it appears that no more nominations will be offered, or they may be closed by a two-thirds majority vote. A motion to close nominations is in order only after a reasonable opportunity to make nominations has been given.
C. Voting is usually done by voice, by roll call, by ballot, or by “acclamation” (when only one candidate has been nominated).
Appendix B
ELDER BOARD PRESIDENT JOB DESCRIPTION
General Responsibilities:
The President is responsible for ensuring that the Elder Board and its members are aware of and fulfill their governance responsibilities; comply with bylaws; and conduct business effectively and efficiently.
Accountability:
The President is accountable to the Board of Elders as specified in the bylaws. He delegates responsibilities of the church as appropriate.
Specific Duties:
The Elder Board President works with the lead pastor and other necessary leaders to ensure that an agenda is planned for monthly board meetings and congregational meetings as deemed necessary.
•Chairs meetings according to accepted rules of order as stated in the bylaws.
•Encourages all members to participate in the discussion.
•Leads to arrive at decisions in an orderly, timely, and democratic manner.
•Timely and appropriate reporting of board decisions and actions to attendees.
•Meets with lead pastor and other board chairman
•Serves as ex officio member of all other boards, and represents the board of Elders as guidance is requested. If there is no simply resolution to an issue the Elder President reports back to the Elder board for resolution.
•Participates in all staff and performance evaluations.
•Aid the lead pastor in representing the decisions of the Elder Board before the congregation.
•Aid in the development and casting of the vision and goals of the local church.
BOARD DEVELOPMENT
The President ensures that structures and procedures are in place for effective identification, training and recruitment of board members.
GRACE CONNECTION
DEACON/TRUSTEE GUIDELINES
Updated 5/01/2020
Deacon/Trustees shall be responsible for maintaining buildings and facilities, tracking the church’s equipment, assuming the responsibility for all janitorial needs, and keeping insurance policies up to date. Trustees will delegate and organize volunteers to accomplish their mission.
Maintain, repair and expand the building and grounds of the church. To Supervise the use of the facilities. To plan so that facilities meet the needs and mission of the congregation. To Meet timely deadlines for accomplishing assigned projects
Patrol the Church parking lots and facilities as needed.
Secure the facilities by locking all doors, checking all bathrooms for running toilets and faucets, and ensuring all lights are off after Sunday and Wednesday services.
Reviewing requests regarding buildings, grounds, furnishings and equipment owned by the church and determine what, if any, action should be taken. If work is to be done, coordinate with the Church bookkeeper in carrying out such work. Performing a detailed quarterly inspection of the building, grounds, furnishings and equipment of the church and determine any action needed to take care of a need.
Hiring, firing, providing job descriptions, task lists, supervisory methods and agreements related to any contracted maintenance and other services that may be needed from time to time to carry out the purposes of the Committee, in coordination with the Church bookkeeper.
Maintaining an inventory of furniture and fixtures.
The Church bookkeeper will purchase maintenance parts, janitorial supplies and other budgeted items related to the Committee’s work.
Staying informed of and complying with all code compliance and OSHA requirements.
Reviewing, recommending and approving the decorating, painting, structural changes or remodeling of any part of the church facilities.
Host an “All Church Work Day” as needs require.
MEMBERSHIP
1. I acknowledge the saving work of Jesus Christ in my life and that His desire is to change me from the inside out using relationships within the church as well as those whom He has placed in the leadership of this local fellowship (2 Peter 1:3-4; Hebrews 3:12-14; 13:17).
2. I commit myself to the process of growing more like Jesus and acknowledge that I cannot do this alone; I must rely upon the Holy Spirit to use God’s Word and the relationship with God’s people as vehicles for that growth (2 Peter 3:18; Hebrews 10:24-25).
3. I covenant myself to this local body through its teaching, worship, ministry of prayer, and fellowship with other imperfect saints, who are in the process of being transformed by God’s grace (Acts 2:42-46; Ephesians 2:8-10).
4. I wholeheartedly support this church’s commitment to the Great Commission and I desire to share the story of Jesus within my sphere of influence as well as relationally engaging my neighbor for God’s glory (Matthew 28:18; Acts 1:8).
5. I commit myself to serving in this church according to my spiritual gifts and passions, as well as supporting its ministry through a stewardship of my material resources (Romans 12:6-8; Philippians 4:11-19).
_____________________________ _______________________________
Member Printed Name Member Signature
_____________________________ _______________________________
Lead Pastor Printed Name Lead Pastor Signature
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Date
PREAMBLE TO POSITION PAPERS
Grace Connection serves its membership by appointing elders who are then given the responsibility to care for the flock and provide spiritual leadership, including in those things that become sound doctrine. For over 2000 years, the church has always had the challenge of maintaining orthodoxy while recognizing that God’s truth is not static but is eternal and unchangeable. Unfortunately, fallible individuals at times have confused orthodoxy with status quo and vice versa. The church needs to be adaptable while maintaining the fine line that often separates truth from error.
The purpose of Grace Connection is to glorify God by making disciples and training disciples who are then committed to living out this great purpose and all that it implies. We do not sort disciples based on their value to the world but accept their value to be God given. All are welcomed at the cross of Christ and this local church. God so loved the world, and we are to be known as his disciples by the love we have for one another. No matter where someone has been in their life experience and no matter the things that so easily continue to beset them currently, it is our intention to minister the grace of God to all who come which, in this case, includes the proclamation of the truth.
Historically, it has always been the task of the church, when during the events of our lives, issues arise in our world that challenge orthodoxy or that are perceived to have the potential to challenge orthodoxy, it is our responsibility, as elders, to speak and not passively allow these issues to be unaddressed. In this case, it is our desire to present position papers based on what we know from both special and general revelation to be true. It is our intention to faithfully protect the flock and the integrity of the church, not necessarily change the culture. If the culture changes, it will be according to the will of God and the influence of committed disciples. Every person will answer to God accordingly. It is not our task to judge anyone, but our task is to present what we understand the truth to be and let God do His work in all our lives.
HUMAN SEXUALITY
A Biblical View of Human Sexuality
So God created man in his own image, in the image of God he created him; male and female he created them. (Gen. 1:27)
Sexuality and Creation
The Bible begins its discussion of human sexuality in the book of Genesis with the account of Creation. Jesus himself rooted his teaching on marriage and divorce in Genesis 2, citing the creation account as both authoritative and forever binding (Matt. 19:4-6; Mk. 10:6-9). The Apostle Paul reasoned likewise, anchoring his exhortations concerning Christian marriage in the specific language of Genesis 2:24 (Eph. 5:31).
In Genesis 1-2 sexuality figures prominently in a larger conversation concerning God’s original intention for humankind–his crowning creative achievement. God, we are told, created human beings “male and female,” indicating that gender distinctions are part of the created order itself, not mere culturally conditioned artifacts. Gender supplies, then, an important component of what it means to be human.
Furthermore, gender distinctions prove essential for the fulfillment of God’s purposes for humanity. Indeed, the fulfillment of God’s initial mandate requires humankind to be both male and female. We read in Genesis 1:28: “God blessed them and said to them, ‘Be fruitful and multiply and fill the earth and subdue it.’” Obedience to this original divine directive would be impossible without God creating and blessing innate gender distinctions.
Gender enables the wonderful mix of likeness and difference that makes sexual intimacy and procreation possible. Gender and sex are both divine gifts, part of a finished creation that God pronounced “very good” (Gen. 1:31). However puzzling and problematic human sexuality may have become–especially in our day–God did not intend it to be this way.
Sexuality is a divine blessing. God created human beings, not only for spiritual intimacy with himself, but also for an extraordinarily rich intimacy within marriage. We read in Genesis 2:24: “That is why a man leaves his father and mother and is united to his wife, and they become one flesh” (Gen. 2:24). This same truth we find underscored in the New Testament (Matt. 19:4-6; Eph. 5:31).
The creation account lays the foundation for a consistent and comprehensive theology of sexuality that will be developed throughout the rest of sacred Scripture. We may summarize the biblical understanding in brief: Human sexuality is a divine gift, by which human beings, created male and female, may experience within marriage a deep and multi-faceted union–one that is physical, intellectual, emotional, and spiritual–and fulfills the divine mandate to “be fruitful and increase in number” (Gen. 1:28).
Before we conclude this overview of sexuality and creation, however, we should interject one important observation: while the Bible consistently celebrates the gift of marriage (Gen. 2:18; Gen. 2:24; Pr. 18:22; Pr. 19:14; 1 Cor. 7:2; Heb. 13:4), it also celebrates the gift of celibacy (Matt. 19:10-12; 1 Cor. 7:25-38). Both are divine blessings. Both provide a context for human flourishing.
Sexuality and the Fall
God’s initial created order was, indeed, “very good” (Gen. 1:31), but the Fall changed everything. It disrupted, first of all, the spiritual intimacy that God intended human beings to enjoy with Him. It disrupted, secondly, the intimacy that God intended us to enjoy within marriage, including its sexual dimension. In a word, since the Fall, our sexuality is broken. The Fall left no aspect of human nature or human experience uncorrupted. Human nature fell; and human sexuality fell with it.
It should come as no surprise, then, that we find such sexual disorder in the world. God’s original design for sex–that it thrive within the context of a marriage between one man and one woman–has been thwarted in countless ways. Pre-marital sex, cohabitation without marriage, adultery, pornography, and various forms of sexual abuse are rife in contemporary culture.
Sadly, we witness these disorders even in the church. On rare occasions, even some pastors have succumbed to sexual immorality. Sexual abuse perpetrated by members of the clergy is but one of the more egregious signs of the depth and pervasiveness of human sin.
Disordered sexuality is not a uniquely contemporary problem. It was a plight in the biblical world as well. Many biblical passages clearly forbid particular sexual practices (Ex. 20:14; Ex. 22:19; Lev. 18; Lev. 20:10-21; Deut. 22:13-30; Deut. 23:17-18; Matt.
5:27-30; Mk. 7:21-23; Jn. 7:53-8:11; Acts 15:20; Acts 15:19-20; Rom. 13:13; 1 Cor. 5:11;
1 Cor. 6:13; 1 Cor. 6:18; 1 Cor. 10:8; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3; Col. 3:5-6; 1 Thess. 4:3-5; Rev. 2:20 ). Other texts catalogue the egregious consequences of disordered sexuality (Gen. 19:1-29; Gen. 19:30-38; Num. 25; 2 Sam. 11-12; 2 Sam. 13; 1 Ki. 11; Pr. 2:16-19; Pr. 6:30-35).
From almost the beginning of the human story, God’s gift of sexuality–which He intended for our good–has been misused by us to our own detriment. Even the most illustrious Old Testament heroes–Abraham, Isaac, Jacob, David, and Solomon– practiced polygamy, though God originally intended marriage for one woman and one man. David himself was an adulterer. Biblical spirituality, in both its Old and New Testament manifestations, has been threatened with destruction by disordered sexual desire in its myriad forms.
We should not think, then, that our contemporary sexual chaos and confusion are somehow unique. They are evidence of the fallen human condition. Disordered sexuality is a problem both for believers and unbelievers. It is a problem for both men and women. It is a problem for those with both different-sex and same-sex attraction. Clearly disordered sexuality is a universal human problem.
But we currently find ourselves at a cultural crossroads. Two particular expressions of sexual disorder have come to occupy center stage in the contemporary debate on human sexuality, namely homosexuality and transgenderism. These have always been part of the fallen human condition, but the widespread clamor for their acceptance as morally appropriate lifestyle choices is unprecedented. It is incumbent upon the church, then, to think about such disorders–and those who wrestle with them–as deeply, biblically, and compassionately as possible.
Homosexuality
Homosexuality has become a hotly-contested topic in recent years. Matters of great import hinge on this debate, including the nature of human sexuality and the nature of biblical authority. So we must think deeply and speak clearly to the issue. We are, however, called as Christians to speak the truth in love (Eph. 4:15). That requires us to carefully navigate the narrow space between two different errors.
On the one hand, we cannot accept the growing cultural consensus regarding homosexuality. More and more people accept homosexual behavior as a valid personal choice, exempt from any kind of moral censure. Same-sex marriage is becoming commonplace. Increasingly, objection to homosexual practice–no matter how charitably expressed–is characterized as hateful and “homophobic.” We cannot simply adjust our theology to accommodate the changing moral climate. We must not exchange conventional “wisdom” for the truth of God’s Word.
On the other hand, we must not overreact. We cannot single out homosexual practice, as if it were uniquely subject to divine denunciation. Indeed, the Scriptures clearly indicate God’s disapproval of homosexual behavior (Gen. 19:1-22; Judges 19:1-21; Lev. 18:22; Lev. 20:13; Rom. 1:24-28; 1 Cor. 6:9-10; 1 Tim. 1:10). But the Scriptures are equally clear about God’s disapproval of heterosexual immorality. (See previously cited Scriptures.) Sexual immorality of all kinds contradicts clear biblical teaching, distorts the divine gift of sexuality, and stands under the righteous judgment of a holy God. The Scriptures warn us: “Flee from sexual immorality” (1 Cor. 6:18), in whatever form that immorality may take.
While we find ourselves in the midst of a cultural debate on homosexual practice, we also find ourselves debating sexual orientation itself. Some see sexual orientation as a matter of biological determinism. People are prone to same-sex attraction because of genetics, they say. Others think that it is conditioned by initial sexual experiences. Still others think that same-sex attraction is purely voluntary.
At this point, thoughtful Christians may have more questions than answers. Human sexuality is a remarkably complex phenomenon with biological, psychological, emotional, and spiritual components. To explain same-sex attraction over-simplistically– as merely nature, merely nurture, or merely an act of the will–fails to do justice to sexuality’s complexity.
But we do know this: we live in a fallen world in which much is not as it was supposed to be. Disaster, disease, death–none of these accord with God’s original intent. They are part and parcel of a creation in “bondage to corruption” (Rom. 8:21). In a fallen, disordered creation, it should come as no surprise that human desires become disordered, that sexual desire–which was designed to blissfully propel us toward sexual intimacy and procreation within marriage–gets bent out of shape. Some people, through no fault of their own, find themselves struggling with same-sex attraction. This fits with what we know about our fallen world and our falleness within it. Creation is broken, waiting to be restored. We are still waiting for Jesus to make “all things new” (Rev. 21:5).
Nonetheless, we do not need to fully understand the origins of same-sex attraction to insist that God both demands and divinely enables obedience to his commands. The Bible clearly prohibits sex beyond the bounds of heterosexual marriage. So even if the Bible has little to say directly about sexual orientation, that is something of a moot point. What the Bible prohibits is sexual immorality. Sexual attraction is not the issue; sexual behavior is.
Transgenderism
Though God originally created two distinct and complementary sexes (Gen. 1:27; Matt. 19:4), a distinction evident in the physiological makeup of the human race, one of the effects of the Fall is that some persons experience gender confusion. They perceive their gender to differ psychologically from their gender biologically. This differs from the rare condition of intersexualism or hermaphroditism, conditions in which a person’s sex is biologically ambiguous–that is, a person possesses both male and female primary sexual traits. In the case of transgenderism, an individual’s sex is biologically clear but psychologically unclear. It is an issue, not of physiology, but of self-perception.
Recently, the American medical community has begun providing a range of treatment options for what is technically called “gender dysphoria,” including hormone therapy and gender reassignment surgery. Many LGBT (Lesbian/Gay/Bisexual/Transgender) advocates are seeking to normalize transgenderism, insisting that individuals have a right to define gender according to their self-perception, rather than according to their biological makeup. Furthermore, many public schools are encouraging parents and staff to validate the feelings of those with “gender dysphoria.”
Nonetheless, any understanding of gender as self-defined or self-determined stands in sharp opposition to the created order and to the Word of God. God, in his wisdom, made humankind “male and female”. (Gen. 1:27). That order, and each individual’s participation in it, must be valued and affirmed. Gender is an important component of human personhood and cannot be tampered with without individuals suffering untold harm.
How gender roles should be understood and appropriately expressed may vary from culture to culture, but gender itself remains rooted in Creation rather than culture. While gender embraces more than mere biology, it cannot be determined apart from it. It is indeed tragic that the Fall has introduced biological anomalies like intersexuality into human experience. It is tragic that some individuals suffer from gender identity confusion. We look longingly for the liberation of creation from its current “bondage to corruption” (Rom. 8:21) and the “redemption of our bodies” (Rom. 8:23). In the meantime, we must show love and compassion to those struggling with gender identity confusion and invite them to share in the hope for wholeness held out in the gospel.
While we cannot condone the actions of those who seek to chemically or surgically alter their biologically indicated gender, we must sympathize with the profound “gender dysphoria” that inclines them to do so. Some of those who wrestle with this issue are our brothers and sisters in Christ. We must embrace them in the bonds of Christian affection and fellowship, following the example of Jesus, of whom it was said: “A bruised reed he will not break” (Is. 42:3; Matt. 12:20).
As believers, we are called to extend to our neighbors love and compassion. We are called to affirm the worth of every person as an image bearer of God. We are called to invite them into a saving relationship with Jesus Christ. Yet we also insist that individuals should not seek to alter their biologically indicated gender in order to align it with their gender as self-perceived.
Sexuality and Redemption (Present and Future)
Disordered sexuality remains a deep and pervasive problem, but God has provided a redemptive remedy in the gospel of Jesus Christ. God created us for wholeness as human beings—including sexual wholeness. This wholeness, so tragically distorted by sin, can be restored by God’s grace. Our fallen sexuality can be redeemed in Christ.
We can be redeemed from the penalty of sin. Jesus bore all of our sins on the cross. Christ died for those with same-sex attraction and gender confusion just as he died for those of us whose lives are sexually broken in other ways (Rom. 3:23). There is no sin, sexual or otherwise, that cannot be forgiven by God for those who trust in Jesus. (1 Cor. 6:9-11) When we are in Christ, sin’s penalty is cancelled. Our true identity, then, is found in Christ, not in sexual attraction.
We can now also be redeemed from the power of sin. God’s moral demands are impossible to meet in our own strength. But Jesus breaks the power of cancelled sin. With the divine aid of God’s indwelling Holy Spirit, God’s grace enables those who follow Jesus to live lives of moral purity and holy sexuality. This does not mean that grace necessarily eliminates the desire for sexual expressions God has ruled out of bounds. It does not mean, for example, that God will necessarily eliminate a person’s same-sex attraction or gender confusion. God has clearly forbidden adultery, and yet the Scriptures and Christian experience make clear that Christians still wrestle with adulterous desires. Temptation to sin remains a characteristic feature of the Christian life. But while temptation may be inevitable, succumbing to temptation is not (1 Cor. 10:13). God provides us freedom from sin’s enslavement (Rom. 6:6). But, as followers of Christ, in order to experience this freedom, we must continue to resist the dangerous undertow of our sinful nature (Gal. 5:17, Col. 3:5). We are enabled to resist the power of sin, sexual and otherwise, as we walk in the Spirit sustained by God’s strength (Gal. 5:16, Phil. 4:13).
Those in Christ will ultimately be redeemed from the presence of sin. While we can, by God’s grace, progressively overcome the power of sin during this life, we will not attain complete perfection until our bodies are fully redeemed and glorified (Rom. 8:23). Then we will forever dwell, sin-free, in the new heaven and the new earth (Rev. 21:1-5). While gender distinctions will remain in eternity—we will still be male or female—human sexual expression was designed by God only for the current created order, where it serves as a symbol of the spiritual intimacy between Jesus and his bride, the Church (Eph. 5:31-32). Once Jesus has been fully united with his bride, marriage and sexual expression, as we now know them, will be replaced with the higher pleasures and the perfect intimacy of the new creation (Matt. 22:23-33).
Human Sexuality: Core Affirmations
Therefore, Grace Connection, in faithfulness to the Scriptures, and in concert with historic Christian orthodoxy, affirms the following truths:
1. We affirm that God’s intention for sex is that it adorn the institution of marriage–a sacred covenant between one man and one woman.
2. We affirm that sex is a divine gift, given to seal the marriage covenant, and intended both for pleasure (Pr. 5:18-19) and for procreation (Gen. 1:28).
3. We affirm that sex is part of the current order of creation, where it serves as a symbol of that glorious spiritual intimacy by which it will be subsumed in the new creation (Matt. 22:23-33).
4. We affirm that God intends heterosexual marriage to serve as a living symbol of the relationship between Jesus and his bride, the Church (Eph. 5:31-32).
5. We affirm that God declares all sex outside the boundaries of marriage–whether premarital or extramarital, whether heterosexual or homosexual–as sin.
6. We affirm that sexual disorder is a universal human problem and that all sexual sin lies under the judgment of God.
7. We affirm that God calls and empowers all Christians, whatever the nature of their sexual attraction, to moral purity and “holy sexuality.
8. We affirm that homosexuality is contrary to God’s original design for human flourishing and that homosexual behavior is clearly forbidden in the Scriptures.
9. We affirm that homosexual marriage, even though it may be sanctioned by the State, remains forbidden by God.
10. We affirm that gender is a divine gift, essential to both our humanity and personal identity.
11. We affirm that God’s design was the creation of two distinct and complementary sexes, male and female, a distinction evident in physiological makeup of the human race.
12. We affirm that gender identity is biologically (physiologically) determined, rather than being dependent on self-perception.
13. We affirm that sexual sin–in whatever form it manifests itself–cannot efface the image of God. All human beings–whatever the precise nature of their sin–remain worthy of our compassion and respect, just as they remain the object of the lovingkindness of God (Rom. 5:8).
14. We affirm that God calls us to love sinners, even as we grieve for their sin.
15. We affirm that all have sinned (Rom. 3:23) and are in need of the redeeming and restorative grace of God.
16. We affirm our confidence in the saving power of the gospel (Rom. 1:16) and the life transforming power of the indwelling Holy Spirit (2 Cor. 3:18). God intends grace, rather than sin, to have the last word in the lives of his children. “Thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
THE ROLE OF WOMEN IN MINISTRY
The important role of women in ministry is clearly affirmed in both the Old and New Testaments (see Judg 4-5; Esth 1-9; Acts 18:18-28, 21:8-9; and Rom 16:1-2). We believe that it is consistent with both scripture and our heritage in Grace Connection Church clearly affirm her understanding with regard to that role. As members of the body of Christ, all women have been given spiritual gifts (1 Cor 12). Furthermore, God has uniquely gifted certain women for administrative and leadership roles. We recognize that it is God’s will that these women engage in church and para-church ministries, such as serving on boards and committees, teaching Sunday school classes that may include men, speaking in services, and serving on ministerial staffs. We affirm the essential equality of men and women with regard to their standing before God and the inherited blessings of salvation (1 Cor 11:11; Gal 3:28). At the same time, there is a functional difference reflected in 1 Timothy 3:1-7 and Titus 1:5-9. This difference does not deny the essential equality of men and women, just as God being the head of Christ does not deny the essential equality of the Father and the Son (1 Cor 11:3). We believe that the New Testament words “elder,” “overseer,” and “pastor-teacher” refer, with differing implications, to the same office (1 Tim 3:1-7; Titus 1:5-9; Eph 4:11; compare 1 Tim 2:12). These New Testament references indicate that this office should be filled by men. The position of the pastor in a church with one pastor or the senior pastor in a church with multiple staff is the contemporary equivalent of this New Testament office. In addition, denominational and district executives who serve as overseers of the church generally or local churches specifically shall be men. In situations of need and for the duration of that need, a woman may serve in the role and perform the ministries of a pastor-teacher. In 1 Timothy 2:12 in the Greek, Paul says that a woman should not “continue” as the official teacher of a congregation nor “continue” having authority over men. He does not forbid her doing such altogether. We believe what the New Testament teaches about the role of women in ministry is God’s continuing will for his people in every era.