MINISTERIAL

ETHICS:
A COVENANT OF TRUST
Christian Life Commission

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TABLE OF
CONTENTS:
4 I. Foundations
11 II. The Call to Ministry
13 III. The Minister’s Relationships
18 IV. Stewardship of Time
22 V. The Minister’s Health
25 VI. Economic Responsibilities
28 VII. Sexual Conduct
31 VIII. The Minister and the Community
33 Covenant of Ministerial Ethics

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FOREWORD:
A
This document represents a response to the following motion
made at the 2002 annual meeting of the BGCT in Waco by Joe
Trull, messenger, First Baptist Church, Driftwood:

I move that the President of the Convention, the Chair of the Executive

COVENANT
Board, the Chair of the Administrative Committee and the Chair of
the Christian Life Commission appoint a committee, coordinated by the
Christian Life Commission, representative of Texas Baptists (including
male and female, minister and laity, and ethnic and age diversity) of 9-15
persons to study and develop for consideration by the 2004 Convention a

OF TRUST
“Code of Ethics for Baptist Ministers” which could serve as a model
for ministers, churches, and Baptist institutions to utilize, adapt,
and adopt if they so choose, as guidelines which reflect basic ethical
obligations for ministry, define the ministerial profession, and serve as
a support to protect the individual minister.

The original committee consisted of 15 members: Becky Brown

(Houston), Bobby Broyles (Ballinger), Bob Campbell (Houston), Phil
Christopher (Abilene), Terry Cosby (Burnet), Jan Daehnert (Dallas),
Peter Leong (Houston), Dan McGee (Waco), Carolyn Ratcliffe
(Plainview), Belinda Reyes (San Antonio), Gwen Sherwood (Houston),
Hazel Thomas (Houston), Bill Tillman (Abilene), Foy Valentine
(Dallas), and Dennis Young (Houston). The committee began meeting
in 2002 with Phil Christopher serving as chair. At the initial meeting
the committee identified biblical/theological/ethical issues which
seemed to be central to ministerial ethics. These issues are developed
in the following text. The committee also deliberated at some length
regarding the language of “code” versus “covenant.” By consensus, the
committee preferred “covenant” over “code” as more consistent with
Baptist ecclesiology and polity. The committee decided to produce a
printed resource for Texas Baptists on ministerial ethics and so named
a writing subcommittee which included Phil Christopher, Bill Tillman,
Dan McGee, Hazel Thomas, Dennis Young, Bobby Broyles, and Joe
Haag (Christian Life Commission staff ). After several meetings and
the completion of initial drafts by members of the subcommittee, Terry
Cosby was enlisted to edit the drafts into a consistent form. After Joe
Haag did additional editing, the full committee met on August 18,
2004, to consider next steps. The committee positively evaluated the text
and made a number of suggestions regarding content, style, publication,
distribution, and promotion. All of these suggestions were carefully
considered, and most are reflected in the following text. The Christian
Life Commission is indebted to the BGCT Communication Center for
the design and publication of this resource, to Joe Trull for making his
original motion, and to the members of the Clergy Ethics Committee
for their work on the concept and content of Ministerial Ethics: A
Covenant of Trust.

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 I. FOUNDATIONS

INTRODuCTION:
STORIES
Stories of fallen clergy are not hard to find. Many of these accounts focus
on sexual misconduct, but other kinds of misconduct are well represented,
including the misappropriation of funds and the misuse of power. That
these stories come to our attention through the media and other channels
so regularly that we are more saddened than shocked by them bears

OF FALLEN
witness to the critical nature of this problem. Clergy misconduct is a crisis
which demands immediate attention.

Facing this present reality should not make us long for an innocent past when
“these things just didn’t happen.” The history of the church serves as a poignant

CLERGY
reminder that “these things” have always happened. The task before us is both
critical and urgent, but at the same time perennial. Christian ethics and authentic
discipleship are critical and urgent tasks for all Christians of every age.

Christians who embrace the “the priesthood of all believers” are doubly reminded

ARE NOT
of this truth. Since we believe that all Christians are called to minister, we must
also affirm that following Jesus does not mean one thing for vocational ministers
and something less for laity. We should not expect one level of discipleship and
ethical behavior for pastors and other professional ministers and another level
for church members whose ministries are lived out in secular workplaces. The

HARD
high calling which is ours in Christ Jesus is just that—ours, the responsibility
and privilege of the whole Body of Christ to serve God and God’s creation in
Christian ministry.

It is nonetheless the case that the call to follow Jesus which we hold in common

TO FIND.
is lived out in particular vocations. Being a professional minister in a local
church raises categories of ethical conduct which are specific to professional
ministry. What follows is an attempt to name and describe some of the most
basic and important aspects of clergy ethics. The next three subsections
(ministerial integrity, the stewardship of power, and the biblical concept of
covenant) are foundational, while the following sections (call to ministry,
minister’s relationships, stewardship of time, minister’s health, economic
responsibilities, sexual conduct, and community involvement) explore specific
aspects of ministerial ethics.

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I. FOUNDATIONS

MINISTERIAL
INTEGRITY:
Ministerial ethics begins with ministerial people. Receiving, embodying, and telling
integrity, which can be defined as the truth of God in Christ is the essence
“completeness” or “wholeness.” Jesus of ministerial integrity. Indeed, the failure
captures the gospel sense of integrity of ministerial integrity is in large measure
with the command, “Be perfect as your the failure to know and bear witness to this
heavenly Father is perfect.” (Matt. 5:48) very truth.
In the English text “perfect” renders
The church is complicit in the loss of
the Greek word teleios which means
ministerial integrity. We live in a consumer
“complete.” This teaching concludes
society, and churches routinely function
Jesus’ authoritative interpretation of
as subsets of this society. We come to church
the Law (“You have heard that it was
as individuals with needs, and we expect
said…But I say to you”) which in turn
our ministers to meet our needs. We feel
interprets the Sermon’s theme, “unless
guilty, and we need forgiveness. We feel
your righteousness exceeds that of the
lonely, and we need companionship. We
scribes and Pharisees, you will never
feel grief, and we need to be comforted.
enter the kingdom of heaven” (Matt.
We feel depressed, hopeless, empty,
5:20). Integrity in the gospel sense
alienated, trapped, aimless, and we need
entails being completed or formed by
encouragement, assurance, reconciliation,
the Word of God which comes to us in
liberation, and direction. We feel bored, and
Jesus Christ. Jesus’ conclusion to the
we need to be entertained. Sensitive to our
Sermon suggests that such integrity is
needs, ministers try to meet them, offering
the embodiment of wisdom:
absolution, friendship, understanding,
Everyone then who hears these words of mine motivation, and spiritual inspiration.
and acts on them will be like a wise man who
While congregants’ needs are heartfelt,
built his house on rock. The rain fell, the floods
and ministers’ attempts to meet them are
came, and the winds blew and beat on that
genuine, the consumer approach to church
house, but it did not fall, because it had been
and ministry undermines ministerial
founded on rock. And everyone who hears these
integrity. Christian ministry is not first and
words of mine and does not act on them will be
foremost about identifying and meeting the
like a foolish man who built his house on sand.
needs of people, but about leading people
The rain fell, and the floods came, and the
to follow Jesus and thus to become the
winds blew and beat against that house, and it
people of God. Following Jesus, we are called
fell—and great was its fall! (Matt. 7:24-27)
to be the salt of the earth and the light of
The reaction of those who heard the Sermon the world, to love our enemies, to be agents
connects integrity to the life-changing of reconciliation, to do justice for “the least
impact of gospel truth: “Now when Jesus had of these,” to love God as we love one another,
finished saying these things, the crowds were to serve God as we serve one another, and
astounded at his teaching, for he taught them as to bear witness to the cosmos-shaking reality
one having authority, and not as their scribes.” that “the Word became flesh and lived among
(Matt. 7:28-29) We begin to have integrity us…full of grace and truth” (John 1:14).
in the gospel sense when we hear and follow
Jesus on our way to becoming a truthful

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 I. FOUNDATIONS

INTRODuCTION:
MINISTERIAL
INTEGRITY: [CONT’D]

MINISTERIAL
There are, of course, other expressions
of the loss of ministerial integrity, but
all involve the same dislocation from the
One who centers us and integrates our

INTEGRITY IS
lives. Ministerial integrity does not
originate in the lives of ministers,
vocational or otherwise, but in the Word
who became flesh and lived among us,
from whose “fullness we have all received,

DEFINED BY
grace upon grace” (John 1:14, 16). These
God-given graces grant us the truthfulness,
courage, constancy, patience, faith,
hope, and love required to follow Jesus in
Christian ministry.

COMPLETENESS The integrity which flows from Spirit-gifted

virtues is formed or learned in the context
of the community of faith. Scripture plays
a crucial role in this formative process,

OR WHOLENESS.
teaching congregations and the ministers
who serve them to learn and embody the
ways of God. The same biblical stories that
teach us what God does (God speaks the
universe into existence; calls a people out of
When the task of ministry becomes defined There is no job description, no clear sense slavery; commands them to do justice, love
by something less than helping the people of purpose other than the meeting of people’s kindness, and to walk humbly; comes among
of God to be formed by the way of Jesus, needs, so there is no possible way for the pastor them as Savior and suffering servant; and
ministerial integrity is bound to suffer. to limit what people ask of the pastor. Not tabernacles with them as the Spirit of truth)
This is not to deny the clear connection knowing what they should do, pastors try also bear the expectation that we will reflect
between human needs and Christian to do everything and be everything for the ways of God in our common life. We will
ministry, but rather to give an account everybody. The most conscientious among reflect God’s creative Spirit and honor the
of what it means to lose (and to regain) them become exhausted and empty. The laziest creation, liberate the oppressed, do justice in
ministerial integrity: of them merely withdraw into disinterested the face of injustice, love mercy and practice
detachment. Not knowing why their pastor forgiveness, serve God as we serve one
Only a few months into his or her first another, speak the truth in love, encourage
is there, the congregation expects the pastor to
pastorate, the new pastor realizes that people’s one another in righteousness and not settle
be and do everything. They become unrealistic
needs are virtually limitless, particularly in an for anything less. As we are committed
critics of the clergy rather than coworkers,
affluent society in which there is an ever-rising to follow Jesus in our common life, the
fellow truth-tellers.1
threshold of desire (which we define as “need”). community of faith becomes the training
ground for the integrity of character which
is requisite for ministry.

1
Stanley Hauerwas and Will Willimon, Resident Aliens (Nashville: Abingdon Press, 1989), p. 124.

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I. FOUNDATIONS

THE STEWARDSHIP
OF POWER
Life in the Body of Christ inevitably we should become servants of one another as access the church treasury as their own
raises power issues, and these issues Christ has served us. treasury, manipulate church members
are central to ministerial ethics. An and church life on behalf of their own
The faithful memory of this teaching is
important scriptural starting point for self-interests, they violate the Christian
always critical to congregational life, just
interpreting power in the community stewardship of power.
as its disregard accounts for many of the
of faith is Philippians 2:1–11:
saddest moments in church history. The call Positively, Paul exemplifies the meaning
If then there is any encouragement in Christ, to servanthood is the high calling of Christ’s of servanthood in ministry as honoring
any consolation from love, any sharing in the ministers, paid or unpaid, vocational or every member of the Body of Christ. Just as
Spirit, any compassion and sympathy, make volunteer. In Matthew and parallel passages the human body consists of many members
my joy complete: be of the same mind, having in Mark and Luke, Jesus said we should and thrives on their comprehensive inter-
the same love, being in full accord and of one not “lord it over” one another and that the working, so the Body of Christ depends on
mind. Do nothing from selfish ambition or greatest of God’s people must be servants the collaboration of the diverse spiritual gifts
conceit, but in humility regard others as better rather than tyrants (Matt. 20:20-28). Jesus’ of church members. 1 Corinthians 12:23
than yourselves. Let each of you look not to instruction to his disciples suggests that the presses the implication of a crucial part of
your own interests, but to the interests of others. corporate executive model of the pastorate Paul’s analogy (“those members of the body
Let the same mind be in you that was in in which the pastor rules the church fails we think less honorable we clothe with greater
Christ Jesus, who, though he was in the form to appreciate this distinctively Christian honor” ) to mean that we particularly honor
of God, did not regard equality with God as sense of leadership. Christian leaders lead the contributions of church members who in
something to be exploited, but emptied himself, by serving. Power in the conventional sense conventional thinking might not seem very
taking the form of a slave, being born in is, in effect, turned on its head, so that the important. The servant approach to power is
human likeness. greatness of leadership is not determined unconventional precisely in that it reverses
by how many lives we control, but by how the slope of conventional social stratification,
And being found in human form, he humbled
faithfully we serve each life with whom God assuming the vantage point of “below” rather
himself and became obedient to the point of
has entrusted us. “above.” Instead of people on top wielding
death— even death on a cross.
exclusive authority, people on the bottom
To confirm this point and to mute our every
Therefore God also highly exalted him and gave are invested with authority and significance
attempt to revise the meaning of service,
him the name that is above every name, so that as well.
Jesus concludes this instruction with the
at the name of Jesus every knee should bend, in
sentence, “whoever wishes to be first among In very close context with the call to
heaven and on earth and under the earth, and
you must be your slave” (Matt. 20:27). servanthood in the gospel passages quoted
every tongue should confess that Jesus Christ is
“Slave” is descriptively clear. Ministers above are other teachings which have
Lord, to the glory of God the Father.
cannot honestly claim to serve congregations implications regarding the stewardship
We are arrested but not surprised by Paul’s by overpowering them. According to the of power. In Matthew 18:15, Jesus instructs
counsel to the Philippian church, for it simply gospel, the faithful stewardship of power in his disciples:
captures in an extraordinarily moving way the congregational life paradoxically entails the
If another member of the church sins against
fundamental truth which pervades the four renunciation of power. This “revolutionary
you, go and point out the fault when the two of
gospels. The way of Jesus is the way of the cross, subordination”2 is ethically normative for
you are alone. If the member listens to you, you
which is not only the center of salvation history the people of God and stands in judgment
have regained that one.
but also the ethical norm of our common life. over the misuse of power in the community
Jesus takes up the cross and commands his of faith. When ministers attempt to create
followers to do likewise. Paul’s application of churches in their own image, consider the
this central truth to the Body of Christ is that church’s property as their own property,

2
Cf. John Howard Yoder, “Revolutionary Subordination,” in The Politics of Jesus (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1972), pp. 163ff.

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I. FOUNDATIONS

THE STEWARDSHIP
OF POWER [CONT’D]

TAKE
This is not the power of the tyrant who
threatens, extorts, and manipulates,
but the power of the good shepherd
who simply will not give up on lost
sheep. To be faithful to Jesus’ call to

RECONCILING
servant ministry is to be willing to be
good stewards of the power resident
in spiritual leadership.

In the paragraph which follows Jesus’

INITIATIVES
instruction concerning reconciling
initiatives, Peter anticipates the church’s
potential to abuse the authority to
bind and loose. He asks Jesus, “Lord,
if another member of the church sins
Jesus goes on to say that if the offender the authority to bind or loose, i.e., to against me, how often should I forgive?
refuses the reconciling initiative, the hold onto or release offenses, “ for where As many as seven times?” Jesus replies,
one who has been offended should two or three are gathered in my name, “Not seven times, but I tell you, seventy
continue to make reconciling initiatives I am there among them” (Matt. 18:20). times seven” and goes on to tell the story
until the offender “refuses to listen of the unforgiving servant who, though
The term “offense” is not defined
even to the church.” At that point, the forgiven much, refused to forgive even
or qualified and could presumably
offender should become “as a Gentile a little (Matt. 18:21-35). Jesus’ clear
include moral transgressions as well as
and tax collector,” that is, the subject instruction to Peter is clear also to us.
personal attacks. The same Jesus, who
of the church’s missionary activity. As we exercise the sort of spiritual and
in the near context of Matthew’s gospel
Jesus concludes his instruction with a pastoral leadership implicit in “binding
issues several calls to servanthood, here
remarkable statement: “Truly I tell you, and loosing,” we do so with no less
instructs his followers to take reconciling
whatever you bind on earth will be bound compassion and mercy as the One who
initiatives, to be persistent in doing so,
in heaven, and whatever you loose on earth calls us to ministry.
and then grants them power to bind
will be loosed in heaven.” (Matt. 18:18)
and to loose. Clearly, servant ministry The stewardship of power involved
Two implications regarding the requires courageous leadership. We tend to in spiritual leadership takes other forms,
stewardship of power in Matthew avoid the kinds of initiatives prescribed including prophetic preaching and
18:15-20 complement the call to by Jesus exactly because they are risky teaching, ministry initiatives, leadership
servanthood. First, ministry involves and may lead to confrontations. But the in engaging spiritual disciplines,
us in reconciling initiatives which One who calls us to servant ministry spiritual direction and mentoring. The
many of us would consider risky. Issues calls us also to congregational leadership, critical issue of leadership is not who
(offenses) should not be swept under the to be good stewards of the very power we is in charge, but rather charging the
rug and forgotten, but faced positively possess as ministers, which is the power Body of Christ with the imperatives
and redemptively. Jesus describes these to claim and reclaim lives in Jesus’ name. of Christian discipleship. Professional
initiatives as persistent, eventuating The sort of leadership and exercise of ministers do not have to own the ideas or
in the possible removal of the offender power prescribed here is not imperial, micromanage the process, but ministry
from church membership. Second, the but distinctively Christian and consistent entails spiritual leadership which is a
followers of Jesus are invested with with the way of the cross. legitimate expression of servanthood.

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I. FOUNDATIONS

The Biblical
Concept of
Covenant
The context of ministry is the covenant this bread and drink the cup, you proclaim the
community, which is literally the Lord’s death until he comes.
people of God created and sustained (1 Cor. 11:23b-26)
in covenant. Covenant in scripture is a
The new covenant in Christ’s blood realized
solemn promise which covenantal parties
the deepest sense and richest end of the
recognize as binding, and covenants
covenants between God and Israel—the
which bind God and the people of God
joyous surrender of the community to
together pervade the Old Testament. In
the One who calls the community to life
some covenants God binds Himself with
through covenant love and indwelling Spirit.
a promise to the community (e.g., the
The power of covenant love is anticipated
covenant with Abraham in Gen. 12:1-3),
in the gospels (“The glory that you have given
and in others the community is bound
me I have given them, so that they may be
by God’s command (e.g., the Mosaic
one, as we are one, I in them and you in me,
covenant in Exod. 20:1-17 and elsewhere).
that they may become completely one” )3 and
In every case there is a promise which
consummated at Pentecost (“All of them were
one or both parties are bound to
filled with the Holy Spirit and began to speak
keep and which promise constitutes
in other languages, as the Spirit gave them
the covenant itself. So solemn is this
ability”).4 According to Acts, the Spirit-
promise that the prophets warn that the
inspired unity which overcame language
community’s dereliction of the covenant
barriers led to the sharing of possessions:
will result in certain destruction.
All who believed were together and had
In the New Testament, covenantal language
all things in common; they would sell their
is consummated in the Christ event. In
possessions and goods and distribute the
Jesus’ life, death, and resurrection, God calls
proceeds to all, as any had need. Day by day,
into being the people of the new covenant,
as they spent much time together in the temple,
symbolically enacted at the Last Supper in
they broke bread at home and ate their food
the sharing of the bread and the cup.
with glad and generous hearts, praising God
The Lord Jesus on the night when he was and having the goodwill of all the people. And
betrayed took a loaf of bread, and when he had day by day the Lord added to their number
given thanks, he broke it and said, “This is my those who were being saved. (Acts 2:44-47)
body that is for you. Do this in remembrance of
me.” In the same way he took the cup also, after
supper, saying, “This cup is the new covenant
in my blood. Do this, as often as you drink it,
in remembrance of me.” For as often as you eat

3
John 17:22-23. 4 Acts 2:4.

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I. FOUNDATIONS

The Biblical
Concept of
Covenant  [CONT’D]

Whatever else this and other Third, ministry is framed by the

descriptions5 of the early church may promise of mutual commitment and
imply for contemporary practice, they accountability. We are covenant-bound
unequivocally declare that God calls the to support each other in building up the
church to be a covenant community Body of Christ and to expect faithfulness
in the Holy Spirit marked by a profoundly and competence in ministry.
deep and cooperative fellowship:
Fourth, ministry envisions individual
I...beg you to lead a life worthy of the calling and cooperative initiatives held together
to which you have been called, with all in creative tension. We covenant neither
humility and gentleness, with patience, bearing to always wait for someone else to act on
with one another in love, making every effort ministry opportunities nor to always assume
to maintain the unity of the Spirit in the bond that no one else is able and willing to act.
of peace. There is one body and one Spirit,
Fifth, we function as a community. We are
just as you were called to the one hope of your
not autonomous individuals who happen
calling, one Lord, one faith, one baptism, one
to come together on certain occasions
God and Father of all, who is above all and
because we hold similar interests. We are
through all and in all. (Eph. 4:1-6)
Christ’s Body called to bear witness in our
That God’s covenant community is communal life that the Word became flesh
the context for ministry shapes our and lives among us. The way we minister
understanding of ministry and ministerial or fail to minister to one another and to
ethics in several ways. First, ministry the world in large measure corroborates or
is rightly described by plural rather than undermines our communal witness.
singular modifiers; ministry is ours, not
Sixth, we subordinate personal agendas to
mine. While we ordain some to vocational
building up the whole Body. In fact, our
or professional ministry, we expect the
willingness to work selflessly for the good
whole covenant community to participate
of the community authenticates our
in ministry, and we honor the contributions
covenant to live as community. Among other
of every member.
things, this means we resist every move to
Second, ministry presupposes trusting splinter the community into competing
relationships. In the face of the many things special interests. We covenant to talk with
that tend to fracture the fellowship, each other and not about each other in the
the New Testament calls us to trust in and interests of common ministry.
live by the unity which is ours in Christ.

5
Cf. Acts 4:32-37.

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II. The cAll TO MINISTry

HEAR AND HEED

To Abram: “Go from your country and
your kindred and your father’s house to
the land that I will show you.”
(Gen. 12:1) To Moses: “So come, I will

THE VOICE OF GOD

send you to Pharoah to bring my people,
the Israelites.” (Exod. 3:10) To Isaiah:
“Whom shall I send, and who will go for
us? . . . Go and say to this people.”
(Isa. 6:8-9) To the Twelve: “Follow me.”
(Matt. 4:19)
Think of us in this way, as servants of First and foremost, this commitment
These biblical texts exemplify the call Christ and stewards of God’s mysteries. is to be followers of Jesus. The lifestyle,
of God on people’s lives. Some people Moreover, it is required of stewards that priorities, and morality of the called
experience the call of God as a moment they be found trustworthy. (1 Cor. 4:1-2) should reflect the image of Christ.
as powerful and dynamic as Moses The call to ministry is a call to
before the burning bush (Exodus 3) In Ephesians 5:1-5, Christians are
faithfulness above and beyond any
or Saul blinded by the heavenly light admonished to imitate God, to live
considerations regarding the size or
(Acts 9). Others experience a call to a in love, and not to allow immorality,
temporal measure of the ministry
specific work or place of ministry like greed, and vulgarity in their lives.
to which ministers are called.
Deborah (Judges 4) or Mary (Luke 1). In Colossians 3:1-17, Paul counsels
What is the call of God? Is it not the the church “to set your minds on Ministers do well to remember not
longings, yearnings, and desires that things that are above . . . put to death only the time and circumstances of
God places within the people of God . . . whatever in you that is earthly . . . their unique call but the holiness and
to awaken them to and engage them clothe yourselves with love, which binds the character of the One who calls
in God’s will, presence, and activity in everything together in perfect harmony.” them. Because the minister’s call
the world? God uses a variety of avenues Here and elsewhere in the New is not just vocational, but intensely
to call people, but common to each Testament, perfection is not personal, ministerial accountability is
is God’s sovereign choice, grace, and a prerequisite for doing ministry, also intensely personal, and not based
purpose for the good of humanity and but ministers must be alert to the merely on outward performance. In
the glory of God’s Kingdom. God’s call dangers that lead to moral and remembering the call and the One who
should elicit the faithful response of professional destruction. calls, ministers find nourishment for
the person called and a way of life that persevering through difficult times.
Clearly, ministers should hear and heed
honors the One who calls. the voice of God in their lives. God’s To sustain the call, ministers must work
In calling us to the ministry of call is not a one-time call, but one at maintaining their physical, mental,
reconciliation (2 Cor. 5:18-19), God that requires the ongoing diligence of emotional, spiritual and moral well-
calls some to proclaim the gospel of faithfulness to continue in obedience. being. The pressures of life and work
reconciliation (Rom. 10:14-15) and Many leaders whose stories are told can erode the sense of purpose with
to equip others for Christian service in scripture heard the voice of God which ministry began. Ministers find
and the building up of the church initially only to be led astray by lesser sustaining strength to continue when
(Eph. 4:11-12). With the call of God voices in later life. For David, there other voices would bid them to abandon
comes the call to live in a manner was the temptation of sex; for Solomon, their ministries as they remember the
worthy of the calling (Eph. 1:1). the idolatries of 700 wives and the God who calls and the work to which
Unfortunately, not all of those called undisciplined pursuit of pleasure; they have dedicated themselves.
have lived up to the high ethical for Hezekiah, the pride of accumulated Faithful remembrance brings a
standards of the One who calls them wealth; and for Josiah, the failure profound sense of humility and joy.
and the Spirit who leads them. to discern the true voice of God even
Paul lays the foundation and challenge after years of blessing and walking with
of ethical behavior for those called as the Lord. Ministers must re-examine
servant and vocational ministers: and renew their commitment
to God’s call over time.

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II. The cAll TO MINISTry [CONT’D]
FOR THE MINISTER:
[ ] I will remember the holiness of the One who called me into ministry and
seek to be conformed to the image of Christ in the power of the Holy Spirit.

[ ] I will respond to the call of Christ with faithful obedience and count it a joyful
privilege to be asked to serve in ministry.

[ ] I will review and renew my sense of calling with humility born of God’s grace
and seek the wisdom of my church and other mentors in diligently fulfilling
my role in God’s kingdom.

FOR THE CHuRCH:

[ ] We will honor and respect the call of God in the lives of our ministers and
count their service among us as a gift from God.

[ ] We will seek to help our ministers fulfill God’s call on their lives by being
obedient to God’s call on our own lives, affirming that our ministers are sent
by God to equip and encourage us.

[ ] Together with our ministers, we will serve Christ’s church and Kingdom in
answering the Lord’s call on our lives until the final call comes.

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III. The MINISTer’S relATIONShIpS

RELATIONSHIP
WITH GOD
CULTIVATING
While all relationships are important, the core relationships
in ministers’ lives should be given priority time, thought,
and attention. Part of ministers’ ethical responsibility
involves cultivating enduring and enriching relationships

ENDURING
with God, family, co-workers, and the congregation.

Ministers should engage in daily habits that foster a deep

relationship with God. These habits go beyond perfunctory
study and prayer. Intrinsic to the work of ministry is the intimate
knowledge of God that comes only with time spent in God’s

ENRICHING
presence. Ministers do well to learn as much as possible about
their craft and calling, but the ethical center of ministry is the
minister’s personal relationship with God.

Deepening this relationship requires more than preparing the

next presentation, but involves spending time alone with God
with no agenda other than being with God. While each minister
has to decide how to schedule this time, the discipline of doing
so should be faithfully observed on a daily basis. Nothing will
help ministers’ love for self and others more effectively than a
deepening relationship with God. To fail this responsibility is
unethical both because it denies ministers’ deepest needs and
denies to those who depend on ministers for leadership the true
source of spiritual health and vitality.

As their love for God grows, ministers’ willingness to depend

upon God also grows. 1 Peter 5:7 calls church leaders to “Cast
all your anxiety on him, because he cares for you.” Ministers who
try to fi x everyone and everything take on responsibilities which
belong properly to God. Walking closely with God deepens
self-understanding and builds the faith needed to turn problems
over to the Holy Spirit. Depending upon God, ministers find the
freedom to be themselves.

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III. The MINISTer’S relATIONShIpS

RELATIONSHIP
WITH FAMILY
FLEXIBILITY,
Ministers’ families can be encouragers, evaluators,
healers, and sources of joy. Our families know
us as no others, because what we are at home
is most nearly what we are in truth. Because

SUPPORT,
loving, healthy, grace-filled families accept us
even as they know our faults, ministers need to
understand and appropriate basic qualities
that help shape healthy families.

One characteristic of healthy families is flexibility.

AND SPECIAL
Marriages face some of their greatest difficulties during
times of change. The birth of children, kids starting
school, job changes, and children leaving home are
examples of stressful transitions. Many of these

CONSIDERATION
transitions, such as moving to another church or area
of responsibility, occur several times over the span of a
minister’s career. In many families both partners work
outside of the home, and these transitions affect both
spouses. Flexibility, support, and special consideration
are important gifts family members can give one another
during stressful transitional periods.

Another characteristic of healthy families is the

encouragement of family members to be authentically
themselves. Trying to make everyone fit the same mold
is not only impossible but mistaken. Ministers’ family
members all have unique callings, and their lives should
not simply revolve around ministers’ lives. Finding the
talents and spiritual gifts of each family member and
encouraging one another to pursue those gifts is a sign
of a healthy family and a healthy church.

The minister’s own authenticity is crucial to cultivating

and maintaining healthy relationships, especially at
home. For example, if a minister’s family members see
a different person at church than they do at home, the
quality of respect and depth of intimacy within the
minister’s family are sure to suffer.

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III. The MINISTer’S relATIONShIpS

RELATIONSHIP
WITH CO-WORKERS
CLEARING
A cooperative ministerial team is the product of both good
intentions and hard work, and cooperation begins with a
common philosophy of ministry. Ministers who cannot find
common cause with the rest of the ministerial staff should

THE AIR
consider relocating to a church more in tune with that
minister’s sense of calling, gifts, and understanding of ministry.

Once the staff basically agrees about philosophy of ministry,

it is important to establish clear job descriptions and responsibilities.
This is an ethical concern since fairness to each staff member

SESSIONS
requires clarity regarding goals and procedures for accurately
measuring job performance.

Clarifying staff responsibilities is one aspect of a larger issue –

communication. Difficulties tend to occur when adequate time and
attention have not been devoted to building effective communication.
An informed church staff tends to be a more cooperative church
staff. Regular memos, phone calls, and meetings with other staff
foster trust. So does discussing ideas and accepting opposing ideas
in an open and respectful manner. Regular “clearing the air sessions”
are far more preferable than allowing months of misunderstanding
and potential bitterness to build up. Just as in family relationships,
ignoring negative feelings tends to cause greater distress in the long
run. Expressing positive and negative thoughts and feelings in loving
and encouraging ways enhances staff relationships.

Some ministers feel the need to express their negative feelings

about other church staff to church members. While doing so
may make them feel better in the short run, these expressions
undermine real communication and trust among staff members
in the long run. Direct resolution of problems with other staff
members is essential. The pain of hearing from a third or fourth
party about a fellow staff member’s discontent is detrimental to staff
relationships and creates fissures, not only in the staff but also in
the church body. Mustering the courage and integrity to work
through problems directly and constructively with fellow staff
members is foundational to healthy relationships.

When honest communication and appropriate confidentiality are

practiced by ministerial co-workers, the door is opened to developing
deeper and richer relationships. Trusting relationships among the
church staff foster trusting relationships within the congregation.

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III. The MINISTer’S relATIONShIpS

RELATIONSHIP
WITH THE
CONGREGATION
RESPECT IS
Treating everyone with respect should be a goal
for all ministers. Church members should know
that their ministers genuinely care about and
respect them. Respect is born out of the servant

BORN OUT OF
spirit which characterizes Christian ministry.
As the apostle Paul affirms,

Do nothing from selfish ambition or conceit, but in humility

regard others as better than yourselves. Let each of you look

THE SERVANT
not to your own interests, but to the interests of others.
(Phil. 2:3-4)

Ultimately, love is the focus of all relationship ethics.

Healthy relationships are loving relationships:

SPIRIT
God is love, and those who abide in love abide in God, and
God abides in them. We love because he first loved us. Those
who say, “I love God,” and hate their brothers or sisters, are
liars; for those who do not love a brother or sister whom they
have seen, cannot love God whom they have not seen.
(I John 4:16, 19-20)

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III. The MINISTer’S relATIONShIpS
FOR THE MINISTER:
[ ] I will foster my relationship with and dependence upon God.

[ ] I will act in loving and respectful ways toward my family and work through
every challenge to enrich my relationships with each family member.

[ ] I will act in loving and respectful ways toward my church family and work
through every challenge to enrich my relationships with each church member.

[ ] I will nurture good communications with all staff members, treat them with
respect, keep their communications confidential, bear their burdens in prayer,
and seek to encourage their ministries.

[ ] I will treat others according to the spirit and letter of Jesus’ teaching
(e.g.,“In everything, do to others as you would have them do to you; for
this is the law and the prophets” Matt. 7:12).

FOR THE CHuRCH:

[ ] We will be guided by the conviction that our ministers serve with us in God’s
service and are not “hired help” to do ministry.

[ ] We will respect our ministers’ unique gifts, callings, and personalities

as we encourage them to excellence.

[ ] We will respect the importance of ministers’ families and honor

each family member.

[ ] We will commit to develop and nurture strong relationships within the

congregation and show that we are Christians by our love.

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IV. STeWArDShIp OF TIMe

THE GIFT OF TIME

TIME NOW
What do people gain from all their labors
at which they toil under the sun?

A generation goes, and a generation comes,

but the earth remains forever.

OFFERS THE The sun rises and the sun goes down, and
hurries to the place where it rises.
(Ecc. 1:3-5)

POSSIBILITY
Another sense of time is captured by
the Greek word kairos. In the New
Testament kairos denotes a moment
of opportunity and thus fills life
with possibility, potential, and new

OF GOD
perspective. Paul speaks of kairos time
in his letter to the Galatians: “But when
the time had fully come, God sent his Son.”
(Gal. 4:4) In this kairos moment,
all of time takes on new meaning as
Jesus Christ enters time and space.
The large clock situated in the The busy work of keeping people
Time now offers the possibility of
towering steeple of a Dallas church happy drains ministers of direction and
God invading ordinary moments with
is inscribed with the warning, “Night purpose. In addition, the ever-flowing
sacred presence. The holiness of each
Cometh.” The haunting inscription is stream of pastoral tasks remains constant
day provides a “wake-up call” that
based on Jesus’ familiar teaching in as ministers respond to one more request,
says, “Handle this day with care.” The
the Fourth Gospel: phone call, visit, meeting, preparation,
scripture signals its own alarm:
or unexpected crisis. Ministers find it
As long as it is day, we must do the work
difficult to place a comma, let alone a Sleeper, awake! Rise from the dead, and
of him who sent me. Night is coming when
period, at the end of the day. Everything Christ will shine on you.” (Eph. 5:14b)
no one can work. While I am in the world,
seems so unfinished in pastoral ministry.
I am the light of the world. (John 9:4-5)
Ministers lose sight of the gift of time
The symbol of the clock and scripture
by living exclusively in what the Greeks
reminds ministers about the stewardship
called chronos time. This chronological
of time in the context of the call to
sense of time calculates its passage by
ministry. Ministers are all too familiar
filling out a daily planner. In chronos
with the brevity of time as they deal with
time, events unfold one after the other,
the endless demands of ministry. Night
like the perennial passing of the seasons.
comes all too quickly, and at the end
of each day ministers are left to ponder Ecclesiastes captures the tendency
how faithfully they have fulfilled their of chronos time to become repetitious
mission of doing God’s work. and routine:

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IV. STeWArDShIp OF TIMe

SELF
MANAGEMENT,
NOT TIME
MANAGEMENT
TIME IS A
While time management books,
daily organizers, and quick-fix
seminars promise solutions for
the unpredictable schedules

GIFT FROM GOD

of ministers, the answer for
solving time issues does not
rest in management techniques.
Ministers become faithful
stewards of time only when they
remember that time is a gift from
God. As the Psalmist proclaims: clock and calendar. Wise ministers travel They can discipline themselves with
“My times are in your hand.” with a compass, which enables them faithful hours of preparation, or misuse
(Ps. 31:15) to interpret the priorities of ministry. their preparation time and throw
These ministers consult the compass of together sermons or lessons at the last
The stewardship of time grows out of God’s Word, the direction of prayer, minute. Jesus’ rebuke to the unfaithful
understanding the minister’s purpose and the leadership of the Holy Spirit in servant in the Parable of the Talents,
as a messenger of reconciliation (2 determining decisions regarding time. “You wicked and lazy servant” (Matt.
Cor. 5:19-20). Ministers confront the 25:26), also warns ministers who invest
challenge of this purpose with requests The minister’s use of time demands
their time poorly.
prefaced by the observation, “I know you discipline. Broken trust includes more
are so busy.” Ministers find it hard not than sexual misconduct or dishonesty. The indictment of the minister
to take this remark as a compliment as Even though ministers are chronically who squanders time compares to
it makes them feel both in demand and pressed for time, a certain degree of the banker who embezzles funds
worthy of their hire. Yet interpreting the flexibility exists within the minister’s or the corrupt accounting practices
stewardship of time in terms of sheer schedule. During the week, ministers of corporate executives.
busyness is as lethal as it is seductive. usually work alone in their offices, out
Eventually, busyness leads to burnout. of sight of congregation or supervisor.
No two days are the same. Definite tasks
John Wesley commented on the trap of fill part of each week, but significant
busyness in his remark, “We have no segments of time exist within the
time to hurry.” Instead of simply being minister’s own discretion. For instance,
busy, ministers’ lives and schedules need ministers who have preaching or
to reflect their divinely driven purpose teaching responsibilities have a choice
rather than being merely directed by about the use of time.

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IV. STeWArDShIp OF TIMe

STEWARDSHIP OF
TIME BEFORE GOD
THE BOW
Ministers cannot depend on external controls,
whether these take the form of demanding church
members or relentless deadlines. Ultimately,
ministers are accountable to God; inward obedience

THAT IS
to Jesus Christ controls the ethical minister’s
choices concerning the use of time. Paul frames
the stewardship of time for the whole church:

“For we are what he has made us, created in Christ Jesus

for good works, which God prepared beforehand to be our

ALWAYS
way of life.” (Eph. 2:10)

The ethics of ministers’ use of time includes faithfully

meeting deadlines and honoring commitments rather
than succumbing to procrastination. On the other side

BENT FAILS
of the time equation, the Sabbath principle calls
ministers to set aside time for prayer and spiritual
formation. The proverbial saying, “The bow that is
always bent fails to shoot straight” finds validation in
Jesus’ instruction to the disciples: “He said to them,

TO SHOOT
‘Come away to a deserted place all by yourselves and rest
a while.’” (Mark 6:31) Finally, quality family time must
not be allowed to substitute for quantity of family time.
The minister’s ethics of time, whether leading people
to faith or spending time with his or her family,

STRAIGHT
finds direction in Paul’s counsel, “Be careful then how
you live, not as unwise people but as the wise, making the
most of the time.” (Eph. 5:15-16a)

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IV. STeWArDShIp OF TIMe
FOR THE MINISTER:
[ ] I will live in gratitude for the gift of time and the ways in which God redeems
our time in Jesus Christ (Eph. 5:15-16a).

[ ] I will be committed to the good stewardship of time. I will be disciplined

in my use of time, which includes not wasting time or working at all times.

[ ] I will be faithful in my use of time by honoring my commitments, being faithful

to my promises, and being diligent in study (Matt. 5:37; 2 Tim. 2:15).

[ ] I will recognize that God is Creator, time is finite, and there are limits to what
I can humanly accomplish in ministry (Acts 14:11-15).

[ ] I will honor the Sabbath principle by regularly taking time off for rest and
re-creation (Gen. 2:2-3).

[ ] I will provide for my family by taking time to nurture and support our
relationship (I Tim. 5:8).

FOR THE CHuRCH:

[ ] We will recognize ministers’ need for rest and time to be away from work.
We will protect their time to have a day off and their family time.

[ ] We will provide time and financial support for study, continuing education,
and refreshment away from pastoral duties.

[ ] We affirm the concept that “every member is a minister” and will not expect
the pastoral staff to always be on call.

[ ] We will encourage our staff to know the difference between a true pastoral
crisis and a need which can wait until a more appropriate time.

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V. The Minister’s Health

Our Mind-Style shapes

our Lifestyle
Jesus spoke to the first disciples Ministers should be attentive to their WHAT DO I EAT?
about life and life “to the full” bodies. To know ourselves means to
(John 10:10). While the allusion is have a realistic assessment of physical Obesity remains a national problem.
more to quality of life, some readers and emotional health. The following Junk food diets, high fat and high sugar
unfortunately construe Jesus’ point questions can be helpful in moving content foods, and inattention to the
as having little to do with physical toward healthy self knowledge: impact of what we eat or don’t eat have
life. Although the New Testament made a society-wide impact. Some
does not provide a strict guideline
HOW DO I THINK? recent reports place the percentage of
for ministers to be healthy, the Ministers need periodically to examine obese people in America as high as 60
implication toward health is at least how they access, process, and apply percent. This trend is widely noticeable
implied in God’s perfect creation. thoughts. This self-examination is among ministers. Since ministers are
Matthew 5:48 and 1 Peter 1:16 important because the moral life can called with the rest of the church to be
call us toward holy perfection. Is be depicted roughly as the combination good stewards of our bodies, gluttony
this admonition only applicable to of convictions, attitudes, and actions detracts from our public and private
spiritual matters? If this were the which we display throughout our witness to the Gospel. Unhealthy
case, then God’s holiness would lives. A simpler way to make the same eating habits negatively affect ministers’
not extend beyond the spiritual. point is that our mind-style shapes our general health, as well as healthcare
The New Testament also calls us to lifestyle. The New Testament (e.g., 2 and insurance costs. Proverbs 23:1-2
be good stewards of God’s gifts, Cor. 10:5; Phil. 4:1-9; Col. 3:5-10; 1 Pet. graphically draws our attention to the
and health is clearly one of God’s 5:7-8) is quite clear that thought life is need to monitor what and how we eat.
most precious gifts. important—so important as to affect What about Rest,
overall health. Implicitly and explicitly, Recreation, and
In fact, a close reading of 2 Timothy 2:3-
these passages demonstrate functional, Exercise?
7 reveals pastoral concern for Timothy’s
strategic, and tactical methods
physical health. This passage shows Medical research demonstrates that
to address thought life.
an appreciation for the importance sleep deprivation—low quality sleep or
of physical and mental conditioning. For centuries, Christians have observed lack of sleep—negatively affects health.
Jesus’ miracles of healing and of the practices for developing our inner Many ministers tend to overwork,
multiplication of the fish and loaves selves. These exercises, sometimes called without sufficient recognition of the
demonstrate God’s concern for physical spiritual disciplines, engage mind, body, Sabbath principle for their lives. Sabbath,
life. In the Sermon on the Mount, Jesus and spirit. Meditation, prayer, fasting, instituted in creation (Gen. 2:2) and
confirms the legitimacy of our physical study, simplicity, solitude, submission, articulated in the Ten Commandments
needs: “your heavenly Father knows that service, confession, worship, guidance, (Exodus 20: 8-10), stands as a guideline
you need all these things.” (Matt. 6:25- and celebration form a foundation of for all Christians. For their own sakes
33) According to Paul, the Christian’s disciplines which are also checks and and as a model for their congregants,
body is a temple of the Holy Spirit and balances that greatly enhance ministers’ ministers need to implement a Sabbath
intended to glorify God (1 Cor. 6:19-20). health. Some form of spiritual direction, pattern of re-creation. A certain
We are psychosomatic beings; that is, whether through a spiritual director, egocentrism can develop as ministers
our mental/emotional selves are accountability group, or peer group, come to believe that the work of
integrated with our physical selves. can foster spiritual formation, emotional God’s Kingdom depends solely on
We are responsible to God for how maturity, and honest self-awareness. human effort.
we live the totality of our lives.

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V. The Minister’s Health
Our Mind-Style shapes
our Lifestyle [ ] CONT’D

What applies to all of creation our lives other than God in Christ) Faithful stewardship in this
clearly applies to ministers; all of us should be resisted. regard enhances the authenticity
need to take a deliberative approach and integrity of our lives.
to the rest-work cycle. Observing
When Was My Last
the Sabbath principle positively
Medical Checkup?
impacts every level of existence— Getting regular medical check-
physical, emotional, and spiritual. ups is an important act of
stewardship of ministers’ health.
The pace of contemporary life
Heart disease, strokes, and cancer
for many ministers tends to
rank at the top of physical maladies
impede getting enough physical
which plague American society,
exercise. Stress-induced conditions,
and many of these conditions can be
fatigue, and even mild depression
prevented and/or effectively treated
can be alleviated or minimized
by regular visits with a physician.
through regular, individually
Since vocational ministry can be
appropriate exercise. Abundant
highly stressful and stress tends
resources are readily available
to aggravate health problems, it is
for ministers to establish exercise
especially important for ministers
regimens which fit their needs.
to practice preventative medicine.
To What Am I
Addicted? Conclusion
Ministers may say, “There is so
Addictive patterns of life are not
much to do, and I don’t have time
limited to drug abuse and other
to implement the health practices
kinds of substance abuse. In his
suggested here.” The appropriate
book Celebration of Discipline,
response is that ministers do not
Richard Foster advises Christians
have time not to implement these
to refrain from anything which leads
suggestions. Some of the finest
to addictive patterns in our lives.
years of ministry should come
As important as the work of in the fifties, sixties and beyond,
professional ministers may be when experience, wisdom, and
to the Kingdom of God, ministerial years of having walked with God
duties can lapse into “workaholism.” bear abundant fruit. Yet physical
As nurturing as family relationships problems that could have been
are to all of us, even our families prevented with preemptive and
can become too much the focus of preventative care rob many ministers
our lives. As necessary as food of their most productive decades
and recreation are to our health, of life. Inherent within the calling
these too can become inappropriately to vocational ministry is a
important. Whatever is becoming stewardship of the totality of life
an idol (i.e., the controlling center of with which God has gifted us.

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V. The MINISTer’S heAlTh
FOR THE MINISTER:
[ ] I will recognize the interdependence of my mind and body and God’s calling,
offering the totality of my being “as a living sacrifice . . . to God” (Rom. 12:1-2).

[ ] I will be both accountable and faithful to God regarding my stewardship

of the good gift of health.

[ ] I will make a serious commitment toward the disciplines of spiritual and

physical formation, including appropriate physical exercise.

[ ] I will honestly face the question, “Do my mind-style and lifestyle reflect
the integrity of the Gospel at work in my personality and life?”

FOR THE CHuRCH:

[ ] We will recognize our own and our ministers’ needs for spiritual formation
and physical well being.

[ ] We will commit ourselves to mutual accountability before God regarding

spiritual and physical development.

[ ] We will involve ourselves in witnessing to a holistic Gospel in which our whole

selves are undergoing redemption.

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VI. Economic Responsibilities

The Failure
of Economic
Responsibility
Ministers are called to engage the full expanse of human Less documented, but equally destructive, are several other
relationships and responsibilities, including the critically issues regarding economic ethics. Conflicts of interest can arise
important area of economic life. The significance of when ministers become financially indebted to church members
economic responsibility is underwritten by two realities. or others in their communities. Some clergy are tempted
to maintain lifestyles for themselves and their families that
First is the central place of economic responsibility in scripture.
mirror the lifestyles of affluent members of their congregations.
In the Sermon on the Mount (Matt. 5-7), Jesus teaches his
In other cases, poor financial planning can lead to indebtedness
followers to not “store up treasures on earth” (Matt. 6:19)
that is both a burden and a poor example of Christian
and that no one can serve two masters: “you cannot serve God
stewardship. In this context, it is important to acknowledge
and wealth” (Matt. 6:24). He teaches his followers first to seek
that not every incident of crushing debt is the result of poor
God’s Kingdom and righteousness “and all these things will
planning. Even one health crisis can lead to mounting debt,
be given you as well” (Matt. 6:33). 1 Timothy 6:7-10 warns
and any number of other crises can and do financially impact
Christians concerning the dangers of money and possessions
ministers’ lives. Like other professionals whose careers entail
with the admonition that “those who want to be rich fall into
various levels of higher education, ministers often finish their
temptation and are trapped by many senseless and harmful desires
formal training with the burden of large student loans.
that plunge people into ruin and destruction.” The love of
wealth is one of the most frequently identified spiritual Another important issue is how much ministers should give
dangers in scripture. to the church and other worthy causes. Some excuse minimal
offerings by claiming that they are giving their entire lives
Second is the reality of contemporary clergy living and
to the church. While many variables influence how much
ministering within a materialistic and consumer-driven
ministers can and should give, the point remains that ministers
culture. Caught between these two realities, ministers find
should be generous stewards of financial and other resources.
themselves trying to cope with cultural influences while
proclaiming in word and deed the dangers of one of culture’s The temptation for religious leaders to use their power and
most obvious idolatries. influence to secure wealth is an ancient problem. In 1 Samuel
the story of the sons of Eli begins, “Now the sons of Eli were
Plenty of evidence demonstrates how religious leaders
scoundrels.” The narrative clarifies this judgment by explaining
have failed at this task by engaging in manipulation and
that the priests (i.e., the sons of Eli) would send their servants
misrepresentation to advance their financial interests.
to take, by force if necessary, meat that had been offered as a
Some of the more common and well-documented economic
sacrifice to God for the priests’ own consumption. The gravity
frauds perpetrated by some religious leaders include
of this offense is made clear by describing how
embezzlements, investment scams, misappropriation of funds,
the priests were satisfying their greed by grasping for that
and income-tax evasion.6 Clearly, ministers need to be good
which was being presented to God: “they treated the offerings of
stewards of their personal financial resources as well as the
the Lord with contempt.” (1 Sam. 12:17) They were stealing from
church’s wealth.
God and from the faithful who had given to God.

6
Shupe, Anson, ed. Wolves Within the Fold, Rutgers University Press, 1998, pp. 51-7.

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VI. ecONOMIc reSpONSIbIlITIeS

vOWS OF POvERTY?
YOU CANNOT
Along with every other member of
the congregation, ministers bear the
responsibility to financially support
the ministries of the church with

SERVE GOD
their tithes and offerings. In so giving,
ministers can bear witness to a
responsible stewardship of wealth.

John Richard Neuhaus reminds

AND WEALTH
ministers that. . .most do not “sell out”
by making crooked deals, or even by
consciously compromising principle in order
not to compromise financial security; we
pay our tribute to Mammon in the minutes
and hours spent in worrying about money
At the other end of the spectrum are the status of bi-vocational ministry as and the things that money can get. . . .
ministers who, along with their families, both competent and faithful. [T]he question of money and the dangers
suffer from inadequate income. Recent it poses should be kept under the closest
In his sermon, The Use of Money,
studies reveal that this problem is quite scrutiny. Otherwise the desire ineluctably
John Wesley contended that Christians
common, especially in denominations grows, avarice feeds upon itself, and one
should “gain all you can, save all you can,
with congregational-style organizations.7 ends up as the victim of an appetite that is
and give all you can.” Wesley thus avoids
A 2003 survey conducted by Duke in fact insatiable and consumes by worry,
both the view that money is inherently
University’s Divinity School reveals that guilt, and discontent the hours and days
evil and the correlative notion that a
the median annual pay (including the that were once consecrated to ministry.9
vow of poverty is an essential part of the
value of any free housing) for Protestant
minister’s call. He goes on to warn that John Wesley’s attempt to strike a
ministers is $40,000. However, 60
in gaining wealth, Christians should balance between avarice and austerity
percent of Protestant pastors serving
neither harm one’s neighbor nor one’s suggests a practical and positive
small churches with congregational
own spiritual integrity. The charge to pattern for contemporary ministerial
governments receive a median income
save all you can reminds us that we are ethics. Ministers should remember
of $22,300. A co-director of the survey
not to spend all we can. Wesley contends that obsession with money, whether
concluded, “Protestants’ free-market
that Christians should be frugal and in grasping for too much or worrying
approach forces clergy to compete for
consume only what “plain nature” about too little, can become a corrosive
bigger, higher-paying congregations,
requires. At the same time, we should spiritual poison. As Proverbs teaches,
turning the ministry from a ‘calling’
be especially alert to the reality that
into a mere ‘career.’” 8 In these cases, Remove far from me falsehood and lying;
being appropriately satisfied can
churches that can afford to provide give me neither poverty nor riches;
overcome inordinate desires.
adequate compensation to their ministers feed me with the food that I need,
need to be challenged to meet their The call to give all we can explains the or I shall be full, and deny you,
responsibility. If paying adequate wages reason for gaining and saving. This call and say, “Who is the LORD?”
is not possible because of a church’s is a reminder that we are not proprietors, or I shall be poor, and steal,
size or financial status, ministers and but stewards. Responsible ministers and profane the name of my God.
churches should consider the move should commit their wealth to meeting (Prov. 30:8-9)
toward bi-vocational ministry. Part the needs of those for whom they are
of ministers’ and churches’ success in immediately responsible (1 Tim. 5:8)
making this transition involves affirming and then, as resources and opportunities
allow, the needs of humanity.
7
“Clergy Salaries,” Congregations, September/October, 2002
8
“Study: Clergy salaries up but still not great for many,” http://www.pulpitandpew.duke.edu/salary.html/ Viewed August 15, 2003.
9
Neuhaus, Richard, Freedom for Ministry, Harper and Row, 1979, pp. 191-92.

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VI. ecONOMIc reSpONSIbIlITIeS
FOR THE MINISTER:
[ ] I will be honest in my stewardship of money.

[ ] I will live within my income and not become hampered by unpaid debts.

[ ] I will exercise a lifestyle consistent with the life and teachings of Christ.

[ ] I will not seek special gratuities, privileges, bequests, or loans because

of my role as minister.

[ ] I will not become involved in funeral or marriage schemes (or any other
schemes) that seek to profit from the performance of my ministerial duties.

[ ] I will advocate adequate financial compensation for my profession including

the entire church staff.

[ ] I will be generous in my stewardship of money, contributing to the ministries

of the church and the needs of humanity with my tithes and offerings.

FOR THE CHuRCH:

[ ] We will practice good stewardship in a spirit of kindness and generosity.

[ ] We understand that workers are “worthy of their hire” and will compensate
with fairness and generosity.

[ ] We will stay aware of rising costs for insurance and other living expenses
in our culture and plan our compensation accordingly.

[ ] We will not become “enablers” of a minister’s poor habits or poor discipline

by making loans or gifts beyond reason or extenuating circumstances.

[ ] We will also offer help by way of financial counseling and mentoring if needed,
but will not pry into the private matters of our ministers.

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VII. Sexual Conduct

Extent of
the Problem
One of the most destructive The problem of ministerial sexual Sexual addiction is increasingly
moral failures by clergy is sexual misconduct is not just a modern recognized as a factor in inappropriate
misconduct. The damage caused problem, but has plagued the people behaviors of ministers.14 Compulsive
by this failure spreads like a virus of God throughout history. Problems behaviors are often the result of a
throughout the church, devastating with or arising from improper sexual serious personality disorder in which
families and individuals. relationships are reflected in the stories there is a recurrent failure to control
of Abraham, Lot, Samson, David, behaviors even in the face of undesirable
Sexual failures are often headline news,
and Solomon. And in this context consequences. One of the deep tragedies
implicating clergy in all religious bodies.
as well, the sons of Eli are described as of sexual addiction is that many affected
Careful studies over several decades have
“scoundrels” (1 Sam. 2:12): ministers seem to have entered the
attempted to understand both the causes
ministry in the attempt to overcome
and extent of the problem. In one study, Now Eli was very old. He heard all that
their addictive tendencies.
questionnaires were sent to 1000 Baptist his sons were doing to all Israel, and how
pastors in six Southern states. Of those they lay with the women who served at the A third factor is the misinterpretation
responding, 14.1 percent acknowledged entrance to the tent of meeting. He said to of intimate relationships.15 Many clergy
inappropriate sexual contact in their them, “Why do you do such things? relationships, especially counseling
ministries; 70.4 percent said they knew For I hear of your evil dealings from all relationships, involve some degree of
of some other minister’s sexual failings; these people.” (1 Sam. 2:22-23) intimacy. A recurring temptation is
and 24.2 percent reported that they to allow such relationships to extend
had counseled at least one person who Expression of beyond appropriate boundaries.
claimed to have had sexual contact with the Problem
Stress or “burnout” is a common
a minister.10 Other studies indicate Eli’s question continues to haunt us. experience for ministers. Weakened
similar results among clergy within a Recent studies suggest that there are by exhaustion, clergy become more
wide range of religious groups.11 Broken at least four contributing factors. vulnerable to temptation. This causal
Trust, a resource for churches dealing
Abuse of power seems to be the most factor was identified as prevalent in the
with clergy sexual misconduct, published
prevalent factor in clergy sexual study of sexual misconduct of Baptist
by the Texas Baptist Christian Life
misconduct.13 In a culture in pastors cited above.16
Commission, identified four expressions
of sexual misconduct by ministers: sexual which a dominant understanding
relations outside of marriage; unwanted of sexual relations is conquest, clergy are
or inappropriate physical contact; other tempted to use their status and power to
sexually oriented or suggestive behaviors, conquer sexually.
including sexually suggestive speech and
gestures; and the use of pornography.12

10
Jeff Seat, et.al., “The Prevalence and Contributing Factors of Sexual Misconduct among Southern Baptist Pastors in Six Southern States” The Journal of
Pastoral Care, Winter 1993, Vol. 47, No. 4.
11
John W. Thoburn and Jack O. Balswick, “Demographic Data on Extra-Marital Sexual Behavior in the Ministry” Pastoral Psychology, 1998, Vol. 46, No. 6;
“Rabbi’s Odyssey Reflects Struggle on Sexual Abuse” The Washington Post, February 2, 2003, p. A17.
12
“Broken Trust: A Covenant of Clergy Sexual Ethics,” The Christian Life Commission of the Baptist General Convention of Texas.
13
Bill Flatt, “The Misuse of Power and Sex in Helping Relationships” Restoration Quarterly, January, 1993, Vol. 36, pp. 101-110; Pamela Cooper-White, “Soul
Stealing: Power Relations in Pastoral Sexual Abuse” The Christian Century, Feb. 20, 1991, pp. 196-99; Anson Shupe, ed., Wolves within the Fold: Religious
Leadership and Abuses of Power, Piscataway, NJ: Rutgers University Press, 1998.
14
The entire issue of Pastoral Psychology, March, 1991, Vol. 39, No. 4 is dedicated to this problem.
15
Ragsdale, Katherine Hancock, Boundary Wars: Intimacy and Distance in Healing Relationships, Plymouth, MI: Pilgrim Press, 1996.
16
Seat, “The Prevalence and Contributing Factors of Sexual Misconduct”

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VII. Sexual Conduct

Dealing with
Sexuality
Prevention is the first defense against the damage inflicted
by sexual misconduct, and ministers can take several basic steps
to enhance prevention:

1. Ministers must understand that they are called to be servants not rulers.
Their power is a gift from God to be used in healing, not in conquering.

2. Ministers must nurture and protect their family life. Honest discussions
of sexual needs with spouses are essential. Counseling may be needed,
and ministers and their spouses should not be stigmatized for availing
themselves of therapeutic help.

3. Ministers should observe clearly stated standards regarding boundaries

in counseling and other forms of pastoral ministry to minimize
misinterpretations and temptations.

4. Ministers must be aware of their own hearts, their own vulnerabilities

and their strengths, and must nurture a deep relationship with God.
Extra-marital sexual sins are not only against the spouse, the partner,
the family, and the church, but also violate their relationship with the Lord.

5. Careful attention to the biblical admonitions concerning sexual conduct and

misconduct can help ministers through times of weakness and vulnerability.
Ministers must not allow rationalizing, denial, compromising, or justifying
to cloud their vision of the biblical standard of faithfulness in marriage and
celibacy in singleness.

6. Having a trusted friend or mentor with whom confidentiality is assured,

truth is forthrightly spoken, and accountability is held high will also help
ministers to live faithfully.

7. Ministers should focus not only on sexual sins, but also on the truth that our
sexuality is a gift from God. The minister’s task is to proclaim by word and
deed that we are to be good stewards of this good gift through and within
the intimacy of marriage.

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VII. SexUAl cONDUcT
FOR THE MINISTER:
[ ] I will recognize that sexuality is God’s gift, which can be used for both
good and evil.

[ ] I will clearly demonstrate a life of sexual fidelity and integrity in all of

my relationships and a steadfast commitment to the biblical standard
of faithfulness in marriage and celibacy in singleness.

[ ] I will not allow sexuality to become the driving force of any

of my relationships.

[ ] I will establish and observe appropriate boundaries in pastoral ministry.

[ ] I will commit myself to constructive counseling in the event

that my sexuality is expressed inappropriately.

FOR THE CHuRCH:

[ ] We recognize we are sexual beings before God and that our sexuality
is an arena for Christian witness and discipleship.

[ ] We will commit ourselves to exhibiting wholesome sexual relationships among

ourselves, within our families, and beyond the church family.

[ ] We will commit ourselves to forming relationships, time structures,

and ministry activities so that our ministers can build wholesome
family relationships.

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VIII. The Minister and the Community

Effective, responsible ministers see and distinctiveness by discovering ways of

their churches as integral parts of the connecting with the world. This balance
community. The false dichotomy of “us” may include praying and working for the
versus “them” between church and community to adopt more Christ-like
community gives way to the realization attitudes and actions (e.g., regarding race
that “we” are “them.” relations, gambling, substance abuse, sexual
morality, business ethics, and social justice).
Jesus taught his followers to be salt and
Ministers should also relate to people in
light in the world: “Let your light shine before
the community on very human levels (e.g.,
others, so that they may see your good works
school plays and concerts, local sports teams,
and give glory to your Father in heaven.”
community theatre, and local politics).
(Matt. 5:16) Implicit in Jesus’ teaching
is that the good deeds that bring glory to Ministers who involve themselves and their
God should be done in the community. churches in the community open several
Jesus also told the disciples that others doors from which the gospel may move
would identify his followers by the love they into the life of the community and the
had for one another. This is to say the central community can come into the life of the
ideas of unity and community were built church. As ministers involve themselves with
into the framework of discipleship. Jesus their communities, they discover issues on
involved himself in the community—at the hearts and minds of the people. They
weddings, dinners, healings, feedings, and also see critical ministries that churches
funerals. The Gospels confirm that Jesus are uniquely positioned to provide (e.g.,
went to these events not to “show off,” but addiction/recovery groups, clothes closets,
to meet the people’s needs in the very places food pantries, prison ministries, Habitat
where they gathered. Effective and ethical for Humanity, business chaplaincy) and
ministers will do the same in their own community activities that churches may
communities both through their personal choose to house or sponsor (e.g., civic clubs,
involvement and through the involvement sports leagues, community theatre and arts
of their church families. development, PTA groups, cultural activities,
and seniors groups).
The apostle Paul encourages community
building, involvement, and meeting needs It is at these levels of connecting with
and doing so with the highest of ethical people, their needs, and their interests that
standards (Phil. 4:8-10; Col. 3:5-11). In the church is most relevant and alive in
fact, every Pauline epistle appeals directly embodying the love of Christ. Ministers
or indirectly for conduct befitting the name who closely follow the way of Jesus not
and nature of Christ. Paul affirms Jesus’ only acquire skill in preaching, writing,
depiction of his followers as “ in the world, witnessing, planning, and leading, but
but not of the world” (cf. John 17:15-16) and also connect deeply with the hearts and
expresses the communal scope of this image. hurts of broken people in a broken world.
Community involvement is an arena in
Throughout the scope of Christian history,
which the skills of preaching, teaching,
churches have related to their communities
witnessing, planning and leading are
in a variety of ways, ranging from total
polished with the grit of reality and so reflect
non-involvement to total absorption. Ethical
brightly the Light of the world.
and effective ministers attempt to strike
a healthy balance between involvement

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VIII. The MINISTer AND The cOMMUNITy
FOR MINISTERS AND CHuRCHES:
[ ] We will value the larger community beyond the reference points of our local
congregation, reaching out to people who may never be members of our
church and caring about important issues which may not directly impact our
church members.

[ ] We shall endeavor to know and be known in the communities that we

serve as witnesses to the love of Christ, who meets physical, emotional,
and spiritual needs.

[ ] We shall look deeply into the communities in which we serve to understand

and minister to their needs and concerns and to rejoice in their triumphs.

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Covenant of Ministerial Ethics

Summation
The Covenant of Ministerial Ethics calls ministers to the promising land, descendents, and a blessing. In the New
life-long commitment of integrity and wholeness in Jesus Testament, Jesus uses the bread and the cup at the last supper
Christ and to “ live as children of light” (Eph. 4:8-14) as they as symbols of the new covenant embodied in his life, death,
serve God and their congregations. The covenant affirms and resurrection.
that credibility and effectiveness in ministry are primarily
Covenants always entail responsibilities for at least one
built on the faithfulness and trustworthiness of the minister
of the covenant partners. The people of Israel were called
(2 Timothy 2:15).
by God in Exodus 19:4-6 to “obey my voice and keep my
The preceding essays on ministerial ethics provide biblical covenant.” Then the people would be “my treasured possession
and theological foundations, address crucial areas of . . . a priestly kingdom . . . a holy nation.” Ministers and the
ministerial ethics, and offer guidance and direction for congregations they serve accept similar responsibilities of
coping with the ethical demands of ministry. At the faithfulness and blessings as churches seek to minister in
conclusion of the essays addressing specific ethical concerns Jesus’ name.
are covenants of accountability which focus on relevant
The concept of faithfulness is deeply connected to covenant
commitments for ministers and congregations. The essays
(Jer. 14:21). The word faithful—which means steadfast,
and covenants provide material for further reflection and can
dedicated, dependable, and worthy of trust—is used
serve as a resource for discussion between ministers
to describe the relationship between God and Israel
and congregations.
(Deut. 7:9): “God . . . maintains covenant loyalty with those
The following Covenant of Ministerial Ethics condenses the who love him and keep his commandments.” In 1 Corinthians
preceding essays and biblical material into a framework for 7:25, Paul offers pastoral counsel to the Corinthian
living and ministering with ethical integrity. We strongly congregation as a “trustworthy” minister.
encourage ministers to sign this covenant and use it as a
Built upon fidelity, the covenant between ministers and
guide for their lives and work. We urge that a signed copy
congregations is not a static code, but a living and dynamic
of the covenant be kept by the minister and distributed
relationship. Jeremiah describes the internal nature of such
to church leaders. We suggest that the church publish the
a covenant, which is its heart and soul: “The days are surely
covenant as a way of cultivating confidence that the ministers
coming, says the LORD, when I will make a new covenant with
of the church are committed to integrity and accountability
the house of Israel and the house of Judah. . . . I will put my law
in their lives and ministries.
within them, and I will write it on their hearts; and I will be
their God, and they shall be my people.” (Jer. 31:31, 33)
Theological Foundation
Berith, the Hebrew word for covenant, is one of the key A Covenant of Ministerial Ethics moves beyond external
words and concepts in scripture. It appears at least 286 times restraints like rules posted on the employee bulletin board
in the Old Testament and is a central unifying theme in the to the incarnation of ministerial integrity in relationships.
Bible. The basic biblical meaning of covenant is a contract, a Authentic, Christian ministry develops and nurtures healthy
pact, a promise, alliance, or agreement which binds together relationships between ministers and congregations. The
the covenanting parties. standard by which ministers and congregations should be
measured is not secular success, but by faithfulness to the
One of the distinguishing characteristics of God in scripture covenant of ministerial ethics and the relationships which are
is displayed in the stories of God’s determination to enter the fruit of covenant fidelity.
into covenants with humankind. In Genesis 9, God
covenants with Noah (Gen. 9:9-17) with the divine promise
never to repeat the flood. A few chapters later, God enters
into solemn covenant with Abraham (Gen.15:18; 17:2),

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Preamble
As a minister of the gospel of Jesus Christ, called by God’s grace through God’s providence and purpose for my life
and gifted by the Spirit for equipping the church, I commit myself to incarnate the biblical understanding of ministry
and the ethical precepts that are contained in this covenant, in order that my ministry might faithfully reflect Jesus’
life, death, and resurrection. As the congregation served by this minister, we commit ourselves to embody the
promises contained in this covenant so that we might faithfully reflect the way of Jesus in our ministry to one another
and to the world.

For the minister:

[ ] I will reflect the integrity of the Gospel of Jesus Christ in my ministry by leading the congregation to follow
Jesus, so becoming the salt of the earth and the light of the world, loving our enemies, becoming agents
of reconciliation, doing justice for “the least of these,” speaking the truth in love, loving God as we love one
another, and serving God as we serve one another.

[ ] I will respond to the call of Christ with faithful obedience and count it a joyful privilege to be asked to serve
in ministry.

[ ] I will be intentional in nurturing relationships with family, friends, colleagues, and members of the congregation.
I recognize the importance of building healthy relationships which are both open and honest and free from
coercion, deception, manipulation, and the abuse of the power of my position.

[ ] I will be committed to the faithful stewardship of time. I will be disciplined in my use of time, which includes
not wasting time or working at all times. I will take time for spiritual formation, study, prayer, family, and rest.

[ ] I will develop a healthy lifestyle which includes my spiritual, physical, and emotional health.

[ ] I will be financially responsible, which responsibility includes paying my bills, avoiding financial favors,
living within my salary, contributing to the financial support of my church and other ministries, and adopting
a lifestyle consistent with biblical teachings concerning possessions and money.

[ ] I will clearly demonstrate a life of sexual fidelity and integrity in all of my relationships and a commitment
to the biblical standard of faithfulness in marriage and celibacy in singleness.

[ ] I will participate in the larger community as the context of my ministry. I will be committed to the issues
of justice, compassion, reconciliation, and to the marginalized as I value all of God’s children.

[ ] I will be directed in all that I do by Jesus’ vision in the model prayer: “Thy Kingdom come, Thy will be done
on earth as it is in heaven.” I will be dedicated to God’s sovereign role and reign in every area of my life
and be faithful in announcing that God’s Kingdom has come in Jesus Christ.

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Preamble
For the church:
[ ] We will honor and respect the call of God in the lives of our ministers and count their service among us
as a gift from God.

[ ] We will commit ourselves to forming relationships, time structures, and ministry activities
so that our ministers can build wholesome family relationships.

[ ] We will respect our ministers’ families and honor them as vital parts of our ministry team.

[ ] We will commit to develop and nurture strong relationships within the congregation and show
we are Christians by our love.

[ ] We will recognize our ministers’ need for rest and time to be away from work. We will protect their time
to have a day off and their family time.

[ ] We will recognize our own and our ministers’ needs for spiritual formation and physical well being.

[ ] We understand that workers are “worthy of their hire” and will compensate ministers with fairness
and generosity.

[ ] We will commit ourselves to exhibiting faithful and wholesome sexual relationships among ourselves,
within our families, and beyond the church family.

[ ] We shall endeavor to know and be known in the communities that we serve as witnesses to the love of Christ,
who meets physical, emotional, and spiritual needs.

Minister

____________________________________________________________________________________________________________________________________
Name

____________________________________________________________________________________________________________________________________
Signature Date

Church Representative

____________________________________________________________________________________________________________________________________
Name

____________________________________________________________________________________________________________________________________
Signature Date

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Christian Life Commission
333 N. Washington
Dallas, TX 75246
texasbaptists.org/clc