BOARD OF MINISTERIAL STANDING PRESENTATION OF RECOMMENDED DIVORCE POLICY EXCEPTION (DPE) MATERIAL. Revised March 10, 2015

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1 BOARD OF MINISTERIAL STANDING PRESENTATION OF RECOMMENDED DIVORCE POLICY EXCEPTION (DPE) MATERIAL Revised March 10, 2015

2 To: EFCA From: The Board of Ministerial Standing Re: Proposed Replacement of the EFCA Policy on Divorce and Remarriage related to Ministerial Credentials The EFCA Conference meeting in Kenosha, Wisconsin in 1982 adopted a policy statement on the impact of divorce for the credentialing of ministers, We will not license, ordain, transfer credentials, hire or recommend for placement in pastoral ministry, missionary service, or District or National executive leadership a person who has been divorced, or who is married to a person who has been divorced. Current policy based on the 1982 Conference action, Credentialing: Divorce Policy Exceptions can be found at While faithfully administering this policy since its adoption, members of the Board of Ministerial Standing (BOMS) periodically raised questions about process, but also about the foundations of the policy itself. At the April 2012 BOMS meeting, a task force was appointed (known as the DPE Revision Committee) to review current policy and bring recommendations. Through numerous drafts, BOMS endorsed the proposal, which was presented to the EFCA Board of Directors in the spring of The Board of Directors has now placed it on the Conference agenda for action at EFCA One meeting on June 16-18, The recommendation is that current policy, adopted by the Conference in 1982, be repealed. Since that policy was adopted by the Conference, only the Conference can amend or repeal it. The replacement policy does not need to be adopted by the Conference, but rather approved through the appropriate EFCA leadership structures for setting policy. Included with this introductory paper are three additional documents. The first brief paper (pp. 2-4) addresses Marriage - The Position of the Evangelical Free Church of America (EFCA) as Foundational to the Policy on Spiritual and Character Qualifications related to the Granting of Ministerial Credentials within the EFCA. This paper simply summarizes our convictions from Scripture about marriage that is foundational to the application of relevant policy. The second paper (pp. 4-12), Proposal to Replace the Policy on Divorce and Remarriage as it affects Licensing and Ordination within the EFCA, is a review and analysis of current policy adopted in 1982, including a review of the history of the process, and biblical and cultural considerations that factored into the current policy. While greatly appreciating the goals and purposes of that work, our recommendation is that the 1982 policy should be repealed by action of the Conference. The third paper (pp ) is not a revision of current policy, but covers a much wider scope, a Policy on Spiritual and Character Qualifications related to the Granting of Ministerial Credentials within the EFCA. This policy is not limited to matters of marriage, but a requirement that there be a review of general character the candidate s spiritual walk and fruitfulness, reputation, relational graces, financial stewardship, as well as a review of moral and ethical failures. A second category relates specifically to matters of marriage and family relationships including current marital health, singleness and pre-marital history, and marital history including divorce. Further, we conclude that biblically, a divorce history is not an automatic disqualifier to receiving a credential. What matters is one s attitude toward past failures and the evidence and reputation of a consistent walk with the Lord. This paper is for your information so you can see the intended replacement policy. Please review each of these carefully. Questions and comments can be addressed to The Board of Ministerial Standing <credentialing@efca.org>. 1

3 Marriage - The Position of the Evangelical Free Church of America (EFCA) as Foundational to the Policy on Spiritual and Character Qualifications related to the Granting of Ministerial Credentials within the EFCA For the first time in history, Western civilization is confronted with the need to define the meaning of the terms marriage and family. 1 Implications are profound. What was assumed and understood about marriage and family for millennia has been challenged and brought a tsunami of societal change. What does this mean for the church? How do we define marriage and family? How do we relate to alternative beliefs and practices about marriage and family that are increasingly accepted today? What are the implications for church leadership and the granting of ministerial credentials to vocational leaders for the church? 2 The second article of The Statement of Faith of the EFCA says, We believe that God has spoken through the Scriptures the ultimate authority by which every realm of human knowledge and endeavor should be judged. Thus, we affirm concerning marriage and family what we understand the Bible to teach. Marriage We affirm that marriage is a sexually complementary, monogamous, lifetime, covenantal relationship between one man and one woman; and is the foundational institution of family for the flourishing of all people men, women, children, and all of society. Marriage was not invented by man, but designed by God. So God created man in his own image, in the image of God He created him; male and female, He created them. Genesis 1:27 3 God designed humanity as male and female to be united in marriage, one man and one woman for a lifetime marriage partnership. It is not good for man to be alone. I will make a helper suitable for him. Genesis 2:18 4 God designed marriage as an exclusive relationship, one man and one woman in an inviolate partnership. For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh. Genesis 2:24a God designed marriage as an intimate monogamous relationship expressed through sexual union, reflecting complementary oneness, physically, socially and spiritually. and they will become one flesh. The man and his wife were both naked, and they felt no shame. Genesis 2:24b, 25 Has not the LORD made them one? In flesh and spirit, they are his. Malachi 2:15 God designed marriage to be a covenantal relationship, a sacred commitment for life. The essential sin of the adulteress is that she left the partner of her youth and ignored the covenant she made before God. Proverbs 2:17 The grievous offense of divorce is because you have broken faith with her though she is your partner, the wife of your marriage covenant. Malachi 2:14, 15 Köstenberger defines the marriage covenant as a sacred bond between a man and a woman instituted by and publicly entered into before God, normally consummated by sexual intercourse. 5 1 Andreas J. Köstenberger and David W. Jones, God, Marriage, and Family: Rebuilding the Biblical Foundation (Wheaton: Crossway, 2004), 25. This book is a highly recommended resource, providing an overview of the Bible about marriage and family. 2 This paper is indebted to an earlier and larger work produced by The Ministerial Standing Committee, led by EFCA president Thomas McDill in The successor name for this committee is the Board of Ministerial Standing, known as BOMS. 3 New International Version, 1984; used throughout unless otherwise noted. 4 While marriage is the normal design for most, both Jesus and Paul speak of the gift of remaining single. Matthew 19:10-12; 1 Corinthians 7 5 God, Marriage, and Family, 85. 2

4 God designed marriage for the bearing and raising of children. 6 Be fruitful and increase in number Genesis 1:28 Because He was seeking a godly offspring. Malachi 2:15 God designed marriage to reflect the larger relationship of God with His people; God and Israel; Christ and the Church. Ezekiel 16; Ephesians 5:22-33 God designed marriage to be a loving, caring relationship of submission and service for the blessing of each person by the other and together to others. 1 Corinthians 7:2-5; Ephesians 5:21-33; 1 Peter 3:1-7 God designed marriage to be a permanent relationship that ends only by the death of either the man or the woman. Also Matthew 22:29, 30; Romans 7:2, 3; 1 Corinthians 7:39 God designed marriage to be covenant relationship that does not end until the death of either the man or the woman. Matthew 19:4-6; Mark 6:6-9; Romans 7:3; 1 Corinthians 7:10-12; Hebrews 13:8 Divorce and Remarriage Because of God s design that marriage be honored until death, some of the strongest language in all of Scripture addresses the evil of divorce. The most familiar passage is I hate divorce. Malachi 2:16 7 Jesus affirmed the permanence of marriage in his application of the creation account, Therefore what God has joined together, let man not separate. Matthew 19:6 Are there exceptions? Is divorce ever permitted? Is remarriage permitted? There are diverse conclusions about these matters within the evangelical community, among those who take Scripture seriously. But that does not mean it is left to individual interpretation. While it is beyond the scope of this brief paper to address all of the debated texts, we affirm the general conclusions of the 1982 study presented by The Ministerial Standing Committee that is consistent with the majority of evangelical scholarship. These conclusions are: 1. Divorce is permitted for two reasons: adultery (porneia) Matthew 5:32; 19:9; and desertion by an unbeliever 1 Corinthians 7: Divorce that is biblically permitted assumes the right of remarriage. Implications for Counter Culture Living in the Present Age Sexual relations are God s design for one man and one woman in a monogamous covenant relationship called marriage. All other sexual acts fall outside of what the Scriptures teach. Thus, apart from faithful marriage between one man and one woman, followers of Christ are called to celibacy. Because of the severity of temptation and the appearance of evil, we reject the practice of co-habitation, a man and a woman who are not married to each other sharing a residence. Because sex is a sacred gift for expression in marriage, we reject the acceptance of all pornographic materials or the use of crude or obscene language related to sexuality. Ephesians 5:3, 4; 1 Thessalonians 4:3-7 6 One of the primary purposes of marriage is procreation. This is true whether or not the couple is able or intends to have children. We recognize with great sympathy the anguish of infertility. We recognize those who marry at an older age who may not be able to bear children, or, more likely, have already raised their family. While we recognize these unique situations, it does not change the fact that marriage is generative in nature. 7 The ESV (English Standard Version) offers an alternate to the traditional translation. For the man who does not love his wife, but divorces her covers his garment with violence If this translation is adopted, it does not soften the violation of God s command against divorce. It is an act of violence that is sharply rebuked by God. 3

5 Because marriage is the union of one man and one woman, we reject the practice and acceptance of polygamy. This violates the creation design (Genesis 1, 2) and is prohibited for church leaders who are to be the husband of but one wife. 1 Timothy 3:2 Because marriage is the union of one man and one woman, we reject homosexual practice. 8 Further, we reject the view that same-sex relationships can legitimately be called marriage. We acknowledge the experience of homosexual orientation or same sex attraction, which is normally not a choice, but a challenging reality. However, Scripture consistently restricts sexual expression to heterosexual marriage. Specific teaching in both the law and the New Testament proscribes all homosexual relations Leviticus 18:22; 20:13; Romans 1:24-27; 1 Corinthians 6:9-11; 1 Timothy 1: Marriage and Church Leadership In selecting leaders for the local church, the evaluation of one s commitment to marriage is vital. Instruction from Paul to both Timothy and Titus include a variety of character qualities and necessary convictions and practices, including the husband of but one wife 1 Timothy 3:2; Titus 1:6. This is not a higher standard than for all other Christians, but rather an emphasis that church leaders must be proven as faithful to live by that standard expected of all believers. The application of the required standards for church leaders, including expectation for receiving a ministerial credential through the EFCA are spelled out in the Policy on Spiritual and Character Qualifications related to the granting of Ministerial Credentials within the Evangelical Free Church of America. Proposal to replace the Policy on Divorce and Remarriage as it affects Licensing and Ordination within the Evangelical Free Church of America (EFCA) Presented to the Board of Ministerial Standing by the Divorce Policy Revision Committee (Tom Macy, chair; Greg Strand, EFCA staff; Ed Moore and Bill Wick, members of BOMS) The Evangelical Free Church of America is an association of autonomous churches united around [foundational] theological convictions with the Bible being the ultimate authority by which every realm of human knowledge and endeavor should be judged. (EFCA Statement of Faith, preamble and Article, 2) Among the vital functions of partnership between the EFCA and associated districts and churches, is the credentialing of ministers and missionaries. Ministerial Credentialing in the EFCA guides a process that begins with the local church, includes district participation, and is approved by the EFCA national office through the Board of Ministerial Standing (BOMS). Essential qualifications for applicants include theological alignment with the EFCA, being sound in doctrine with a high level of biblical and theological understanding (with variation depending on the specific credential); being of solid Christian character, and reflecting the spiritual gifting and spiritual maturity required of leaders. 8 See EFCA policy on Homosexual Belief and Conduct (Both Male and Female) As It Pertains to Credentialing in the Evangelical Free Church of America (EFCA): 9 For a more thorough treatment, see God, Marriage, and Family, pp For an even more exhaustive treatment, see Robert A. J. Gagnon, The Bible and Homosexual Practice: Texts and Hermeneutics (Nashville: Abingdon Press, 2001). 4

6 Foundational Scripture passages focus on the necessary qualifications for church leadership, particularly in regard to spiritual maturity and good character. Acts 6:3, 5 describe a group of men chosen for a specific task, often considered the first deacons, though not identified by that term, who must be full of the Spirit and wisdom. The first chosen, Stephen, is specifically described as full of faith and of the Holy Spirit (NIV 1984 throughout unless otherwise stated). 1 Timothy 3:2-7 puts forth the requirements for an overseer, ἐπισκοπῆς, Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God s church?) He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil s trap. Titus 1:6-9 addresses elders, πρεσβυτέρους, understood by most to be a synonym for overseer as well as pastor or shepherd. An elder must be blameless, the husband of but one wife, a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer is entrusted with God s work, he must be blameless not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. 1 Peter 5:1-4 contributes further regarding both function and qualifications for elder/overseer/shepherd-pastor, To the elders among you, I appeal as a fellow elder, a witness of Christ s sufferings and one who also will share in the glory to be revealed: Be shepherds of God s flock that is under your care, serving as overseers not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock. And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. Numerous other passages, not the least of which is 2 Timothy 3:14 4:5, fill out the expectations of leadership for the church of Jesus Christ. BOMS considers its task to be a sacred trust in overseeing the credentialing process of the EFCA. It is committed to being thoroughly biblical in evaluating all candidates, one key area being one s commitment to marriage and family. A particularly challenging application has to do with divorce and remarriage as it affects those who are credentialed or those who are seeking a ministerial credential. The key question of this discussion is: What is the impact of marital history on eligibility to serve as an elder or to be credentialed as a pastor or any other leadership role in the church? Is divorce a disqualifier? Is being married to one with a previous divorce a disqualifier? If so, are there exceptions? What in Scripture addresses these questions? Until the second half of the 20 th century, divorce was generally rare in evangelical churches, and the rare occurrence was commonly considered to be disqualifying. What few divorces there were among church leaders was thought by most to be the end of one s leadership as a credentialed pastor or Christian worker. Thus, it was not considered an option for a divorced person to receive a credential. The EFCA had no policy in regard to these questions, but the assumptions were strongly held by Evangelicals that divorce was a disqualifier from certain leadership positions. In the late Seventies, with the general increase of divorce in society, and the impact of divorce on credentialed ministers and those seeking credentials, it was felt that policy direction was needed as to the impact of divorce on credentialing. A study committee was formed and brought recommendations to the Committee on Ministerial Standing (COMS, now BOMS), which brought them to the Ministerial Association and the General Conference in 1981 where it was referred 5

7 back to the committee for further study and revision. The revised policy was brought to the Ministerial Association and the General Conference at Kenosha, Wisconsin in June, 1982 where it was approved by the delegates. The policy states the following under 7 conclusions as summarized below: 1-5 The EFCA will not license, ordain, transfer credentials, hire or recommend for placement in pastoral ministry, missionary service, or District or National executive leadership a person who has been divorced, or who is married to a person who has been divorced. 6 One who is currently credentialed by the EFCA will be asked to surrender that credential under threat of revocation if divorce is initiated or marriage to a divorced person takes place while the former spouse is yet living. If the spouse of one currently credentialed pursues divorce, policy 7 will be applied to determine whether credentials can be retained. Separation without divorce will result in surrender of credentials after one year. 7 Extenuating circumstances can result in an exception to the policy with final determination made by the Board of Ministerial Standing (BOMS). In the original approved policy, two circumstances could be considered for an exception to the policy. They are: 1. Adultery by one s spouse based on Matthew Desertion by an unbeliever based on 1 Corinthians 7 Subsequently, two more circumstances were added, bringing the total to four: 3. Pre-conversion divorce 4. Fraudulent marriage where an annulment was or could have been granted History of Recent Concern about the EFCA Policy on Divorce The EFCA policy regarding the impact of divorce and remarriage on credentialing has come under scrutiny in recent years, particularly by members of BOMS who have the responsibility of ruling on applications for exceptions. Some members became increasingly concerned about the policy and recommended that it be reconsidered. Throughout this process, BOMS has consistently fulfilled its responsibility to administrate the policy, even though some had concerns about it. This led to action by BOMS in the spring of 2012 to appoint a committee to review the policy and bring a proposal back to BOMS and ultimately to the Conference. Concerns have been raised in two areas, an issue of Grace and an issue of Truth: Grace: Both the policy and the process of reviewing applications for exceptions to the policy, have at times seemed harsh and condemning, too much like a legal deposition, assuming guilt until innocence is proven. This has never been the intent of the policy, the process, or the demeanor of the interview teams, but at times still seemed to be the result. Adjustments to the process have improved this significantly, but in the view of BOMS, not adequately, because of the impact of the policy itself. Truth: The policy disqualifies a person for a credential based on a personal history of divorce or the spouse s previous divorce. It is unquestionable that for those who are married, marital faithfulness is an essential requirement for eldership and thus for any ministerial position. But it does not seem to be a biblically defensible position that one s divorce history, a past divorce, is an automatic disqualifier. Nowhere in Scripture is one s history of sinful failure an automatic and permanent disqualifier for leadership in the church, whether pastoral or lay leadership. If so, it would certainly have disqualified many otherwise qualified elders and church leaders down through history. 6

8 The later addition of pre-conversion divorce, intended to solve this problem, has actually muddied the waters further. This led to debates as to when the person in question was truly born again, and the temptation to define the timing of one s conversion around that issue. But where does Scripture base one s qualifications for ministry on the order of conversion in relation to some specific failure? Isn t it true that immature believers have made serious sinful errors early in the Christian life, but grew to maturity and faithfulness such that the qualifications of eldership are met? It should be noted that the possibility of restoration is not a guarantee of restoration. Each case will be evaluated on its own merits and according to any other relevant EFCA policies. 10 Qualifications for church leadership beyond the apostles are first addressed in Acts 6:3, 5 full of the Spirit and wisdom and full of faith and of the Holy Spirit. Specific to elders/overseers, which includes the pastoral office and presumably anyone who would receive ministerial credentials in the EFCA, are the qualities of 1 Timothy 3:1-7 and Titus 1:6-9. These requirements are not what a person was in the past, otherwise none would qualify; but what a person is, his present status. D. A. Carson points out only two of the qualifiers are distinct from what is expected of all Christians, able to teach (3:2) and he must not be a recent convert (3:6). The first distinction, able to teach, somewhat based on gifting, presupposes both knowledge and the ability to communicate it. That is the distinctive function of this office. 11 The second distinction, he must not be a recent convert, is not specific as to how much time has passed since conversion, or what sins were committed before or after conversion. Carson notes that it is necessarily relative to how recently others have been converted. 12 Baby churches in Acts only had recent converts to place into leadership, but when possible, those more mature were to have priority. It seems that one of the reasons for not a recent convert is that new believers are more likely to experience failures of obedience to the Lord and that a time for maturing is needed. What does one s marital status or history have to do with qualifications for church office? the husband of but one wife (1 Timothy 3:2) is the only reference to marriage. This has been understood by some to mean, married only once, and thus disqualifying anyone with a divorce history. However, consistency would require application to anyone who remarried after widowhood as well, and even to the disqualifying of the unmarried, not likely the intention (The study committee behind the 1982 policy did not base the policy on that understanding and in fact noted that they disagreed with it). Thus, 1Timothy 3:2 is not referencing marital history, but current marital standing. The entire list of qualifications is governed by the present infinitive of to be, thus the translation must be is the controlling idea, not always were. In practice what this means is that a credential candidate must not have experienced a recent failure in faithfulness to biblical standards. Whenever a believer who has sinned in such a way that he/she does not measure up to the biblical qualifications of leaders, we already require a period of time for healing, restoration, renewal, accountability, the validation of repentance and faithfulness, and the reclaiming of a good reputation before placement in, or restoration to leadership. Other than the distinctions of able to teach and not a recent convert, the other qualifications for elder/overseer/shepherdpastor are expected of all believers. It is not a higher standard for leadership, but exemplary leadership in regard to the standards established in Scripture. Consistency and maturity in regard to these standards must be evident before appointing a man to be an elder/overseer/shepherd-pastor. The additional item, He must also have a good reputation with outsiders could be considered a third distinction, but could also be a further explanation of not a recent convert. 10 For example, these include policies on pornography, plagiarism, sexual immorality, co-habitation, homosexual belief and conduct, and sexual abuse of a minor. 11 D. A. Carson, For the Love of God: A Daily Companion for Discovering the Riches of God s Word, Vol. 1 (Wheaton: Crossway, 1998), October 25 entry. 12 Ibid. 7

9 If all the qualifications were based on the person s history, no one could ever qualify. All of these qualities come by growth and maturity. Most likely, what is in view with husband of but one wife is polygamy, which is a disqualifier, and that married elders must have a track record over a reasonable period of time, of being in a faithful monogamous relationship. Wayne Grudem declares, The verses say nothing about divorce and remarriage with respect to qualifications for church office. 13 The interpretation of 1 Timothy 3:2 may still be a point of disagreement between equally serious adherents to scriptural authority, but it was not the basis for the current divorce policy when it was adopted. Rather, it was clearly stated that this verse was not the foundation for the policy. Review and Analysis of Current Policy: How then did the EFCA come to adopt a policy that disqualifies anyone with a divorce history or who has a spouse with a divorce history from receiving or keeping a credential when there is no mention of such limitation in Scripture? The original paper, prepared in the late seventies, adopted in 1982, was prepared by six men, members of the The Ministerial Standing Committee who were/are of the highest respect in the EFCA. The process was led by our esteemed president, Dr. Thomas A. McDill, a man of great wisdom, integrity and good leadership. Many of us supported the proposal and voted in favor. We honor these men for their courage and boldness to even address this controversial matter, thus allowing qualified men the possibility of a credential who previously did not have the option. In further reflection, more than thirty years later, we have come to disagree with significant sections of the paper and with the policy that came from it. What changed? In complete unity with the framers of the current policy (from 1982), we, like them, hold to the unchanging inspiration, inerrancy, authority, and sufficiency of Scripture. That is what has driven this process of evaluation. Our assessment is that the current policy contains some argumentation that goes beyond what is written (1 Corinthians 4:6) and imposes/assumes standards that at the time were deemed societally/culturally appropriate but were supra-scriptural. Thus, the current policy cautiously reflected cultural standards of the time, but were not based solely on timeless biblical principle. That is what motivates us in this reconsideration. Summary and Analysis of Divorce and Remarriage as it affects Licensing and Ordination of Ministers and Missionaries with the Evangelical Free Church of America A nineteen page document was prepared and distributed to present the background, the biblical arguments and application leading to the current policy. The first twelve pages were devoted to a biblical overview of marriage, divorce and remarriage. While there will be distinctions among EFCA pastors and leaders in how we apply key passages on divorce and remarriage, the conclusions drawn generally match the convictions of many, if not most within our movement yet today. It is deeply rooted in both the Bible and church history, including such documents as the Westminster Confession of Faith, chapter XXIV. Of course, there are varying positions on either side, more lenient or more strict, but the position argued is a fairly mainstream long time Evangelical position. At the bottom of page 13 through page 16, just more than three pages are devoted to the application of divorce and remarriage to ministers of the Gospel. Under this category, there are three considerations. 1. Are there other biblical principles regarding the minister and his ministry that should be considered when applying the principles of divorce and remarriage to the minister? 2. Does the Bible set forth a higher standard for pastors and elders regarding the matter of divorce and remarriage? 13 Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 1994),

10 3. Should a biblically based divorce disqualify one entirely from pursuing the possibility of ordination or an ordained person from continued pastoral leadership or missionary ministry? The third question is addressed in the Policy itself, item 7, which sets forth the extenuating circumstances in which an exception can be granted to the otherwise no credential for the divorced policy. There were originally two exceptions, but a third, then a fourth were added. The main focus is on the second question: Does the Bible set forth a higher standard for pastors and elders regarding the matter of divorce and remarriage? We find it curious that the first question is somewhat subsumed into the second. Even more curious is that the question is not asked, What biblical direction is given in regard to the impact of a history of divorce and remarriage on leadership roles in the church? It seems obvious in regard to the entire paper that the main concern is to require the highest standards for leadership in the EFCA. This is a worthy goal with which we fully agree; and expect that all concerned with this issue would also agree. In the section that allows for exceptions to the policy, this is reaffirmed, However, it must be understood that the Committee on Ministerial Standing is committed to a high view of ministry for the Evangelical Free Church of America. (14) Throughout the paper, there is a tension expressed between compassion and high standards for leadership. While it is true that we must bend every effort to minister love, forgiveness, compassion and reconciliation to those who have been hurt and harmed by divorce, we must recognize that the Bible does teach that the Christian leader is to model the standards of the Christian life to the highest degree possible. (14) we can affirm that the minister is called upon by God to model and exemplify the highest and best in Christian character and conduct. (15) we cannot overemphasize the importance of the example and model of the minister. (16) As a Committee on Ministerial Standing we recognize the need to uphold the highest possible standards for Christian ministry. (16) How could any believer disagree with those statements? We affirm them all. But we must disagree with the implication, clearly a non sequitur. The assumption seems to be that credentialing those with a divorce history would compromise the high view of ministry and the standards of the Christian life to the highest degree possible, the highest and best in Christian character and conduct, and the highest possible standards for Christian ministry. That makes the serious error of judging a leader based on past history rather than current character, commitments, and practices. Appeal is made to the Old Testament priests who were not permitted to marry divorcees. They must not marry women defiled by prostitution or divorced from their husbands, because priests are holy to their God. Leviticus 21:7 and The woman he marries must be a virgin. He must not marry a widow, a divorced woman, or a woman defiled by prostitution, but only a virgin from his own people, so he will not defile his offspring among his people. I am the Lord, who makes him holy. Leviticus 21:13-15 But we do not apply all the Old Testament standards for priests as the exact parallel and replicated standard for the New Testament elder/overseer/shepherd-pastor. Here, for example, is the longer requirement for priests under the old covenant, which we do not require. Speak to Aaron, saying, 'No man of your offspring throughout their generations who has a defect shall approach to offer the bread of his God. 'For no one who has a defect shall approach: a blind man, or a lame man, or he who has a disfigured [face], or any deformed [limb], or a man who has a broken foot or broken hand, or a hunchback or a dwarf, or [one who has] a defect in his eye or eczema or scabs or crushed testicles. 'No man among the descendants of Aaron the 9

11 priest, who has a defect, is to come near to offer the Lord's offerings by fire; [since] he has a defect, he shall not come near to offer the bread of his God. Leviticus 21:17-22 While we affirm that all Scripture is inspired, true and applicable, yet a Christian reading of the Bible means we read the whole of Scripture through its fulfillment in Christ, including the requirements for Old Testament priests. We believe that to make a direct application from Old Testament priest to New Testament elder/overseer/shepherd-pastor apart from Jesus, the High Priest, the Chief Shepherd, etc., is to misunderstand and misapply the Scriptures. Appeal is made to teachers who will be judged more strictly, (James 3:1) leaders called to be examples, being above reproach and of good reputation. Again, the mistake is in holding up and singling out one past failure on the part of the pastor or his wife as applying to current qualifications. There is no logical or biblical basis for that. To apply past failures would be to disqualify all persons with a sin history from church leadership, clearly not the Scriptural intent. Numerous other texts are cited, seeking to protect the church from blame in her leadership. But again, none of these examples isolate marital history as the issue or the exception that disqualifies. Appeal is made even to secular organizations as a basis for setting higher standards for leadership, referring to those who had breached a great trust and they were forced to step down. This again confuses the need for discipline and the necessary withdrawal of credentials from those who violate their marriage vow or any other egregious violation of the biblical requirements for leaders, in contrast to one who has a history of failure, but who has left that history behind and now evidences the qualifications for eldership. In summary, we find no evidence in Scripture that a divorce history is an automatic, permanent, absolute disqualifier for leadership in the Body of Christ. We affirm an uncompromising commitment to the standards for leadership that are set forth in the Bible. We should examine all candidates for elder/overseer/shepherd-pastor, missionary, and anyone who desires ministerial credentials according to these biblical standards. Marital status and history should be one of the issues reviewed to determine if there are unresolved or disqualifying matters related to marriage. Proposal to Repeal and Replace with new Policy While as stated above, we affirm the intention behind the current policy to uphold the highest standards for leadership, we believe the conclusions reached in the 1982 policy do not accomplish that purpose. Rather, the policy fails to have biblical foundations. Therefore, we propose repeal of the entire policy, items 1-7, as adopted in We propose the repeal of the summary of the 1982 policy which states, We will not license, ordain, transfer credentials, hire or recommend for placement in pastoral ministry, missionary service, or District or National executive leadership a person who has been divorced, or who is married to a person who has been divorced. (This is the summary of Statements 1-5 in the policy adopted in 1982.) We propose that the Board of Ministerial Standing provides guidelines for assessing the New Testament qualifications of an overseer/elder/shepherd-pastor. 14 This should include a review of all the qualifications set forth in 1 Timothy 3 and Titus 1, including marital faithfulness. Marital history and faithfulness should be part of the review, but not an automatic disqualifier. What is the current status of marriage? What are the attitudes about past marital failures? Have personal failures been acknowledged with evidence of repentance? Is the applicant currently above reproach, the husband of but one wife, manage his own family well and see that his children obey him with all respect, [and have] a good reputation with outsiders (1Timothy 3) This review of marital history would be assessed by the local Council, and their recommendation would be included in their report to the district and the national BOMS. 14 Cf. Proposed Policy on Spiritual and Character Qualifications related to the granting of Ministerial Credentials within the Evangelical Free Church of America (EFCA), p

12 We propose that procedures for discipline of EFCA credentialed persons include a process for determining if the person is disqualified in regard to any of the New Testament qualifications for overseer/elder/shepherd-pastor, including anything related to marital faithfulness. Some portions of Statement 6 of the 1982 policy could be retained in procedures of applying the above. But it would be best to repeal the entire 1982 policy and present a new policy that includes anything that we wish to retain. Statement 7 is no longer needed as we would no longer give exceptions based on a justifiable divorce, because whether justifiable or not, the issue is not divorce history but current qualifications according to the New Testament. The exceptions would be included in the process to determine if the credentialed person or the candidate for a credential was qualified or disqualified based on their current situation. Grace and Truth in the Discipline of Credentialed Ministers God has raised up the EFCA Recovery Church Ministry to address numerous circumstances in which a pastor has had to step aside from ministry, sometimes due to personal sin, but not always. After a carefully guided process of evaluation, repentance when appropriate, counseling and healing, credentials have been restored to some who have fallen into very serious sin that had disqualified them from ministry. After submission to a recovery process and adequate passage of time, some have been restored. Praise God! But this seems inconsistent with a policy that permanently disqualifies a person for a divorce, no matter how much change, restoration and maturing has occurred, even though the required standards of leadership are met, while others have been restored who have been guilty of equally serious violations of trust. The repeal of our current policy will provide consistency between our credentialing policy and our discipline policy, giving focus not to what has been forsaken but to God s restoring, healing, maturing, qualifying work of raising up leaders for his church out of the darkness of difficult and sinful pasts. **** The above proposal is the first of two papers to address this issue, this one making the case for repeal of our current policy adopted in A second paper is the Proposed Policy on Spiritual and Character Qualifications related to the granting of Ministerial Credentials within the Evangelical Free Church of America (EFCA) Proposed Policy on Spiritual and Character Qualifications related to the granting of Ministerial Credentials within the Evangelical Free Church of America (EFCA) EFCA Policy Replaces the policy adopted in 1982 by the Conference (with instructions and application). Unless otherwise noted, Scripture quotations are from the New International Version, Presented to the Board of Ministerial Standing (BOMS) by the Divorce Policy Revision Committee (Tom Macy, chair; Greg Strand, EFCA staff; Ed Moore and Bill Wick, members of BOMS) The Evangelical Free Church of America is committed to biblical standards of eldership as foundational for those receiving an EFCA ministerial credential. This includes the ministry license, the certificate of Christian ministry, the certificate of ordination, and the transfer of ordination. While some EFCA credentials are given to leaders in vocational ministry who 11

13 are not in the elder/overseer/ shepherd- pastor role, the biblical standards for elders provide foundational guidelines for all who receive an EFCA credential. BOMS is charged with the responsibility of upholding these standards in approving candidates for credentials and in handling discipline cases for those who are credentialed. Partnership with EFCA Districts, their credentialing Boards and Councils are vital to overseeing and sharing relevant information and recommendations to BOMS. The local church that recommends a candidate in cooperation with the district process will do the primary evaluation of these qualifications and pass evaluations and concerns along with their recommendations to BOMS. Godly character and personal integrity are expected of all believers. Passages such as Galatians 5:16-26, focusing on the fruit of the Spirit and Ephesians 4, the worthy walk are foundational. All of Scripture contributes to an understanding of godliness for those who are followers of Christ and called to leadership. Several passages set forth essential qualifications for spiritual leadership, specifically for anyone who serves as an elder/overseer/pastor. Most of these qualifications are expected of all believers, but must be exemplary of leaders. 1 Here is a trustworthy saying: If anyone sets his heart on being an overseer, he desires a noble task. 2 Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, 3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. 4 He must manage his own family well and see that his children obey him with proper respect. 5 (If anyone does not know how to manage his own family, how can he take care of God's church?) 6 He must not be a recent convert, or he may become conceited and fall under the same judgment as the devil. 7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap.1 Timothy 3:1-7 6 An elder must be blameless, the husband of but one wife, a man whose children believe and are not open to the charge of being wild and disobedient. 7 Since an overseer is entrusted with God's work, he must be blameless--not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 8 Rather he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. 9 He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. Titus 1:6-9 1 To the elders among you, I appeal as a fellow elder, a witness of Christ's sufferings and one who also will share in the glory to be revealed: 2 Be shepherds of God's flock that is under your care, serving as overseers--not because you must, but because you are willing, as God wants you to be; not greedy for money, but eager to serve; 3 not lording it over those entrusted to you, but being examples to the flock. 4 And when the Chief Shepherd appears, you will receive the crown of glory that will never fade away. 1 Peter 5:1-4 Review of General Character Those who apply for an EFCA credential must be examined for evidence or demonstration of the qualifying standards set forth in the above biblical texts. The local church which recommends a candidate will be the primary source for review and endorsement that the applicant qualifies by biblical standards. District Councils should include a review of this with the candidate and local church representatives and pass their findings to BOMS as part of their recommendation of the candidate. With the applicant physically present, District Councils shall include a public review of the candidate s embodiment of these qualities. Along with local church representatives, the Council will then pass their findings on to BOMS as part of their recommendation of the candidate. Spiritual Walk and Fruitfulness The patterns of spiritual growth and consistency as well as the record of ministry service shall be reviewed with particular focus on servant-heartedness and consistently effective ministry operating out of spiritual giftedness and calling. Reputation Any evidence or charge of questionable reputation, both within and outside the church, must be identified and reviewed with appropriate recommendations made from the local church and District Council to BOMS. 12

14 Relational Issues Healthy patterns of relating well to people on all levels, positive interaction and healthy response to conflict and disagreement must be reviewed with a focus on the evidence of the fruit of the Spirit in personal interaction. Moral and Ethical Failure - Transparency regarding notable failures from the past is expected of all credential candidates, giving evidence of repentance and spiritual growth, noting that sufficient time has passed so that restoration to good reputation is generally established and recognized. Again, this will be the primary responsibility of a candidate to disclose relevant data. It will be the primary responsibility of the local church and the District Council to review and make recommendations to BOMS. Any applicable EFCA policy must be noted and applied, including but not limited to policies on pornography, plagiarism, sexual immorality, co-habitation, homosexual belief and conduct, and sexual abuse of a minor. Any person credibly charged with sexual abuse of a minor will be excluded from receiving a credential or having a credential restored. Financial Stewardship Attitudes toward money and wise financial habits shall be reviewed with a focus on any unresolved financial matters that raise questions of character or affect the candidate s reputation. Review of Marriage and Family Relationships As marriage and family relationships are a vital part of biblical qualifications, particular focus should be given to a candidate's commitment to biblical teaching on singleness, marriage, and family. It is expected that all credential candidates will give evidence of a credible record of biblical faithfulness in these matters in personal conviction and practice. Among the biblical requirements is the expectation that the candidate be the husband of but one wife (1 Timothy 3:2 Titus 1:6) He must manage his own family well and see that his children obey him with proper respect. 5 (If anyone does not know how to manage his own family, how can he take care of God's church?) (1Timothy 3:4, 5). Thus, the health of one s marriage and marital faithfulness are essential qualifications. The issue of a previous divorce and/or marriage to one previously divorced is not an automatic disqualifier for a ministry credential, but will be reviewed. The focus of Scripture is primarily on one s current life and character, but marital history will be considered. Current Marital Health Candidates should be reviewed in regard to their marriage with one s spouse being included in the conversation to express his/her evaluation. Again, local church and District Councils will carry the primary responsibility to review and recommend. Singleness and Pre-marital History Candidates must be in compliance and agreement with Scripture and all EFCA policy positions on sexual ethics, particularly a commitment to celibacy outside of marriage and faithfulness within a biblically sanctioned marriage between a man and a woman. The history of past sin and moral failures will be reviewed. As with all moral and ethical matters, evidence of repentance and spiritual maturity over a reasonable amount of time will be of major consideration. Marital History Any previous marriage(s) must be disclosed and reviewed. In the case of divorce(s), or marriage(s) to a previously divorced person, the circumstances that led to the divorce(s) must be reviewed, noting whether such was granted on biblical grounds, and if not, the indication of repentance, efforts at reconciliation, and evidence of spiritual and emotional maturity. All crucial facts must be reviewed by the District Council with a report to BOMS as to whether the specific divorce history is or is not a hindrance to receiving an EFCA credential. Also, when a person currently holding a ministry credential undergoes separation, divorce, is in an at risk marriage, or enters into marriage with a previously divorced person, the appropriate District Council must review the case and report its findings to BOMS for evaluation. Depending on the details, BOMS may uphold/reaffirm the individual s credential or, if biblical standards have been violated, may implement disciplinary action requiring that one s credential be surrendered. In some cases, BOMS may take action to revoke the credential. In the case of an at risk marriage, a person holding the credential will be asked to step aside from ministry for a season for a time of healing and evaluation. 13

15 Particular Application Related to Divorce History Circumstances of a candidate's divorce history do not necessarily preclude a candidate from obtaining a credential. In the case of a biblically unjustifiable divorce or a biblically unjustifiable remarriage, the concerns include: 1. What was the contribution of the credential applicant or credentialed person in the circumstances that led to the divorce? Was the credential applicant or credentialed person guilty of sin in causing or in pursuing the divorce? Has that sin been acknowledged and confessed? Has reconciliation been attempted? 2. Has there been maturing spiritual growth under church authority so that there is current evidence of an unwavering commitment to God, the covenant of marriage, sexual purity, awareness of and grief over sin, living a life of repentance and godliness? The purpose of this evaluation is to determine whether the candidate meets the standards established in Scripture for church leaders. Specific implementation procedures will be developed in cooperation between EFCA national and district leaders. 14