City of Joy Church Relational Commitments

*These relational commitments are adapted from Peacemaker Church with permission by Peacemaker Ministries 2.0.

Introduction

The motivation behind establishing simple covenant relationship commitments as a body is to ensure we have healthy relationships for the life of our church. We know that what causes fights and quarrels among us is that our passions war within us. We want and don’t get therefore we fight (James 4:1-2). Therefore, we are laying forth simple relational covenant commitments for the following purposes:

They remind us of our mutual commitment to work together to pursue unity, maintain friendships, preserve marriages, and build relationships that reflect the love of Christ. They help to prevent surprises, disappointed expectations, confusion, and conflict by describing how we expect to relate to one another within the church.

They provide a clear track for us to run on when conflict threatens to divide us, and they remind us how to move quickly toward reconciliation.
They establish guidelines for how our leaders will counsel others, guard confidential information, and protect our children from abuse.

They define and limit the spiritual authority of church leaders and thereby pursue the fair treatment of all covenant members.
Finally, they reduce our church’s exposure to legal liability by clearly describing our relational practices and by giving all who attend our church the opportunity to be informed of and give their consent to these biblical practices.

1.  Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9).
Our church desires to build a “culture of peace” that reflects God’s peace and the power of the gospel of Christ in our lives. As we stand in the light of the cross, we realize that bitterness, unforgiveness, and broken relationships are not appropriate for the people whom God has reconciled to Himself through the sacrifice of His only Son (John 13:34-35; Eph. 4:29-32; Col. 3:12-14).
Therefore, out of love for Christ and in reliance on the transforming power of the Holy Spirit, we are committed to resolving our differences according to the following principles of peacemaking and reconciliation:

Personal Peacemaking

• Whenever we are faced with conflict, our primary goal will be to glorify God with our thoughts, words, and actions (1 Cor. 10:31).
• We will try to get the “logs” out of our own eyes before focusing on what others may have done wrong (Matt. 7:3-5).
• We will seek to overlook minor offenses (Prov. 19:11).
• We will seek to refrain from all gossip, backbiting, and slander (Eph. 4:29-32). If we have a
• problem with others, we intend to talk to them, not about them.

Commitment to peacemaking and reconciliation

2.  We will endeavor to make charitable judgments toward one another by believing the best about each other until we have facts that prove otherwise (1 Cor. 13:7).5
If an offense is too serious to overlook, or if we think someone may have something against us, we will seek reconciliation without delay (Matt. 5:23-24; 18:15).
When we offer a word of correction to others, we will do so graciously and gently, with the goal of serving and restoring them, rather than beating them down (Prov. 12:18; Eph. 4:29; Gal. 6:1).
When someone tries to correct us, we will ask God to help us resist prideful defensiveness and to welcome correction with humility (Ps. 141:5; Prov. 15:32).
As we seek to resolve differences with others, we will look out for their concerns and interests as well as our own (Phil. 2:3-4).
When others repent, we will ask God to give us grace to forgive them freely and fully as He has forgiven us so that we might glorify His reconciling grace (Eph. 4:32).
When two or more of us cannot resolve a conflict privately—whether it’s personal or has church, business, or even legal implications—we will obey God’s command to be “eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:3) by looking to our church for assistance and cooperating with our leaders or wise people they recommend to resolve the matter through biblical mediation or arbitration (Matt. 18:16; 1 Cor. 6:1-8).6
If we have a conflict with a person who attends another church, we will make every effort to cooperate with our church leaders as they seek to work with the leaders of the other church to resolve the matter in a biblically faithful manner.
If a person coming to our church has an unresolved conflict with someone in his former church, we will assist him in seeking to be reconciled to the other person before joining our church (Matt. 5:23-24; Rom. 12:18).
When a conflict involves matters of doctrine or church discipline, we will submit to the procedures set forth in our commitment to accountability and church discipline as outlined below.
If we have a dispute with or within our church as a corporate body and cannot resolve it internally through the steps given above, we will make every effort to resolve our differences through biblical mediation or arbitration before we resort to other processes.

Commitment to preserving marriage

They are no longer two but one flesh. What therefore God has joined together, let not man separate (Matt. 19:6).

God designed marriage to reflect the beauty and permanence of Christ’s loving relationship with His bride, the church (Eph. 5:22-33; Rev. 19:7). Therefore, He established marriage to be a life- long, exclusive covenant relationship between one man and one woman (Gen. 2:24; Mal. 2:14; Matt. 19:4-6). God also designed it to provide mutual companionship through life’s joys and difficulties, to create stability for raising and nurturing children, and to give strength and cohesiveness to society in general. We here at City of Joy Church seek to live by the following commitments to preserving marriage and preventing divorce:

- A believer and unbeliever should not marry (1 Cor. 7:39; 2 Cor. 6:14-15).

- Since death breaks the marriage bond (Rom. 7:2-3; 1 Cor. 7:39), remarriage is permissible without sin for a believing widow or widower, if the marriage is with another believer.

- Divorce may be permitted when a spouse breaks the marriage covenant by committing sexual immorality or abandoning the other spouse (Matt. 19:9; 1 Cor. 7:11, 15; 1 Tim. 5:8). Covenant-breaking sexual immorality here refers to adultery or other serious sinful sexual acts, which dishonor God and one’s spouse (1 Cor 6:9, 13). Covenant-breaking abandonment here refers to deserting, actively harming, or endangering one’s spouse.

- The aggrieved partner in a biblically permissible divorce should guard against bitterness and be willing to forgive the offending spouse (Eph. 4:31–32). The aggrieved spouse may pursue restoration of the broken marriage if the offending spouse proves to be repentant and if neither party has remarried. The aggrieved party in a biblically permissible divorce may remarry a believer (1 Cor. 7:15).

- The spouse who has broken the marriage covenant by committing sexual immorality or abandoning their spouse or who has divorced without biblical grounds should repent and be reconciled to God and, if possible, to their spouse (1 Cor. 7:11; 1 John 1:9).

While the Bible may permit divorce under the limited circumstances described above, it does not require divorce but holds out hope that God may restore broken marriages. We believe that even when human marriages fail as an earthly symbol of the union of Christ and his church, the heavenly reality of Christ’s unbreakable covenant-keeping love for his people endures. We believe that God patiently bears with our sins, repeatedly calls us to repentance, and freely forgives us when we turn back to Him (Ps. 103:8-12; Isa. 55:7).

When divorce seems inevitable, an offended spouse can imitate God’s love by offering a straying spouse these same evidences of grace (Eph. 5:1-2). This may involve patiently bearing neglect or lovingly confronting serious sin (Col. 3:12-14; Gal. 6:1). In some situations, love may require asking the church to initiate formal discipline to rescue a spouse and a marriage from the devastating effects of unrepentant sin (Matt. 18:12-20).

Just as church leaders are involved in beginning a marriage, they should be involved when it is threatened with seeming dissolution. Therefore, when a covenant member of City of Joy is considering divorce, he or she should bring the situation to the elders and cooperate with them as they determine whether biblical grounds exist for the separation, and as they endeavor to promote repentance and reconciliation, and pursue redemptive discipline, if appropriate. Separated spouses who are moving toward divorce, but are still legally married, should refrain from dating or any other activity that is inconsistent with being married.

We rejoice that divorce never diminishes God’s free offer of love, grace, and forgiveness. He cherishes and loves every person who has been unwillingly divorced, as does our church. God also graciously extends His love to those who have wrongly left their marriages. That love moves Him (and us) to call them to repentance, to encourage and aid reconciliation when possible, and to gladly restore those who have done what the Scripture requires to rebuild broken relationships.

3. Commitment to protecting our children from abuse

The prudent sees danger and hides himself (Prov. 27:12)

Children are a blessing from God, and He calls the church to support parents in their responsibility to train children in the discipline and instruction of the Lord. Therefore, the church should be a place of safety and blessing for children, where they can grow, play, form friendships, and learn to experience and share the love of Christ.
Since sin affects every person and organization in the world, it is possible that children could be harmed even during church activities. We cannot guarantee that such things will never happen at City of Joy Church, but we are committed to taking reasonable precautions to protect our children and youth from foreseeable harm.
If a child or youth is harmed in our church, we will take immediate steps to inform the parents, alert appropriate authorities and to accept responsibility for our role in the situation, and to hold offending workers fully responsible for their actions.

4. Commitment to Biblical counseling & confidentiality

I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another (Rom. 15:14).

Our goal in providing biblical counseling is that we may “present everyone mature in Christ” (Col.1:28). We believe that the Bible is God-inspired guidance, instruction, and power for faith and life (2 Tim. 3:16-17). Therefore, our counseling relies on biblical teachings and principles applied with “all wisdom” through the Holy Spirit to each situation we counsel. We are committed to asking the question, “What does Scripture say regarding this matter?” and to counseling in the light of the response to this question.

We believe that Christ has equipped His body, the church, to provide wisdom, knowledge, and instruction to one another (Rom. 15:14) in order for each member to live a godly and holy life, pleasing God in all ways. Christ has also equipped His church with spiritually mature leaders who are able to shepherd, lead, teach, and counsel others (Heb. 5:11-14) in the church. Though the educational and experiential background of each leader who counsels at City of Joy is unique, the essential training and practice for all leaders who counsel at City of Joy centers around their ability to apply Scripture to the situation they are counseling. For this reason, those who counsel for City of Joy do not present themselves as psychotherapists nor mental health professionals but as biblical counselors.

In order to avoid misunderstandings regarding the role of leaders in the church that provide “spiritual counsel,” the following clarifications should be kept in mind.

1. Leaders who provide spiritual counsel may also be trained in other areas of life that are outside of the realm of providing spiritual counsel. Thus, if a doctor provides “spiritual counsel” through the church, we understand that this is separate from his providing “medical counsel” at his clinic.
2. God calls the leaders in His church to set an example “in speech, in conduct, in love, in faith, in purity” (1 Tim. 4:12). If any leader should not live up to this standard in any counseling situation, the counselee should report to the leadership team any conduct that fails to meet this standard.

3. Confidentiality is an important factor in establishing a relationship to receive spiritual counsel. The leader providing spiritual counsel will keep confidentiality except in the following situations:

• when the person who disclosed the information, or any other person, is in imminent danger of serious harm unless others intervene (Prov. 24:11-12);
• when a person refuses to repent of sin and it becomes necessary to promote repentance through accountability and redemptive church discipline (Matt. 18:15-20);
• when leaders are required by law to report suspected abuse (Rom. 13:1).
  Providing spiritual counsel requires a relationship between the leader and the counselee. Occasionally there may arise a misunderstanding between the counselor and the counselee. We will seek to handle these misunderstandings in a biblical way. This includes being willing to submit to legally binding arbitration, rather than filing a lawsuit, and also not attempting to require a “spiritual counselor” to appear in court or to provide his notes.
  Our desire is to provide wise, spiritual, godly counsel to each person in our church. By sharing these guidelines, we hope the biblical counseling offered at City of Joy will help many become “mature in Christ.”
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5. Commitment to accountability and church discipline

Let us consider how to stir up one another to love and good works (Heb. 10:24).

Like all of our Relational Commitments, the principles and practices described below apply to all Family covenant members of City of Joy Church.



A. Accountability and Discipline Are Signs of God’s Love
God has established the church to reflect His character, wisdom, and glory in the midst of a fallen world (Eph. 3:10-11). He demonstrates His love for His church in that He sent His Son to die for her (Rom. 5:8; Eph. 5:25). His purpose for His church is to present her as a gift to His Son; thus Scripture refers to the church as the “bride” of Christ (Rev. 19:7). For this reason the Father, Son, and Holy Spirit are continually working to purify the church and bring her to maturity (Eph. 5:25-27).
This does not mean that God expects the church to be made up of perfectly pure people. He knows that the best of churches are still companies of sinners who wrestle daily with remaining sin (1 John 1:8; Phil. 3:12). Therefore, it would be unbiblical for us to expect covenant members to live perfectly. What we can do, however, is confess our common struggle with sin and our mutual need for God’s mercy and grace. We also can spur one another on toward maturity by encouraging and holding each other accountable to love, seek after, and obey God with all of our hearts, souls, minds, and strength, and to love others as we love ourselves (Mark 12:30-31; Heb. 10:24-25).
We sometimes refer to this process of mutual encouragement and accountability as “discipline.” The Bible does not present church discipline as negative, legalistic, or harsh. True discipline originates from God Himself and is always presented as a sign of genuine love. “The Lord disciplines the one he loves” (Heb. 12:6). “Blessed is the man whom you discipline, O LORD, and whom you teach out of your law” (Ps. 94:12). “Those whom I love, I reprove and discipline” (Rev. 3:19).

God’s discipline in the church, like the discipline in a good family, is intended to be primarily positive, instructive, and encouraging. This process, which is sometimes referred to as “formative discipline,” involves preaching, teaching, prayer, personal Bible study, small group fellowship, and countless other enjoyable activities that challenge and encourage us to love and serve God more wholeheartedly.

On rare occasions, God’s discipline, like the discipline in a family with growing children, also may have a corrective purpose. When we forget or disobey what God has taught us, He corrects us. One way He does this is to call the church to seek after us and lead us back onto the right track. This process, which is sometimes called “corrective” or “restorative” discipline, is likened in Scripture to a shepherd seeking after a lost sheep.

What do you think? If a man has a hundred sheep and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray (Matt. 18:12-13).

Thus, restorative or corrective discipline is never to be done in a harsh, vengeful, or self- righteous manner. It is always to be carried out in humility and love, with the goals of restoring someone to a close walk with Christ (Matt. 18:15; Gal. 6:1), protecting others from harm (1 Cor. 5:6), and showing respect for the honor and glory of God’s name (1 Pet. 2:12).

B. Most Corrective Discipline Is Private, Personal, and Informal
God gives every believer grace to be self-disciplined. “For God gave us a spirit not of fear but of power and love and self-control” (2 Tim. 1:7; cf. Gal. 5:23). Thus discipline always begins as a personal matter and usually remains that way, as each of us studies God’s Word, seeks Him in prayer, and draws on His grace to identify and change sinful habits and grow in godliness.
But sometimes we are blind to our sins or so tangled in them that we cannot get free on our own. This is why the Bible says, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness” (Gal. 6:1). In obedience to this command, we are committed to giving and receiving loving correction within our church whenever a sin (whether in word, behavior, or doctrine) seems too serious to overlook (Prov. 19:11).
If repeated private conversations do not lead another person to repentance, Jesus commands that we ask other brothers or sisters to get involved. “If he will not listen, take one or two others along” (Matt. 18:16). If informal conversations with these people fail to resolve the matter, then we may seek the involvement of more influential people, such as a DNA group leader, or elder(s). If even these efforts fail to bring a brother or sister to repentance, and if the issue is too serious to overlook, we will move into what may be called “formal discipline.”

C. Formal Discipline May Involve the Entire Church
If a member persistently refuses to listen to personal and informal correction to turn from speech or behavior that the Bible defines as sin, Jesus commands us to “tell it to the church” (Matt. 18:17). This first involves informing one or more church pastors/ elders about the situation.
If the offense is not likely to cause imminent harm to others, our elders may approach the member privately to personally establish the facts and encourage repentance of any sin they discover. We intend to give the member every reasonable opportunity to explain and defend his or her actions.

If the member recognizes his sin and repents, the matter usually ends there, unless a confession to additional people is needed.
If an offense is likely to harm others or lead them into sin, or cause division or disruption, our elders may accelerate the disciplinary process and move to protect the church (Rom. 16:17; 1 Cor. 5:1-13; Titus 3:10-11).

As the disciplinary process progresses, our elders may impose a variety of sanctions to encourage repentance, including, but not limited to, private and public admonition, withholding of the Lord’s Supper, removal from office, withdrawal of normal fellowship, and, as a last resort, removal from covenant membership (Matt. 5:23-24; 2 Thess. 3:6-15; Matt. 18:17).
If the straying member does not repent in response to private appeals from our elders, they may inform others in the church who may be able to influence that individual or be willing to pray for him or her, or people who might be harmed or affected by that person’s behavior. This step may include close friends, a missional community, or the entire congregation if our elders deem it to be appropriate (Matt. 18:17, 1 Tim. 5:20).
If, after a reasonable period of time, the member still refuses to change, then our elders may bring the situation before the congregation, with the recommendation that the covenant member be removed from membership and normal fellowship. If the congregation supports that recommendation, we will treat the member as an unbeliever.
This means that we will no longer treat the member as a fellow Christian. Instead of having casual, relaxed fellowship with the member, we will look for opportunities to lovingly bring the gospel to him or her, remind him or her of God’s holiness and mercy, and call him or her to repent and put his or her faith in Christ (Matt. 18:17; 1 Cor. 5:5; 1 Tim. 1:20).
We realize that our natural human response to correction often is to hide or run away from accountability (Gen. 3:8-10). To avoid falling into this age-old trap and to strengthen our church’s ability to rescue us if we are caught in sin, we agree not to run away from this church to avoid corrective discipline. Therefore, we waive our right to withdraw from membership or accountability while discipline is pending against us. Although we are free to stop attending the church at any time, we agree that a withdrawal while discipline is pending will not stop the process of discipline until the church has fulfilled its God-given responsibilities to encourage our repentance and restoration, and to bring the disciplinary process to an orderly conclusion, as described in these Commitments (Matt. 18:12-14; Gal. 6:1; Heb. 13:17).
If a member leaves the church while discipline is in effect or is being considered, and our elders learn that he or she is attending another church, they may inform that church of the situation and ask its leaders to encourage the member to repent and be reconciled to the Lord and to any people he or she has offended. This action is intended both to help the member find freedom from his or her sin and to warn the other church about the harm that he or she might do to their members11 (see Matt. 18:12-14; Rom. 16:17; 1 Cor. 5:1-13; 3 John 1:9-10).
Loving restoration always stands at the heart of the disciplinary process. If a member repents, and our elders confirm his or her sincerity, we will rejoice together and gladly imitate God’s forgiveness by restoring the person to fellowship within the body (see Matt. 18:13; Luke 15:3-7, 11-32; 2 Cor. 2:5-11; Col. 3:12-14).
People who have been disciplined by another church will not be allowed to become covenant members at City of Joy until they have repented of their sins and made a reasonable effort to be

reconciled, or our elders have determined that the discipline of the former church was not biblically appropriate.
As we pursue the blessings of accountability and church discipline, we intend to hold fast to the promise of Scripture: “He disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant, but later it yields the peaceful fruit of righteousness to those who have been trained by it” (Heb. 12:10-11).

City of Joy Church Family Covenant

Having been led, as we believe, by the Spirit of God, to receive the Lord Jesus Christ as our

Savior; and on the profession of our faith, having been baptized in the name of the Father, and of

the Son, and of the Holy Spirit; we do now, in the presence of God, angels, and this assembly,

most solemnly and joyfully enter into covenant with one another, as one body in Christ. And in

light of the finished work of Christ, we covenant together in the following ways:

We will strive to develop the spiritual discipline of beholding more of Jesus to become more like Him using His word, prayer and regular community with my missional community as God’s means of grace to do so.
We will attend the family Gathering weekly to celebrate Jesus together & be equipped. We will maintain a lifestyle that is consistent with scripture.

We will be in a missional community for our growth in community and mission impact in our community
We will preserve the unity of biblical fellowship in matters of non-essential beliefs or preferences.

We will submit to the biblical leadership of the church and support the leaders in prayer. We will pursue opportunities for service at our Gathering & within our missional community based on our gifts, talents & abilities.
We will use our spiritual gifts to serve this church and its mission to our community and beyond.

We will live generously with our time, talent and treasure to the glory of Jesus Christ our Lord.
We acknowledge that implicit within this covenant is the consent to be governed by the Relational Commitments* that have been officially adopted by the church and that address peacemaking and reconciliation, accountability and church discipline, marriage and divorce, counseling and confidentiality, and the protection of our children.