SECTION 3: Statement of Social Principles:

As stated in SECTION 2: Statement of Social/Ethical Principles,we believe everyone is created in the image of God and is of sacred worth to our Creator. From the very beginning of the Early Church, the Church Leaders were called to speak concerning human issues that were presented to the contemporary Church. Through the Word of God, prayer, fasting, and seeking His wisdom and counsel, the Church took a Biblical stance on these issues as they affected humanity for either good or bad. From the beginning, even thru today, these social issues must be addressed because of the potential or even continued destructive nature they bring to society. Therefore, we join the longstanding position that the Wesleyan Theology has established on the following social principles and encourage all believers to be in prayerful, studied dialogue of faith and practice concerning the Biblical teaching of said issues. (Acts 15:28).

1.     The Family - We believe the family unit, established by God, to be the basic human community through which the husband and wife are nurtured and sustained in mutual love, responsibility, respect, and fidelity for each other. If the Family is blessed with children, we affirm the importance of loving parents for all children whether the children are biological or through adoption. We also affirm the Biblical mandate for parents to rear their children in the nurture and in the admonition of the Lord. (Genesis 2:23-24, Psalm 127:3-5, Proverbs 22:6, Ephesians 6:4).

2.     Marriage – We affirm the Biblical teaching that marriage is the sacred union between a man and a woman in the covenant of marriage. We affirm that the sanctity of the marriage covenant is expressed in love, mutual support, personal commitment, and shared fidelity between a man and a woman. We believe that God’s blessing rests upon such marriage, whether or not there are children of the union. We reject social norms that assume different standards for women than for men in marriage. We support laws in civil society that define marriage as the union of one man and one woman. We reject socially accepted marriages of same sex partners or socially accepted transgendered marriages based on the teaching in the Word of God that these unions are an abomination unto the Lord. (Genesis 2:23-24, Leviticus 18:22, Romans 18-32).

3.     Divorce – God’s plan for marriage is for a lifelong and faithful marriage relationship. The Church must be on the forefront of premarital, marital, and post-marital counseling in order to create and preserve healthy relationships as God intended and describes in His Sacred Word.

a.      However, when a married couple is estranged beyond reconciliation, even after thoughtful consideration and Godly counsel, divorce is a regrettable alternative in the midst of brokenness. We grieve over the devastating emotional, spiritual, and economic consequences of divorce for all involved, understanding that the single parent and especially children are disproportionately impacted by such burdens. As the Church, we must minister to all persons affected by the brokenness that divorce brings to all individuals within the family unit.

b.     Divorce does not preclude a new marriage. We encourage an intentional commitment of the Church and society to minister compassionately to those in the process of divorce, as well as members of divorced and remarried families, in a community of faith where God’s grace is shared by all. Each person is of sacred worth and the ministry of the Church should be designed to help to bring healing, wholeness, forgiveness, and restoration of every individual. (Genesis 2:23-24, Matthew 5:31-32, 19:3-9, Mark 10:1-9, Luke 16:18, I Corinthians 7:11).

4.     Single Persons – We affirm the scriptural teachings that affirm the integrity and sacred worth of every person whether that person is married or single. We reject all social practices that discriminate or social attitudes that are prejudicial against persons because they are single. This also includes single parents as we recognize the extra responsibilities involved in being a single parent and rearing children. The Church must be diligent in ministering to single persons realizing that whether a person is married or single all are in need of God’s loving grace. (Genesis 1:26-26, Galatians 3:28).

5.     Women and Men – We affirm with Scripture the sacred worth of both men and women with both having equal worth in the eyes of God. We reject the erroneous notion that one gender is superior to another, that one gender must strive against another, and that members of one gender may receive love, power, and esteem only at the expense of another. We especially reject the idea that God made individuals as incomplete fragments, made whole only in union with another.

a. We call upon women and men alike to share power and control, to learn to give freely and to receive freely, to be complete and to respect the wholeness of others knowing that they were created in the image of God. We seek for every individual opportunity and freedom to love and be loved, to seek and receive justice, and to practice ethical self-determination as taught and guided by The Word of God. We understand our gender diversity whether we are born male or female to be a gift from God at our birth intended for the fulfillment of His divine purpose in creating both male and female. (Genesis 1:26-27, Matthew 19:1-6, John 3:16, Galatians 3:28).

6.     Human Sexuality - We affirm that sexuality is God’s good gift to all persons. We call everyone to responsible stewardship of this sacred gift as taught in The Word of God. Although all persons are sexual beings, whether single or married, sexual relations are affirmed only with the covenant of monogamous, heterosexual marriage.

a.      We deplore all forms of the commercialization, abuse, and exploitation of sex. We call for strict global enforcement of laws prohibiting the sexual exploitation of children and for adequate protection, guidance, and counseling for abused children. The Church should support the family in providing age-appropriate education regarding sexuality to children, youth, and adults and stand firm against inappropriate age level teaching of sexuality in our schools and community.

b.     We affirm that all persons are individuals of sacred worth, created in the image of God. All persons need the ministry of the Church in their struggles for human fulfillment, as taught in The Word of God, as well as the spiritual and emotional care of a fellowship that enables reconciling relationships with God the Father, God the Son, and God the Holy Spirit through its ministries to the community it serves.

c. The Higher Ground Church does not condone the practice of homosexuality and considers this practice incompatible with Christian teaching as taught in Sacred Scripture. We affirm that God’s grace is available to all. We will seek to live together in Christian community, welcoming, forgiving, and loving one another, as The Word of God teaches, encouraging one another to live according to God’s Sacred Word. (Genesis 1:26-27, Genesis 4:1-2, Leviticus 18:1-30, Leviticus 20:13, Deuteronomy 6:1-9, Judges 19:16-24, Romans 1:18-32, I Corinthians 6:9-11, I Corinthians 7:2, Galatians 5:13-16, I Timothy 1:8-10, Jude 1:7).

7.     Family Violence & Abuse – We recognize that family violence and abuse in all its forms—verbal, psychological, physical, sexual—is detrimental to the covenant of the human community as taught in The Word of God. We encourage the Church to provide a safe environment, counsel, and support for the victim and to work with the abuser to understand the root causes and forms of abuse and to overcome such behaviors. Regardless of the cause or the abuse, both the victim and the abuser need the love of the Church and the ministries that provide spiritual healing, reconciliation, emotional and relational healing. While we deplore the actions of the abuser, we affirm that person to be in need of God’s redeeming love. (Genesis 1:26-27, Matthew 5:43-47, Romans 13:9, Galatians 6:10, I Thessalonians 5:15, I Peter 3:11, 3 John1:11).

8.     Sexual Abuse – Violent, disrespectful, or abusive sexual expressions do not confirm sexuality as God’s good gift to mankind. We reject all sexual expressions that damage the humanity God has given us as our birthright, and we affirm only that sexual expression that enhances that same humanity as contained in teaching of The Word of God. 

a.      We believe that sexual relations where one or both partners are exploitative, abusive, or promiscuous are beyond the parameters of acceptable Christian behavior and are ultimately destructive to individuals, families, and the social order.

b.     We deplore all forms of the commercialization and exploitation of sex, with their consequent cheapening and degradation of human personality. To lose freedom and be sold by someone else for sexual purposes is a form of slavery, and we denounce such business and support the abused and their right to freedom.

c.      We call for strict global enforcement of laws prohibiting any form of sex trafficking of any age or the sexual exploitation or use of children by adults and encourage efforts to hold perpetrators legally, criminally, and financially responsible, and to be prosecuted to the fullest extent of the Law.

d.     We call for the establishment of adequate protective services, guidance, and counseling opportunities for children, youth, young adults, and adults that have been abused. The Higher Ground Church will comply to the fullest extent with mandatory reporting of any known abuse to children, youth, or vulnerable adults. (Genesis 1:2627, Leviticus 18:1-30, Romans 1:24, Galatians 5:19 & 21, Ephesians 5:3).

9.     Pornography—Sacred Scripture teaches that humans are created in God’s image and that we are accountable to God through right relationship(s). Sexual images can celebrate the goodness of human sexuality through positive depiction in art, literature, and education. As a Church, we deplore images that distort this goodness and injure healthy sexual relationships. We oppose all forms of pornography and consider its use a form of sexual misconduct. Pornography is sexually explicit material that portrays violence, abuse, coercion, domination, humiliation, or degradation for the purpose of sexual arousal. Pornography sexually exploits and objectifies both women and men. Any sexually explicit material that depicts children is abhorrent and victimizes children. Pornography can ruin lives, careers, and relationships. We grieve the pervasiveness of Internet pornography, including among Christians, and especially its impact on young people and marriages. The Church is called to transformation and healing for all persons adversely affected by pornography. As a Church we want to send a clear message of opposition to pornography and commitment to safe environments for everyone. We encourage strategies to eradicate pornography, to support victims, and to provide open and transparent conversation and education around sexuality and sexual ethics. As a Church, we will continue to review and update our Safe Sanctuary Policy and procedures for child, youth, and adult protection. By encouraging education, prevention, and pathways to recovery for all affected by pornography, we live out our Wesleyan understanding of grace and healing. (Genesis 1:26-27, Leviticus 18:1-30, Romans 1:24, Galatians 5:19 & 21, Ephesians 5:3, 1 John 1:9).

10. Sexual Harassment – We believe human sexuality is God’s good gift. One abuse of this good gift is sexual harassment. We define sexual harassment as any unwanted sexual comment, advance, or demand, either verbal or physical, that is reasonably perceived by the recipient as demeaning, intimidating, or coercive. Sexual harassment must be understood as an exploitation of a power relationship rather than as an exclusively sexual issue. Sexual harassment includes, but is not limited to, the creation of a hostile or abusive working environment resulting from discrimination on the basis of gender. Contrary to the nurturing community, sexual harassment creates improper, coercive, and abusive conditions wherever it occurs in society. Sexual harassment undermines the social goal of equal opportunity and the climate of mutual respect between men and women. Unwanted sexual attention is wrong and discriminatory. Sexual harassment interferes with the moral mission of the Church and will not be tolerated in any form. (Genesis 1:26-27, Galatians 3:28, Galatians 5:19, Ephesians 5:3).

11. Abortion – The Scriptures, as contained in the Old and New Testaments, reveal that the beginning of life and the ending of life are the God-given boundaries of human existence. 

a.      Our belief in the sanctity of unborn human life makes us, as a Church, reluctant to approve abortion. But we are equally bound to respect the sacredness of the life and well-being of both the mother and the unborn child. We recognize tragic conflicts of life, with life, present themselves during a woman’s pregnancy. In situations that present the possibility of tragic conflicts to the mother, or the unborn child, or both, the mother and supporting family members are encouraged to seek Spiritual and Medical Counsel, to help guide their decision-making process. After such counsel has been sought and prayerfully reflected upon, the medical counsel given concerning the pregnancy may justify an abortion. In such cases we support the legal option of the mother and supporting family members for an abortion, under proper medical procedures by certified medical providers to be performed.

b.     We support parental, guardian, or other responsible adult notification and consent before abortions can be performed on girls who have not yet reached the age of legal adulthood. We cannot affirm abortion as an acceptable means of birth control, and we unconditionally reject it as a means of gender selection or eugenics. 

c.      We oppose the use of late-term abortion known as dilation and extraction (partial-birth abortion) and call for the end of this practice except when the physical life of the mother is in danger and no other medical procedure is available, or in the case of severe fetal anomalies incompatible with life. This procedure, after the above mentioned Spiritual and Medical Counsel has been sought and prayerfully considered, shall be performed only by certified medical providers. 

d.     We call all Christians to a searching and prayerful inquiry into the sorts of conditions that may cause a mother to consider abortion. We entrust God to provide guidance, wisdom, and discernment to those facing an unintended pregnancy. The Church shall offer ministries to help reduce unintended pregnancies. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. The Church shall encourage ministries and Scriptural teaching to reduce unintended pregnancies such as celibacy in singleness, comprehensive age-appropriate sexuality education, advocacy in regard to abstinence, and keeping oneself pure for marriage. The Church should be in the forefront of supporting existing ministries and developing new ministries that support those crisis pregnancy centers and pregnancy resource centers that compassionately help women and men to explore all options related to unplanned pregnancy rather than the option of aborting an unplanned pregnancy. We will encourage and support ministries that support and facilitate the option of adoption as well as affirming and encouraging the ministry of crisis pregnancy centers and pregnancy resource centers that compassionately help women find feasible alternatives to abortion. 

e.      Governmental laws and regulations do not provide all the guidance required by the informed Christian conscience. Therefore, a decision concerning abortion should be made only after thoughtful and prayerful consideration by the parties involved, with medical, family, pastoral, and other appropriate counsel.

f.       Ministry with those who have experienced an abortion will remain a high priority. We commit our Church to continue to provide nurturing ministries to those who terminate a pregnancy, to those in the midst of a crisis pregnancy, and to those who give birth. (Genesis 1:26-27, I Chronicles 26:5, Psalm 127:3-5, Mark 7:36-37, Acts 23:16-22).

12. Adoption – We affirm the Scriptural teaching and belief that children are a gift from God to be welcomed and received. We recognize that some circumstances of birth make the rearing of a child difficult. We affirm and support the birth parent(s) whose choice it is to allow the child to be adopted. As a Church, we recognize the agony, strength, and courage of the birth parent(s) who choose(s) in hope, love, and prayer to offer the child for adoption. In addition, we also recognize the anxiety, strength, and courage of those who choose in hope, love, and prayer to be able to care for a child. We affirm and support the adoptive parent(s)’ desire to rear an adopted child as they would a biological child. When circumstances warrant adoption, we support the use of proper legal procedures. We support and encourage greater awareness and education to promote adoption of a wide variety of children through foster care, international adoption, and domestic adoption. We commend the birth parent(s), the receiving parent(s), and the child to the care of the Church, that grief might be shared, joy might be celebrated, and the child might be nurtured in a community of Christian love. (Genesis 1:2628, 1 Chronicles 22:7-10, Job 1:5, Psalm 127:3, Proverbs 4:3-4, Proverbs 22:6, Matthew 18:6-7, Mark 9:36-37, 2 Ephesians 1:4-5, Timothy 3:15, 1 John 3:1).

13. Faithful Care for Dying Persons — As a Church, we applaud medical science for efforts to prevent disease and illness and for advances in treatment that extend the meaningful life of human beings. We also recognize the Scriptural teaching that every mortal life will ultimately end in death. Death is never a sign that God has abandoned us, no matter what the circumstances of the death might be. As Christians, we must always be prepared to surrender the gift of mortal life and claim the gift of eternal life through the death and resurrection of Jesus Christ. 

a.      Care for dying persons is part of our stewardship of the divine gift of life when cure is no longer possible. We encourage the use of medical technologies to provide palliative care at the end of life when life sustaining treatments no longer support the goals of life, and when they have reached their limits. There is no moral or religious obligation to use these when they impose undue burdens or only extend the process of dying. Dying persons and their families are free to discontinue treatments when they cease to be of benefit to the patient. 

b.     We recognize the agonizing personal and moral decisions faced by the dying, their physicians, their families, their friends, and their faith community. We urge that decisions faced by the dying be made with thoughtful and prayerful consideration by the parties involved, with medical, pastoral, and other appropriate counsel. We further urge that all persons discuss with their families, their physicians, and their pastoral counselors, their wishes for care at the end of life and provide advance directives for such care when they are not able to make these decisions for themselves. Even when one accepts the inevitability of death, the Church and society must continue to provide faithful care, including pain relief, companionship, support, and spiritual nurture for the dying person in the hard work of preparing for death. We encourage and support the concept of hospice care whenever possible at the end of life. 

c.      Faithful care does not end at death but continues during bereavement as we care for grieving families. We reject euthanasia and any pressure upon the dying to end their lives. God has continued love and purpose for all persons, regardless of health. We affirm laws and policies that protect the rights and dignity of the dying. (Genesis 2:1517, Genesis 3:19, Ecclesiastes 7:2, Hosea 13:14, Romans 5:14, 1 Corinthians 15:21, 1 Corinthians 15:55, 2 Timothy 1:10, Hebrews 2:14). 

14. Suicide – We believe that suicide is not the way a human life should end. Often suicide is the result of untreated depression, or untreated pain and suffering. The Church is encouraged to assist any individual to find access to needed pastoral and/or medical care and/or therapy in those circumstances that lead to loss of self-worth, suicidal despair, and/or the desire to seek physician-assisted suicide. We encourage the Church to provide education to address the Biblical, theological, social, and ethical issues related to death and dying, including suicide.

a. A Christian perspective on suicide begins with a Biblical affirmation of faith that nothing, including suicide, separates us from the love of God. Therefore, we deplore the condemnation of people who complete suicide, and we consider unjust the stigma that so often falls on surviving family and friends. As a Church we will urge all pastors and faith communities, to provide pastoral care to those at risk, survivors, and their families, and to those families who have lost loved ones to suicide, seeking always to remove the oppressive stigma around suicide. The Church opposes assisted suicide and euthanasia in any form holding to the teaching of Sacred Scripture. (Genesis 1:2627, Exodus 20:13, Romans 8:38-39).

15. Alcohol and Other Drugs –

a. Alcohol - The Higher Ground Church recommends our long-standing Wesleyan position of total abstinence from the use of alcohol as a faithful witness to God’s liberating and redeeming love for persons. 

i.       In the year 1739, John Wesley founder of the early Methodist Church, at the request of eight to ten men desiring to grow in their relationship with Jesus Christ, established what was then called “The United Society” where on a weekly basis these individuals would meet (Thursday) for prayer and teaching from Wesley concerning their heart’s desire to “flee from the wrath to come”.

ii.     To belong to this form of a discipleship group, the following doctrine position was established by Wesley: 

1. “There was only one condition required of those who desire admission into these societies: a “desire to flee from the wrath to come, and to be saved from their sins.” But wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation. First, by doing no harm, by avoiding evil of every kind, especially that which is most generally practiced: such as, 

a.      The taking of the name of God in vain;

b.     The profaning the day of the Lord, either by doing ordinary work therein, or by buying or selling;

c.      Drunkenness, or drinking spirituous liquors, unless in cases of necessity;”

2. These above-mentioned doctrinal teachings, and other Scriptural teachings that followed in this section, concerning the believer’s everyday spiritual life, became the bedrock of Methodist Biblical doctrines and beliefs. (The Doctrines and Discipline of the Methodist Episcopal Church, South, Year - 1902, pgs. 14-18). 

This section concludes with the statement, “These are the general rules of our societies; all of which we are taught of God to observe, even in His written Word, which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know His Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul, as they who must give an account. We will admonish him of the error of his ways; we will bear with him for a season; but if then he repents not, he hath no more place among us: we have delivered our own souls”. (Paragraph 31, pg. 18).

iii. Thus, one can see, the longstanding position of calling all believers to total abstinence of alcohol, as well as other forms of evil as Wesley taught, due to its destructive nature in our society, in our communities, in our homes, and especially in an individual’s life. Therefore, because of the overwhelming evidence that alcohol can be hazardous physically, emotionally, spiritually, and relationally, we recommend total abstinence from alcohol. (Genesis 1:26-27, Deuteronomy 32:33, Proverbs 20:1, Proverbs 21:17, 1 Corinthians 6:19-20, Galatians 5:16-21, Ephesians 5:18).

b. And Other Drugs - We also support total abstinence from the use of any illegal and mind-altering drugs. Millions of living human beings are testimony to the beneficial value of therapeutic drug use. However, there are also millions of human beings that are a vivid testimony to the detrimental consequences of drug misuse. We encourage wise policies relating to the availability of potentially beneficial or potentially damaging prescription and over-the-counter drugs. We urge that complete information about their use and misuse be readily available to both doctor and patient. We support educational programs to help individuals know and understand the potential addictive nature of doctor prescribed medication even though they are prescribed in a control environment for a particular medical condition. We support the strict administration of laws regulating the sale and distribution of controlled substances. 

Drug-dependent persons and their family members, including those who are assessed or diagnosed as dependent on alcohol, are individuals of infinite human worth deserving of treatment, rehabilitation, and ongoing life-changing recovery. Misuse or abuse of alcohol or drugs may also require intervention, in order to prevent progression into dependence. Because of the frequent interrelationship between alcohol, drug, and mental illness, we call upon legislators and health care providers to make available appropriate mental illness treatment and rehabilitation for drug-dependent persons. We commit ourselves to assisting those who suffer from abuse or dependence, and their families, in finding freedom through Jesus Christ and in finding good opportunities for treatment, for ongoing counseling, and for reintegration into society. (Genesis 1:26-27, Proverbs 31:4-7, Romans 6:23, 1 Corinthians 6:19-20, Galatians 5:16-21, Ephesians 5:18, I John 1:9).

16. Tobacco—We affirm our historic tradition of high standards of personal discipline and social responsibility. In light of the overwhelming evidence that tobacco smoking, vaping, and the use of smokeless tobacco are hazardous to the health of persons of all ages, we recommend total abstinence from the use of tobacco. We urge that our educational and communication resources be utilized to support and encourage such abstinence. Further, we recognize the harmful effects of passive smoke and support the restriction of smoking in public areas and workplaces. As a Church, we will support individuals helping them to gain victory over tobacco addiction and the destructive health issues it brings to a person’s physical body. (Genesis 1:26-27, Romans 6:23, 1 Corinthians 6:19-20, Galatians 5:16-21, I John 1:9). 

17. Gambling—Gambling is a menace to society, deadly to the best interests of moral, social, economic, and spiritual life, and good stewardship of one’s possessions. As a Church, we urge Christians to abstain from gambling and strive to minister to those victimized by the practice. Where gambling has become addictive, the Church will encourage such individuals to receive therapeutic assistance so that the individual’s energies may be redirected into positive and constructive ends.

a. The Church’s prophetic call is to promote standards of justice and advocacy that would make it unnecessary and undesirable to resort to commercial gambling—including public lotteries, casinos, raffles, internet gambling, gambling with an emerging wireless technology, and other games of chance—as a recreation, as an escape, or as a means of producing public revenue or funds for support of charities or ministries. (Genesis 1:26-27, Proverbs 13:11 TLB, 1 John 1:9).