Policy on Ethical Conduct
First Presbyterian Church of Soda Springs affirms that we are called to be in relationship with one another and to love our neighbors as ourselves. (Matt. 22:34-40) Because we have not always done this well, we state in this policy our values and intentions for how we want to relate to one another. We agree to hold ourselves accountable for living into these values, and so we also set out the ways in which misconduct can be named and corrected.
Foundations of our Values
Our biblical and theological heritage tells us that we are beloved children of God, made in The Divine Image. In Scripture we read, “Then God said, “Let us make humans in our image, according to our likeness, and let them have dominion over the fish of the sea and over the birds of the air and over the cattle and over all the wild animals of the earth and over every creeping thing that creeps upon the earth.” (Genesis 1:26) We are now one in Christ, without distinction. “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus.” (Galatians 3:27-28) In our Book of Order, we affirm “The unity of believers in Christ is reflected in the rich diversity of the Church’s membership. In Christ, by the power of the Spirit, God unites persons through baptism regardless of race, ethnicity, age, sex, disability, geography, or theological conviction. There is therefore no place in the life of the Church for discrimination against any person.” (F-1.0403) In the Gospels, we understand that God favors the lowly by bringing down those who abuse their position or power. “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowly state of his servant…. He has shown strength with his arm; he has scattered the proud in the imagination of their hearts. He has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things and sent the rich away empty.” (Luke 1:46-55). And from our Book of Order, “…in Christ, the Church ... strives everywhere to testify to Christ’s embrace of all people in all times, places, races, nations, ages, abilities, genders, conditions, and stations in life. The catholicity of the Church summons the Church to a deeper faith, a larger hope, and a more complete love as it bears witness to God’s Grace.” (F-1.0302c)
Commitments to One Another
With these guiding values, we commit to:
We will test all aspects of our shared life together, including our behavior, governance, and systems, against these commitments. We will educate ourselves to seek awareness of our own behavior, blindness, and biases and the impact on our community of faith and the wider community. We will repair the damage caused by policies or practices found to be exclusive by creating and investing in new strategies to ensure the church’s continuous advance away from past practices.
Misconduct
We also identify a non-exclusive list of conduct that is contrary to these commitments:
“We confess the persistence of sin in our corporate and individual lives. At the same time, we also confess that we are forgiven by Christ and called again and yet again to strive for the purity, righteousness, and truth revealed to us in Jesus Christ and promised to all people in God’s new creation.” (F-1.0302(b)). We live in the tension of our mutual commitments and our brokenness by further committing to means of accountability.
Accountability
We agree that it is both right and healthy that when we depart from these values, such departure should be named and corrected. So, we approve the following means for accountability and correction:
1. When we have acted in a way contrary to our commitments, we will receive that information with humility and openness, instead of defensiveness. The purpose of correction is not to bring shame or embarrassment.
2. When appropriate, direct communication is preferred. We affirm, however, that it is not the responsibility of the person who has been hurt or harmed by our departure from these commitments to provide correction or instruction. While we value open dialogue, we acknowledge that it is not always safe or wise for the person who has been offended or injured to take direct action.
3. When direct communication is not feasible, The Pastor, or one or more Elders, can intervene at the request of any person. Such request should be made promptly for the benefit of all involved. The Session shall be notified immediately of any request for intervention and take appropriate action, as needed. If necessary, the process of Church Discipline remains available. In an emergency, when physical harm or abuse has occurred or is likely, the person at risk should take all necessary safety measures, including the involvement of police, judicial, or other legal authorities. The Pastor or any member of Session who are aware of harm or abuse, or the risk thereof, also have the responsibility to involve legal authorities in such cases.
The goal of this policy is to help each of us to understand the hurt caused by behaviors and to realign our actions and words with Scripture and the Constitution of the Presbyterian Church (USA). In doing so, we follow Christ more closely and make the Church a healthier, holier body. - Approved by Session 1/9/25
First Presbyterian Church of Soda Springs affirms that we are called to be in relationship with one another and to love our neighbors as ourselves. (Matt. 22:34-40) Because we have not always done this well, we state in this policy our values and intentions for how we want to relate to one another. We agree to hold ourselves accountable for living into these values, and so we also set out the ways in which misconduct can be named and corrected.
Foundations of our Values
Our biblical and theological heritage tells us that we are beloved children of God, made in The Divine Image. In Scripture we read, “Then God said, “Let us make humans in our image, according to our likeness, and let them have dominion over the fish of the sea and over the birds of the air and over the cattle and over all the wild animals of the earth and over every creeping thing that creeps upon the earth.” (Genesis 1:26) We are now one in Christ, without distinction. “As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek; there is no longer slave or free; there is no longer male and female, for all of you are one in Christ Jesus.” (Galatians 3:27-28) In our Book of Order, we affirm “The unity of believers in Christ is reflected in the rich diversity of the Church’s membership. In Christ, by the power of the Spirit, God unites persons through baptism regardless of race, ethnicity, age, sex, disability, geography, or theological conviction. There is therefore no place in the life of the Church for discrimination against any person.” (F-1.0403) In the Gospels, we understand that God favors the lowly by bringing down those who abuse their position or power. “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked with favor on the lowly state of his servant…. He has shown strength with his arm; he has scattered the proud in the imagination of their hearts. He has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things and sent the rich away empty.” (Luke 1:46-55). And from our Book of Order, “…in Christ, the Church ... strives everywhere to testify to Christ’s embrace of all people in all times, places, races, nations, ages, abilities, genders, conditions, and stations in life. The catholicity of the Church summons the Church to a deeper faith, a larger hope, and a more complete love as it bears witness to God’s Grace.” (F-1.0302c)
Commitments to One Another
With these guiding values, we commit to:
- engender an atmosphere of mutual respect and inclusivity;
- · honor the dignity and worth of others;
- · affirm both what we share in common and the differences that make us uniquely and wonderfully made;
- · exhibit Christ’s embrace of people without regard to divisions of human construct;
- demonstrate compassion and caring; seek and appreciate the gifts of the Spirit present in others;
- · listen sensitively to understand another’s self-expression, needs, and opinions;
- · communicate in a way that builds up the body of Christ;
- · prioritize staying connected in safe, healthy ways with another, even when we disagree;
- · celebrate that Christ loves us as we are, but calls to be “a little more”;
- · exhibit humility and openness when we depart from our values and are corrected; and behave in a way that is attractive and pleasing, that all people will be attracted to Christ’s Church as a glimpse of God’s kingdom.
We will test all aspects of our shared life together, including our behavior, governance, and systems, against these commitments. We will educate ourselves to seek awareness of our own behavior, blindness, and biases and the impact on our community of faith and the wider community. We will repair the damage caused by policies or practices found to be exclusive by creating and investing in new strategies to ensure the church’s continuous advance away from past practices.
Misconduct
We also identify a non-exclusive list of conduct that is contrary to these commitments:
- · Projecting stereotypes onto people, instead of allowing them to represent themselves;
- Treating people as worth less than others, or incapable, or sinful based on race, ethnicity, age, gender/gender identity, sexual orientation, disability, geography, or theological conviction.
- Harassment and bullying. Bullying can take many forms, none of which are acceptable, including:
- Physical. This can include a wide range of actions, such as punching, hitting, shoving, stealing or destroying property, or getting into someone’s personal space.
- Verbal or Shaming. This can include name calling, spreading rumors, teasing or taunting, using hurtful nicknames, gossiping, demeaning, degrading, not leaving space for, or speaking over the views of others, or ignoring and not acknowledging peoples’ views.
- Relational or Emotional. This type of bullying excludes or isolates people, and can involve humiliation, blackmailing, using threatening body language, or manipulating friendships, or any kind of behavior that de-validates the opinions, thoughts, and feelings of another.
- Sexual or Gender. This involves crude or rude comments, spreading rumors about a person’s sexual activity or preference, or inappropriate gestures, touching, propositioning, or sexual assault.
- Passive. Examples of subtle, underhanded bullying may include the silent treatment, total disregard for others’ time, and tampering and undermining.
- Cyber. This is defined as aggressive, intentional acts repeated over a period of time, using electronic forms of contact, (email, text messages, social media, etc.) and perpetrated against a victim or target who cannot easily defend themselves.
- Prejudicial. Prejudicial bullying is fueled by prejudices against people of different races, genders, religions, or sexual orientation and may employ all other types of bullying.
“We confess the persistence of sin in our corporate and individual lives. At the same time, we also confess that we are forgiven by Christ and called again and yet again to strive for the purity, righteousness, and truth revealed to us in Jesus Christ and promised to all people in God’s new creation.” (F-1.0302(b)). We live in the tension of our mutual commitments and our brokenness by further committing to means of accountability.
Accountability
We agree that it is both right and healthy that when we depart from these values, such departure should be named and corrected. So, we approve the following means for accountability and correction:
1. When we have acted in a way contrary to our commitments, we will receive that information with humility and openness, instead of defensiveness. The purpose of correction is not to bring shame or embarrassment.
2. When appropriate, direct communication is preferred. We affirm, however, that it is not the responsibility of the person who has been hurt or harmed by our departure from these commitments to provide correction or instruction. While we value open dialogue, we acknowledge that it is not always safe or wise for the person who has been offended or injured to take direct action.
3. When direct communication is not feasible, The Pastor, or one or more Elders, can intervene at the request of any person. Such request should be made promptly for the benefit of all involved. The Session shall be notified immediately of any request for intervention and take appropriate action, as needed. If necessary, the process of Church Discipline remains available. In an emergency, when physical harm or abuse has occurred or is likely, the person at risk should take all necessary safety measures, including the involvement of police, judicial, or other legal authorities. The Pastor or any member of Session who are aware of harm or abuse, or the risk thereof, also have the responsibility to involve legal authorities in such cases.
The goal of this policy is to help each of us to understand the hurt caused by behaviors and to realign our actions and words with Scripture and the Constitution of the Presbyterian Church (USA). In doing so, we follow Christ more closely and make the Church a healthier, holier body. - Approved by Session 1/9/25
