TABLE OF CONTENT

1) Section I: Constitution of the Harvest Intercontinental Ministries Unlimited----------------------------------------3

2) Section II: By-Laws of The Harvest Intercontinental Ministries Unlimited--------------------------------------------8

3) Section III: Constitution and By-Laws of the Harvest Intercontinental Church-------------------------------------20

4) Section IV: Overview of HIM-U------------------------------------------------------------------------------------------------33

5) Section V: Him-U Organizational Structure---------------------------------------------------------------------------------36

6) Section VI: Relationship of the Local Church to HIM-U------------------------------------------------------------------42

7) Section VII: HIM-U Policies------------------------------------------------------------------------------------------------------44

8) Section VIII: HIM-U Ministerial Ethics----------------------------------------------------------------------------------------56

9) Section IX: Foundational Doctrines of the Christian Faith---------------------------------------------------------------63

10) Section X: Ceremonies and Ministration in the Local Church---------------------------------------------------------73

11) Section XI: Heresies and Heretical Ministers------------------------------------------------------------------------------93

12) Section XII: Local Church Leadership and Discipline--------------------------------------------------------------------99

Section I

CONSTITUTION OF THE HARVEST

INTERCONTINENTAL MINISTRIES UNLIMITED

ARTICLE I

NAME

1.1 The name of the Ministry shall be the Harvest Intercontinental Ministries Unlimited, the legal, spiritual,

and international covering of all the Harvest Intercontinental Ministries Churches and its affiliates. The

Harvest Intercontinental Ministries Unlimited shall hereafter be referred to as “The Ministry” or “HIM-

U”.

1.2 The official office of the Harvest Intercontinental Ministries Unlimited shall be that of the Presiding

Prelate of the Ministry.

ARTICLE II

PURPOSE

The purpose of HIM-U shall be:

2.1 To fulfill the Great Commission by winning the lost at all costs.

2.2 To establish and maintain fellowship among Harvest churches, Ministries and Pastors in order to plant

and maintain strong, vibrant and Bible believing churches.

2.3 To foster and promote partnership among HIM-U Churches, Ministries and Ministers who have

entered into covenant to fulfill the Great Commission.

2.4 To promote and encourage theological and academic training for all Harvest Pastors, Ministers, church

leaders and members.

2.5 To ensure strict accountability for ministerial transparency and integrity in all spiritual, financial,

material, ethical and moral issues that affect HIM-U Churches, Ministries and affiliates.

ARTICLE III

RELATIONSHIP

3.1 HIM-U recognizes its doctrinal and fraternal relationship with the Harvest Intercontinental Ministries

Unlimited Churches and affiliate Ministries and agrees to provide leadership, governance and spiritual

covering for all the Harvest Intercontinental Ministries Unlimited churches and affiliate Ministries and

to ensure adherence to established ordinances, standards, and doctrines, consistent with the Holy

Scriptures and to govern these Churches and affiliate Ministries in accordance with the Constitution and

By-Laws, Manual of Policies, Practices, and Procedures, the Covenant, and Fellowship Bond

established for all HIM-U Churches and affiliates.

ARTICLE IV

PREROGATIVES

The prerogatives of HIM-U shall be:

4.1 To govern all the Harvest Intercontinental Ministries Unlimited Churches and Ministries in all matters

consistent with the Holy Scriptures and established standards set forth in this document and the laws of

the land within which Harvest Churches and affiliate Ministries are located.

4.2 To include as members only those Churches and Ministries who give evidence and commitment to

preaching the Gospel of Jesus Christ consistent with the Scriptures, willing to live holy lives and are

willing to abide by the established Standards and Practices of HIM-U and its Constitution and By-Laws.

4.3 To discipline in love with the goal of restoring its Members, Leaders and Ministers who violate the

principles of God’s Word, Constitution and By-Laws, and Manual of Policies, Practices and

Procedures of HIM-U.

4.4 To establish and maintain Regions, Nations, Counties/Provinces, Districts, Ministries, Departments,

Auxiliaries, Committees and Facilities HIM-U finds necessary to accomplish its purposes.

4.5 To ordain and or consecrate Presiding Prelate, Bishops, Apostles, Prophets, Evangelists, Pastors,

Teachers and to appoint or elect Directors, Administrators and those Officers or Personnel needed in

pursuing its work and carrying on its business in accordance with the Manual of Policies, Practices and

Procedures of HIM-U.

4.6 To receive gifts, donations and buy, lease, or otherwise acquire, own, or hold in trust, use, convey,

mortgage, lease or sell or otherwise dispose of such properties, real or chattel, as may be useful for

carrying on its ministry and business.

4.7 To encourage the provision of retirement funds and healthcare benefits for Pastors and Ministers who

meet the requirements set forth by their respective Region.

ARTICLE V

TENETS OF FAITH

The Tenets of Faith of the Ministry shall be as set forth below:

5.1 We believe in one God who exists in three persons: Father, Son, and Holy Spirit (Matt. 28:19, Luke 3: 22,

I John 5: 7).

5.2 We believe that the Bible is the verbally inspired Word of God to man and is the infallible, inerrant

and the authoritative rule of faith and practice (II Tim. 3:15- 17; I Thess. 2:13, 2 Pet. 1: 21).

5.3 We believe in the deity of the Lord Jesus Christ, His virgin birth, sinless life, and sacrificial death and

burial; His glorious resurrection, exaltation, and soon return (Matt. 1: 23, Heb. 7: 26, I Cor. 15:3, I

Cor. 5:21, Matt. 28:6, I Cor. 15: 4, Phil. 2: 9-11).

5.4 We believe in salvation by grace through faith in the shed blood of Jesus. This salvation is received

through repentance and submission to Jesus as Lord and Savior (Ephesians 2:8, 9, Rom. 10:8- 11,

Titus 3:4-7).

5.5 We believe that water baptism by immersion is commanded in Scriptures and should be practiced as

an outward expression of an inward work. It is a declaration to the world that the believer has died

and is risen with Christ to walk in newness of life. Hence, all who believe in Christ as Lord and

Savior and repent should be baptized by immersion (Matt. 28: 19, Acts 10:47, 48, Rom. 6: 4).

5.6 We believe that the Lord’s Supper, or Holy Communion, is a symbol of our union with Christ and

partaking of His divine nature; a memorial of His suffering and death; and a prophecy of His second

coming (I Cor. 11:26; II Pet. 1:4).

5.7 We believe in the baptism of the Holy Spirit as subsequent to and distinct from the new birth. It

endows the believer with power for life, witness, and service, and is accompanied by supernatural

manifestations, deepened reverence for God, an intensified dedication to God and His work, and a

more active love for Christ, His Word, and the lost (1 Cor. 12; Heb. 12:28; Acts 1: 4, 8; Acts 8: 12-

17, Mark 16:20).

5.8 We believe that physical healing was provided for in the atonement of Christ and that divine healing

is available through the prayer of faith for all (Mark 16: 18, Matt. 8: 17, I Pet. 2: 24, Isa. 53:5, James

5: 14, 15).

5.9 We believe that sanctification, which is the act of separation from all which defile body, soul and

spirit and complete dedication to God and His will, is the normal life of the Christian. All believers

are required to sanctify themselves; this sanctification is made possible through the Word of God, the

blessed Holy Spirit and the fellowship of the saints (Heb. 10:25, Heb. 12:14, Rom. 12: 1, 2, I Thess.

5:23, Rom. 6:1-11).

5.10 We believe in the present-day ministries of the Apostle, Prophet, Evangelist, Pastor, and Teacher for

the equipping of the saints and the evangelization of the world (Eph. 4: 11- 13).

5.11 We believe that the Church is the Body of Christ, the habitation of the Spirit, and that the local

church is the concrete expression of the General Assembly and Church of the First-Born. Every

believer should, as soon as possible, become an active and integral part of a local church,

contributing to its mission by offering his/her time, talents, tithes (10% of income) and other

resources which the Lord may have need of to support His work (Eph. 1: 22, 23; 2:22, Heb. 12:23,

Mal. 3:10, I Cor. 12).

5.12 We believe in the bodily resurrection of believers as the blessed hope of the Church, the millennial

reign of Christ, the judgment of the wicked, and the new heaven and the new earth (I Thess. 4: 16,

17, I Cor. 15:51, 52, Zech. 14:5, Matt. 24:27, 30, Rev. 1:7; 19:11-14; 20:1-15, Matt. 25:46, Rev.

21:22).

5.13 We believe that marriage is a sacred union between one man and one woman and is intended to be

for life (Genesis 2:22-24; Mat. 19: 4-6; Heb. 13:4; Eph. 5:31; I Tim. 3:2, 12).

5.14 We believe in the sanctity of human life which begins at conception and should be preserved and

protected in accordance with the Holy Scripture (Jer. 1:5; Ps. 1:39; Ps. 139:13-16).

ARTICLE VI

HIM-U OFFICERS

6.1 The officers of the Harvest Intercontinental Ministries Unlimited shall be the Presiding Prelate, Assistant

Presiding Prelate, Bishops, International Executive Director, International Treasurer, National Overseers

and such other officers as may be appointed or nominated and ratified in accordance with the Constitution

and By-Laws and the Manual of Policies, Practices and Procedures of the Harvest Intercontinental

Ministries Unlimited.

ARTICLE VII

MEMBERSHIP

7.1 Membership shall be extended to all churches planted by Harvest’s Ministries or Ministers, independent

non-Harvest churches, Ministries and Ministers who express the desire to belong to the Ministry

demonstrating loyalty and commitment to the office of the Presiding Prelate and other elected or

appointed officers of HIM-U and who willingly subscribe to its doctrines, Manual of Policies, Practices

and Procedures, and the Constitution and By-Laws. Non-Harvest Churches assuming HIM-U

membership must include “Harvest Intercontinental church” in the name, whatever the name shall be

and shall sign a Memorandum of Understanding prepared by a legal counselor or a legal entity of HIM-

U. Such Memorandum of Understanding shall be binding on all parties.

ARTICLE VIII

FINANCES

8.1 The Harvest Intercontinental Ministries Unlimited shall derive its financial support from the tithes;

Central Mission Fund, hereafter referred to as CMF, offerings and emergency fund from member

Churches and affiliate Ministries. HIM-U shall also derive its financial support from gifts given by non-

member Churches and Ministries, friends, and others; as well as revenues accruing to it through the

holding of stocks, bonds, real estates, endowments or other securities or instruments.

ARTICLE IX

PROPERTIES

9.1 All properties, real or otherwise, shall be acquired, held, transferred, conveyed or sold in the name of

HIM-U consistent with the laws of the Country in which the transaction is taking place and in strict

accordance with the Constitution and By-Laws, Manual of Policies, Practices, and Procedures of the

Harvest Intercontinental Ministries Unlimited.

9.2 All properties, real or otherwise, acquired by the Ministry shall be the property of the Harvest

Intercontinental Ministries Unlimited. No property shall be acquired in the name of HIM-U without

the written approval of the Presiding Prelate or his designee(s) and the acquiescence of the

International Board of Trustees. No property or real estate belonging to the Harvest Intercontinental

Ministries Unlimited shall be disposed of, sold, or otherwise alienated without the approval of the

Presiding Prelate and a two-third majority vote of the International Board of Trustees at a duly called

meeting by the Presiding Prelate.

ARTICLE X

AMENDMENTS

10.1 This Constitution may be altered, amended, or repealed, and new laws may be adopted by a two-third

majority vote of all licensed and ordained ministers and official church representatives (two per

congregation), and one representative per Para-church and affiliate Ministry present at a duly called

international meeting to consider said amendment, provided that all churches, ministries and ministers

are properly notified in writing at least three (3) to six (6) months in advance of said meeting.

Section II

BY-LAWS OF THE HARVEST

INTERCONTINENTAL MINISTRIES UNLIMITED

ARTICLE I

OFFICIAL OFFICE

1.1 The official office of the Harvest Intercontinental Ministries Unlimited shall be that of the Presiding

Prelate of the Ministry. The Ministry shall also establish offices in regions and countries in which it

meets and elsewhere, as may be desirous or necessary for the efficient and effective operation of the

Ministry.

ARTICLE II

MEMBERSHIP

2.1 Classes of members

Membership to HIM-U shall fall within two major categories, namely, HIM-U churches and ministries

and HIM-U affiliate ministries.

2.2 Membership Requirement for HIM-U affiliate ministries

a. Acceptance of the Tenets of Faith, Constitution and By-Laws, Manual of Policies, Practices and

Procedures, Ministerial Manual and all other adopted policies and documents of HIM-U.

b. Acceptance of the membership procedures.

c. Evidence of willingness to live by the standards of the Word of God.

d. Willingness to pay CMF (Central Missions Fund) tithe (10 % of the church’s or ministry’s tithes and

offerings).

e. Willingness to attend and participate in all planned or called Conferences and Conventions of HIM-U.

f. Willingness to accept and abide by adopted policies of HIM-U churches and its affiliates.

2.3 Receiving New Members

Non-Harvest churches or Ministries that desire to become members of HIM-U should express said

desire in writing addressed to the office of the Presiding Prelate through the office of a Diocesan

Bishop, Bishop, National Overseer or National Representative. Said request shall be forwarded to the

office of the Presiding Prelate who will consult with the Diocesan Bishop within whose jurisdiction the

request had been made. A committee will be set up to begin the process. This process shall include:

a. Make a formal written request and complete the application form for membership.

b. Formal interview with the Pastor or Leader of the local Church or Ministry.

c. A meeting with the Trustees and other leadership of the local Church or ministry.

d. A teaching on the Policies, Constitution and By-Laws of HIM-U.

e. An acceptance and signing of a notarized Memorandum of Understanding.

f. A probationary period of 12 months.

g. A formal service of incorporation of the local church or ministry into HIM-U.

h. An issuance of a Certificate of Membership.

2.4 Membership Meetings

a. A Convention shall be held by member Churches, Ministries and affiliates of HIM-U within a

specified locality (Region, Nation, County/Province, or District) at least once a year during which

matters affecting the Churches and Ministries within the specified locality shall be discussed.

b. A General Conference shall be held annually or bi-annually in a nation and at a time agreed upon

by members of HIM-U. The primary purpose of the General Conference is to discuss, strategize and

implement policies that would govern HIM-U. At the General Conference, business sessions shall

be held to discuss matters affecting HIM-U. Notice of the Annual or Bi-Annual General Conference

shall be sent to churches and ministries of HIM-U and affiliates at least one hundred and eighty

(180) days prior to the scheduled General Conference. The Diocesan, National, County/Provincial,

or District leadership shall ensure that the dates of their respective Conventions do not conflict with

the dates of the General Conference.

c. Other business meetings may be called by the Presiding Prelate, Assistant Presiding Prelate,

Diocesan Bishops, Bishops, National Overseers, National Representatives, County/Provincial

Overseers and District Overseers. Heads of the National Executive Councils may also call business

meetings. At all special called meetings, it is required that minutes be taken, and all matters

discussed be properly documented and reported to all parties concerned.

ARTICLE III

OFFICERS AND STAFF

3.1. The officers of the Harvest Intercontinental Ministries Unlimited shall be the Presiding Prelate,

Assistant Presiding Prelate, Bishops, International Executive Director, International Treasurer,

National Overseers, and other such Officers as may be appointed or nominated and ratified in

accordance with the Constitution and By-Laws and the Manual of Policies, Practices and Procedures

of the Harvest Intercontinental Ministries Unlimited.

3.2 The Presiding Prelate may appoint at his discretion, without the need for ratification, other such staff

including one or more Assistant Executive Directors and one or more Assistant International

Treasurers as he shall deem desirable. Such staff should have the authority to perform their duties and

other responsibilities prescribed from time to time by the Presiding Prelate. Any two or more offices

may be held by the same person.

3.3 Appointments or Nominations and Ratifications

The officers of the Harvest Intercontinental Ministries Unlimited shall be appointed or nominated and

ratified in accordance with the Constitution and By-Laws and the Manual of Policies, Practices and

Procedures of HIM-U.

3.4 Removal

Any officer, with the exception of the Presiding Prelate, appointed or nominated and ratified by the

Council of Bishops may be removed by a two-third majority vote (secret ballot) by the Council of

Bishops in accordance with the Constitution and By-Laws, and the Manual of Policies, Practices and

Procedure of HIM-U, whenever in its judgment the best interest of the Ministry will be served thereby.

Such removal shall be without prejudice to the contract rights if any of the officers to be removed.

3.5 Vacancies

A vacancy in any office except that of the Presiding Prelate due to death, resignation, removal,

disqualification or otherwise may be filled by the Presiding Prelate in accordance with the

Constitution and By-Laws, and the Manual of Policies, Practices and Procedures of HIM-U. In the

event the vacant position being filled is that of the Presiding Prelate, he shall be replaced in

accordance with the Constitution and By-Laws (Article 3.6b), and the Manual of Policies, Practices,

and Procedures of HIM-U.

3.6 Resignation and Removal of the Presiding Prelate

a. Resignation

In the event the Presiding Prelate shall voluntarily choose to leave office, he shall nominate his

successor who shall be ratified by a two-third majority vote of the Council of Bishops, permanent

non-appointed members of International Advisory Council, National Overseers, members of

National Executive Councils, and senior pastors of local churches. In an event where the nominee

does not obtain the two-third majority, the Presiding Prelate shall repeat the process until a two-third

majority vote is obtained.

(i) Removal/Replacement

i. In the event where the Presiding Prelate shall have serious moral charges preferred against him

with concrete evidence(s) or his ministry has ceased to be effective in accomplishing the purpose

of HIM-U, or is charged with doctrinal departure from the Tenets of Faith, a meeting shall be

called and led by the chairman of the Council of Bishops, elected in accordance with Article IV

(4.2) of the Constitution and By-Laws of HIM-U to investigate the charges and, if necessary,

request the presence of the Presiding Prelate to respond to the charges brought against him. One-

third (1/3) of the Council of Bishops or the minimum of three (whichever one is less) and one-

third (1/3) of the permanent non-appointed members of the International Advisory Council or a

minimum of seven (whichever one is less) shall be present at said meeting of the Council of

Bishops and the permanent non-appointed members of the International Advisory Council to

consider the charges in pursuant to Article IV (4.2) of the Constitution and Bylaws of HIM-U. If

the charges are authentic and can be sufficiently proven, a committee of at least three (3)

members of the Council of Bishops along with the Chairman of the Council of Bishop and the

Assistant Presiding Prelate shall further investigate, work with the Presiding Prelate and after

prayerfully investigating the matter shall determine if there is substantial proof to warrant his

removal and then recommend to the Council of Bishops, the permanent non-appointed members

of the International Advisory Council and all members of the National Executive Councils

appropriate measure(s)/action(s) for their approval and implementation. A two-third vote of the

Council of Bishops, the permanent non-appointed members of the International Advisory

Council and all members of the National Executive Councils participating in the proceedings

shall be required for the approval. Such measure(s)/action(s) may include reprimanding (verbal

or written), counseling, suspension, and or dismissal. The decision of this special committee,

approved by the Council of Bishops and the permanent non-appointed members of the

International Advisory Council by a two-third majority vote of each such Council, shall be

binding upon the Presiding Prelate and HIM-U.

ii. When the Presiding Prelate is under investigation, his powers to appoint or dismiss shall be

suspended.

iii. In the event of the sudden death of the Presiding Prelate, the Assistant Presiding Prelate shall act

as Presiding Prelate until an emergency meeting of all Bishops, the permanent non-appointed

members of the International Advisory Council, National Overseers, members of the National

Executive Councils, Senior Pastors of local churches, and leaders of Harvest Para-Church

Ministries is called by the elected Chairman of the Council of Bishops to consider the

replacement of the deceased Presiding Prelate within ninety (90) days. Within the specified time,

the Chairman of the Council of Bishops elected in accordance with Article IV (4.2b) of the

Constitution and By-laws of HIM-U, shall also appoint a special committee comprising of a

member of the Council of Bishops, a permanent non-appointed member of International

Advisory Council, and chairmen of the National Executive Councils to put a process in place for

the election of a new Presiding Prelate in accordance to the Manual of Policies, Practices and

Procedures of HIM-U. The elected Chairman of the Council of Bishops shall supervise the entire

electoral and consecration process and shall thus be exempted from contesting in the election.

3.7

RESIGNATION AND REMOVAL OF A BISHOP

a. Resignation

In the event a Bishop shall voluntarily choose to leave office, he shall be replaced in pursuant to

Article (4.3).

b. Removal/Replacement of a Bishop

In the event where a serious moral charge(s) is preferred against a Bishop with concrete

evidence(s) or his ministry has ceased to be effective in accomplishing the purpose of HIM-U,

the Presiding Prelate shall bring the matter to the attention of the Council of Bishops. A meeting

called and led by the Presiding Prelate shall investigate the charges and, if necessary, request the

presence of the accused Bishop to respond to the charges brought against him. The Council of

Bishops after prayerfully investigating the matter shall determine if there is substantial proof to

warrant his removal. After their investigation, a vote shall take place in accordance with the

Manual of Practices, Policies and Procedures of HIM-U and a two-third majority shall be needed

to begin a process that would eventually facilitate his removal and replacement.

ii. In the event a Bishop is charged with doctrinal departure from the Tenets of Faith, the Presiding

Prelate shall bring the matter to the attention of the Council of Bishops. A meeting called and led

by the Presiding Prelate shall investigate the charges and, if necessary, request the presence of the

accused Bishop to respond to the charges brought against him. The Council of Bishops after

prayerfully investigating the matter shall determine if there is substantial proof to warrant a

discipline. If the charges are authentic and can be biblically proven, a committee of three (3) or

five (5) members of the Council of Bishops shall be appointed by the Presiding Prelate to further

investigate, work with the accused Bishop, and recommend to the Council of Bishops appropriate

actions for approval and implementation. Such measure(s) may include reprimanding (verbal or

written), counseling, suspension, and or dismissal.

iii. In the event of the sudden death of a Bishop, the Presiding Prelate, within thirty (30) days of the

Bishop’s death, in consultation with other Bishops of the Harvest Intercontinental Ministries

Unlimited shall appoint an ordained minister of HIM-U to temporarily fill the vacancy. The

Presiding Prelate shall, within two (2) years, in accordance with the Constitution and By-Laws,

and Manual of Policies, Practices and Procedures of the Harvest Intercontinental Ministries

Unlimited have the vacancy permanently filled.

3.8 POWERS OF THE OFFICERS AND STAFF

a. Presiding Prelate

The Harvest Intercontinental Ministries Unlimited finds its headship under the Lord Jesus Christ in its

Presiding Prelate. The Presiding Prelate shall be the Chief Executive Officer of the Ministry. He shall

be the Chairman of the Council of Bishops. He shall have general management of the business of HIM-

U and general supervision of the other officers. He shall preside over all meetings of the Council of

Bishops and see that all orders and resolutions of the International Board of Trustees are carried into

effect, subject however, to the right of the Council of Bishops to delegate to any other officer or officers

of the Harvest Intercontinental Ministries Unlimited any specific power(s) other than that which may be

conferred only upon the Presiding Prelate. He shall execute in the name of the Ministry all deeds,

bonds, mortgages, contracts and other documents authorized by the Council of Bishops. He shall be a

member ex-officio of all standing committees and shall have the general powers and duties of

supervision and management usually vested in the office of the President of a Corporation. No

person(s) shall be invited to speak, teach, or minister at any annual or bi-annual General Conference of

HIM-U without his approval. He shall be designated attorney-in-fact for the Ministry by virtue of his

office. He shall have the authority to appoint and approve any assistants that would be necessary to

properly carry on the work of the Lord through the Harvest Intercontinental Ministries Unlimited.

b. The Assistant Presiding Prelate

The Assistant Presiding Prelate is the Principal Assistant to the Presiding Prelate. He shall be the

Assistant Chief Executive Officer of the Ministry and shall be appointed by the Presiding Prelate from

among the Bishops or as a Bishop. His appointment shall be ratified in pursuant to Article IV (4.3). The

Assistant Presiding Prelate shall be a member of the Council of Bishops. He shall assist the Presiding

Prelate in providing general management of the business of HIM-U and general supervision of the other

officers. He shall preside, in the absence of the Presiding Prelate, over all meetings of the Council of

Bishops, except as otherwise stipulated in Article 3.6b i., ii., and iii, and assist in ensuring that all orders

and resolutions of the International Board of Trustee are executed, subject however, to the right of the

Council of Bishops to delegate to any other officer(s) of the Harvest Intercontinental Ministries

Unlimited any specific power(s) other than that which may be conferred only upon the Presiding Prelate

or Assistant Presiding Prelate. He shall attend all sessions of the Council of Bishops and other such that

may be required. He shall be responsible for the recording of all votes and minutes of all proceedings in

a book to be kept for that purpose. He shall give, or cause to be given, notice of meetings of the Council

of Bishops when notice is required to be given in accordance with the Constitution and By-Laws of

HIM-U or by any resolution of the Council of Bishops. He shall assist the Presiding Prelate in executing

in the name of the ministry all deeds, bonds, mortgages, contracts and other documents authorized by

the Council of Bishops. He shall have managerial powers usually vested in the office of the Vice

President of a corporation and he shall be designated assistant attorney-in-fact for the Ministry by virtue

of his office.

c. Bishops

All Bishops shall serve on the Council of Bishops, assume full stewardship of the vision of HIM-U and

be held accountable for the maintenance and upkeep of the spiritual and doctrinal sanctity of the

Harvest Intercontinental Ministries Unlimited consistent with the Tenets of Faith. Furthermore, they

shall ensure that provision of this Constitution and By-Laws are adhered to and that this ministry

governs itself by the standard and practices prescribed by these By-Laws.

d. The International Executive Director

The International Executive Director shall be the head of the International Executive Committee. He

shall report directly to the Presiding Prelate or his appointee and shall serve as head of the Secretariat at

all Annual or Bi-Annual Conferences of the Harvest Intercontinental Ministries Unlimited and shall

take or cause to be taken, all minutes of proceedings at such gatherings and give or cause to be given

copies of records of all such gatherings to respective heads of delegations. He shall have custody of the

seal to all authorized documents requiring a seal. He shall keep the membership rolls comprising

National Missions and respective churches and affiliate ministries of the Harvest Intercontinental

Ministries Unlimited, and in general, perform the duties usually assigned to the office of an

International Executive Director and other duties as shall from time to time be prescribed by the

Presiding Prelate or the Council of Bishops.

e. The International Treasurer

The International Treasurer shall keep full and accurate record of the receipts and disbursements in

books belonging to the Harvest Intercontinental Ministries Unlimited and shall deposit or cause to be

deposited all monies and other valuable effects in the name and to the credit of the Harvest

Intercontinental Ministries Unlimited in such banks and other depositories as may be designated by

the Council of Bishops but shall not be personally liable for the safe keeping of any funds or securities

so deposited pursuant to the orders of the Council of Bishops. He shall disburse or cause to be

disbursed the funds of the Harvest Intercontinental Ministries Unlimited as may be directed by the

Presiding Prelate unless otherwise instructed by the Council of Bishops. He shall perform the duties

usually assigned to the office of the Treasurer and such other duties as may be prescribed by the

Presiding Prelate and Council of Bishops.

f. National Overseer

A National Overseer provides oversight of a country, including church planting, discipleship training,

evangelism and administration. He ensures that the vision of winning the lost at all costs and a spirit of

Christ-like unity prevail at all times in his country of assignment. He appoints his administrative staff

and special committees with the advice and consent of the Diocesan Bishop that may be needed to

accomplish the vision and mission of HIM-U within his country of assignment. He recommends to the

Presiding Prelate through the office of the Diocesan Bishop all persons within his country seeking to be

credentialed by HIM-U. The National Overseer presides over all National Conferences and

Conventions. He also supervises the CMF (Central Missions Fund) of his country.

g. Delegating Power to other Officers

In case of the absence of any officer of the ministry, with the exception of the Presiding Prelate, or for

any other reason that may seem sufficient to 1/3 (one-third) of the Council of Bishops, they may

delegate the duties and powers of such officer for the time being to any other officer, or to any

member of the Council of Bishops.

ARTICLE IV

COUNCIL OF BISHOPS, INTERNATIONAL ADVISORY COUNCIL,

AND

INTERNATIONAL EXECUTIVE COMMITTEE

4.1

The Council of Bishops

The Council of Bishops shall comprise of all Bishops of the Harvest Intercontinental Ministries

Unlimited.

4.2

At least any three (3) Bishops are required and thus authorized to call a meeting of the Council of

Bishops to deal with moral and/or doctrinal charges against the Presiding Prelate. At said meeting,

the Council of Bishops shall elect a Chairman who shall preside over the meetings dealing with the

issue(s) concerned. Upon the completion of the matter (s), the Chairmanship shall be dissolved, and

the Presiding Prelate shall resume his role as Chairman of the Council of Bishops in pursuant to

Article III, 3.6 b., i., ii.

In the instance of the sudden death of the Presiding Prelate, the Assistant Presiding Prelate, shall act

as Presiding Prelate and shall call an emergency meeting of the Council of Bishops in accordance

with Article 3.6 b. iii., of the Constitution and By-Law of HIM-U. At said meeting, the Council of

Bishops shall elect a chairman who shall preside over the meeting to commence the implementation

of the provision(s) of the Constitution and By-Laws of the HIM-U on the proceedings of events

leading to the replacement of the deceased Presiding Prelate.

4.3

A Bishop shall be nominated by the Presiding Prelate. Said nomination shall be ratified by a simple

majority of the current members of the Council of Bishops, and National Overseers of the Nation(s)

he is expected to represent. In order to be ratified, the nominee is expected to obtain a two-third

majority vote conducted via a secret ballot process as stipulated in the Manual of Policies, Practices

and Procedures of HIM-U. Such nominee(s) shall demonstrate that their lives conform to the

scriptural qualifications thereof in accordance with I Timothy 3:2-7; Titus 1:6-9 and I Peter 5:2-3.

The functions of the Bishops shall be to give spiritual support to the Presiding Prelate in overseeing

groups of Churches, Ministries, and Ministers, encouraging and developing spiritual gifts within

their designated and respective jurisdictions and assisting in the administration of the provisions of

this Constitution and By-Laws, Ordinances, Policies, Practices and Procedures of the Harvest

Intercontinental Ministries Unlimited.

4.4

Committees of the Council of Bishops

The Council of Bishops, by resolution adopted by a majority of the Bishops in office, may designate

one or more committees (that shall comprise of only bishops) of the Council of Bishops. Said

committees, to the extent provided for in such resolution, shall have and exercise the authority

designated by the Council of Bishops in the management of the Harvest Intercontinental Ministries

Unlimited. The designation of such committees and the delegation thereto of authority shall not

operate to relieve the Council of Bishops or any individual Bishop of any responsibility imposed on it

or him by law.

4.5

Other Committees

Other committees comprising of only Bishops having and exercising specific authority designated by

the Council of Bishops in the management of HIM-U may be designated by a resolution adopted by

majority of the Council of Bishops present at a meeting at which a quorum is present. Except as

otherwise provided in such resolution, members of such committee shall be members of HIM-U and

the Presiding Prelate shall appoint the members thereof. Any member of said committee shall be

removed by the Presiding Prelate whenever in his judgment the best interest of the ministry shall be

served by such removal.

4.6

International Advisory Council

The International Advisory Council also known as IAC shall comprise of all Bishops in good

standing, National Overseers, Chairmen of the National Executive Councils, who shall be permanent

non-appointed members, and others as may be appointed by the Presiding Prelate. Their

responsibilities are to advise and provide feedback to the Presiding Prelate and Bishops in order to

ensure that the mission and vision of the Ministry are realized. Their counsel shall be in

organizational, financial, legal, or other areas wherein the Presiding Prelate, Assistant Presiding

Prelate, and Bishops determine professional counsel is needed and/or desirable. All members of the

International Advisory Council, with the exception of the Bishops, National Overseers, Chairmen of

National Executive Councils, appointed by the Presiding Prelate shall serve for two (2) years and may

be reappointed as long as they remain in good standing with HIM-U.

At least any three (3) permanent non-appointed members of the International Advisory Council are

required and thus authorized to also call a meeting of the Council of Bishops to deal with moral

and/or doctrinal charges against the Presiding Prelate. At said meeting, the Council of Bishops shall

elect a Chairman who shall preside over the meetings dealing with the issue(s) concerned. Upon the

completion of the matter (s), the Chairmanship shall be dissolved, and the Presiding Prelate shall

resume his role as Chairman of the Council of Bishops in pursuant to Article III, 3.6 b i., ii.

4.7

International Executive Committee

The International Executive Committee also known as the IEC shall be appointed by the Presiding

Prelate and shall be the administrative arm of the Harvest Intercontinental Ministries Unlimited. The

IEC shall be headed by the International Executive Director.

4.8

International Board of Trustees

The International Board of Trustees shall consist of at least five (5) persons appointed by the

Presiding Prelate for a period of two (2) years without term limits. All persons appointed as Trustees

must be members in good standing of the Harvest Intercontinental Ministries Unlimited and active in

a local church of the Ministry. They shall have fiduciary responsibility over all properties held in the

name of the Harvest Intercontinental Ministries Unlimited.

4.9

The Regional Executive Committee

The Regional Executive Committee also known as the REC shall be appointed by the Diocesan

Bishop and shall be the administrative arm of the Regional office of the Harvest Intercontinental

Ministries Unlimited. The REC shall be headed by the Regional Executive Director. They are to

ensure the execution of all decisions and policies agreed upon at a Regional Conference, provided

their act(s) or action(s) do not contravene the policies of the International Executive Committee

(IEC). They shall be appointed bi-annually by the Diocesan Bishop.

4.10

The Regional Advisory Council

A Regional Advisory Council shall be appointed by the Diocesan Bishop upon the recommendation

of the Bishops and National Overseers in the diocese. It shall be the responsibility and privilege of

the Regional Advisory Council to provide godly counsel to the Diocesan Bishop on matters affecting

the Diocese. The Regional Advisory Council shall consist of Bishops, National Overseers, National

Representatives, National Secretaries, Chairmen of the National Executive Councils, and Senior

Pastors (Deans) of the National Cathedrals within the Region and all others as may be appointed by

the Regional Bishop.

ARTICLE V

CONTRACT, CHECKS, DEPOSITS, AND FUNDS

5.1

Contracts

The International Executive Committee, with the approval of the Presiding Prelate shall authorize any

officer(s), agent(s) of the Ministry, to enter into any contract or execute and deliver any instrument in

the name of and on behalf of the Ministry, and such authority may be general or may be confined to

specific instances.

5.2

Checks, Drafts, or Orders

All checks, drafts, or orders for the payment of money, notes, or other evidences of indebtedness

issued in the name of the Ministry shall be signed by such officer(s), agent(s) of the Harvest

Intercontinental Ministries Unlimited and in such manner as shall from time to time be determined by

a resolution of the IEC subject to the approval of the Presiding Prelate. In the absence of such

determination by the IEC, such instruments may be signed by either the International Treasurer or the

Presiding Prelate or his designee.

5.3

Deposits

All funds of the Ministry shall be deposited from time to time to the credit of the Harvest

Intercontinental Ministries Unlimited in such banks, trust companies, or other depositories as the

International Executive Committee and the Regional Executive Committee may select subject to the

approval of the Presiding Prelate or the Regional Bishop(s).

5.4

Gifts

The International Executive Committee may accept on behalf of the Ministry any contribution, gift,

bequest, or devise for the purpose of the Ministry (Mal. 3: 10; Luke 6: 38; I Cor. 16: 1 and 2; and II

Cor. 9: 6-8). HIM-U shall not accept any gifts or donations from any individual or organization in

instances wherein if receiving such money, gift, or donations, HIM-U will be encouraging or

endorsing unethical behaviors.

ARTICLE VI

BOOKS AND RECORDS

6.1

The Ministry through its designated officers shall ensure that proper, correct, and complete books and

records of account be kept in all Harvest Churches and Ministries through a standardized accounting

procedure and an annual internal or external auditing in accordance with the purpose of

accountability. The Ministry through its designated officer(s) shall also keep minutes or

communiqués of the proceedings of all Conferences (National, Diocesan and General), and all

executive meetings. The designated officers of HIM-U shall ensure that the minutes or communiqués

be kept in safe custody.

ARTICLE VII

FISCAL YEAR

7.1 The fiscal year of the Ministry shall be January to December to coincide with the date of the General

Conference.

ARTICLE VIII

DISSOLUTION

8.1 HIM-U shall be dissolved as follow.

a. First, in the event the Council of Bishops and the International Board of Trustees shall deem it

necessary for HIM-U to be dissolved, the process shall begin with a two-third majority vote of each

body.

b. Second, the reason(s) for the proposed dissolution of HIM-U, must be communicated clearly in

writing by the Presiding Prelate to all members of HIM-U Churches, Ministries and Affiliates no

less than 180 days before the commencement of the legal proceedings that would result in the

dissolution of the Ministry.

c. Third, within the specified time (180 days) an extraordinary emergency General Conference must be

convened by the Presiding Prelate at which time the two bodies (Council of Bishops and the

International Board of Trustee) shall listen to views, concerns, logic and arguments of HIM-U

members as to whether the Ministry shall be dissolved or continued.

d. Finally, the decision for the dissolution or suspension of dissolution shall be ratified by a two-third

majority vote by secret ballot of all ordained ministers of HIM-U present at the extraordinary

emergency General Conference.

8.2

Upon the dissolution of the Ministry, the International Executive Committee shall, after the payment

of all of the liabilities of HIM-U, dispose of all of the assets of the Ministry exclusively for the

purposes of the ministry in such manner, or to such organization or organizations organized and

operated exclusively for charitable, educational, or religious purposes as the International Board of

Trustee shall determine.

8.3

No part of the net earnings of the Ministry shall inure to the benefit of, or be distributable to, its

members, officers, International Executive Committee or any person except that the officers shall be

authorized and empowered to pay reasonable compensation for services rendered, and to make

payment in the furtherance of the Ministry. Notwithstanding any other provision of the Articles of

Incorporation or these By-Laws of the Ministry, the ministry shall not carry on any activity not

permitted to be carried on by law by such organization.

Section III

CONSTITUTION AND BY-LAWS OF THE

HARVEST INTERCONTINENTAL CHURCH

ARTICLE I

NAME

1.1 The name of a local church of the Harvest Intercontinental Ministries Unlimited shall be styled

“Harvest Intercontinental Church" or "Harvest Intercontinental Cathedral" or "Harvest Intercontinental

Fellowship" (as applicable) followed by the name of the locality where the Church or Cathedral or

Fellowship, is located and shall be a branch or subsidiary of the Harvest Intercontinental Ministries

Unlimited, hereafter referred to as the "Church".

ARTICLE II

PURPOSE

2.1 The purpose of the Church shall be:

a. To win the lost at all costs.

b. To be a Discipleship Training Center where Christians can be grounded in the Word of God and

become disciplined and committed followers of Christ.

c. To be a Worship Center where love is demonstrated in words and deeds and where people experience

genuine care and compassion for one another.

d. To be an Intercontinental Ministry directly involved in taking the Gospel to the four corners of the

earth by contributing human, material, and financial resources to accomplish this purpose.

ARTICLE III

RELATIONSHIP

3.1 The Church recognizes its doctrinal and fraternal relationship with the Harvest Intercontinental

Ministries Unlimited and agrees to abide and govern itself by its Constitution and By-Laws, Manual of

Policies, Practices and Procedures, Covenant and Fellowship Bonds and Ordinances, consistent with

the Holy Scriptures.

ARTICLE IV

PREROGATIVES

4.1 The prerogatives of the Church shall be:

1. To govern itself in all matters consistent with the Holy Scriptures and the standards set forth in the

Constitution and By-Laws of the HIM-U and the laws of the Land.

2. To include as members only those individuals who give evidence of regeneration and are willing to

live holy lives in accordance with the Holy Bible.

3. To disciple its members and discipline (if necessary) in love, with the purpose of restoring.

4. To establish and maintain departments, ministries, auxiliaries, committees and facilities it finds

necessary to accomplish its purposes.

5. To Appoint or elect those officers or persons which are needed in pursuing its work and carrying out

its businesses.

6. To receive gifts and donations and buy, lease, or otherwise acquire, own, or hold in trust, use,

convey, mortgage, lease or sell or otherwise dispose of such properties, real or chattel, as may be

useful for carrying on its work in accordance with Article I and II (Sections, 1.1 and 2.1) and of the

Constitution and By-Laws of HIM-U.

ARTICLE V

TENETS OF FAITH

5.1 The Tenets of faith of the local church shall be as set forth in Article V of the Constitution and By-

Laws of the Harvest Intercontinental Ministries Unlimited.

ARTICLE VI

FINANCES

6.1 The church shall derive its financial support from the tithes, offerings, and gifts given by its members,

friends, and others; as well as revenues accruing to it through the holding of stocks, bonds, real estate,

endowments, or other securities.

ARTICLE VII

PROPERTIES

7.1

All properties, real or otherwise, shall be acquired, bought, held, transferred, conveyed, or sold in the

name of the Church and the Harvest Intercontinental Ministries Unlimited with the advice and written

approval of the Presiding Prelate and/or the overseeing Bishop(s) of said local church and in

accordance with the Laws of the Country and the Constitution and By-Laws and Manual of Policies,

Practices, and Procedures of the Harvest Intercontinental Ministries Unlimited.

7.2

No property, real or otherwise, of the Church shall be disposed of, mortgaged, leased, or otherwise

alienated without the authorization of the Presiding Prelate of HIM-U or his designee, and of the local

Pastor and majority of the members of the Board of Trustees and Elders.

ARTICLE VIII

MEMBERSHIP

8.1

Membership shall be extended to all persons who express faith in Jesus as Lord and Savior, desire to

belong to the local church and who willingly subscribe to the doctrines, Constitution and By-Laws of

the Harvest Intercontinental Ministries Unlimited.

8.2

Requirements for membership into a local HIM-U Church

a. Regeneration by receiving Christ as personal Lord and Savior.

b. Water baptism following regeneration.

c. Evidence of willingness to live by the standards of the Word of God.

d. Willingness to abide by the doctrines of the church and submit to its discipline.

e. Abstention from all sexual sins, the inappropriate use of alcohol, nicotine and other harmful

substances, all illegal drugs, pornography and any type of entertainment that promotes immorality

and ungodly appetites, including but not limited to sexually provocative dancing and vulgar

music.

f. Willingness to support the church with tithes and offerings and to volunteer time, talents, and

skills as a steward of God’s grace.

g. Completion of membership classes.

h. Attainment of the age of maturity according to the law of the land.

8.3

Receiving New Members

Believers who desire to become members shall express this desire publicly at the time of invitation to

fellowship with the Church, privately to the Pastor, or by attending new members’ classes. Upon

completion of the instructional classes, an interview with the Pastor or his designee shall be conducted

to determine whether all requirements for membership have been met. If requirements have been met

to the satisfaction of the Pastor, such person(s) shall be presented to the church for acceptance into the

body with the rights of membership and their names shall be entered into the official records of the

church. The Pastor, notwithstanding, may waive any of these requirements for membership in the case

of individuals for whom he considers such requirements unnecessary.

8.4

Membership Meetings

• Worship services shall be held on Sundays or another day as may be deemed necessary and on

scheduled weekdays for Bible study, Prayer, and Training as decided upon by the Pastor.

• An annual business meeting shall be held the first quarter of each year for the purpose of informing

the membership of the progress of the Church, electing or appointing Church Officers, and setting

the direction for the coming year. Notice of the annual business meeting shall be given to members

of the congregation at least twenty-one (21) days prior to the meeting, including verbal notice on

two consecutive Sundays prior to the date of the scheduled meeting.

• Other business meetings may be called by the Pastor or by a majority of two thirds of the trustees.

ARTICLE IX

OFFICERS OF BOARD OF TRUSTEES

9.1

The Board of Trustee of a local Harvest World Outreach Church shall consist of the Pastor-

Chairman, Secretary, Treasurer and at least two other Trustees but shall not have any maximum

number. Other officers may be elected or appointed in accordance with this Constitution and By-

Laws and the Manual of Policies, Practices and Procedures of the Harvest Intercontinental Ministries

Unlimited.

9.2 General Powers

The legal affairs of the Church shall be managed by the Board of Trustees whose members shall have

a fiduciary obligation to the Church. The primary roles of the Board of Trustees shall be to support

the vision of the Pastor, ensure that the Church is obeying the laws of the land and help in securing

and maintaining the finances needed to implement the vision of the local Pastor.

9.3 Members, Terms, and Qualifications

The number of Trustees shall be no less than five (5) and shall have no maximum number. The term

of membership shall be for one (1) year period, except for the Pastor in accordance with Article 10.7.

Those set forth in the Articles of Incorporation shall comprise the original Board of Trustees. Any

member of the Board of Trustees must also be a member of the congregation of the Church.

9.4 Regular Meetings

A regular annual meeting of the Board of Trustees shall be held each year. The Board of Trustees may

provide, by resolution, the time and place for holding additional regular meetings without other notice

than such resolution. Additional regular meetings shall be held at the Principal Office of the Church

in the absence of any designation in the resolution.

9.5 Special Meetings

Special Meetings of the Board of Trustees may be called by or at the request of any three (3)

Trustees, or by the Pastor, and shall be held at the Principal Office of the Church or at such other

place as the Trustees or Pastor may determine.

9.6 Notice

Notice of the annual, regular, or special meeting of the Board of Trustees shall be given by oral or

written notice to each Trustee. The attendance of a Trustee at any meeting shall constitute a waiver of

notice of such meeting, except where a Trustee attends a meeting for the expressed purpose of

objecting to the transaction of any business because the meeting is not lawfully called or convened.

The business to be transacted at the meeting needs not be specified in the notice or waiver of the

notice of such meeting, unless specifically required by law or by these By-Laws.

9.7 Quorum

A simple majority of the Board of Trustees shall constitute a quorum for the transaction of the

business at any meeting of the Board; but if less than a majority of the Trustees are present at any

meeting, a majority of the Trustees present may adjourn the meeting from time to time without

further notice.

9.8 Board Decisions

The act of a simple majority of the Trustees present at a meeting at which a quorum is present shall be

the act of the Board of Trustees, unless the act of a greater number is required by law or by these By-

Laws.

9.9 Vacancies, Additions, Elections, Removal

Any vacancy occurring in the Board of Trustees and any trusteeship to be filled by reason of an

increase in the number of Trustees, shall be filled by the Pastor with the advice and consent of the

majority of the present Council of Advisors. Trustees may be removed by the Pastor with the advice

and consent of the Council of Advisors (Article 12.3), or by a majority vote of the current Board of

Trustees. In the event all Trustees positions shall become vacant, the Council of Advisors shall act

as interim Board of Trustees until the vacancies are filled.

9.10 Compensation

Trustees as such shall not receive any salaries or compensations for their services.

ARTICLE X

OFFICERS OF THE LOCAL CHURCH

10.1 Officers

The officers of the church shall be the Pastor, a Secretary, a Treasurer, at least two trustees, and such

other officers as may be elected or appointed in accordance with the provisions of the Article of

Incorporation. The Board of Trustees may elect or appoint such other officers, including one or more

assistant secretaries and one or more assistant treasurers, as it shall deem desirable. Such officers are

to have the authority and perform the duties prescribed, from time to time, by the Board of Trustees.

Any two or more offices may be held by the same person.

10.2 Election and Term of Office

The executive officers of the Church (the Pastor-Chairman, Secretary and Treasurer) with the

exception of the Pastor shall be elected annually by the Board of Trustees at the regular annual

meeting of the Board of Trustees. If the election of officers is not held at such meeting, such election

shall be held as soon thereafter as is convenient. New offices may be created and filled at any meeting

of the Board of Trustees. Each officer shall hold office until successor has been duly elected and

installed.

10.3 Removal

Any officer, with the exception of the Pastor, elected or appointed by the Board of Trustees may be

removed by the Board of Trustees whenever, in its judgment, the best interest of the church would be

served thereby, but such removal shall be without prejudice to the contractual rights, if any, of the

officer so removed.

10.4 Vacancies

A vacancy in office, except that of the Pastor, because of death, resignation, removal, disqualification,

or otherwise, may be filled by the Pastor for the unexpired portion of the term. In the event the vacant

position being filled is that of the pastor, the presiding prelate shall fill said position pursuant to

Article X {10.5 a, b}.

10.5 Resignation and Removal

a. Resignation

In the event the pastor (with the exception of the Dean of a Cathedral) should voluntarily choose to

leave, his successor shall be appointed by the Presiding Prelate in consultation with the Regional

Bishop, Bishop, or National Overseer of the Harvest Intercontinental Ministries Unlimited, after

seeking the advice of the Board of Trustees and the Council of Advisors. Said appointment shall be

interim for a period of one (1) year after which the congregation shall express their desire and will

concerning the appointment by a simple majority vote at a duly called meeting of the registered

members of the church.

1. Removal

In the event the pastor shall have serious moral charges or doctrinal departure from the Tenets

of Faith preferred against him or his ministry has ceased to be effective in accomplishing the

purpose of the Church, the matter shall be brought to the Secretary of the Board of Trustees or

the Chairman of the Council of Advisors either of which is required to report it to National

Overseer or Bishop who may authorize an investigation of such charges by the National

Executive Council, or in the absence of a Council, a Committee of at least four of his peers who

will recommend appropriate disciplinary actions to the National Overseer, Bishop, Regional

Bishop or Presiding Prelate for approval and implementation. Such measure(s) may include

suspension, dismissal, and or counseling. The decision of the Council or Committee should be

communicated to the office of the Presiding Prelate for implementation.

10.6 Replacement

In the event the Pastor resigns or is removed, his successor shall be appointed by the Presiding

Prelate of the Harvest Intercontinental Ministries Unlimited after seeking the advice of the Elders,

Deacons and Trustees of the Church. Said appointment shall be interim for a period of one (1) year

after which the congregation shall express their desire and will concerning the appointment by a

simple majority vote at a duly called meeting of the registered members of the church.

10.7 POWER OF THE OFFICERS

a. The Pastor

The Church finds its headship under the Lord Jesus Christ in its Pastor. The Pastor shall be the

Chief Executive Officer of the local Church and Chairman of the Board of Trustees. He shall be a

continuing member of the Board of Trustees. He shall have general management of the business of

the Church and general supervision of the other officers. He shall preside at all meetings of the

Board of Trustees and see that all orders and resolutions of the Board are carried into effect,

subject, however, to the right of the Board to delegate to any officer(s) of the Church any specific

powers, other than those that may be conferred only upon the Pastor. He shall execute in the name

of the Church all deeds, bonds, mortgages, contracts, and other documents authorized by the Board

of Trustees in accordance with the Constitution and By-Laws of the Harvest Intercontinental

Ministries Unlimited. He shall be a member ex-officio of all standing committees and shall have

the general powers and duties of supervision and management usually vested in the office of the

President of a Corporation. No person shall be invited to speak, teach, or minister to the Church

without the approval of the Pastor. He shall be designated attorney-in-fact for the Church by virtue

of his office. He shall have the authority to appoint and approve any assistants that would be

necessary to properly carry on the work of the Lord.

b. The Secretary

The Secretary shall attend all Board meetings and act as clerk thereof and record all votes and the

minutes of all proceedings in a book to be kept for that purpose. He shall perform like duties for

the executive and standing committees when required. He shall give, or cause to be given, notice

of meetings of the Board of Trustees when notice is required to be given under the By-Laws or by

any resolution of the Board. He shall have custody of the seal to all authorized documents

requiring a seal. He shall keep the membership roll of the Church and in general, perform the

duties usually incident to the office of secretary and such further duties as shall from time to time

be prescribed by the Board of Trustees or the Pastor.

c. The Treasurer

The Treasurer shall keep full and accurate account of the receipts and disbursements in the books

belonging to the Church and shall deposit all money and valuable effects in the name and to the

credit of the Church in the bank and depositories as may be designated by the Board of Trustees;

but shall not be personally liable for the safekeeping of any funds or securities so deposited

pursuant to the order of the Board. He shall disburse the funds of the Church as may be ordered by

the Board and shall render to the Pastor and to the Trustees at a regular meeting of the Board,

whenever they may require accounts of all his transactions as Treasurer and of the financial

condition of the Church. He shall perform the duties usually incident to the office of Treasurer and

such other duties as may be prescribed by the Board or the Pastor.

d. Trustees

Trustees shall serve on the Board of Trustees of the Church, assume general supervision for the

maintenance and upkeep of the Church’s facilities, and represent the Church in all legal matters,

consistent with the laws of the Nation. Furthermore, they shall ensure that the provisions of this

Constitution and By-laws are adhered to and that the local Church governs itself according to the

standards and practices of the Harvest Intercontinental Ministries Unlimited except as required by

law, or where specific authority is granted by this Constitution to the Board, their role in the

operation of the Church is advisory.

e. Delegating Powers to Other Officers

In the absence of any officer(s) of the Church, or for any other reason that may seem sufficient to

the Board, the Board of Trustees may delegate his duties and power for the time being to any other

officer, or to any Trustee.

ARTICLE XI

OFFICERS OF CATHEDRALS

11.1

Officers

The officers of the Harvest Cathedrals shall be the Presiding Prelate/Senior Pastor/ the Dean/Resident

Pastor, a Secretary, a Treasurer, at least two trustees, and such other officers as may be elected or

appointed in accordance with the provisions of the Article of Incorporation. The Board of Trustees

may elect or appoint such other officers, including one or more assistant secretaries and one or more

assistant treasurers, as it shall deem desirable. Such officer(s) are to have the authority and perform

the duties prescribed, from time to time, by the Board of Trustees. Any two or more offices may be

held by the same person.

11.2

Election and Term of Office

The executive officers of the Harvest Cathedrals (the Presiding Prelate/Senior Pastor/ Dean

/Resident Pastor, Secretary and Treasurer) with the exception of the Presiding Prelate/Senior

pastor/Dean/ Resident Pastor shall be elected annually by the Board of Trustees at the regular annual

meeting of the Board of Trustees. If the election of officers is not held at such meeting, such election

shall be held as soon thereafter as is convenient. New offices may be created and filled at any

meeting of the Board of Trustees. Each officer shall hold office until successor has been duly elected

and installed.

11.3

Removal

Any officer(s), with the exception of the Presiding Prelate/Senior Pastor/ Dean/Resident Pastor,

elected or appointed by the Board of Trustees may be removed by the Board of Trustees whenever,

in its judgment, the best interest of the Cathedral would be served thereby, but such removal shall be

without prejudice to the contractual rights, if any, of the officer(s) to be removed.

11.4

Vacancies

A vacancy in any office of the Cathedral, except that of the Presiding Prelate/Senior Pastor/

Dean/Resident Pastor, because of death, resignation, removal, disqualification, or otherwise, may be

filled by the Dean/Resident Pastor for the unexpired portion of the term. In the event the vacant

position being filled is that of the Dean/Resident Pastor, the Presiding Prelate shall fill said position

pursuant to Section 11.5 a., b of this Article.

11.5

Resignation and Removal of the Dean/Pastor

a. Resignation

In the event the Dean/Resident Pastor should voluntarily choose to leave, his successor shall be

appointed by the Presiding Prelate of the Harvest Intercontinental Ministries Unlimited after

seeking the advice of the Elders, Deacons and Trustees of the Cathedral.

1. Removal

The Dean/Resident Pastor of the Cathedral serves at the will and pleasure of the Presiding Prelate

and can be removed at any time by the Presiding Prelate when he feels that said action will serve

the best interest of HIM-U and the nation within which the Cathedral is located.

11.6

Replacement

In the event the Dean/Resident Pastor of the Cathedral resigns or is removed, his successor shall

be appointed by the Presiding Prelate of the Harvest Intercontinental Ministries Unlimited after

seeking the advice of the Elders, Deacons and Trustees with the advice of the Cathedral.

11.7

POWER OF THE OFFICERS OF THE CATHEDRAL

a. The Dean/Resident Pastor

The Harvest Cathedral being the seat of the Bishop in a country finds its headship under the Lord

Jesus Christ in the Presiding Prelate of HIM-U, who is Senior Pastor-in-fact of the Cathedral. The

Presiding Prelate shall thus be Chief Executive Officer-in-fact and Chairman-in-fact of the Board

of the Cathedral. The Presiding Prelate shall appoint a Resident Pastor, called, and styled the

Dean of the Cathedral, who shall run the affairs of the Cathedral under the auspices of the

Presiding Prelate. The Dean/Resident Pastor shall be the Chief Executive Officer of the Cathedral

and Chairman of the Board of Trustees. He shall be a continuing member of the Board of

Trustees. He shall have general management of the business of the Cathedral and general

supervision of the other officers. He shall preside at all meetings of the Board of Trustees and

ensure that all orders and resolutions of the Board are carried into effect, subject, however, to the

rights of the Board to delegate to any officer(s) of the Cathedral any specific powers, other than

those that may be conferred only upon the Dean/Pastor. He shall execute in the name of the

Cathedral all deeds, bonds, mortgages, contracts, and other documents authorized by the Board of

Trustees in accordance with the Constitution and By-Laws of the Harvest Intercontinental

Ministries Unlimited. He shall be a member ex-officio of all standing committees and shall have

the general powers and duties of supervision and management usually vested in the office of the

President of a Corporation. No person, unless approved by the Presiding Prelate, shall be invited

to speak, teach, or minister at the Cathedral without the consent of the Dean/Resident Pastor. He

shall be designated attorney-in-fact for the Cathedral by virtue of his office. He shall have the

authority to appoint and approve any assistants that would be necessary to properly carry on the

work of the Lord.

b. Other functions of the Dean/Pastor of the Cathedral

The Dean Resident Pastor of the Cathedral in each country shall function as National Overseer and

chief representative of the Presiding Prelate until at such time when the Presiding Prelate shall

deem it necessary to separate the two offices and thereby appoint a National Overseer. The

Dean/Resident Pastor of the Cathedral shall also perform other functions as may be assigned by the

Presiding Prelate to ensure the smooth operation of the work of HIM-U in the country within

which he serves.

c. Other Officers (Secretary, Treasurer and Trustees).

Other officers of the Harvest Cathedral shall be the Secretary, Treasurer and Trustees. Their power

and scope of authority shall be the same as in any local Harvest Church as found in Article X

{10.7 b., c., d., e.}.

ARTICLE XII

ELDERS, DEACONS, COUNCIL OF ADVISORS, AND COMMITTEES

12.1

Elders

Elders are chosen by the Pastor from the membership of the congregation of the Church who

demonstrate that their lives conform to the Scriptural qualifications thereof (I Timothy 3: 2-7; Titus

1: 6-9; I Peter 5:2-3). Elders’ function shall be to give spiritual support to the Pastor in discipling

new converts, praying for the sick, encouraging and developing spiritual gifts and ministries in the

body, and assist in the administration of the ordinances of the Church. Their number and term of

office shall not be predetermined. They shall give counsel and mutual assistance to the Board of

Trustees and the Pastor in the administration of the business and work of the Church as specifically

assigned by the Pastor.

12.2

Deacons

Deacons are chosen by the Pastor from the membership of the congregation of the Church who

demonstrate that their lives conform to the Scriptural qualifications thereof (Acts 6:1-3). Deacons’

functions shall be to help in the maintenance of the Church’s facilities, serve as hospitality ministers

and shall perform other duties as assigned by the Pastor. Their number and term of office shall not

be predetermined. They shall give counsel and mutual assistance to the Board of Trustees and the

Pastor in the administration of all matters related to the physical needs of the Church.

12.3

Council of Advisors

A Council of Advisors shall be appointed as set forth below. It shall be the responsibility and

privilege of the Council of Advisors to provide godly counsel to the Pastor and the Board of

Trustees. The Council shall consist of at least three (3) members, but no maximum number shall be

established. The Council shall consist of all elders in the Church and any other member(s), up to five

(5) other members, appointed by the Pastor. With the exception of the elders on the Council,

members shall be appointed for one (1) year term, but no limit shall be placed on the number of

times a person may be reappointed. At the discretion of the Pastor, however, any person appointed to

the Council may be removed.

12.4.

Committees of Trustees

The Board of Trustees, by resolution adopted by a majority of the Trustees in office, may designate

one or more committees, to the extent provided in such solution, to have and exercise the authority of

the Board of Trustees in the management of the church; but the designation of such committees and

the delegation thereof of authority shall not operate to relieve the Board of Trustees, or any individual

Trustee, of any responsibility imposed on it or him by law.

12.5

Other Committees

Other committees not having and exercising the authority of the Board of Trustees in the management

of the Church may be designated by a resolution adopted by a majority of the Trustees present at a

meeting at which a quorum is obtained. Except as otherwise provided in such resolution, members of

each committee shall be members of the congregation of the Church, and the Pastor shall appoint the

members thereof. Any member thereof may be removed by the person or persons authorized to

appoint such member whenever in their judgment the best interest of the Church shall be served by

such removal.

ARTICLE XIII

CONTRACTS, CHECKS, DEPOSITS, AND FUNDS

13.1

The Board of Trustees may authorize any officer(s), agent(s) of the Church, in addition to the officers

so authorized by these By-Laws, to enter into any contract or execute and deliver any instrument in

the name of and on behalf of the Church, and such authority may be general or may be confined to

specific instances.

13.2

Checks, Drafts, or Orders

All checks, drafts, or orders for the payment of money, notes, or other evidences of indebtedness

issued in the name of the Church shall be signed by such officers(s), agent(s) of the Church and in

such manner as shall from time to time be determined by resolution of the Board of Trustees. In the

absence of such determination of the Board of Trustees, such instruments may be signed by either the

Treasures or the Pastor of the Church.

13.3

Deposit

All funds of the Church shall be deposited from time to time to the credit of the Church in such

banks, trust companies, or other depositories as the Board of Trustees may select.

13.4

Gifts

The Board of Trustees may accept on behalf of the Church any contribution, gift, bequest or devise for

the purpose of the church (Malachi 3:10, Luke 6:38, I Cor. 16:1 and II Cor. 9:6-8).

ARTICLE XIV

BOOKS AND RECORDS

14.1

The Church shall keep correct and complete books and records of its accounts and shall also keep

minutes of the proceedings of its members, Board of Trustees, or committees having and exercising

any of the authority of the Board of Trustees and any other committee, and shall keep at the

Principal Office a record giving the names and addresses of members of the Board of Trustees. All

books and records of the church may be inspected by any Trustee at any reasonable time.

ARTICLE XV

AMENDMENT

15.1

These By-Laws may be altered, amended, or repealed, and new By-Laws may be adopted by a simple

majority of all Bishops, Executive Committees, National Overseers, Ordained and Licensed

ministers, Board of Trustees, Elders and Deacons and other official representatives present at a duly

called meeting to consider said amendment provided that all stake holders are properly notified in

writing at least six (6) months in advance of said meeting.

Section IV

OVERVIEW OF HIM-U

WHAT IS HARVEST INTERCONTINENTAL MINISTRIES UNLIMITED?

HIM-U is an association of churches, ministries and ministers who have entered into covenant to fulfill

the great commission together.

I. MISSION STATEMENT

•

We are building multi-national and multi-cultural churches and kingdom communities around the

world, which are spiritually and economically empowered to establish the will of God on the earth.

Our goal is to bring people together regardless of their racial, ethnic, and cultural background to

reflect the unity and diversity in the Kingdom of God.

•

We are called to bring people together in a community that addresses the social, political, economic and

physical needs of man thereby ministering to the spirit, soul and body. We are not only concerned about

whether our people are living holy lives and praying, but also that children are educated, their families are

healthy, and that environments are clean. We are involved in a ministry that touches every aspect of

people’s lives (Luke 4:18), just as the ministry of Jesus Christ met the spiritual and physical needs of

the people.

•

Our domains are not limited to a particular geographic region. We are called to reach the world based on

the Great Commission to go into the entire world (Acts 1:8). Beginning in each country, we shall resist

forces that divide people based on race, culture, and tribal lines; and commit ourselves to bringing people

together. We build churches of God under the banner of His word as “kingdom communities.” These

churches bring people together to form strong and vibrant communities operating on kingdom

principles, addressing the social, economic, political, and spiritual needs of people.

❖ MISSION: “To win the lost at all costs and make as many disciples for Christ as we possibly can in our

generation.”

❖ VISION: “A world where no one lives or dies without Christ”

II. ORGANIZATIONAL PHILOSOPHY

• The Organizational philosophy of HIM-U is one that fosters an organizational structure that does not

tie people down but allows and facilitates all that God wants them to do.

• There must be some uniformity (basic standards) that ought to be present within all HIM-U

Churches and para-ministries. These standards are:

o Acceptance and abiding by the Tenets of Faith

o Ministering to the Lord through vibrant praise and worship

o Teaching of the Word of God uncompromisingly

o Ministering to the Lord and His people through Prayer and fasting

o Involvement in Evangelism and Missions

o Exhibiting love and unity within the body of Christ

o Living holy and exemplary lives

III. BASIC INFORMATION

• Harvest Intercontinental Ministries Unlimited; aka HIM-U

• Harvest Intercontinental Church (individual churches) + location

• Harvest Intercontinental Ministries formerly Bethel World Outreach International Ministries

Headquarter: 16227 Batchellors Forest Road, Olney, MD 20832

IV. CORE VALUES: H-A-R-V-E-S-T

•

H- Humility

•

A-Accountability

•

R- Results-oriented

•

V- Veracity (Truthful/honest)

•

E- Evangelism

•

S- Service & Spirituality

•

T- Teamwork

V. DISTINCTIVES

• Our congregations tend to be family oriented.

o People grow and develop within the church.

o Multiple generations grow and develop within the church.

• Diversity

o More than 50 nations present (strong African roots).

o Imperfect people are welcome here, because we’re imperfect ourselves.

• Church Planting

350 churches planted and counting.

o We are a missionary church/organization.

• We are teaching-oriented.

o Focused on teaching the Word.

o Educating Christians in the area of Grace.

• Exuberant praise and worship

o We praise and worship God for who He is, what He has done and what He is doing.

VI. ADVANTAGES

• A network of churches around the world that share the culture of missions and outreach.

• A sense of ownership and teamwork; our vision is shared by all within the ministry.

• Large geographic footprint.

• Training and Leadership Development

o Many of our small group leaders discover the call to preach and teach God’s word.

• For the most part, we evangelize by going to people in our communities and serving their needs, not

by asking them to come to us. However, we do hold regular events to create awareness.

VII. MINISTERIAL STANDARDS

All ministers of HIM-U are expected to regularly:

1. Spend quality time each day studying and praying (at least an hour a day recommended).

2. Engage in fasting as part of their spiritual growth and development (at least once a week

recommended).

3. Emphasize and practice personal soul winning and evangelism.

4. Pursue knowledge in spiritual and natural things.

5. Live holy lives, avoid the practice and appearance of evil, and maintain a reputation that is above

reproach.

6. Walk in love and unity with one another, working together as members of the same team, while at

the same time helping and correcting one another in love when necessary.

7. Walk in love and unity with other Christian ministers and churches, avoiding pride, destructive

criticisms, and divisiveness.

8. Abstain from the inappropriate use of alcohol, nicotine and other harmful substances, all illegal drugs,

drunkenness, pornography, and any type of entertainment that promotes immorality and ungodly

appetites, including but not limited to sexually provocative dancing and vulgar music.

9. Avoid going to court against one another (if possible). Disputes should be settled through the Church.

10. Agree to abide by and implement the Constitution and By-Laws, Ministerial Manual of

Policies, Practices and Procedures, Ministerial Covenant, and all decision(s) adopted at HIM-U

Conferences and Conventions.

Section V

HIM-U ORGANIZATIONAL STRUCTURE

I. Presiding Prelate

The Presiding Prelate is an ordained minister of HIM-U who has been consecrated and elevated to the office

of a Bishop. He must have been tried and proven to possess the call, charisma, consecration and character apt

for a Bishop and authorized to function freely and fully in the office of the Presiding Prelate of HIM-U. He

must have served with HIM-U for at least 12 years and must be between the ages of 45 and 70 years old at

the time of appointment. The Presiding Prelate may serve up to the age of 75. He must have acquired an

earned bachelor’s degree in biblical studies or in a related field. A Master or doctorate degree is preferred but

not required.

A. Function

o Provides Apostolic oversight of the entire ministry, including but not limited to church

planting, discipleship training, evangelism, and administration.

o Ensures that the vision of winning the lost at all costs and a spirit of Christ like unity

always prevail throughout the ministry.

o Nominates Diocesan Bishops and Bishops. These nominations shall be approved through a secret

ballot process with a two-third majority vote of the Board of Bishops, International Advisory

Council and all ordained ministers in good standing of the nation(s) concerned. In an event where

the appointee does not obtain the two-third majority, the Presiding Prelate shall repeat the process

until a two-third minority vote is obtained. Note: All ministers are encouraged to remain prayerful

in seeking the mind of the Lord, refrain from politicking or campaigning in an attempt to influence

support for or against a particular nominee.

o Appoints Administrative Bishops to assist in the operation of the Ministry that do not require

ratification in pursuant to the Constitution of HIM-U. Such bishops shall be eligible for the office of

the Presiding Prelate and Assistant Presiding Prelate.

o Appoints all National Overseers, and National Representatives.

o Approves all credentials.

o Presides over all General Conferences and Conventions

o Supervises the General and Central Mission Fund

o Serves for up to age 75 but may be removed by a two-third majority vote of all Bishops, ordained

and licensed ministers for moral failure, doctrinal departure from the Tenets of Faith and the

standards and practices of the HIM-U, and for physical and mental incapability.

II. Assistant Presiding Prelate

The Assistant Presiding Prelate is an ordained minister of HIM-U who has been consecrated and elevated to

the office of a Bishop. He serves at the pleasure of the Presiding Prelate and must have been tried and proven

to possess the call, charisma, consecration and character apt for a Bishop and authorized to function freely

and fully in the office of the Assistant Presiding Prelate of HIM-U. The Assistant Presiding Prelate is the

Principal Assistant to the Presiding Prelate. He shall be the Assistant Chief Executive Officer of HIM-U and

shall be appointed by the Presiding Prelate from among the Bishops. In the event where he has not gone

through a ratification process but has been serving as an Administrative bishop, he shall be nominated, and

his nomination shall be ratified in pursuant to Article IV (4.03) of the Constitution of HIM-U. The Assistant

Presiding Prelate shall be a member of the Council of Bishops. He must have served with HIM-U for at least

12 years and must be between the ages of 45 and 70 years old at the time of appointment. The Assistant

Presiding Prelate may serve up to the age of 75. He must have acquired an earned bachelor’s degree in

biblical studies or in a related field. A Master or doctorate degree is preferred but not required.

A. Function:

o He shall assist the Presiding Prelate in providing general management of the business of HIM-U

and general supervision of the other officers.

o He shall preside, in the absence of the Presiding Prelate, over all meetings of the Council of

Bishops, except as otherwise stipulated in Article 3.06b (i), (ii) and (iii), and assist in ensuring that

all orders and resolutions of the International Board of Trustee are executed, subject however, to

the right of the Council of Bishops to delegate to any other officer(s) of the Harvest Intercontinental

Ministries Unlimited, any specific power(s) other than that which may be conferred only upon the

Presiding Prelate or General Secretary. He shall attend all sessions of the Council of Bishops and

other such that may be required. He shall be responsible for the recording of all votes and minutes

of all proceedings in a book to be kept for that purpose.

o He shall give, or cause to be given, notice of meetings of the Council of Bishops when notice is

required to be given in accordance with the Constitution and By-Laws of HIM-U or by any

resolution of the Council of Bishops.

o He shall assist the Presiding Prelate in executing in the name of the ministry all deeds, bonds,

mortgages, contracts, and other documents authorized by the Council of Bishops. He shall have

managerial powers usually vested in the office of the Vice President of a corporation and he shall be

designated assistant attorney-in-fact for the Ministry by virtue of his office.

o He shall assist the Presiding Prelate in carrying out his responsibilities.

o He shall oversee the development of educational and training programs for ministers and

missionaries.

o In case of the incapacity of the Presiding Prelate, serves as acting Presiding Prelate until the

Presiding Prelate can resume his functions or until a new Presiding Prelate is elected.

III. Diocesan Bishop

The Diocesan Bishop is an ordained minister of HIM-U who has been consecrated and elevated to the office

of a Bishop. He must have been tried and proven to possess the call, charisma, consecration and character apt

for a Bishop and authorized to function freely and fully in the office of a Bishop. He must have served HIM-

U for at least 8 years and at the time of his nomination, he must be between the ages of 35 and 70 years. The

Diocesan Bishop may serve up to the age of 75. He must have acquired an earned bachelor’s degree in

biblical studies or in a related field. A Master or doctorate degree is preferred but not required.

A. Functions:

o Provides Apostolic oversight of a specific diocese, including but not limiting to church planting,

discipleship training, evangelism, and administration.

o Ensures that the vision of winning the lost at all costs and a spirit of Christ like unity always

prevail in his Diocese.

o Recommends for nomination to the Presiding Prelate all Bishops, National Overseers, and National

Representatives. His nomination after prayerfully consideration could be rejected or put forward by

the Presiding Prelate for approval through a secret ballot process with a two-third majority vote of

the Board of Bishops (in the case of a Bishop’s nomination), International Advisory Council,

National Overseers, members of the councils of ordained ministers, and senior pastors of local

churches of the nation(s) concerned. In an event where the appointee does not obtain the two-third

majority, the Presiding Prelate shall repeat the process until a two-third minority vote is obtained.

All ministers are encouraged to remain prayerful in seeking the mind of the Lord, refrain from

politicking or campaigning in an attempt to influence support for or against a particular nominee.

o Recommends to the Presiding Prelate all persons within his Diocese seeking to be credentialed by

HIM-U. He shall also be charged with the responsibility of appointing the administrative staff of

the office of the Diocesan Bishop as may be needed to accomplish the vision and mission of HIM-

U within his country of assignment.

o Presides over all Diocesan Conferences and Conventions.

o Supervises the Diocesan Mission Fund.

o Serves for 5 years with the possibility of being denominated and re-elected through the process of

secret ballots by a two-third majority vote of all Bishops, ordained and licensed ministers of the

nation(s) concerned. He could be removed through the same process for moral failure, doctrinal

departure from the Tenets of Faith and the standards and practices of the HIM-U and for physical

and mental incapability.

IV. Bishop

A Bishop is an ordained minister of HIM-U who has been consecrated and elevated to the office of a Bishop.

He must have been tried and proven to possess the call, charisma, consecration and character apt for a Bishop

and authorized to function freely and fully in the office of a Bishop. He must have served HIM-U for at least

8 years and must be at least 35 years old. He must have served HIM-U for at least 8 years and at the time of

his nomination, he must be between the ages of 35 and 70 years. A Bishop may serve up to the age of 75. He

must have acquired an earned bachelor’s degree in biblical studies or in a related field. A Master or doctorate

degree is preferred but not required.

A. Functions:

Provides Apostolic oversight of a country, including but not limited to church planting,

discipleship training, evangelism and administration.

Ensures that the vision of winning the lost at all costs and a spirit of Christ like unity prevail at

all times in his country of assignment.

Recommends for nomination to the Presiding Prelate through the office of the Diocesan Bishop,

ordained ministers aspiring to be National Overseers, and National Representatives. He shall

also be charged with the responsibility of appointing the administrative staff of the office of the

Bishop as may be needed to accomplish the vision and mission of HIM-U within his country of

assignment.

Recommends to the Presiding Prelate through the office of the Diocesan Bishop all persons

within his country seeking to be credentialed by HIM-U.

Presides over all National Conferences and Conventions.

Supervises the CMF of his country.

Serves for 5 years with the possibility of being re-nominated and re-elected through the process

of secret ballots by a two-third majority vote of all Bishops, ordained and licensed ministers of

his nation. He could be removed through the same process for moral failure, doctrinal departure

from the Tenets of Faith and the standards and practices of the HIM-U and for physical and

mental incapability.

V. The General Secretary

The General Secretary is an ordained minister of HIM-U. He must have served HIM-U for at least 5 years.

He must have acquired an earned bachelor’s degree. The General Secretary shall be the head of the

International Executive Committee. He shall be appointed by and shall serve at the will and pleasure of the

Presiding Prelate.

A. Function:

o He shall report directly to the Presiding Prelate and shall serve as head of the Secretariat at all

Annual or Bi-Annual Conferences of the Harvest Intercontinental Ministries Unlimited and

shall take or cause to be taken, all minutes of proceedings at such gatherings and give or cause

to be given copies of records of all such gatherings to respective heads of delegations.

o He shall have custody of the seal to all authorized documents requiring a seal.

o He shall keep the membership rolls comprising National Missions and respective churches

and affiliate ministries of the Harvest Intercontinental Ministries Unlimited, and in general,

perform the duties usually assigned to the office of a General Secretary and other duties as

shall from time to time be prescribed by the Presiding Prelate or the Council of Bishops.

o He shall receive, analyze, and process all National reports and makes regular

reports to the Presiding Prelate on developments in HIM-U.

VI. National Overseer

A National Overseer is an ordained minister of HIM-U who has been assigned to supervise the affairs of

HIM-U churches and ministries within a specific nation. He must have been tried and proven to possess the

call, charisma, consecration and character apt for an overseer and authorized to function freely and fully in

the office of the National Overseer by the Presiding Prelate. He must have served HIM-U for at least 5 years

and must be at least 30 years old.

A. Functions:

o Provides oversight of a country, including but not limited to church planting, discipleship

training, evangelism and administration.

o Works closely with local pastors and ministers to ensures that the vision of winning the lost at

all costs and a spirit of Christ like unity prevail at all times in his country of assignment.

o Appoints his administrative staff and special committees with the advice and consent of the

Bishop that may be needed to accomplish the vision and mission of HIM-U within his country

of assignment.

o Recommends to the Presiding Prelate through the office of the Bishop all persons within his

country seeking to be credentialed by HIM-U.

o Presides over all National Conferences and Conventions.

o Oversees the mechanism established to make sure that National tithes and offerings are received

and disbursed properly through the Central Mission Fund.

o He shall be appointed by and serve at the will and pleasure of the Presiding Prelate.

o Receives quarterly reports of activities in the Nation and in turn provides semi-annual

reports to the office of the Bishop.

VII. National Representative

A National Representative is an ordained minister of HIM-U who has been assigned to supervise the affairs

of HIM-U churches and ministries within a specific geographic area within a country. He must have been

tried and proven to possess the call, charisma, consecration and character apt for National Representative and

authorized to function freely and fully in said office by the Presiding Prelate. The National Representative

shall manage the affairs of HIM-U on behalf of the office of the Bishop within a nation or geographic

designation. He must have served HIM-U for at least 5 years and must be at least 30 years old.

A. Functions:

o Provides oversight of the entire ministry. His responsibilities may include but not limited to

church planting, discipleship training, evangelism, and administration.

o Ensures that the vision of winning the lost at all cost and a spirit of Christ like unity

always prevail throughout the Ministry.

o Recommends to the office the Presiding Prelate through the office of the Bishop the

approving of candidates for licensure and ordination.

o Presides over all regular general assembly meetings.

o Manages the General Mission Fund.

o He shall be appointed by and serve at the will and pleasure of the Presiding Prelate.

VIII. National Secretary

o Assist the National Overseer in carrying out his responsibilities.

o Supplies the technical and administrative arm for the day-to-day operation of the National’s

office.

o Appointed annually by the National Overseer upon the approval of the Presiding Prelate.

IX. Local Ministers

o Responsible to fulfill the duties of each office in a spirit of excellence, serving the

Lord without reproach.

o Provide quarterly reports to the National Overseer and other reports as may be required from

time to time to ensure the smooth operations of Harvest.

o Pursue the vision of winning the lost at all cost in a spirit of love.

o Tithe to the General Mission Fund on all income received from a Harvest-related

ministry.

o Walk in integrity.

o Attend National meetings.

Section VI

Relationship of the Local Church to HIM-U

The Harvest Intercontinental Ministries Unlimited, is the Legal, Spiritual and International Covering of all

the Harvest Intercontinental Churches and its affiliates.

I. The purpose of HIM-U shall be:

o To fulfill the Great Commission by winning the lost at all costs.

o To establish and maintain fellowship among Harvest churches, Ministries and Pastors in order to

plant and maintain strong, vibrant and Bible believing churches.

o To foster and promote partnership among HIM-U Churches, Ministries and Ministers who have

entered into covenant to fulfill the Great Commission.

o To promote and encourage theological and academic training for all Harvest Pastors, Ministers,

church leaders and members.

o To ensure strict accountability for ministerial transparency and integrity in all spiritual, financial,

material, ethical and moral issues that affect HIM-U Churches, Ministries and affiliates.

II. RELATIONSHIP

HIM-U recognizes its doctrinal and fraternal relationship with Harvest Intercontinental Churches and

affiliate Ministries and agrees to provide leadership, governance and spiritual covering for all the

Harvest Intercontinental churches and affiliate Ministries and to ensure adherence to established

ordinances, standards, and doctrines, consistent with the Holy Scriptures and to govern these Churches

and affiliate Ministries in accordance with the Constitution and By-Laws, Manual of Policies, Practices,

and Procedures, the Covenant, and Fellowship Bond established for all HIM-U Churches and affiliates.

III. PREROGATIVES

The prerogatives of HIM-U shall be:

o To govern all the Harvest Intercontinental Churches and Ministries in all matters consistent with the

Holy Scriptures and established standards set forth in this document and the laws of the land within

which Harvest Churches and affiliate Ministries are located.

o To include as members only those Churches and Ministries who give evidence and commitment to

preaching the Gospel of Jesus Christ consistent with the Scriptures, willing to live holy lives and

are willing to abide by the established Standards and Practices of HIM-U and its Constitution and

By-Laws.

o To discipline in love with the goal of restoring its Members, Leaders and Ministers who violate the

principles of God’s Word, Constitution and By-Laws, and Manual of Policies, Practices and

Procedures of HIM-U.

o To establish and maintain Regions, Nations, Counties/Provinces, Districts, Ministries, Departments,

Auxiliaries, Committees and Facilities HIM-U finds necessary to accomplish its purposes.

o To ordain and or consecrate Presiding Prelate, Bishops, Apostles, Prophets, Evangelists, Pastors,

Teachers and to appoint or elect Directors, Administrators and those Officers or Personnel needed in

pursuing its work and carrying on its business in accordance with the Manual of Policies, Practices

and Procedures of HIM-U.

o To receive gifts, donations and buy, lease, or otherwise acquire, own, or hold in trust, use, convey,

mortgage, lease or sell or otherwise dispose of such properties, real or chattel, as may be useful for

carrying on its ministry and business.

o To encourage the provision of retirement funds and healthcare benefits for Pastors and Ministers who

meet the requirements set forth by their respective Region.

Section VII

HIM-U POLICIES

I. PLANTING OF NEW CHURCHES

Church planting is a very serious and delicate matter. It is very easy to start a church and get one or two

individuals to attend. The challenge however is in maintaining the people and growing the church. Many

in desperation have fallen on their face and quitted the ministry.

To avoid this sad ending there are certain policies, practices and procedures that are helpful in facilitating

this process. Remember, Harvest exists to win souls and plant churches. This is our passion.

1. WHAT IS CHURCH PLANTING?

The practice of establishing a core of Christian worshipers as a local assembly under the care of a local

pastor with the purpose of evangelism, discipleship and training in the Word of God. The intention is that

they would develop into a thriving congregation.

2. METHODS OF CHURCH PLANTING

There are basically three ways in which a Harvest Fellowship could be established, namely:

o District Planting a Fellowship.

o Local Church planting a fellowship.

o Individuals Planting a Fellowship---(lay, licensed or ordained) who recognizes an opportunity and

senses a call to begin a local Harvest Fellowship in a particular town or city.

3. STRATEGIES

There are different church planting models that have been used by organizations and ministries to reach

the unchurched. Church planting can be expensive or inexpensive depending on the approach one uses.

Our purpose is to recommend three inexpensive and simple methods of church planting that work by the

leading of the Holy Spirit.

• CHURCH PLANT THROUGH CRUSADE

Crusades have been by far the most common method of church planting in huge cities around the

world. Well known evangelists have used and continue to use this method of church planting to reach

the masses in nations, cities and villages around the world to plant several churches at one time or

simply a large church. Usually, this approach is used to establish churches in cities with a larger

unchurched population. On the one hand, this type of church planting is usually very costly if

conducted on a large scale. On the other hand, church plant by Crusade can also be inexpensive when

conducted on a smaller scale to reach a city using the neighborhood outreach approach. This method

requires a small team of believers, about three, five or more with a passion and the boldness of the

Lord to win the lost. Additional requirements are as follows:

o A small, inexpensive but loud public address (PA) System with one or two speakers and at least

one microphone.

o An anointed Evangelist that understands and communicates the salvation message clearly.

o One or two believers that have the heart, skills, and ability to follow up and disciple new converts.

o Someone called and anointed to pastor.

o A place of worship.

•

CHURCH PLANT THROUGH CELL GROUPS

The second inexpensive approach to church planting is through cell groups or the house church

outreach. This approach is one of the most popular means of church planting used by many pastors or

church planters to extend God's Kingdom on the earth. One or several homes can be used to plant a

growing and vibrant church in any context that allows the congregation of believers in homes. The

requirements or overhead costs for starting a fellowship using this model are minimal. A believer or

an anointed minister of the Gospel with the call and passion to begin a work in his city or

neighborhood can start the church or fellowship from his or her living room with his family of three

or more individuals.

•

CHURCH PLANTING THROUGH "PRAYER MINISTRY"

As the name suggests, this form of church planting is a simple, inexpensive yet powerful method of

church planting. Believers and lay leaders who are given to prayer and intercession use it around the

world. This approach requires that the man or woman of God be intentional and purposeful in meeting the

needs of the people through prayer in order to experience growth. Prayer is used to start and grow the

church or fellowship intentionally by praying for the miraculous supply of the needs of the people. It

has been proven that churches that are planted using this approach have been successful because of

the strategy to meet the needs of the believers and unbelievers who attend. This method works all the

time because people are usually committed and loyal to pastors, leaders and ministries that are

purposeful in meeting their needs. The minimum requirements for a church planter to start a church

using this method are as follows:

o A clear vision for the work and a call to the pastoral ministry

o Anointed or Graced to work miracles through prayer.

o Skillfulness in preaching and teaching God’s Word.

o People and organizational skills

o An available home to begin the prayer ministry and a plan to exit the home to a public place of

worship.

4. SPYING THE LAND - WHAT TO LOOK FOR?

Spying the land is an intricate part of mission work. Whenever a missionary decides to start a new

work in a virgin field, it is always in his/her interest to first visit the area to search it out.

In Numbers chapter 13 we encounter a people that had just been delivered by God out of servitude for

a land He had promised the ancestor (Abraham) more than 400 years earlier? In verse one and two we

read, "And the Lord spoke unto Moses, saying, send thou men, that they may search the land of

Canaan which I give unto the children of Israel;…"

God had already given them the land of Canaan but wanted them to have a foresight and foretaste of

it. The same is true for the missionary. God may have given you the Town, City or Nation but like

any wise commander you must first attempt to know certain things about that city before attacking.

In verses 18- we see specific things the men were told to look for. To build a solid church the church

planter must identify these things or is bound to fail.

•

They were to find out:

o What type of people inhabited the land? This report was to be based on the physical strength of

people. This implies looking for the national sins -- tradition, prostitution, Adultery, alcohol e.g.

o What is the population of land? One needs to know the population of the area you are called to. If

possible, also know the adults, youths, and children separately.

o What type of land is it? Is it a friendly land or a hostile one? Are they friendly or hostile to the

gospel? To strangers? To men preacher, to women preacher?

o What do the people live in? How are they living? - This speaks of the social and educational level

of people that may impede or help the gospel.

o Is the land prosperous or poor? This implies knowing the living standard of the town, city, or

nation you are interested in going to. If you have not attained the level of faith needed to live

there, build your faith up first.

When you ascertain these things, you can then go to God in prayers for the strategy to unlock the

prison doors and liberate the captives of darkness. For example, you cannot go to a city in which

people are prospering looking like a haggard beggar. Also, you cannot effectively minister to people

with higher social and educational levels when you cannot pronounce your own name properly.

Whereas it is true that some will get saved, you will serve as a hindrance to the majority. Spying the

land is therefore mandated in HIM-U to avoid this.

5. SOME QUALITIES A CHURCH PLANTER OUGHT TO POSSESS.

• Must have a clear and distinct call from God.

• Must be a visionary, imaginative, creative and a person of faith.

• Must be outgoing.

• Must be a person of prayer and a soul winner.

• Must have experience in the pastoral area. He/she must have served in the covenant family system,

cell group or home fellowship as a leader.

• Must be a hard worker and a self-motivator.

• Must be an individual of character and integrity. These are two indispensable qualities he/she cannot

substitute for the anointing.

• Must be committed to Harvest Intercontinental Ministries Unlimited.

• Must be willing to keep learning and developing him/herself.

• Must be willing to identify with the people by spending time with them.

• Must identify with the un-churched. Do not isolate yourself and the church from the community. Be a

light to them. Take part in community programs that do not compromise the Word of God.

6. PROCEDURES TO BE FOLLOWED REGARDING A NEW CHURCH PLANT

A new work that is begun by a minister of Harvest or a Harvest church shall be called Fellowship until it

meets the conditions outlines in the Policies, Practices and Procedures for receiving a Church Status.

It is worth noting that within Harvest Intercontinental Ministries Unlimited, the District has the final

authority with regard to planting a Fellowship. Consequently, the following procedures must be followed

by every church or Harvest Minister who desires to plant a HIM-U church:

• A formal letter of intent must be sent to the office of the National Overseer.

• The letter must explain the vision, need for the church plant (copy of feasibility study that has been

conducted—if possible), and available resources (human and financial) to facilitate the new work.

• The minister or church requesting permission to begin a fellowship must also provide the District

with copies of the pastor or missionary’s academic and ministerial credential and profile.

• A written response must be received from the office of the National Overseer granting permission

before the work can begin.

• Those who feel called by the Lord to begin a new work are expected to trust God to supply their

needs. If assistance is desired, applications for assistance should be sent to the office of the Presiding

Prelate or Regional Bishop, Bishop or National Overseer at least twelve months before the launching

of the church plant. Applications will be prayerfully prioritized, and assistance will be given

accordingly (based on availability of funds). However, any assistance given is voluntary. God is our

source, not Harvest.

• Each District (Nation) should determine the minimum amount required to plant a church in a

particular region(s). Said amount should be placed in their annual budget.

•

It is also the prerogative of the District (Nation) to determine how many new church plants are

approved each year.

•

The District could sponsor the establishment of a fellowship based on the following conditions:

o The availability of funds

o The existing need for a church within the geographical location where the fellowship is expected

to be established.

o The minister or mother church’ support or payment of their CMF

o Letters of recommendations (at least two) from ordained ministers of HIM-U stating the church

planter’s ability, vision, and potential for the work to grow and sustain itself.

o The leading of the Spirit of God

•

When the District approves a request for financial assistance to begin a new fellowship, a written

letter will be sent to the church planter or mother church that requested the assistance. Said letter shall

state the duration of the financial support and other conditions for continuing the support—if

applicable.

•

Financial assistance from the District (Nation) for the establishment of a new fellowship shall not

exceed two years. However, said support could be extended by an addition year (third and final year)

if a written request is made by the church planter or mother church explaining the need for the

extension and the steps that are being taken to ensure that the fellowship becomes financial

independent. After the third year, the fellowship is expected to become capable of handling its

financial obligations.

•

The National Office shall not approve the establishment of a Fellowship within 7 (seven) miles radius

from an existing Harvest Church.

7. GRANTING OF CHURCH STATUS

In order to be granted a Church status within HIM-U, a fellowship (a new church plant that was began by

a Harvest Minister) must meet the following conditions:

• Adequate pastoral leadership - the presence of a licensed or ordained minister.

• Adequate lay-leadership - at least four adults besides the pastor who are members of the church and

meet the requirements for eldership.

• Adequate membership - a regular weekly average attendance on the main day of worship of at least

fifty persons, age sixteen years old and upwards.

• Adequate financial support - the ability to provide for a regular place of worship and pay a pastor’s

salary.

• Adequate training - the completion of the membership course or its equivalent by at least twenty-

five persons.

8. PROCEDURES TO RECEIVE A CHURCH STATUS

The following procedures must be followed after the above stipulated conditions are met:

• A written request for Church Status should be submitted to the District Overseer by the pastor of the

fellowship who will recommend to the Bishop or Presiding Prelate that said Fellowship receives a

Church Status.

• Upon approval by the Presiding Prelate, a date and time will be set for an official ceremony to be held

during which the fellowship will be granted a Church Status.

• At the ceremony, an official representative of the Presiding Prelate is expected to be present to install

the pastor and leadership of the new congregation.

• A letter and a Certificate will be issued by the Presiding Prelate through the office of the Bishop or

the District bearing the official seal of the Ministry at the ceremony indicating that the fellowship has

been granted a church status and is thereby permitted to enjoy all the privileges attached thereto.

9. MEMBERSHIP WITHIN THE LOCAL CHURCH

Membership shall be extended to all persons who express faith in Jesus as Lord and Savior, desire to

belong to the local church and who willingly subscribe to the doctrines, Constitution and By-Laws of the

Harvest World Outreach Ministries International Inc.

• REQUIREMENTS FOR MEMBERSHIP

In HIM-U, there are several requirements one must meet in order to become a member of the local

church. They include:

o Regeneration by receiving Christ as personal Lord and Savior.

o Evidence of new birth and willingness to live by the standards of the Word of God.

o Water baptism by immersion following regeneration.

o Acceptance of Tenets of Faith of HIM-U and willingness to abide by the doctrines of the church and

submit to its discipline.

o Abstain from the inappropriate use of alcohol, nicotine and other harmful substances, all illegal drugs,

pornography and any type of entertainment that promotes immorality and ungodly appetites,

including but not limited to sexually provocative dancing and vulgar music.

o Willingness to support the church with tithes and offerings and to volunteer time, talents, and skills as

a steward of God’s grace.

o Completion of membership classes.

o Attainment of an age where there is clear demonstration and evidence that the candidate has received

the Lord and has met the other requirements stipulated above.

o Living holy through the power of the Holy Spirit.

o Attending an interview by the Pastor who will grant, deny or without membership for a while until

specified conditions are met. The Pastor reserves the right to “grandfather” anyone into membership

by ignoring any of the steps mentioned above.

II. THE TITHE (CENTRAL MISSION FUND)

The payment of the Tithe, ten percent of a local church tithes and offering shall exist to help facilitate the

work of missions and the operations of the offices of the Presiding Prelate, Regional Bishops, Bishops

and National Overseers.

o All Harvest-related churches and ministries shall pay their tithe into a fund known as the

Central Mission Fund. Additionally, all ministers receiving income from a Harvest-related

ministry are also required to tithe into the Central Missions Fund.

o A portion of the Central Mission Fund (CMF) is used to assist in facilitating the establishment of new

churches and evangelistic crusades in unreached areas. It is expected that within two years, newly

established works will be self-sufficient. It is also expected that newly established fellowship will

commence tithing immediately. Continued dependence on the CMF after two years of operation will

be highly discouraged and only in extreme cases will continued support be granted for an additional

year.

III. REMOVAL OF A PASTOR

In an effort to win the lost at all costs and advance the cause of Christ, ministers of HIM-U are expected

to maintain a high standard and strive for excellence in ministry. When established standards are not

followed, or it is deemed to be in the interest of the Ministry, a minister may be removed in the case of:

• Doctrinal departure

• Immorality

• Gross disrespect to HIM-U leadership

• Cessation of effectiveness in ministry:

o All efforts should be made by HIM-U and the National officers to help the churches within their

nations realize their full potential. If it has been determined by the National officers and Bishop’s

office that conditions exist such that a given church can thrive and all efforts have been made by

the National Mission to assist said church, and yet the church fails to rise to its potential, the

senior minister(s) may be deemed ineffective in ministry in that locality. Ineffectiveness in

ministry is grounds for non-renewal of credentials.

IV. POLICIES ON MARRIAGE

We believe that marriage is a sacred union between one man and one woman and is intended to be for

life. It is a monogamous covenant instituted by God and ought to be preserved. Hence, HIM-U

recognizes marriage between one man and one woman conducted by the legal courts of the land, the

church (by an ordained minister), and by a formal traditional marriage ceremony. HIM-U acknowledges

that legal courts and traditional marriages are not the best for its members. Consequently, members of

HIM-U churches are highly encouraged to seek the blessings of the church upon their union.

V. POLICIES ON DIVORCE

Ministers, elders, deacons, and ministry leaders of HIM-U churches:

o Harvest Intercontinental Ministries Unlimited remains committed to the building up of the

family and to the promotion of strong family values. As such, divorce amongst ministers and

ministry leaders is highly discouraged, but could be permitted as the last option under extreme

circumstances of marital unfaithfulness, physical violence and abandonment.

o Ministers and ministry leaders who intend to divorce must first notify the Council of Ordained

Ministers in the nation where he/she ministers or notify the Bishop’s office and submit to a

process which involves a thorough investigation of the case and a determination of whether

there exists Biblical grounds for divorce.

o The National officers will first seek to resolve the matter amicably and in the case where it becomes

evident that reconciliation is not possible, then the couple will be given the liberty to make the

decision that is in their interest and that of the church. However, if a licensed or ordained minister

divorces, he or she would have to wait for at least two years before remarrying.

o The refusal of a minister or ministry leader of HIM-U to submit to the process established in the

Manual of Policies, Practices and Procedures will be grounds for non-renewal and revocation of

ministerial credentials or removal from a ministry position being occupied in the local church.

B. Church Members

The following guidelines have been established with HIM-U to handle marital cases where divorce is

being considered:

• The decision to divorce belongs to the individuals in the marriage. A minister cannot and should not

propose divorce as an option.

• Decisions to accept a divorce should be made by the collective leadership of the church. But this

should be the last option after much prayer and counseling.

• The grounds for divorce include:

o Adultery: or marital unfaithfulness: Sexual sin

o Abandonment: Leaving the home for a considerable period of time without mutual consent.

o Abuse: Physical (domestic) violence. Where proof exists that the victim’s life is threatened, and

it has become clear that the partner is no longer interested in the relationship.

VI. POLICIES ON TRADITIONAL MARRIAGE

HIM-U recognizes traditional marriage, though it acknowledges that this form of marriage is not the

best. Members should always be encouraged to be wedded and blessed within the Christian setting.

Also, in the case of polygamous marriage where the man gets saved, he should be advised to marry

his first wife. And if it is woman who gets saved and finds herself to be married to a man with

several wives, she should be advised to seek the face of the Lord for direction. The decision is hers

to make and the church is encouraged is pray with her for God’s leading and direction.

VII. FINANCIAL POLICIES

•

Tithes and offerings should be received at all times when services, including Worship services, Bible

Studies, Prayer meetings and Cell group meetings are held.

•

There should be at least two persons present when received funds are being counted.

•

All tithes and offerings should be deposited at a reputable banking institution within 48 hours of their

receipt.

•

There should be at least two signatories, approved by the pastor, for any church financial account. The

Pastor may choose to be a signatory to said account(s).

•

All funds received for a designated purpose should be used for said purpose unless expressly stated

by the church or ministry that it has the right to redirect funds in the interest of the church or ministry.

•

All pastor(s) assigned by the Senior Pastor, who is serving any Harvest Church or ministry, should

receive some form of remuneration from the church or ministry unless discussed with, agreed upon,

and accepted by the pastor(s) concerned.

•

All Harvest Intercontinental Churches and ministries are encouraged to be self-supporting, and self-

sustaining with their finances.

•

All HIM-U churches and ministries must give ten percent of their tithes and offerings monthly into

the Central Missions Fund. The fund was created to help facilitate the work of missions, church

planting, pay pastors’ stipends and facilitate the operations of the National offices.

•

All Ministers of HIM-U churches and related ministries who receive salaries, stipends or other

financial remunerations from said churches or ministries are expected to pay the tithes on said income

into the Central Mission Fund.

•

All newly established fellowship should, as soon as possible, begin to tithe into the Central Missions

Fund.

•

All Harvest churches that plant a fellowship are expected to provide some form of financial support

to said fellowship until it is financially able to sustain itself. If financial assistance is needed from the

District, the established District policy regarding church planting should be observed.

•

All Harvest churches and ministries are expected to submit a quarterly comprehensive financial report

to the office of the National Overseer. The National Office will in turn, combine the reports of all

churches and ministries within the District and present a bi-annual report to the office of the General

Secretary of HIM-U.

•

All National Offices should give ten percent from the CMF received from all churches and ministries

within their respective District for the operations of the office of the Diocesan Bishop. In addition, a

special offering would be received in each local Church within a diocese once a year (purpose to be

decided upon) for the operations of the Diocese.

VIII. OFFICIAL DRESS CODE

The dress code for HIM-U ministers for an official function shall be as follow:

• Bishop(s) shall wear purple and red shirts with the clerical collar.

• National Overseers shall wear blue shirts with the clerical collar.

• All other ordained ministers may only wear black and white shirts with the full (round) clerical collar.

• Licensed ministers shall wear only black shirts with half collar.

• For all ministers excluding Bishop(s), clerical collars must be worn with black, suits and only with

black shoes.

• Women may wear a modest black skirt suits, black dress, no hat, no scarf and minimum jewelry.

• The Presiding Prelate may designate other vestments and colors for other offices and functions as he

deems necessary.

IX. MEN AND WOMEN IN MINISTRY

The Harvest Intercontinental Ministries Unlimited shall pursue a policy that maintains a balanced

environment where both men and women are motivated to ministry and leadership.

• THE ROLE/TREATMENT OF THE PASTORS’ WIVES OR HUSBANDS

o The pastor’s wife/husband shall be treated with honor and respect at all times.

o She/he may or may not be called to the pastoral ministry but shall be regarded as a leader by virtue

of the role she/she plays in the life of her husband or wife and the church. She/he is expected to be

an example of godliness, and to promote unity, love and holiness within the local church.

o If a pastor’s wife or husband is called to the pastoral ministry, she or he should be encouraged.

o If a pastor’s wife or husband is not called into the pastoral ministry, she or he should not be

compelled to function in that role. They should not be marginalized but encouraged to function in

areas of her giftedness.

X. CODE OF CONDUCT GOVERNING MINISTERS WITHIN HIM-U

• Ministers are expected to respond to any request from a fellow minister in a timely, respectable, and

prompt manner.

• Ministers are expected to support the Central Mission Fund monthly as required.

• Ministers are encouraged to keep each other informed about major developments in our lives and

ministries.

• Ministers are expected to live lives that are biblical and Christ-like.

• Ministers are expected to treat each other with the utmost respect and walk in integrity at all times.

• Ministers are expected to endeavor to maintain the unity of the spirit in the bond of peace with the

goal of avoiding strife.

XI. HIM-U CONFERENCES AND ATTENDANCE

Ministers are expected to attend the National and International Conferences as is mandated for all

licensed and ordained ministers of HIM-U. Continual absences from National or International

Conferences shall be ground for non-renewal, withholding, or revocation of ministerial credential.

National and International conference attendance is the proof to fellow ministers that a minister is

personally committed to the goals and objectives of HIM-U and to the covenant bond that exists between

ministers. This also is a sign that his/her heart is indeed in the ministry. It is thus a requirement for all

licensed and ordained ministers.

• The General Conference of HIM-U shall be held every three years. This conference is mainly for

decision-making. The major activity shall be the business sessions.

• The International Leadership Convention (this shall always be held in a country that is easily

accessible by a majority of Harvest ministers. Its major goal is fellowship and training. The major

activities shall be seminars, revivals, recreation etc.

XII. POLICY ON HOLY COMMUNION (EUCHARIST)

The following policies and procedures shall govern the Holy Communion:

Section VII

HIM-U MINISTERIAL ETHICS

Ethic is defined as a system of moral principles; the rules of conduct recognized in respect to a particular

class of human actions or a particular group, culture, etc. In HIM-U, it is extremely important for ministers to

understand the need to abide by simple principles that may not necessarily be unscriptural and seem to be

irrelevant, inconsequential, and trivial yet may call one’s integrity, character, and ministry into question.

Because of the nature of ethic, the principles mentioned below may not necessarily be applicable in every

situation. However, they are intended to serve as a guide and “common sense” for a minister as he preaches

and interacts with fellow ministers, the flock of our Lord Jesus Christ and the general public.

1. INVITATIONS

Whenever a minister is invited to a social function and the invitation is addressed only to him, it is, in

some instances inappropriate for him to take his spouse along. When confronted with such a situation he

should contact his would be host for clarification. It is however inappropriate for a minister to attend a

social function with both sexes present without being accompanied by their spouse. It is advisable to

leave a social event in timely manner after thanking one’s host for their hospitability.

2. JOKING

It is important for a minister to be constantly aware of his calling in social gatherings. He needs to be

sober- minded and his conversation ought to be seasoned with salt. In other words, he needs to be

mindful of his speech and not be the amusement or the annoyance at the event. A minister’s speech when

with his peers should be different than when he is with other people. For example, there are certain jokes

or mannerism he may share or portray with fellow ministers that may be inappropriate in the eyes of the

general public.

3. EATING AND DRINKING

A minister advised to eat at home before attending a social gathering. This may prevent him from over-

indulgence. He may partake of what is set before him without smelling or exhibiting distaste for it. If it is

a buffet service, he should avoid overfilling his plate in one serving.

4. SERVING AS A GUEST MINISTER

Whenever a minister is invited to speak to the flock of another shepherd or at a conference, he needs to

realize that the people are not his or that he is not the organizer of the conference. A guest is just who he

is.

• Respect must always be given to staff members and all the personnel of the host ministry. It is not the

place of the guest minister to correct and rebuke them. Any observation or dissatisfaction must be

directed to the host. The host pastor is the only authority in that local church. However, when

instruction is given by the host pastor to his staff or ministry of helps to assist the guest minister, he

may then instruct them as to what he wants done. This, however, is no license for a guest minister to

rebuke the people assigned to help him.

•

A guest minister should not intrude in the problems of his host ministry. He should only perform the

function for which he was invited. He must always refer staff members and members of the inviting

congregation to the host pastor when approached for counsel involving problem in the church.

•

In the event where a matter is brought to the attention of the guest minister by a credible leader or

member of a local church, such matter must be referred to the senior pastor. The guest minister must

call the name of his source and may offer advice if solicited by the senior pastor.

•

Guest ministers are encouraged to always endear the hearts of the host congregation to their pastor

senior. It is important for the guest minister to honor the shepherd of the house and speak good about

him to his staff and congregation. He must do everything within his power not to esteem himself

higher than the host pastor and unnecessarily call attention to himself and his gifts.

•

A guest minister should exhibit the grace to accept every condition (clean or dirty) realizing he is not

there to stay but just visiting.

•

A guest minister should not solicit the telephone phone numbers, emails, or social network contacts

or funds from their host congregation members. He should not give or cause to be given his contact

information to members of his host congregation without the consent of the Senior Pastor.

Additionally, he should not call members of the host church without the knowledge of the Senior

Pastor.

•

A guest minister must ask the Senior Pastor if in doubt whether it is appropriate to make an altar call,

pray for the people or anoint them.

•

A guest minister must stick to his assigned topic if given one. If he is not assigned a topic then he is

encouraged to pray and seek God for a message that is not doctrinally controversial. For example, if

the church believes that women should not wear earrings and should cover their head while in church,

the guest minister is to strictly avoid preaching on such subject, as this will create more problems

than solve them.

•

A minister should not accept an invitation elsewhere while being the guest of a host pastor. Said

minister could accept the invitation at another time. Anyone desirous of hosting the guest minister

must contact the host pastor for approval.

•

A guest minister must always thank his host for allowing him to minister and proceed with the service

even if the host pastor is not present.

•

A guest minister must not raise funds for himself in another man's church without prior permission.

5. SERVING AS THE HOST

Scripture commands us to be given to hospitality. Hence, every minister may one day play host to

another minister. It is therefore imperative, if one is to be a good host, that the following guidelines

below be observed in order to promote fellowship and partnership.

A. DO'S

o Make sure the guest feels welcome and relaxed by giving him a schedule of the times of

ministration. This will help him to plan and prepare.

• Respect the guest and treat him/her as the anointed man of God invited with a word from the Lord for

the house.

• Respect the privacy of the guest. Communicate additional assignment not included in the schedule.

• Realize that the guest minister came to first of all minister to God’s people so do not keep him out

very late (especially in the restaurant) when he should be praying or sleeping to feed God’s people the

next day.

• Always ask the guest for his or her preferred meal and drinks (non-alcoholic). When going to a

restaurant, ask the guest for his or her choice.

• Arrange for a comfortable home to lodge your guest, preferably your own. In the event that you

cannot house your guest, it would be preferable to accommodate him at a hotel or at the home of one

of your elders.

• Give your guest a good honorarium and never assume that he or she does not need it.

6. PLATFORM ETIQUETTE

The pulpit area in many organizations is held in high esteem. People on the platform are therefore

expected to conduct themselves with decorum. In some cultures, or countries laymen will not even

ascend the platform area because of this reverence for that area. It is to them the place God speaks from

through his servant.

A. Do's

• Seat the guest close to the platform or on it.

• If adult family members come with the guest speaker cause them to be seated on the front row or near

it.

• Have water readily available for the guest minister. An usher should always be ready to serve the

guest.

• Participate in praise and worship with the congregation. The congregation is usually motivated to

worship God when the guest minister is present.

• Dress modestly.

B. Don't

• Avoid obnoxious and childhood habits such as chewing your tongue, pulling up your trouser and so

on.

• Do not allow the congregation to see your confusion on the platform when things are not going the

way you want them to.

• Do not engage in unnecessary conversation while another minister is ministering.

• Do not use your pulpit and preaching to respond to the latest gossip in the church.

• Do not seat too many people on the platform at the same time to appease them.

• Avoid gesturing or issuing commands from the platform to direct people.

• Always have an usher assigned to the platform to whom you can relay messages inconspicuously.

• Do not allow the ushers to come to the pulpit with announcements during the service. Let them bring

all announcements up before the service starts.

7. THE DRESS CODE OF A MINISTER

The way a person dresses and grooms himself/herself speaks a lot about his or her character. It is

therefore incumbent upon those who work for various organizations to dress appropriately, therefore

reflecting the image and identity of such organizations. It is no different for those working in the

ministry. Each ministry sets up its own rules and policies portraying the goals and desires of that

organization. Several different things will determine the dress code; even the geographical and cultural

influences are determinants. Other determinants are:

• Those being ministered to (adults; children; men; women etc.)

• The income levels of the congregant

• Whether it is a city or a rural ministry

• The educational level of the congregant

A. Grooming

All ministers should always keep their hair and beards cut and trimmed neatly. Hair under the armpits

should be shaved regularly for hygienic reasons. Use deodorants or wash under armpits with lemon and

apply soda to keep the odor away. Ensure that your breath is not offensive. Brush your teeth well (Use

soda or mints).

B. Ministering

It is always imperative that the minister dresses appropriately in accordance with the culture and the

occasion. He is to esteem the office he occupies, as it is, he who sets the pace and is the example to what

is an appropriate dress code. All ministers should therefore invest in his/her clothing.

8. RELATIONSHIP WITH OTHER MINISTERS AND MINISTRIES

The adage, "No man is an Island…" is a factual one in that God created us and put us in a community.

We therefore need each other to fulfill our God birthed and given purpose. To effectively do this,

relationships are essential within any society regardless of size and structure. To cultivate harmonious

relationship with other ministers we must therefore observe the following:

• Always realize that ministers from other ministries are in the same army with us. They may be

fighting in other platoons or regiments of the army, but we are all in the Lord's army (1 Cor. 3:8-9).

Simply put, we are co-laborers. We are not antagonists or rivals but partners.

• We should not be threatened by another minister's presence in our community. Even if that minister’s

church is next door we ought to rejoice and work together as co-laborer.

• We should desist from judging another minister (1 Tim. 5:24-25; Rom. 14:4). God is the ultimate

judge. We cannot discern the heart and intentions of a person. Hence, our judgment may be false and

misleading. This is in no way saying that we cannot rebuke or correct another brother who is turning

out of the way or who is overtaken in a fault. In relationships, we become responsible for one another.

• We should not accept any accusation concerning another minister except by the mouth of two or three

witnesses.

• We should not contact a visiting minister hosted by another minister or church in the same

community without first consulting the host minister or church. If the host refuses, we ought to

handle it maturely and hold no resentment toward him.

9. EVALUATION OF REQUEST TO MINISTER AT YOUR CHURCH

Pastors usually receive many requests from travelling ministers and special musical groups that desire to

minister in his church. This is usually a place of prayerful decision-making as a release of your pulpit is

an exposure of God's flock to either a shepherd or a butcher. Ministers are therefore encouraged to

prayerfully scrutinize individuals requesting to minister at their church. It is the minister’s responsibility

to safeguard the pulpit and God’s flock from hirelings. Below are some relevant questions to consider:

• Where is this ministry from and how long has it been in existence?

• Where have they ministered before and have gone back a 2nd time?

• Where have they ministered and not gone back a second time? Call the pastors and enquire why they

have not been extended a second invitation.

• What is their doctrinal background? Is it in line with our belief?

• Are they willing to submit to local authority?

• How much freedom will they expect in your pulpit? And how much are you prepare to give?

• Who is their spiritual covering or authority?

10. COUNSELING ETHICS

As pastors we are called to meet the spiritual needs of people. Traditionally this is done by three means,

namely: preaching, teaching, and counseling. Counseling is one area that has been generally

underdeveloped in the church. While many pastors have not developed skills in counseling, they are still

compelled to counsel. This is because hurting people primarily turn first to the pastor in times of

difficulty.

Counseling is basically interacting with someone with the purpose of finding solutions to real life

problems with which he or she is faced. Counseling from the Christian perspective introduces the

application of the principles of God's word in the solving of these problems. Christians counseling is

therefore helping people to understand and then apply God's word to problems in their daily lives. It is

not the counselor’s responsibility to make decisions for the counselee. Rather, the counselor’s

responsibility is to provide the counselee with adequate biblical knowledge in order for him to make the

right decision.

A. Some counseling Don'ts

There are some things that one needs to consider in counseling. Below are a few don’ts:

•

Do not use the Bible to condemn people. The use of scriptures in the counseling situation should be to

help people to understand and accept biblical standards and to enable them to line up their lives with

the principles of God's word. See yourself as a guide helping them to discover and apply truth so that

they can be transformed. However, remember that you cannot make the decision to change for

someone. He or she must do it for themselves.

•

Never counsel a member of the opposite sex without someone else being close by.

•

Even if the person is not in the same room, he or she must be easily accessible.

•

Avoid counseling people from other churches. The church of which that person is a member knows

him or her best. They probably know more about the situation for which the person is seeking counsel

than you do. If you feel that you must counsel the person then first check with his/her pastor.

•

Never break a person's trust in you by revealing details of his/her situation through sharing it with

others or using it in sermon illustrations.

•

Do not believe everything that you hear especially in cases of conflict between two or more parties. It

is always wise to get both sides of the story before drawing out your conclusion. This is especially

true when counseling couples.

•

Be wary of always receiving gifts from people after giving counsel and prayer. Some people have the

mistaken belief that they should pay for spiritual services.

Some Counseling Do's

• Be a good listener. A good rule of thumb is to talk less and listen more. Most people are looking for is

a listening ear.

• Depend on the Holy Spirit. He will give you discernment concerning the person's situation, the wisdom

and understanding that you need in counseling someone.

• Set definite time limits for the counseling session. If people are not made aware of a definite time for

a session, they may be tempted to go around in circles straying from the issue and generally wasting

time.

11. VISITATION

One of the responsibilities of a minister is that of visiting his flock during good and bad times.

Here are some practical points to consider when making a visitation.

• Select your visiting time carefully. Ensure that it is not very late at night or early in the morning.

Avoid visiting just before mealtime and call prior to visiting if possible.

• Do not be partial in your visit. It is always better to visit all in the same neighborhood if possible,

around the same time. Do not allow a church member to say to another in the same area, "Pastor was

at my house…" Give no place to the devil as people will begin to see you as partial.

• Men should never visit young and single women alone. If you are married, your wife or another

brother in the church should accompany you. If you are not married another brother in the church

should accompany you. Avoid the appearance of evil.

• Be sociable but spiritual. Pray, encourage, advice, uplift and leave in a timely manner.

• Do not appear to notice dirt or embarrassing situations in the house you are visiting. Respect the

condition of poverty of the people. For example, if the only chair has three legs, then without any

negative comment you must sit on it without making them to feel ashamed.

• Do not chide the people for not coming to church regularly. Pray for them.

• Always leave the people uplifted and in the presence of God.

Section IX

FOUNDATIONAL DOCTRINES OF THE

CHRISTIAN FAITH

1. UNDERSTANDING SALVATION

In order to bring God’s people into a solid relationship with Him, it is imperative that we understand

what salvation is and how to share our faith with those who don’t know the Lord.

A. DEFINITION

The word used in the Hebrew language for salvation is “Yeshuwah” meaning deliverance, victory,

prosperity, health, and help. This is the same word used for the name of Jesus which means “God is

salvation”. The word used in the Greek for salvation is “Soteria” which conveys the meaning of a

physical or moral deliverance, health, or salvation.

Salvation is therefore not only deliverance from sin but rather from all the works of the evil one or curse

of the law such as sickness, poverty, guilt, fear and so on. Salvation encompasses redemption,

justification, adoption and righteousness, sanctification.

It can be said therefore that salvation is an all-inclusive word in the Gospel. It includes all that the

redemptive acts: justification, redemption, grace, propitiation, imputation, forgiveness. It implies the

ideas of deliverance, safety, preservation, healing, soundness. Romans 1:16 “The Gospel of Jesus Christ

is the Power of God unto salvation to everyone that believes…” Other synonymous terms are:

regeneration, new birth, born again, save, new creation, etc.

B. SALVATION IS IN THREE TENSES

First, the Christian has been saved from the guilt and penalty of sin (Luke 7:50; 1 Cor 1:18; 2 Cor 2:15;

Eph 2:5,8; 2 Tim 1:9)—Penalty of Sin.

Second, the Christian is being saved from the habit and dominion of sin (Rom 6:14; 8:2; 2 Cor 3:18; Gal

2:19-20; Phil 1:19)--Power of Sin.

Third, the Christian will be saved at the Lord’s return, from all the bodily infirmities that are the result of

sin and God’s curse upon this sinful world (Rom 8:18-23; 1 Cor 15:42-44) and brought into entire

conformity to Christ (Rom 13:11; Heb 10:36; 1 Pet 1:5)--Presence of Sin.

C. THE NECESSITY OF REGENERATION

Jesus said: “Ye must be born again” an imperative every soul must face. He was pointing out several

realities:

• Each person born of a woman must die (2 Sam 14:4; Heb 9:27).

• Each person must meet God (Romans 14:12).

• Apart from the new birth, there is no hope whatsoever of Eternal blessedness (John 3:3,7).

• A rebirth is the only gateway into the Kingdom “Except a man be born again, he cannot see…, he

cannot enter into the kingdom of God.”

TWO THINGS CREATE THE NECESSITY OF NEW BIRTH

These two things are: The Nature of the human heart and the nature of heaven.

•

The Nature of the Human Heart

o Man is born in sin (Ps. 51:5) and needs to be born again.

o The sinner is spiritually dead and cannot receive the impartation of new life (Rom 8:6; Eph. 2:1; 1

Tim 5:6).

o Apart from God, he cannot perceive or understand the things of God (1 Cor 2:14), and must be

reborn if he is to “see” and enter the presence of God (John 3:35). Being unregenerate, he lacks the

eyes to see the Kingdom and the power to enter.

o Without the Spirit, the sinner is “a child of the devil” (John 8:44. 1 John 3:10). When born again,

he becomes a child of God (John 1:12) Note: the false teaching that all men are children of God.

“Marvel not”, Jesus said to Nicodemus in John 3:7; in other words, the need for this essential

experience should not be a cause to wonder. The reason for this divine birth is clear: at his first

birth, the sinner received a physical life and a human nature. Through the new or second birth, he

receives a spiritual life and is made a partaker of the divine nature.

• The Nature of Heaven

o If the unregenerate person could go to heaven, he would be the most miserable person there, seeing

that he would not have a heavenly nature to enjoy the people and the provisions of heavens. Of

course, without a new nature, none can enter heaven, but if entrance were possible, such a person

would be most out of place.

o All who are destitute of the Spirit are in the flesh (Jude 19) and, if in the flesh, cannot please God

or see Him (Rom 8:8). In the new birth, the Holy Spirit supplies one with a heavenly nature to go

to heaven with.

THE NATURE OF THE NEW BIRTH

• What it is not:

o Not improvement of the old nature, but the impartation of a new nature (Romans 6:6).

o Not a mere outward transformation, or turning over of a new leaf, but the bringing in of a new

life; one that can never be developed or earned.

o Not a gradual process: the sinner is spiritually dead (1 John 5:10-13). A person cannot develop

what he does not possess. Spiritual life cannot evolve: the Spirit imparts it.

o Not morality, good deeds, noble character, or even religiosity.

o Not reformation. Reformation may be likened to a new suit for a man, but the new birth is a

new man for the suit. Reformation deals with exterior things, but regeneration with internal

realities; reformation alters a person’s manner, but regeneration alters the man himself.

•

THREE UNAVAILING EFFORTS CITED BY JOHN (1:13)

• Not of blood, or bloods:

▪ The new birth cannot be inherited, it is not hereditary.

▪ No one can inherit the new birth from parents regardless of how saintly they may have

been.

▪ It is a personal necessity and a personal responsibility.

•

Not of the will of the flesh

o The new birth does not come by way of self-effort or self-determination.

o God, by His Spirit, is responsible for our new birth and entrance into a spiritual realm.

•

Not of the will of man

o No human influence or agency can produce a regenerated person. Many agencies exist for the

reformation of a man. But law keeping, good works, charitable activities, church associations,

christening or baptism, culture or education cannot bring a dead soul to life. Life must come

from the Life-Giver.

F. THE AGENTS IN THE NEW BIRTH

“How can a man be born again when he is old” (John 3:4)? How can this be” (John 3:9)? Note: There

are divine and human agents working together in the rebirth of a soul.

• The Divine Side

The basis of the divine work is the finished work of Christ. When Nicodemus asked, “How can

these things be? Jesus went on to say, “The Son of Man must be lifted up.” Through redemption,

we have regeneration.

o Born….. of God (John 1:13)

o Born of the Holy Spirit (John 3:6, 8). The Holy Spirit is the most active agent; the Spirit of

life.

o The Word of God (John 15:3; Eph. 5:26; 1Peter 1:23; Isaiah 1:18)

o A gift from God - Ephesians 2:8-9.

• The Human Side

While the Holy Spirit alone can regenerate, He does not regenerate alone.

There are some conditions man has to observe. These are:

o Repentance - over the sinful condition the Spirit revealed (Mk 1:15; Acts 20:21)

o Faith - becomes operative as the Spirit presents Christ as Savior (John 1:12; 14; 1 John 5:1;

Romans 10:9,10)

It is important to remember that the moment you receive Christ through faith, the miracle of

regeneration, new birth, takes place. When we look up to Jesus and by the act of faith yield to Him,

the Holy Spirit enters within the act of surrender and completes His works of re-creation.

G. WHAT IS THE NEW BIRTH?

• A new or second birth (John 1:13; 3:3)

• A life-giving process (Ephesians 2:1,5,7)

• A New Creation (2 Cor. 5:17; Gal 6:15)

• A gift of God (Ephesians 2:8)

• A spiritual resurrection into a new life; a condition of becoming “alive from the dead” (Romans

6:4-6, 13)

• A participation in the life of Christ through the creative act of the Holy Spirit.

H. EVIDENCE OF THE NEW BIRTH

Evidences of the new birth are both Internal and external. The Bible declares that by their fruits you shall

know them (Matthew 7:16).

• Fruits of the Spirit (Galatians 5:22-23).

• New spiritual activities that characterize a transformed life.

• Change of companions, interests and pleasures.

• New values that are heavenly focused.

I. DEFINITION OF KEY WORDS

❖ RIGHTEOUSNESS

In the Hebrew language of the Old Testament the word “righteousness” is “tsedagah” this means “to

be right”, “rightness” and “cleanse”. The word “right” on the other hand is defined as something to

which you have a proper claim. Cleanse refers to the state of being free of dirt.

The Greek word for righteousness comes from the word “dikaiosune” meaning justification or an act

of being declared not guilty.

❖ JUSTIFICATION

Justification is an instantaneous legal act of God in which he forgives our sins and imputes upon us

Christ’s righteousness and declares us not guilty in His sight. It is therefore a state of acceptance and

right standing before God into which one enters by faith in the shed blood of Jesus. The verb “justify”

as used in the New Testament is a Greek word “Diakaioo” which above many other meanings means

“to declare righteous”. A comparison in Romans 8:33-34 when he wrote, “Who shall bring any

charge against God’s elect? It is God that justifies; who is to condemn?” Again, “to condemn” an

individual is to declare that person guilty and acquitted when justified.

Justification includes deliverance from death (Proverbs 10:2); abundant life (Proverbs 11:19, 30) and

peace and confidence with and in God (Is 32:17).

❖ ADOPTION

Adoption is the act of God whereby He makes us members of His family. This privilege comes to us

at the time we become Christians. Adoption is distinct from regeneration and justification in that God

could have made us spiritually alive and forgave and acquit us of all our sins without making us His

children.

Unbelievers are called children of wrath (Eph. 2:3) sons of disobedience (Ephesians 2:2; 5:6).

Christians are children of God (John 1:12; Rom (7-8; Gal. 4:28, 31; 1 Peter 3:6; 1 John 3:2). Rom.

8:16 says “The Spirit Himself beareth witness with our spirit that we are the children of God.

❖ SANCTIFICATION

Sanctification is the process of God’s grace by which the believer is separated from sin and becomes

dedicated to God’s righteousness. We say a process because it is an active event. The second part of

the word “ification” occurs in many English words and it always denotes an active process of doing

or making something. For example, the word “clarification” means “making clear” Sanctification

literally means making saintly or making holy.

There are basically five agents involved in sanctification and they are:

• The Spirit of God - (2 Thess. 2:13; 1 Peter 1:2)

• The Word of God - (John 17:17)

• The Altar of Sacrifice - (Matthew 23:19; Romans 12:1-2)

• The Blood of Christ - (Hebrews 10:29)

• Our faith in Christ - (Acts 26:18)

Once saved by repenting and accepting Jesus Christ as Savior and Lord, a believer is called to live a

sanctified life. In other words, all believers must make a commitment to living a sanctified life. To

sanctify means to separate from profane things or ordinary use and dedicate to God (consecrate)

(Matt. 23:17; 2 Tim 2:21). It is a process, which continues throughout life, involving putting off the

old life and putting on the new (Col 3:8-13; Eph. 4:22- 25; 2 Cor. 5:17).

• Sanctification is accomplished through:

o Presenting yourself totally to God as an act of your will (Romans 12:1)

o The renewal of your mind (Romans 12:1-2) with the Word of God.

o Walking in the Spirit (Galatians 5:16)

o Trusting the Lord to help you (Acts 26:18)

o Daily prayer (Matthew 26:18)

o Keeping God’s Word in your heart (Psalm 119:11)

o Being quick to confess sin and ask for forgiveness (1 John 1:8-10)

❖ GRACE

God’s special favor; a special expression of God's divine presence. An undeserved favor and

blessings of God.

❖ Differences between Law and Grace and how it is applicable to believers today:

These are two covenants based on the Old and the New Testament: “The Law was given through

Moses but Grace and Truth through Jesus Christ” John 1:17.

Here are some of the key differences:

o The law of God is the "what"; the grace of God is the "how".

o The law of God reveals sin; the grace of God forgives sin.

o The law of God indicates man's problem; the grace of God provides God's remedy.

o The law of God demands performance by man; the grace of God offers provision from God.

o The law of God is the standard; the grace of God is the means.

o The law of God is the spiritual measuring rod that evaluates lives; the

o grace of God is the nurturing resource that produces spiritual life.

o The law of God tells us of the character of God; the grace of God

o reproduces that character in us.

o The law of God is the effect God wants to see; the grace of God is the cause that brings

forth that effect.

❖ PROPITIATION

The word propitiation carries the basic idea of appeasement or satisfaction, specifically toward God.

Propitiation is a two-part act that involves appeasing the wrath of an offended person and being

reconciled to him.

❖ ADOPTION

Act of leaving one's natural family and entering into the privileges and responsibilities of another. In

the Bible, adoption is one of several family-related terms used to describe the process of salvation and

its subsequent benefits. God is a father who graciously adopts believers in Christ into his spiritual

family and grants them all the privileges of heirship.

❖ Soteriology

The term “soteriology” comes from two Greek terms, namely, soter meaning “savior” or “deliverer”

and logos meaning “word,” “matter,” or “thing.” In Christian systematic theology it is used to refer to

the study of the biblical doctrine of salvation.

❖ Bishop

The word, Bishop simply means “an overseer.” "Bishop" designates the function, namely, that of

oversight, and "presbyter" the dignity appertaining to the office. Christ is figuratively called "the

bishop [episcopos] of souls" (1 Peter 2:25).

J. Principles of Hermeneutics

Hermeneutics: The art or science of Biblical interpretation, which applies literary rules, principles and

methodology to ensure that the message God intended to communicate, is accurately understood by man.

Understanding what God communicated in the Bible is complicated by several facts.

• The difficulty of expressing infinite concepts to finite creatures using limited language.

• Many people today do not speak the Hebrew or Greek in which the original message was given.

• Translating from one language to another can sometimes cause a loss of meaning because not all

languages have the capacity to express all ideas fully.

• Incomplete or limited understanding of the historical and cultural setting out of which the passage

was written makes it difficult to ascertain all the details that would affect meaning.

• Idioms and customs have changed since God first began revealing His will and mind in a written

record.

• The use of symbols, figures of speech, and different genre requires understanding of their use for

proper interpretation.

• RULES OF HERMENEUTICS: Take the Bible literally unless the facts of the immediate context

indicate otherwise, or a literal meaning does not make sense. Look for the clear teaching, not some

hidden meaning.

•

PRINCIPLES OF BIBLICAL HERMENUETICS

o Keep the passage in context because context always rules the interpretation. “A text without a

context is a pretext.”

o Be alert for idioms. An idiom is a peculiar expression that cannot be understood by the meaning of

the individual words that comprise it.

o Watch out for figures of speech and figurative language. (Use of words in a different sense that

ordinarily given to them).

▪ Metaphors: comparison between two things by identifying one with another. e.g., Matt 5:13 “Ye

are the salt of the earth”.

▪ Simile: comparison using “like” or “as”. e.g., Matt 10:16 “Behold, I send you forth as sheep in

the midst of wolves: be ye therefore wise as serpents, and harmless as doves.”

▪ Hyperbole: A deliberate attempt to exaggerate for the purpose of attracting attention. e.g., Matt

7:3 “And why beholdest thou the mote that is in thy brother’s eye, but considereth not the beam

that is in thine own eye?”

▪ Anthropomorphism: ascribing human characteristics to God.

Parables convey one central point. Avoid the temptation to find a spiritual meaning in every detail.

Every statement in the Bible is true but not every statement is a statement of truth.

Doctrine must be based on all the Bible has to say on a particular subject, not on drawing conclusions

from a few verses of Scripture.

The Bible cannot contradict itself. Therefore, apparent contradictions indicate a lack of understanding

of the truth being taught.

Distinguish between words that are in the original and those that are supplied in English by

translators to make sense (italics). Also, be aware of the fact that the divisions of the Bible into

chapters and verses, punctuation, headings, etc., are human devices and are not inspired.

Interpret passages in the light of the object and purpose of the writer of a particular book. Always

take into account the historical background and circumstances under which he wrote.

Let scripture interpret scripture. Explain seemingly difficult passages with the simpler scriptures. Use

cross-references.

Recognize the progressive character of revelation and the gradual development of truth. Many truths

mentioned in the Old Testament are not fully developed until the New (e.g., blood sacrifice - Abel).

o Know the difference between “exegesis” and “eisegesis.” “Exegesis” is the objective application of

the rules of Biblical interpretation to “draw out” of the passage its true meaning. “Eisegesis” is faulty

application of subjective reasoning which reads “into” the passage ideas that were not intended by the

writer.

o Avoid the allegorical and rationalistic methods of interpretation. The allegorical method minimizes

the literal meaning of scripture by “spiritualizing” passages and seeking hidden meaning. (e.g.,

Rahab’s scarlet cord means the blood of Jesus). The rationalistic method operates on the

presupposition that anything that is supernatural is irrational and must be explained away. Therefore,

the supernatural events in Scripture are not taken literally.

Do not develop doctrine from unclear and obscure passages. Make sure your conclusions do not

violate other biblical truths (e.g., 1 Cor. 15:29 -“baptism of the dead”).

THE INDUCTIVE METHOD

1. OBSERVATION: This method involves first and foremost getting the Big Picture (getting an

overview of the book): viewing the “property” from the air.

• Pray

• Read and re-read the book/passage. Don’t try to figure out difficult passages. The purpose is to

get an overview.

• Determine what type of literature it is:

o Historical - e.g., Genesis

o Biographical - e.g., Luke

o Poetic - e.g., Psalms

o Proverbial -e.g., Proverbs

o Prophetic - e.g., Revelation

o Epistle - e.g., 2 Timothy

o Combination - e.g., Daniel

The type of literature will determine how you handle the text. Historical book should not be

interpreted figuratively generally. Poetry will often use figures of speech more. Prophetic books are

generally symbolic. Don’t build doctrine on historical events, nor on proverbs. The epistles are the

source of most Christian doctrines.

• Be objective.

• Read with a purpose by using the 5 W’s and an H (Who, Why, When, Where, What and How).

• Discover historical and cultural context of textbook/chapter by identifying facts about people and

events.

• Mark in a distinctive way every mention or reference to people

• Ask questions about them using the 5W’s and an H

• Determine what subjects or topics the book deals with by identifying and marking key words or

phrases.

o Key words reveal the subjects. Subjects reveal the theme.

o Often a key word or phrase is one that is repeated either in the chapter, segment or book.

Sometimes synonyms may be used instead of the same word.

o Look for a verse that best covers or expresses that theme.

e.g., Gospel of John:

-key words: “believe”, “life”

-key verses: 20

o Write a brief concise summary of the book, which crystallizes the theme.

• Identify the main theme of the book.

• Determine the main theme of each chapter and write that down.

FOCUSING IN ON THE DETAILS: “SURVEY THE LAND ON FOOT.”

•

Read and re-read a chapter, keeping the overall content of the book in mind.

•

Each time you read, identify and mark one key word (a word or phrase that is repeated, or which

is significant in understanding the passage).

•

Any reference to God, Jesus, or the Holy Spirit should be considered as key words. Also,

references to the author or to the recipient are generally key words.

•

Compile a list of every fact given in the passage about each key word, person, place, major event

or subject in the chapter.

•

Identify contracts, comparisons, terms of conclusion and references to time.

o Contrast-opposites; many times indicated by “but” (e.g. 2 Tim 1:7)

o Comparison-similar things; many times signified by “like” or “as” (e.g. 2 Tim 2:3)

o Time-words showing timing, or sequence of events; many times signified by “then”, “after”,

“until”, “when”

o Terms of conclusion: Indicating a conclusion is being made or result stated; always look for

the connection and logic being employed by author; words such as “therefore”, “so then”, etc.

•

Write out statements that summarize each paragraph in the chapter or develop a memorable

paragraph theme.

•

When dealing with historical or biographical books, it is helpful to record the following:

o The location and/or timing of the opening of the chapters.

o Any significant changes in location or time as they occur in the chapter.

o Major characters, doctrines, and events covered in the chapter.

Section X

CEREMONIES AND MINISTRATION IN THE

LOCAL CHURCH

WATER BAPTISM

Water baptism is an outward symbol of an inward work. It is the representation of the believer’s union

with Christ in His death, burial and resurrection (Romans 6:3-4).

Baptism is not necessary for salvation and the act of being baptized does not initiate regeneration.

•

When should it be performed?

How often a water baptismal service is held depends on the individual church; some hold baptismal

services every month, others every two or three months. The pastor is to decide depending on the

number of candidates, proximity of water source and so forth.

•

How should baptism be carried out?

In many denominations, baptism has degenerated into nothing more than a necessary step for church

membership. In Roman Catholic theology baptism is necessary for salvation. Many people seeking to

join Harvest may come out of these traditions. Therefore, it is imperative that before baptizing anyone

we make certain that those seeking baptism clearly understand:

o What is Christian baptism is and is not.

o To whom is baptism administered and why shall it be performed only on individuals, who give

evidence of genuine conversion and understanding of salvation by grace through faith in Jesus

Christ (Harvest manual of policies and procedures).

o The acceptable and scriptural method of baptism by immersion.

In order to ensure people, understand what baptism really is, it is advisable that the pastor or his

representative has a time of teaching for those to be baptized to make sure that they clearly

understand this sacrament. After this time of teaching and before the actual baptism, candidates

should be interviewed. Questions that could be asked include:

o When did you give your life to Christ? The person should give a clear and convincing testimony

of their born-again experience.

o Give testimony of what has changed in one’s life since this time.

o What are the areas in which the person is still struggling in his spiritual life for which he/she

desires prayer?

o What is water baptism?

After this interview and after the candidate has shown clear understanding of and evidence of

confession of faith in Jesus Christ as Lord and Savior then he/she is ready to be baptized.

•

Who should perform water baptism?

According to the Harvest manual of policies and procedures only ordained ministers of the gospel

should conduct water baptism. Licensed ministers may conduct it if special permission has been

given to him through the office of the Presiding Prelate or his special representative.

Those getting baptized should be asked to dress in white; this symbolizes the robe of righteousness

with which they have been clothed. Women should always be encouraged to wear something dark

under the white to avoid embarrassing scenes after they become wet.

•

Suggested order of Service

Praise and worship (appropriate songs with the theme being freedom from sin and our new life in

Christ should be sung).

Minister reads a passage of Scripture. Appropriate passages: Matthew 3:13-17; Acts 8:35-39;

Mark 16:14-18; Romans 6:1-5; Matthew 28:16-20; Colossians 2:12-14.

Minister makes brief remarks exhorting both candidates and witnesses.

Candidates are addressed one at a time or collectively “Do you have a clear witness from God that

you are His child through faith in the Lord Jesus Christ as your personal Savior?” The response “I

do”.

Congregation continues to sing as minister moves into the water. Candidates may be made to

stand in a straight line on the shore or by the pool.

Candidates are to enter into the water one at a time. It is a good idea if baptism is done in a body

of water for one or two men to stand in the water close by the shore to lead the candidates to the

minister and help them back to shore after they come up out of the water. If it is in a baptismal

pool, helpers should stand by to assist the candidate immediately after he/she comes out of the

pool. The minister should instruct the candidate to stand facing the congregation. He is told that

the minister’s hand will be placed over his nose and mouth and that he is to clasp the minister’s

wrist. Some candidates will have a slight anxiety and should be reassured. The minister if he is

not aware of the candidate full name should ask it at this time. He then places his hand over the

candidate’s nose and mouth and his other hand at the back of the candidate’s shoulder to support

him and says “____________ (the name of the person), By the authority of the Lord Jesus Christ,

the head of the church and upon the confession of your faith in Him as your personal Lord and

Savior; I now baptize you in the name of the Father, the Son and of the Holy Spirit.” He then

lowers the person backward into the water and then out again.

The congregation should continue singing during the interval between the baptisms of the

candidates.

II. BAPTISM OF THE HOLY SPIRIT

What is the baptism of the Holy Spirit?

The baptism in the Holy Spirit is the infilling of the Holy Spirit which empowers the believer for

service. It is an experience that is distinct from and subsequent to salvation (Acts 1:5, 8; 2:1-4). The

initial evidence of this infilling is the supernatural gift of speaking in other tongues that is a Spirit given

language unknown to the speaker. This tongue should not be confused with the gift of tongues that is

one of the gifts of the Holy Spirit and is always accompanied by the gift of interpretation of tongues (1

Cor. 12:10).

The baptism in the Holy Spirit endues the believer with power for witness, edifies spiritually, opens the

door into the gifts of the spirit and enables the believer to pray effectively through the supernatural

tongues he received upon being baptized in the Spirit.

•

How to administer the baptism in the Holy Spirit?

Before praying for people to receive the Holy Spirit they should be clearly taught the word of God

concerning the subject (Romans 10:17 - faith comes by hearing)

o Make sure that those seeking to receive the baptism in the Holy Spirit are already born-again (Acts

2:38).

o Assure candidates that the baptism in the Holy Spirit is available to them. The Holy Spirit has

already been given from God so there is no need to beg or tarry to receive.

o Impress upon candidates that when the Spirit comes upon them they should expect to speak in

tongues. However, care should be taken to let candidates know that the baptism in the Holy Spirit

that they are receiving is not just tongues but more importantly, the divine third person of the

Trinity to live within, empowering them to live a victorious Christian life.

o Have hands laid on the candidates as a contact of faith * Make sure that those laying hands on

candidates know what they are doing. Many zealous but deceived helpers have turned seekers off

from receiving the baptism in the Holy Spirit by erroneous ways. For example - telling someone to

say hallelujah until his tongue changes or repeating certain syllabus.

o It may be helpful for the candidate to open his mouth and breathe in deeply as an act of faith that he

is receiving the Holy Spirit. Insist that he does not speak any language that he understands but that

as the Holy Spirit begins to move upon him, he should open his mouth and speak out any sound that

comes to him no matter how it sounds until a clear language comes forth. The more that the person

speaks out what he is receiving, the more fluent it will become.

o Explain to those who receive the Holy Spirit with the evidence of speaking in tongues that they

should expect to speak in tongues always. It is not only the initial evidence of being baptized in the

Holy Spirit but a prayer language that God has given them for personal edification. It may be

helpful to illustrate this by telling the person to pray in tongues then stop and then continue again.

III. UNDERSTANDING FASTING

Fasting is an intricate part of the Christian experience. It is essential for spiritual growth and maturity.

In Matt. 6:16 Jesus said, “When you fast….”

And not if you fast! However, the lack of proper teaching and understanding as to why and how to fast

has made this good spiritual experience to become a religious event.

Fasting in the Old Testament is different from that of the New Testament. In the Old Testament sack

clothes and ashes and going without food was a sign of sorrow and repentance. This was a method used

to draw the attention of God. For example, when heathenistic Nineveh was threatened with destruction,

the king called a solemn fast and postponed judgment (Jonah 3:5). Other scriptural references are: 1

Sam.7:6, 2 Sam.12:16-23, 2 Chr. 20:1-4.

In the New Testament, we do not fast for repentance. It is a purely spiritual exercise. It is for our

benefit; to bring our bodies under and increase our spiritual sensitivity to the Holy Spirit.

It is however lamentable that many people have misconstrued Jesus’ statement in Mark 9:29 when He

said, “…. This kind comes out by prayer and fasting.” They have interpreted it to mean “This kind of

demon”. Our question is what was exactly that demon?

If that theology is accurate then fasting should only be done for that particular kind of demon and no

other type. However, Jesus was not referring to the demon but their unbelief. Fasting strengthens us

spiritually. It helps us to focus on God and become sensitive to His plan and purpose for our lives.

•

HERE ARE A FEW REASONS FOR WHICH WE SHOULD NOT FAST

o We do not fast to earn the blessings of God.

o We do not fast for God to answer our prayers.

o Fasting is no remedy for disobedience.

o Fasting is not just for power so that you can boast of the power you have.

• WHY FAST?

o Fasting opens you more fully to the workings of the Holy Spirit.

o Fasting energizes your faith as you become sensitive to God’s Spirit.

o Fasting strengthens your prayer priorities, and helps you concentrate in prayer.

o Fasting can create a hunger for God’s presence and power in your life.

• DIFFERENT KINDS OF FAST

o Dry fast - No water and no food. Caution: do not attempt a long fast of over 2 weeks except

prompted by the Holy Spirit. Your body needs water. Hence, if you are thirsty, then drink liquids.

The long fasts in the Bible were special miracles. Jesus did not announce that He was going on a

forty-day fast. Neither did Moses.

o Partial fast - refraining from certain types of food for a particular time e.g. Daniel “ate no pleasant

bread”

• HOW TO FAST?

o Start with the reading and meditating on the Word, worshipping, adoring, and praising the Lord.

Then concentrate on one or two major prayer topics.

o Keep your ear and heart open for the Lord’s guidance as you proceed.

o He may give you topics and needs to pray for.

o Keep your fasting, as much as possible, a matter between you and God. Do not seek pious publicity

or plan to draw special attend to yourself through your fasting.

IV. THE DOCTRINE OF THE LAYING ON OF HANDS

The laying on of hands is a doctrine of the New Testament Church (Hebrews 6:1-2). It is an act in

which an individual places his hands upon another with some definite spiritual purpose.

In the Bible, hands were laid on people for the following reasons:

o To confer a blessing on the one on whom the hand is laid (Gen 48:14).

o To consecrate the individual on whom hand is laid to God for some specific task (Number 27:18-23,

Acts 1-4; Acts 6:1-6). However, in performing this duty the Bible cautions us “…. Lay hand

suddenly on no man…” (1 Timothy 5:22).

o To heal the sick (Mark. 16:17-18).

o For the baptism of the Holy Spirit (Acts 8:18).

V. UNDERSTANDING TITHINGS

• Difference between Tithe and Offering

o A tithe is a tenth of one's income (note: not salary but income). Tithing is therefore the practice of

giving a tenth of one's income as an offering to God. We can offer a tithe also of our time, talents

and anything else that we possess.

o An offering is any money that we give to God over and above our tithe.

o Whereas the tithe is mandatory, offerings are given voluntarily.

•

Why Tithe?

The question of tithing is a frequent one that is not new to pastors as believers in this age wrestle

with whether to serve God or mammon (money).

In opposition to the views of certain theologians who purport that the tithe came as result of the

law and was done away with in the new covenant; we at Harvest believe that it came before the

law.

In Genesis 14:17-20 Abraham who existed before the law paid tithe to Melchizedek "the King of

Salem" after returning from rescuing his nephew Lot and defeating his enemies. Also in Genesis

28:22 Jacob long before the law, vowed that he would give the Lord a tenth of all he received.

Under the law, tithing was made a mandatory act to teach the people to fear the Lord (Lev. 27:30;

Deut. 14:23).

In the Old Testament the purpose of giving the tithe was to meet the physical needs of the Levites

who had no share in Israel's inheritance, the strangers, widows and orphans. (Deut. 26:12-13) The

tithe was an expression of gratitude to God by his people. In this act was the acknowledgement of

God's ownership of everything in the earth.

In the New Testament tithing was not a struggle for the early Church hence it was not addressed

though the words tithe and tithing appear eight times (Math. 23:23; Lk. 11:42, 18:12; Heb. 7:5-6,

8-9). All of these refer to Old Testament usage and the Jewish custom that was being practiced.

We practice tithing in the New Testament as a continuation of that which started before Moses

and the law. In Heb. 7:9, the Scripture declares that Levi paid tithe in Abraham. From Levi came

the Leviticus priesthood. As a New Testament priest, the believer also paid tithe in Abraham as

we are the seeds of Abraham. This implies that just as Levi paid tithe being in Abraham's loins,

we also paid tithe being in his loins. It is therefore not of the law but of the spirit.

In the New Testament we are not only expected to PAY our tithes (we pay because it is not ours

to give) but we are expected to generously give our finances and time to the work of the Ministry.

Every other free will giving is considered an offering unto God. This should always exceed our

tithe and it is sacrificial.

•

WHO IS THE TITHE FOR?

o There is an erroneous doctrine in many churches today that the tithe is for the pastor and the

offerings for the work of ministry and special offerings for special programs. The argument for

this teaching is simply that the pastor represents the Levite. In some of these churches, after the

offering is collected, the pastor then takes his position before the pulpit and everyone with his

tithe will come up one at a time to present it to him. When he receives it, he blesses the

individual! This is unscriptural!

o The tithe is not for the five-fold ministry gifts. In Malachi 3:10 God gives the reason for the tithe

as "…that there be meat (resources for living) in my house"; The house of the Lord (Pastors, all

other church full-time and part-time staff and for the upkeep of the house of God).

VI. THE LORD’S SUPPER/HOLY COMMUNION

The Lord’s Supper emphasizes a sacred bond between the Lord and His bride (the church).

It also demonstrates the bond believers have with one another. It should be a vital part of the worship

service at all Harvest Churches.

•

Holy Communion should be:

o Held at least once a month, on the first Sunday, or a day generally accepted as the day of worship

in each nation, unless circumstances make this impossible.

o Offered to all baptized Christians who have examined themselves and judged themselves right

before God.

o Conducted by ordained clergy, unless the Presiding Prelate or his special representative grants

special permission to a licensed minister.

o Shall serve grape juice or non-alcoholic wine. Alcoholic wine is strictly prohibited.

•

Preparation

It is the responsibility of the ordained minister administering the Holy Eucharist or Communion to ensure

that a deacon or the individual responsible for the preparation of the elements has already prepared the

table before the service commences - Have clean white clothes for the table, clean vessels for emblems.

Ensure that your assistants know what to do or how to serve so as to avoid confusion.

•

Administering the elements

o Music (preferably about blood or cross

o Scripture Passage (1 Corinthians 11: 23-34 or Matthew 26:26-30).

o Pray over elements.

o Examination - Minister re-echoes importance of the event cautioning celebrants of the danger of

not discerning the body and blood of Christ.

o Partaking - When the examination process is completed, the congregants are ushered to receive

the elements. They take the bread, then the wine and go back to their seats. When all is served, the

minister then takes the trays from the deacons and elders and then serves these latter and himself.

When this is done, the minister then leads the congregation in eating the bread representing the

body of Christ and then the juice representing His blood. The bread and the juice were never and

are not the actual blood and body of Christ as stated in Catholicism. They are only symbolic

representations of the body and blood of Christ. However, during the service we encourage the

congregants to exercise their faith and appropriate all that was made possible for us by the death

of our Lord.

o Lead congregation in thanking God for the benefits of the body and blood.

o Praise and worship

o Benediction (if communion service is separate from regular service)

VII. WEDDINGS

A wedding ceremony should be sacred. Marriage is a covenant relationship, which is witnessed by God

and the congregation. This union is patterned after that of Christ and the church. Husbands must therefore

be taught to love their wives even as Christ loves the Church (Ephesians 5), and he should treat her as the

weaker vessel (1 Peter 3:7). The wife should also be taught her responsibility. She must learn to submit to

her husband as unto the Lord.

MARRIAGE POLICY

•

We do not marry unbelievers.

•

We do not marry a believer and unbeliever - Ministers must therefore ensure that both persons

are actually born again.

•

Ensure that neither of the couple is or was not married. If one of them was married, then a certificate

of divorce should be presented or a certificate of death in the case for widow or widower. It is

however advisable to do thorough investigation as to the reason for the divorce and deal with it in the

counseling process. A person who has just gone through a divorce should be advised to wait for at

least two years to go through a healing process and a time of reflection.

•

Do blood test for venereal diseases and blood type.

•

Irrespective of man-made customs and traditions there should be no alcoholic beverages, worldly

music or worldly dancing at weddings conducted by ministers of Harvest. Let no such thing be named

among us.

•

Customs and traditions that conflict with the Word of God should not be practiced under any

circumstance at a wedding being conducted by a Harvest Minister.

•

SAMPLE WEDDING PROGRAM

o Processional

o Invocation

o Praise and worship

o Scripture Reading

o Message

o Ceremony—Exchange of vow, rings, signing of the marriage certificate, blessing of the couple,

and pronouncement.

o Offering for couple or church depending on local church’s policy

o Benediction

o Recessional

The procession may vary from country to country or place to place. However, irrespective of the place,

the groom and his attendants should proceed upon the signal of the officiating clergy or his

representative. The procession can be the groom coming behind the minister officiating, follow by his

attendants or the attendants coming first, then the best man and lastly the groom. Each attendant should

take his place on the left of the altar with the groom standing almost before the pulpit. When the groom

and attendants have marched in then the bridesmaids can begin, followed by the maid of honor, ring

bearer and flower girls. When this procession is completed then the bride can begin on the left arm of her

father or his representative. The ladies should stand on the right of minister. Depending on local

customs, the guests may be asked to stand as the bride marches in and only sit after the prayer or

invocation.

o The recessional - this is the reverse of the processional.

•

A COMPLETE WEDDING CEREMONY

Clergy explains the essence of marriage. It is not just a legal contract as seen by the world, but it is also a

spiritual contract. It carries with it a great responsibility. As the marriage vows are pronounced in faith,

God’s power goes into operation birthing a miracle. The man and woman are united by God and become

one in His sight. This is the exact relationship Christ has with His Church.

Giving of the Bride: To father or his representative: Who gives this woman in marriage?

Response: Person calls his/her name, states relationship and ends with give (name of bride) in

marriage to (name of groom).

Minister then asks groom to take bride and step forward. When this is done, he then prays (congregation

may be asked to stand or may remain seated while prayer is being offered)

Scripture reading (Ephesians 5:25-33) if minister wants to.

Interrogation

Minister to groom: ____________, have you accepted Jesus Christ as your personal Lord and Savior?

Groom answers: I have

Minister to Groom: Have you yielded yourself to the Holy Spirit baptism with the evidence of speaking

with another tongue? (Note: This question should be discussed in the counseling section especially if one

of the two is already baptized in the Holy Ghost with the evidence of speaking in tongue. Bible warns

against being unequally yoked.)

Groom answers: I have

Minister to bride: _____________, have you accepted Jesus Christ as your

personal Lord and Savior?

Answer: I have

Minister to bride: Have you yielded yourself to the Holy Spirit baptism with the evidence of speaking

with another tongue?

Bride answers: I have

To Bride and Groom: I asked these questions because of the warning given to us in the scripture that

read this; “Be ye not unequally yoke together with unbelievers….” Now by publicly acknowledging your

faith in Jesus Christ as your personal Lord and Savior we may proceed. When you accepted Jesus as your

personal Lord and Savior, a miracle took place. The Holy Spirit quickens your spirit man that was alive

to sin and dead to God and a rebirth took place. 2 Corinthians 5:17 says you became a new creation… All

who have experienced this new birth, the Scripture says are one spirit with Christ (1 Corinthians 6:17)

What took place at the new birth is similar to what will take place today. Your spirits will be joined

together and you will become one.

To Witnesses: This is not just a traditional or religious exercise you are performing. You are here to

agree with these two that what they are entering into will last for life (Quote Matt. 18:18)

To Congregation: These two persons standing before me have prayed and sensed it is God’s perfect will

for them to be joined together. The decision has been firmly made hence I adjure you to do everything in

your power to see that this union remains intact under the banner of Jehovah NISSI. Anyone who will

endeavor to sow a seed of division will automatically fall under a curse - BEWARE!

Profession of Vows

Minister to Groom: Do you take _______________ to be your wife with a promise of loving and caring

for her as Christ loves the Church for the rest of your life?

Answer: I do

Then turn to her and make this solemn profession.

_________, leave my father and mother and join myself to you in

accordance with the Word of God to be your sole and only husband, from this moment forward,

we shall be one.

Minister to Bride: ___________, do you take ___________ as your only husband, with a life- time

commitment of submitting to him as unto the Lord and showing reverence to him as the head of this

union?

Answer: I do

Then turn to him and make this solemn profession.

I,_______________, submit myself to you in total obedience to the Word of God,

to be a virtuous wife to you. From this moment forward, we shall be one.

Presentation of Rings

This varies from culture to culture. Some cultures do not use rings. In such instances work with what fits

in the culture. It should however be noted that in any good covenant, there is always an exchange of

something.

Whatever is used in that culture, talk about the significance of that thing in relation to the covenant to be

entered into. We are however assuming here that the symbol of this covenant is a ring.

Minister to Groom: What do you have as a sign of this covenant you are now entering into?

When presented with ring - a ring is a very precious thing. It is made out of a precious metal speaking of

the preciousness of this relationship. It also is an unending circle that speaks of the continuity of the

union. I want this ring worn to serve as a reminder of your profession of faith made to each other.

Minister to Groom: Now take your ring and place it on her finger while repeating this to her.

(Note: ring should be placed on the finger next to the small one on the left hand)

_________, with this ring, I marry you. It is a sign of my love for you and a demonstration of my faith

that I now release in Jesus’ name.

Minister to Bride: What do you have as a sign of this covenant you are now entering into?

Minister to Groom: If it is a ring, minister can say. This is a clear indication that you are equal before

God. As you wear this ring, I want you to always remember that this woman is not your enemy to fight

against, nor your slave to dominate but your helpmeet.

Minister to Bride: Now put this ring on his finger knowing that your decision to submit is unconditional

for it must be done as unto the Lord and not when he proves worthy. Repeat this after me.

__________, with this ring, I marry you. It is a sign of my love for you and a result of my ardent

conviction that this is forever.

Pronouncement

To Bride and Groom: Kindly join your right hands

As a representative of Jesus Christ, I now pronounce you man and wife in the name of the Father, the Son

and the Blessed Holy Spirit.

Blessing of Union

At this point you ask bride and groom to kneel. Call for other ministers if you desire and pronounce the

blessings of Deut. Chapter 28 on the couple with the congregation responding with an AMEN after each

pronouncement.

You shall be:

Blessed in the city and blessed shall you be in the country.

Blessed shall be the fruit of your body, labor and your kindred and possessions. No good thing shall you

lack. Blessed are you when you come in and when you go out. The Lord your God shall be your strong

defense.

Your adversary shall come against you one way and flee before you seven ways. The Lord shall command

upon you blessings in provision, the work of your hands and in the place where you dwell. The Lord shall

establish you, holy unto himself when you obey Him and walk in His ways. Then shall people see and know

that you belong to the Lord. The Lord shall increase you in possessions, in goods, in children, in lands. You

shall lend and not borrow. The Lord shall make you the head and not the tail. You shall be above only and

not beneath, if only you obey the Lord your God and His word.

Presentation to Congregation

Minister to Bride and Groom: Please turn and face this congregation.

Minister to Congregation: Ladies and gentlemen, I present to you Mr. & Mrs.

VIII. CHILD DEDICATION

It is not the policy of BWOM to baptize babies. It is a practice not founded on the Scriptures. What we

see in the Bible is presenting children to the Lord though not commanded by the Scripture, under the

New Covenant we do so as a public act of covenanting with God that our children will be brought up in

line with His Word and will for their life.

• TEACHING ON CHILD DEDICATION

The idea of child dedication has become a normal practice in the body of Christ; therefore, it is

important to clearly understand its meaning. It is also vital for parents, godparents, and the pastors to

understand their role in the process. Therefore, it is the purpose of this paper to create an

understanding of the process by providing a practical definition of the word “dedication;” and to

bring forth some biblical examples that will help parents, and godparents to have a vivid

understanding.

It is always thrilling whenever a new child enters a family. The excitement can be so great. There is

no greater moment when parents sense that children are a gift from God. Pastors have the privilege of

sharing how parents can express their complete appreciation to God through the process of child

dedication. While some Christian ministers tend to misunderstand the process, the following order

outlines the pattern that an individual could use when conducting dedicatory service for a child.

These processes are not laws but suggestions for the pastors, parents and whoever may be taking part

in a dedicatory service.

•

WHAT IS CHILD DEDICATION?

o Child dedication is the acknowledgement of God’s sovereignty not only over the child, but also

over the parents of the child. Parents present their child before God and His people in order to ask

for His grace, wisdom, and direction in carrying out their responsibilities for the child. They do

this with the hope that one day; the child will come to put his/her trust in Jesus as Savior.

o It could be also considered as two Christians making a commitment before the Lord and His

church to raise a child according to God's leading and strength.

o Child Dedication can further be understood as a parental recognition of a solemn responsibility

and trust - a responsibility to raise your child in the nurture and instructions of the Lord.

o Dedication service therefore provides a formal setting during which Christian parents “make a

covenant with God and with the rest of the church family that they will sanctify themselves to

raising their children in the nurture and admonition of the Lord.”

• WHAT DOES THE BIBLE SAY ABOUT CHILD DEDICATION?

Is child dedication scripture? Yes, it is clearly implied in the scripture that parents dedicate their child

to the Lord and trust him to grant them all the strength and wisdom they need in order to take good

care of that child. There are passages that clearly make reference to this subject. In fact, this was one

of the requirements for the children of Israel when they left for the promise land. The Bible makes

mentioned of two incidences where a child was dedicated to God (1 Samuel 1:11 and Luke 2: 22-24).

First, there is an example from the OT. The Bible records a woman name Hannah, who made a vow

to dedicate her child to the Lord if she was blessed with one. “And she (Hannah) made a vow, saying,

"O LORD Almighty, if you will only look upon your servant's misery and remember me, and not

forget your servant but give her a son, then I will give him to the LORD for all the days of his life,

and no razor will ever be used on his head." 1 Samuel 1:11 Hannah was a barren woman. She decided

to seek the Lord for a child, but her desperate pursuit, she made a vow to the Lord. Did Hannah

remember her vow to the Lord? Yes. When God answered Hannah's prayer by giving her a son, she

remembered her vow: "As surely as you live, my lord, I am the woman who stood here beside you

praying to the LORD. I prayed for this child, and the LORD has granted me what I asked of him. So

now I give him to the LORD. For his whole life he will be given over to the LORD." And he

worshiped the LORD there (1 Sam. 1:26-28). Besides, this was a practice or requirement in the Old

Testament, that every first male child be dedicated onto the Lord after birth (Ex. 13:2, Ex. 22: 29).

But here, Hannah added a vow to her request. Even if she had just prayed without making a vow, she

was still responsible to fulfill the Law of Moses. Therefore, it is the responsibility of every parent to

see it as a blessing and not as a curse.

Second, the NT example: The dedication of Jesus in the temple by his mother and father. This is an

example of child dedication in the NT (Luke 2:22), the presentation of Jesus in the temple when he

was an infant. The joy of Jesus' birth was not just shared by his parents but also with the people of

God in the house of God. Like most Jewish parents in those days, Joseph and Mary brought Jesus to

the temple to be presented to God. Long before this time and even up to present, godly parents

dedicate their children to God, asking for his blessing. Mary presented Jesus, her first born son to the

Lord in Jerusalem. If you will notice, Jesus was not baptized until he was 30 years old but was

presented when he was eight.

•

Should there be counseling Before Dedicating a Child?

Yes, there ought to be a counseling session with the pastor, the parents and Godparents before the

child is dedicated unto the Lord during a worship service. The purpose is to:

o Help all parties fully understand the importance of the ceremony.

o Help all parties fully understand their responsibilities towards the child after the dedication.

o Help all parties understand the biblical implications and the importance of keeping the vows

they’ll make during the ceremony.

o Help answer all questions or misconceptions regarding child dedication (difference between child

dedication and baptism).

o Help in explaining the protocol of the ceremony during the worship service.

Given the above mentioned, it is crucial then that pastors counsel parents about the meaning of

dedication. The best passage for discussion is Deuteronomy 6:4-7. There are a few things that the

pastor could highlight during the counseling session.

First and foremost, this passage commands parents to love God; if they truly wish for their child to

one day love and follow God, their lives must be an example. This is a good time to investigate or

interrogate parents about their own personal relationship with Christ.

Second, this passage explicitly states that the duty of teaching the child the ways of the Lord belongs

to the parents; Sunday schools can provide weekly instruction, but parents must seize the teachable

moments that arise throughout life. Explain the value of prayer (for example, repetitious prayers like

"Now I lay me down to sleep . . .") at meal times and before bed. Urge them to read aloud Bible

stories for devotions. Give them practical ideas they can implement into their daily family routines.

Third, this passage points to the fact that parents need to encourage (impress on the heart of) their

kids to begin to memorize Scripture (hide God’s word in their hearts) at an early age (Ps. 119:11).

•

The purpose of child dedication

When the child is dedicated to God, this act demonstrates the parents’ love and obedience to God. It

is also a sign of their thanks and appreciation to God for blessing them with this child. The Bible

declares that Children are heritage from God. They are a reward from God. Psalms 127:3, "Lo,

children are a heritage of the LORD: and the fruit of the womb is his reward.

Dedicating the child to God before the Church means that you realize that the Church should play a

significant role in the spiritual growth of the child and the family. They should know you and your

child so they can give prayer support, assist in Bible teaching, and provide opportunities, facilities

and workers through which you and your child can enter into the fullness of Christian faith.

o It demonstrates the parents’ desires to follow the example of godly parents who throughout the

ages presented their children to God in dedication.

o It demonstrates accountability. It is an understanding that your child is a gift from God and that he

will hold you accountable for your child's spiritual growth in Christ.

o It is an act of promising to pray for and with your child, to instruct your child in the things of

God, to teach your child to read God's Word, and to do everything in your power to bring your

child to the knowledge of Jesus Christ as Savior and Lord. You promise to give your child every

opportunity and encouragement to develop into the well-rounded Christian individual God intends

him or her to be.

•

THE ROLES OF THE PASTOR, PARENTS AND GODPARENTS

o The role of the Pastor

The pastor should provide counseling for the parents. Before the actual ceremony, it is important

that pastors counsel parents about the meaning of child dedication. One good passage that could

be used for discussion is Deut. 6:4-7.

First, it commands parents to love God; if they truly wish for their child to one day love and

follow God; their lives must be an example. This is a good time to question parents about their

own personal relationship with Christ.

Second, it makes clear that the duty of teaching children belongs to parents; Sunday schools can

provide weekly instruction, but parents must seize the teachable moments that arise throughout

life.

Explain the value of prayer and encourage them to improve on their home devotion. Urge them to

read aloud Bible stories for devotions. Give them some practical ideas they can implement into

their daily family routines.

o Do the dedication: On the day of dedication, meet with the parents a few minutes before the

service in order to explain where they should stand. iv. Be sure to recognize everyone who stands

before the church, especially siblings. Though this is not their special day, it is important to

confirm that they too are important participants.

•

The role of the Parents

A child dedication has eternal spiritual implications on the life of the child. It is best if both parents

are believers, to carry out the spiritual instructions of raising this child. As a couple standing before

God dedicating their child to him in a Christian church, their lives should show the characteristics of

Christ. God is honored by hearts that genuinely desire to please him without regard for what others

think. Christian Dedication of babies is for Christian families. But if only one parent is a believer a

dedication and blessing can take place, if the unbelieving parent has given permission for the service.

The parents are required to be in agreement on this decision. The pastor does not have the right to

dedicate someone else's child to God without their approval. The child does not belong to the

pastor. The parents have been made caretakers of their child. Only they can dedicate the child to

God with the help of the pastor.

The parents should express their readiness to help the child develop. They must be willing to

manage their child's Christian development.

Scripture says, “Train a child in the way he/she should go…” (Proverbs 22:6, Joel 1:3). This

includes meeting together regularly as Christians to encourage one another in love and good

deeds and the word of God (Hebrews 10:23-24).

Dedication of a child to God is a promise to model a Christian lifestyle to the child worshipping

with a church family regularly. In a sense, a Christian Dedication of a child is a dedication of the

parents to be godly role models.

The parents have the right to decide who their child’s godparents are.

While it is true that the idea of godparents is deeply rooted in the Catholic Church, their

involvement in the life of the child is still meaningful. Find relatives who have been faithful over

the years that you can testify of their good Christian lives. Good friends are also appropriate, but

sometimes friendships decline, leaving the godchild without an active godparent. Godparents

should be faithful individuals who are ready to accept the responsibility of being a part of a

godchild's life for the rest of his/her life. One good thing to keep in mind during the time of

selecting a godparent for your child is the Christian characteristics of the family under

consideration. They are to make sure that whoever they are asking to serve as Godparents be one

who is trusted in the community of faith; and who is well able to play that role. It is not

appropriate or advisable to select another person from another faith to serve as godparents.

•

The role of the Godparents.

The role of Godparents is very distinct; therefore, parents must be very mindful who they choose to

serve as their child’s godparents. Godparents have a very powerful influence on the life of the child.

Therefore, it is very important to know the person well in some ways before asking him/her to serve

as their child’s godparents. Parents need to find good practicing Christians for godparents. Sadly, this

task can be very difficult in today's world. However, there are still few Christian parents that can be

counted on. Below is a short list of some of the things that are expected of a godparent:

o He/she should be ready to provide spiritual direction for the child, which is their primary

responsibility as godparents. The godparents are not only taking responsibility for the religious

education and spiritual formation of the child, but they are also representing the Church, the

community of faith, into which the child is being raised. From its very title you can see that this

role is connected with "God" and therefore belongs primarily to that realm.

o He/she must be willing to help nurture the child. The godparents are to provide some physical and

social directions for the child when the need arises. This can be done in the presence and/or

absent of the parents.

o Many godparents assume responsibility to provide cards and gifts of a Christian nature for the

child on his/her birthdays and holidays.

o Periodically ask the parents how they are doing in training their child (Proverbs 22:6); and what

you can do to help them. Others may arrange that in the event of the parents' unexpected death,

the godparents take the child into their home, but this requires legal documentation.

•

Key questions a Pastor should ask before dedicating a child.

o Are the parents Christians? Are they serious about the child dedication & do they fully

understand the implications?

o Are they willing to oversee this child Christian development with the help of the Godparents?

o Are they (the parents, godparents, and other relatives in agreement with this)?

•

Conclusion

Children are gifts from God. Psalms 127:3 proclaims that "Sons are heritage/gifts from the Lord,

children are reward from Him." As believers we are called to recognize that children belong first and

foremost to God. God in his goodness gives children as gifts to parents. Parents do not only have the

awesome responsibility of caring for this gift, but also the wonderful privilege of enjoying the gift.

Because children belong to God and are given by grace as gifts to parents, it is only proper and

appropriate that children be dedicated back to God. It might be wise, but not necessary for a parent to

"officially" dedicate their child to the Lord in a public service. That is between the parents and God.

We are told in 1 Samuel 1 that Hannah presented her son Samuel to the Lord. In Luke 2:22 we read

that Mary and Joseph brought their child Jesus to the temple in Jerusalem in order to present him

before the Lord. In the same way, parents today are to bring their children, presenting first themselves

and then their son or daughter before the Lord our God. This, as was mentioned earlier, is a way of

saying thanks to God for his blessing and a sign of one’s commitment to take care of that child in the

fear of the Lord. It is also a way of asking God to help you take care of the child.

Parents should not neglect the responsibility to take their children to church. It is appropriate that

parents take their children to Sunday school and church on a weekly basis. Don't send them, take

them. It is also important that you strive to have a Christian home where each parent is a believer in

Jesus Christ, a student of the Bible and a man or woman of prayer. No religious leader or religious

ordinance or sacrament can make your child right with God. Only faith in Jesus Christ can save them

when they are of age; and that begins with your obedience to dedicate them to God in the church.

IX. FUNERAL SERVICES

There are two events in the world that are inevitable and amazingly contradictory: The entrance into this

sin cursed, perverted world and the exit of the same. The birth of a child is a festive occasion; however,

the death of that same person which marks his/her entrance into eternity is a sad and sometimes a moody

one. The minister is expected to partake in both. Many times, ministers do not know how to behave and

what to do when a death occurs. Hence, these simple practical points may help.

• Upon hearing the news, you must visit the bereaved family.

• Be sensitive to the event leading to the death. There are times the Holy Spirit may tell you to

encourage the family with words or He may tell you to shut up.

• If the death is that of a believer, then encourage the family first recognizing the loss. Put yourself in

their place. Then talk about our hope of being with Jesus. Death for the believer is entrance into our

eternal abode with our Lord.

•

If you are in a country where there is an undertaker, then find out the program. If not, then contact the

family at that instant depending on the local custom, or another time to ascertain the funeral program

(note) If the dead is not a member of the church you may have little or nothing to do. Your role will

only be to encourage your bereaved church members.

•

If you are told to handle the program, clarify that it is not your responsibility to shoulder the cost of

the funeral even if the dead was a strong member of your church. The church can use her discretion

based on the situation on the ground to help and cover the entire cost. This is however situational.

However, for widowers, widows and orphans who have no relative and have been faithful to the

church the church can bear the decision to bear the full cost of the funeral.

•

SAMPLE FUNERAL PROGRAM

o Prelude

o Opening Scripture sentence/Scripture reading

o Invocation / opening prayer

o Praise and worship

o Scripture reading

o Message (It should be directed to the living)

o Special music

o Obituary/Tributes (if necessary - limit this if possible, to dignitaries, family members and church.

It is always advisable to do this during the wake keeping or vigil.)

o Pastoral prayer and benediction

o Praise songs

• At the grave

o Committal service

o Benediction

In pastoral prayer, the minister should again point out the hope we have as Christians. Death is not

the end but entrance into our eternal abode. When this is done, he should then give the benediction

invoking God’s comfort, provision, protection and guidance on the family.

At the grave, the minister should proceed slowly ahead of the casket and wait at one end until those

bearing the remains have positioned it. When the remains has been positioned, he may read a brief

passage of Scripture (1 Thess. 4:13-18 or 1 Cor. 15:51-58) followed by one or two songs, then the

committal and lastly the benediction. (Note: It is customary for the minister to stand at the foot of the

grave. Bury with the head to the West and therefore rise facing the East.

• SAMPLE COMMITTAL STATEMENT

The Bible teaches that there is life after death. Every man on the face of the earth will exit in death

for another destination. Heaven or Hell is the final destination of every human being.

Our father/mother/brother etc., has exited this world for his/her final abode. We are convinced based

on decisions made on this side of the world that he/she is with the Lord Jesus Christ who preceded

him/her to prepare a place for him/her. With this consolation we lay to rest the mortal remains of our

father/mother/brother etc., (name of person). May the God of peace and the resurrection and the life,

comfort and strengthen all those left behind.

X. WORSHIP SERVICES

•

Worship services are holy convocations where God's people come to corporately worship Him and

receive instructions concerning the way of life according to His system of operation.

•

Services should therefore be conducted orderly. God is a God of order. We cannot regiment the Holy

Spirit as He is the boss of our services, but we should also remember that He does not work

disorderly, except to straighten things out.

•

SAMPLE SERVICE STRUCTURE

o Welcome (Pastor or Minister in charge of service).

o Opening prayer

o Praise and worship

o Announcement

o Giving (Tithes and offerings)

o Choir / Special selection (if you have)

o Ministration (Message)

o Closing prayer and benediction

o Celebration

•

Another alternative can be to bring the choir immediately after the praise and worship and then the

Word of God before the other activities in the service. When people praise and worship God their

spirit man becomes open to receive the Word of God. They are usually more alert and sensitive after

worship as during the process then we believe they entered into the very presence of God and are now

ready to hear from Him.

Section XI

HERESIES AND HERETICAL MINISTERS

•

Guard against perverting the gospel and avoid those who do so (Gal. 1:6-9; Acts 20:29-30).

The word pervert is from a Greek word "metastrepsai" and it means to turn about, to change

completely, to distort. Do not ever attempt to take away from the gospel and make it to say something

totally different from its original meaning to please people or for filthy lucre (money) sake. False

teaching will always confuse the believers.

•

Watch out for heretical teachings that creep into the church (2 Peter 2:1). A heretic is anyone who

chooses to believe what he wants to believe even when it is contrary to the truth of God's word.

•

Always guard against those who teach the traditions and ideas of men as doctrine (Matthew 15:6-9).

Do not set aside God's word or follow those who do so for such things as godless rituals, rules,

regulations, procedures and organizations. Also do not teach fables, speculations and the ideas of

men. You must study to show yourself approved (2 Tim 3:16).

•

Resist false teachings and teachers but do it in love (1 Timothy 6:20-21). The word "science" is the

Greek word "gnoseos" and it means knowledge. This refers to the false knowledge about the world

and secular humanistic teachings. You are called upon to stand against these teachings even if your

church members leave. You must preach the truth of God's word in good times or bad times.

•

Guard against the doctrines of the Pharisees and Sadducees or Herodians. The teachings and lifestyle

of the Pharisees led people to think that their good behavior and religious rituals and ceremonies

made them acceptable to God. It also led to a religion of social respectability and external religion.

These errors were a result of the false teachings of the Pharisees in which they added to God's word

their own traditions and philosophies. (Luke 12:1; Matt. 16:12).

The Sadducees or Herodians, unlike the Pharisees who believed in a personal God and the Scripture

as God's word, were liberal minded people who took away from God's word and denied all Scriptures

accepting only the first five books of the Old Testament. They were also materialistically and

secularly minded. They associated with the Romans in their attempt to eliminate the belief of Judaism

and the Jewish people and instituting the Roman and Greek culture. As a result of this collaboration

of theirs, they were placed in the ruling council called the Sanhedrin with wealth bestowed upon

them.

I. ANOINTING OIL

You may have heard teachings on the so-called anointing oil, mantle (prayer cloth) deliverance,

generational curses and so on. It is therefore important for you to know our position on these issues.

What does the Bible teach about the anointing oil? How is it to be used today? It will be helpful to look at

Exodus 30:31 since this is a passage used to justify the use of the “holy anointing oil” today. It will also

be helpful to look at James 5:14 since this is a clear reference in the New Testament to the use of oil.

Considering Exodus 30:31, it should be obvious to any serious Bible student that this passage cannot be

used to justify the use of “anointing oil” by Christians. One of the basic laws of biblical interpretation is

that one must consider context and the author’s intention in interpreting and applying scripture. A

common sense tells us that any statement taken out of context, even in ordinary conversation, can be

easily misunderstood.

As we look at the full context, we discover several things:

• The oil was prepared for use in consecrating the Levites and things to be used in the temple.

• The oil was made according to a special formula. This was not ordinary olive oil.

• The people were forbidden from making anything like it and from using it for any other purpose than

consecrating objects for the temple.

• The penalty for violating this ordinance was death.

If, as some claim, this passage is to be obeyed “throughout your generations” then we better be careful to

observe it fully. The formula must be followed, the proper ingredients used, and the death applied when

the ordinance is not followed.

By keeping Exodus 30:31 in context, it should be obvious that what was taking place in Israel is not at all

related to the way many are using the so called “anointing oil” today. The anointing oil was used for

consecration - not to work miracles and answer prayer. To claim that the passage in Exodus authorizes

such practices is totally alien to the text and reflects a total disregard for integrity of scripture.

Furthermore, the teaching that the “anointing oil is the Holy Spirit, mysteriously packaged in a bottle”

has no biblical basis at all. In fact, it contradicts the doctrine that is at the core of Christianity that is that

the Holy Spirit dwells within the believer. According to Col. 1:27, the mystery that was hidden but now

is revealed through the Gospel is “Christ (the anointed one and His anointing) in you, the hope of

glory”—i.e. Christ is mysteriously dwelling within the child of God. Passages such as 1Cor. 3:16; 2Cor.

6:16 and 1Jn. 2:27, reiterate this awesome truth. Why would God implement such a costly plan over a

period of thousands of years to make it possible for His Spirit to dwell within His children only to turn

around and have him “packaged” in a bottle of oil? Is that progress? Is it better for the Holy Spirit to

dwell in a bottle than in the believer?

When Jesus died, the veil of the temple was split, and the Spirit of God moved out of the physical temple

to dwell within the spiritual temple - the heart of the believer. When did He decide that it is now more

glorious for Him to dwell in a bottle of oil?

In James 5:14, we find another reference to oil. It is clear from this passage and that of Mark 6:13 that oil

was sometimes used in ministering to the sick. No claim, however, is made that the oil healed the sick.

We are told explicitly that it is the prayer of faith that heals the sick, credit is given to the power of God

released through prayer and faith, not the oil.

•

What then is the purpose of the oil?

It is to help those praying and the one being prayed for to release their faith for healing. The oil, a

symbol of the Holy Spirit, helps believers to focus upon His presence and power.

Using oil in this manner as a symbol of the Holy Spirit to help people release their faith is a

legitimate practice today. It can be implied, however, that this is perhaps a lower form of ministering

healing than the laying of the hands and the command of faith since Jesus never used oil when he

ministered healing and there is no record in the Book of Acts of the Apostles and Prophets having to

use oil. When Peter raised Dorcas and Paul cast out demons, they only spoke in the name of Jesus.

The fact that people are testifying to miracles after applying the “anointing oil” is not proof that God

approves it. The Bible speaks of lying signs and wonders and miracles. Those doing this may not

even be aware that God is not in it.

The passage in Matthew 7:21-23 offers a striking example of what can happen. “Many will say to me

in that day, “Lord, Lord, have we not prophesied in your name, cast out demons in your name? And I

will say to them, “I never knew you; depart from me, you who practice lawlessness.” Those miracle

workers actually used the name of Jesus and credited Jesus with the miracles, yet Jesus rejected their

works. Why? Because it was not done according to the Word - Matthew 7:24-27. The only way to

win Jesus’ approval in Ministry is to follow the Word.

Good intentions and motives are not enough. Methods are also important to God. If our intention is

good, but our method is wrong, God will reject our service to Him. This is what happened to David in

1 Chronicles 13. He decided to move the ark to Jerusalem --- a worthwhile and noble motive, but he

did not do it according to the Word - 1 Chronicles 15:13-15. The Levites were the only one

authorized to handle the ark. Because David did not follow God’s method, it cost Uzza his life.

The emphasis being placed upon the power of the holy anointing oil is dangerous. Besides the fact

that it is unscriptural to place so much emphasis upon oil (no such emphasis is seen in the Bible),

embracing this doctrine will be harmful to the body of Christ in at least two ways.

o It will give rise to a new generation of believers who will fail to grasp the revelation of Christ in

them and the authority of the believer. It will seriously undermine their faith in the anointing of

God in them and cause them to become dependent upon this anointing of special men of God who

are able to transfer “their” anointing to the oil. The result will be to weaken the Church and place

these special ministers in the position to control and manipulate the believers. Beware!

o It will inevitably lead to idolatry. Many will begin to put their faith in the oil and not in the Word

and will begin to rely on the oil and not the Holy Spirit. The first thing they will turn to in times

of trouble will be the oil and will begin to feel if no oil is available that they are powerless. The

oil will become a substitute for prayer, for the Word and for a personal relationship with God.

People will begin to use it as pagans use their charms.

As a shepherd, it is your responsibility to warm the sheep when you see danger. The enemy of our

souls and of our Lord will not come among us appearing as our enemy, he will try to look as much as

we are. He is subtle. He knows that a little leaven will leaven an entire lump. Rat poison is 99% good

food. It is the one percent poison that kills. Be careful. Those who promote this doctrine may be

genuine brothers and sisters, and may have good things to say, but with regard to the anointing oil,

they are mistaken. This will lead to serious abuses that they themselves will regret later.

Finally, this is the position of Harvest World Outreach Ministries Inc., regarding the use of the oil:

o It may be used symbolically in services of consecration.

o It may be used as a point of contact in ministering healing, but only as a symbol of the Holy

Spirit.

o The Holy Spirit dwells in the believer and He cannot be packaged in a bottle.

o The laying on of hands and the command of faith are the most common means of ministering

healing and should continue to be such in our churches.

o God may from time-to-time work “special miracles” using different means. We are open to such

special miracles but we will not build doctrines on such special miracles.

We are requesting that all our churches and ministry leaders abide by this guideline. We are not to

condemn our brothers and sisters who do not agree with us. However, we are not to preach or teach

contrary to this guideline.

We also request that our leaders and members do not promote this doctrine. Let our members develop

their faith in the Power of God within them and not be entangled again in a subtle form of bondage.

II. SPECIAL MIRACLES

“And behold a woman which was diseased with an issue of blood twelve years, came behind him and

touched the hem of his garment: FOR SHE SAID WITHIN HERSELF, IF I MAY BUT TOUCH HIS

GARMENT, I SHALL BE WHOLE. But Jesus turned him about and when He saw her He said:

Daughter be of good comfort; THY FAITH hath made thee whole. And the woman was made whole

from that hour (Matt. 9:20-22).

• Notice here that it was not Jesus who told the woman to touch His garment to be healed. It was the

woman’s decision. Also, when she did, Jesus did not say mine power has healed you but your Faith.

•

“And believers were the more added to the Lord… In so much that they brought forth the sick into

the streets and laid them on beds and couches, that at the least the shadow of Peter passing by might

overshadow some of them. Then came also a multitude out of the cities round about unto Jerusalem

bringing sick folks, and them which were vexed with unclean spirits: and they were healed

EVERYONE (Acts 5:14-16).

• Notice here also that it was not Peter who told the people to come in his shadow for healing. They

acted on their faith and God healed them.

“And God wrought special miracles by the hands of Paul: So that from his body were brought

unto the sick handkerchiefs or aprons and diseases departed from them, and the evil spirits

went out of them” (Acts 19:11-12).

o Notice also that there is no mention here of Paul instructing people to bring what we today call

mantle or prayer clothes for him to wear. This passage is similar to Acts 5:14-16. People acted on

their Faith.

From these passages one can see as already indicated by the bishop of this Ministry that since Jesus is the

same yesterday today and forever (Heb.13:8) these miracles are still possible today. We have experienced

this, but it was solely based on the Faith of the recipients not the minister. God honors faith hence He will

anoint the minister to meet the needs of people. Whatever way He chooses let Him be glorified.

III. DELIVERANCE

We believe that the devil the chief adversary of the church exists and is looking for people to devour. We

also believe that he operates with numerous demons that are under his diabolic command to ensure the

success of his wicked scheme. We believe that demons can oppress, and sometimes possess people. A

Christian cannot be possessed of a demon but can be oppressed. Jesus in His commission to the twelve

(Matthew 10:7-8, Lk.9: 1-2). The seventy (Lk. 10:9) and to all that would believe (Matthew 28:18-20,

Mark 16:15-18) told them specifically to preach and then cast out demons. This is demonstrated over and

over in the Scripture as seen in (Acts 5:16, Acts 16:6-7, Acts 19:12). Every believer is given authority

over demons not just the five-fold ministry gifts. If Jesus lives in you, then you have more power than the

devil because Jesus is far greater than the devil.

The role of the church is to help believers understand their authority over the powers of darkness, how to

maintain their own victory and how to set others free.

o GENERATIONAL CURSE ALREADY BROKEN

In Exodus 20:5-6 we read “Thou shall not bow down thyself to them (graven images referred to in

verse 4), nor serve them: for I the Lord thy God I am a jealous God visiting the iniquity of the fathers

upon the children unto the third and fourth generation of them that hate me and showing mercy unto

thousands of them that love me, and keep my commandments” Also (Exodus 34:7).

These passages explain themselves. We believe that all those who accepted the atoning work of

Christ on Calvary have been liberated from curses that came with sin or disobedience. Generational

curses started in the Garden of Eden when God cursed our first parents (Adam and Eve) and the

serpent. From them the curse came into the world. However, despite my old lifestyle, which was a

result of the sin nature in me when I made Jesus the Lord of my life accepting His sinless death, the

curses and slavery I was in was automatically broken by the power of God. Galatians 3:13 says

“Christ has REDEEMED us from the curse of the law, being made a curse for us…”

Also, the verses above clearly show the visiting of iniquity is upon those who hate or have not yielded

their lives to God yet. Those who have, the Word of God says, “He who the Son sets free (delivers) is

free indeed.” For you shall know the truth and it is the knowledge of the truth that will set you free.

Section XII

LOCAL CHURCH LEADERSHIP AND

DISCIPLINE

ELDERS

During the years of the wilderness wandering, bodies of elders ruled in each city. They were responsible

for the legal, political and military oversight and guidance of the people. From the time Israel was taken

into captivity in Childlon and the years that followed, elders were again responsible for ruling in different

Jewish communities. As things progressed, 71 elders were established into a "council of elders" called

the Sanhedrin. This council was vested with both religious and political authority among the Jewish

people in Palestine. This became prominent especially during the period of the New Testament.

The early church borrowed this concept though with a change in the significance of the word. In the New

Testament the word "elder" is used to refer to many things. It may refer to age, experience, and authority

as well as specific leadership roles.

In Acts 11:30 we see elders serving with James in the Jerusalem church, and in Acts 15 with the apostles

in the making of an important decision concerning the new churches in gentile land. In James 5:14-15

they were responsible for ministering to the sick. They were also teachers in the local church (1 Timothy

5:17, 1 Peter 5:5).

The terms elder, bishop and pastor are synonymous. The function of the pastor is shepherding. The Latin

word for shepherd is pastor. Speaking to the elders in the Ephesians church, the apostle Paul charged

them to guard themselves and all the flock over which God had made them overseers (episkopos). Today

a bishop is considered a pastor to pastors whereas a pastor is over a congregation.

o REQUIREMENTS FOR BEING AN ELDER

The Bible clearly outlines three areas in which the individual assuming this office should be clear in.

He must meet the moral, domestic and spiritual requirements for eldership. All three are essential:

o Moral Requirements

o Above reproach / blameless (1 Tim. 3:2, Titus 1:6). This simply means that though he may be

blamed for things, he should be proven guiltless.

o Temperate / Self- control (1 Tim. 3:2; Titus 1:8) He must be in control of his own life by

submitting his human spirit to the control of God's word. He should not be carnal or excessive in

any area of life.

o Sober / Sensible (1 Tim. 3:2; Titus 1:8) He must have a sound mind. Not a bundle of confusion.

o Good behavior (1 Tim. 3:3) The Greek word means being orderly and modest, and it implies that

he must be above reproach in every area of life. From his speech to the way he dresses he must be

an example.

o Not given to wine (1 Tim 3:3; Titus 1:7) In Harvest, not even a taster of wine.

o Not a striker/not quick tempered (1 Tim 3:3; Titus 1:7) He should not be engaged in fleshy carnal

battles but in spiritual ones.

o Not greedy for money (1 Tim. 3:3; Titus 1:7) A man controlled by the love of money is headed

for destruction. It is the root of all evil.

o Not a Brawler (1 Tim 3:3; Titus 1:7) - Again an elder should not be the one whose name is

mentioned in every confusion in the church. He must therefore not be a gossiper, contentious or

argumentative.

o Not covetous (1 Tim. 3:3) - He must be a man who has learned the secret of contentment.

o Not self-willed (Titus 1:7) - He must not be a man who always wants his own way whether it is

God's desire or not. The Greek word implies a person who seeks to please himself even as the

expense of others.

•

Spiritual Requirements

Able to teach (1 Tim. 3:2) - this is no way indicates that an elder compulsorily be a teacher in the

sense of the fivefold ministry gifts. However, every elder must be able to proclaim and

communicate in such a way that others will learn. He must be able to exhort and rebuke.

Not a novice or young convert (1 Tim. 3:6) - Spirituality has nothing with the years a man has

been in the Lord but with the manner in which he has allowed the word of God to dwell in him

and he in the word. That is, he is not just a hearer but a doer of the word. Maturity therefore stems

from a person desire to practice the word and not his age in the church.

Have a good report among the unsaved (1 Tim. 3:7) - watch his testimony in his family,

neighborhood and workplace.

Just (Titus 1:8) - the original Greek word implies right conduct as viewed by God. If it is right to

man not to God it is unjust.

Holy (Titus 1:8) - He must be desirous of doing God's will at all times and in every circumstance.

Hold fast the faithful word (Titus 1:9) - Not a forgetful hearer of the word but a doer. Also, he

must be balanced in his theology and not tossed by every wind of doctrine.

Able to exhort and convince in sound doctrine (Titus 1:9) - He must be able to apply truth to

everyday encounters with people.

Patient (1 Tim. 3:3) - He must master himself to the point of being capable of working with all

kinds of people.

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• Domestic Requirements

o The husband of ONE wife and vice versa (1 Tim. 3:2; Titus 1:6) - Irrespective of tradition or

culture anyone with more than one wife has already failed the greed and covetousness test. It was

lust that prompted the second marriage hence he is disqualified for eldership.

o Hospitable (1 Tim. 3:2; Titus 1:3) - He must be a lover of strangers. Caution: the Bible commands

us to be wise as a serpent. Be led by the Spirit and not sympathy. Hospitality does not mean

accepting strange people in your home because of their pitiful stories. Only do it if impressed by

the Holy Spirit to do so. If not sure help them financially and bid them goodbye.

o Rule his own house well (1 Tim. 3:4; Titus 1:6) - He must first rule his own life well. That is live

orderly. Next, is his home. When this is done then the Scriptures say, he can now rule the church.

II. DEACON

A deacon is a servant or minister. This is the general concept established in both the Bible and church

history. However, in many circles today it has come to mean a lot of other things except what it originally

meant.

The Greek word "diakonos" from which the English word deacon is derived is found over 30 times in the

New Testament. In most of these references it is translated a "servant" rather than "deacon". In the Greek

world, diakonos was used to describe the work of a servant - a person who waited on tables or ministered

as a religious official. When the concept or office of deacon was first established in the early church it

was therefore thought off as an official who took care of the administrative needs of the church.

In the first five chapters of Acts, we read about the birth of the new church and her rapid numerical

growth. However, when we enter Acts chapter 6, we see the very first problem surfacing. The young

church was experiencing growing pains. The apostles were being called upon to abandon their ministry

of prayer and preaching and help in the distribution of charitable gifts that were given to the church. The

widows with gentile background complained that they were not being treated fairly in the distribution

process. Therefore, some laymen were chosen to take care of this daily distribution.

• QUALIFICATIONS OF A DEACON

• Brief History

From the record of the early church, we can clearly see that even though the task "table servers" was

considered as it still is today a menial task those who were to do this job had to be possessors of the

highest moral and spiritual credentials in the church. To qualify for this job, the men were to be men

of good reputation, full of the Holy Spirit and wisdom. The list of qualifications is given in 1 Timothy

3. He must be reverent, not double-tagged, not given to much wine, not greedy for money, holding

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the mystery of the faith with a pure conscience. With all the qualities HE MUST BE PROVEN AND

IF FOUND BLAMELESS HE IS QUALIFIED.

If married, they are expected to have an exemplary home life, to be a proven leader and possess

flawless character.

•

Responsibilities of Deacon

o In some churches, deacons are ordained laymen who are assigned a variety of practical and

spiritual ministries to assist the pastor. They may assist in administrative and financial duties. In

other churches, deacons are each assigned "spiritual oversight" of several families in the church.

They are responsible for ensuring that the families assigned to them get involved in the life of the

church and are also responsible for ministering to them in times of special need.

o The ordination of deacons should only be done in a local church when the pastor sensed a need

and not because it is done in other churches. Also, when deacons are appointed, the pastor must

ensure that they remain spiritual. Spiritual exercises such as prayer, fasting, evangelism must be a

regular part of the life of a deacon. Religion leads to control and control to the death of the

organization.

o A deacon who fails in his spiritual requirement should be immediately dealt with in line with the

regulation enshrined in this manual on discipline. Remember, no one is indispensable. (also see

section on Deacons in principles of church government adapted by Harvest World Outreach

Ministries International)

III. MINISTRY LEADER

• WHO IS A LEADER?

A leader is one who shows the way. He guides and directs. He is a person who knows where he is

going and can convince others to follow him.

• WHAT IS LEADERSHIP ALL ABOUT?

Leadership is the process of guiding, directing and commanding others to achieve a desired goal or

vision.

• SOME QUALITIES OF A LEADER

God is looking for people who are available and not people who have abilities. We are instructed to

commit to faithful men who will pass the torch to the next generation. (Bishop has a lot of materials

on subject. If you desire further help, contact the office of the Bishop). These qualities are taken from

the book "Developing the leaders around you" by John C Maxwell C. 1995.

o Positive attitude: - the ability to work with and see people and situations in a positive way.

o Servanthood: the willingness to submit, play team ball, and follow the leader.

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o Growth potential: A hunger for personal growth and development; the ability to keep growing

as the job expands.

o Follow- through: the determination to get the job done completely and with consistency.

o Resiliency: The ability to bounce back when problems arise.

o Integrity: Trust worthiness and solid character consistent words and walk.

o "Big Picture" mind-set: The ability to see the whole organization and all of its needs.

o Discipline: The willingness to do what is required regardless of personal mood.

o Gratitude: An attitude of thankfulness that becomes a way of life.

Do not overlook any of these qualities. Your responsibility is to bring out the best in the people God

has and will send to your church. Anyone who agrees to join your church is a part of that body. He/she

must therefore be helped in discovering his/her role and fulfill it. Do not appoint someone to

leadership because of his or her financial position. You will regret. Invest your life in people who love

the Lord and are willing to serve.

IV. CONDUCTING LEADERSHIP MEETINGS

Leadership meetings are crucial to the organization's wellbeing. Failure to properly conduct or lead it will

lead to chaos and frustration.

Here are some practical suggestions:

Have a purpose for every meeting. Why was the meeting cited?

Start with prayer - pray for the mind of God,

Read minutes from previous meeting - the purpose of this is to see (a) if it was properly written and

(b) if things that were to be done were carried out and if not why? And so on.

Thank the leaders for coming and go into purpose of meeting starting with a prepared agenda. Do not

hold a disorderly meeting. Follow your program. Any comment not in line with your plan should be

kept for the miscellaneous section. This should be the second to the last. Closing prayers is the last.

For efficient organization and coordination, it is advisable to divide your year into quarters.

1st quarter ------------ Jan 1 - March 31

2nd quarter ----------- Apr. 1 - June 30

3rd quarter ----------- July 1 - Sept 30

4th quarter ----------- Oct 1 - Dec 31

Dividing the year in quarters helps the pastor to plan and assess the progress of the ministry/church

throughout the year. Depending on the size of your church, your major activities can be planned on a

monthly basis or on a quarterly basis. For example, you can plan your program to end with a

quarterly revival at the end of every quarter. Perform baptism at the end of every quarter for all who

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got saved within that quarter. Receive new members the first Sunday in each new quarter. This also

helps you to zero in on your leadership meeting. The last leadership meeting in each quarter should

be a time of reviewing the goal for the year and that of the quarter ending. Every leader should be

made to state where they are in the accomplishment of the goal and vision they have for the ministry.

For example, let us suppose that the choir leader had a goal of raising a choir of 25 or 50 members

strong by the end of the year. At the end of the first you must divide that figure into four parts and see

if they succeeded or not. If succeeded you can praise that leader, but if not reason must be given as to

why they did not succeed. This will help them strategize for the next quarter. Do the same for all

ministries.

At the beginning of every quarter, it is advisable to conduct leadership training. During this time, you

again reiterate your vision and goal for the year and next quarter. You also teach your leaders to set

attainable goals for their respective ministries and draw up strategies for attaining it.

V. CHURCH DISCIPLINE

The word of God especially the New Testament is full of examples of people who purported disorderly

conduct in the early church thereby warranting disciplinary action being taken against them. We have for

examples, the man involved in sexual immorality with his father's wife (1 Cor. 5:1-13) and Hymenaeus

and Alexander who departed from the truth (1 Tim. 1:20).

Church discipline is therefore biblical and must be adapted by every church. However, it should be noted

that discipline is not to destroy but to help and restore. This section therefore examines what it is and how

and when to administer discipline.

• PURPOSE OF CHURCH DISCIPLINE

o To glorify God and maintain proper government. God's word expresses clearly that discipline

should be a part of church life (Matt. 18:15-19; Rom. 16:17; 1 Cor. 5; 1 Thess. 5:14; 2 Thess. 3:6-

15; 1 Tim. 5:20; Titus 1:13, 2:15, 3:10).

o To reclaim the offender and not to cast him out. (Matt. 18:15; 1 Cor.5:5; Gal. 6:1) Note: It is not

true that everyone disciplined will repent.

o However, the duty of the church is to follow God's direction.

▪ To deter others from sinning.

▪ To ensure that the church maintains her purity (1 Cor. 5:6-8). Note: False doctrine and bad

behavior are infectious.

▪ To protect the local church from God's judgement because of her tolerance of sin (Revelation

2:14-25).

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•

THREE STAGES OF DISCIPLINE

o Private admonition of the offender (Col. 3:16; 1 Thess. 5:14; 2 Thess. 3:14; Titus 3:10). At this

point, the offender must be approached, and the issue raised honestly and not accusingly or

judgmentally.

o Reprove, rebuke, convince, convict (Matt. 18:15; Eph. 5:11; 1 Tim. 5:20; 2 Tim 4:2; Titus 1:9)

The Greek word used in these passages is the word "eclencho" and it means to rebuke another

with such effectual wielding of the victorious arms of the truth, as to bring him to a confession. At

this second stage, which is only, after the first step fails, witnesses are summoned, and offender is

confronted with the word of God in an attempt to force him to repent. If offender repents

reconciliation can then be made at this stage. If he fails to repent, then we go to the last stage.

o Excommunication - this is the final stage in the process of trying to get the offender to repent and

be restored. The matter is brought before the church for endorsement of actions already taken by

the leadership during the first and second stages. At this point the offender is kicked out of the

church.

•

THE SCOPE OF DISCIPLINE

Churches do not control their members beyond the limit provided for their spiritual guidance in the

word of God. It is not the prerogative of any pastor or minister to instruct his member on who to

marry or where to work. The only exception is if decision of the member contradicts the Word of

God. In such a situation the pastor can intervene as God's representative.

Church discipline can and should therefore be affected when a member makes it a practice of sinning.

Unpunished sin will soon spread throughout the entire congregation. Pastor, do not give the devil any

position of opportunity to enter your church.

Discipline for the following reasons:

o Departure from the word of God. False doctrines and teachings should be dealt with (1 Tim. 1:20;

2 Tim. 3:8; Gal. 1:6; 5:7)

o Sexual immorality (1 Cor. 5:1-13)

o Disorderly conduct (2 Th. 3:11-15)

o Greed/covetous (1 Cor. 5:11)

o Idolatry

o Raider/ Slander

o Drunkenness

o Dishonesty

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