Mark 10:35-45 displays two very different approaches to the use of power. The disciples are exposed as being power hungry and vulnerable to a worldly expression of power. Jesus intervened by clarifying that a worldly view of power “lord[s] it over” those whom it influences. Jesus proclaimed, “Not so with you. Instead, whoever wants to become great among you must be your servant” (v. 43). Jesus displays that power and influence are not negative in themselves but are a gift of God for good. However, Jesus also insists that a misuse of power is not acceptable for leaders in his kingdom. Rather, he demands that they lead as humble servants for the glory of God and the thriving of others. After all, they follow the one who “did not come to be served, but to serve, and to give his life as a ransom for many” (v. 45).

All of us who are united to Christ by faith and who serve in the life of the church are called, in this passage and others (Phil. 2:1-10), to this way of being. Jesus himself, in response to the desire for power expressed by his disciples, called them (and us) to use power to bring glory to God and serve people—a way of holding power that confronts and contrasts with the ways that the world uses power. Not only do we have this call from Christ, but we actually have Jesus living and growing within us (Gal. 2:20). As a result, we find ourselves being transformed into the kind of people who hold and use power in a Christlike way.

That being said, until Christ returns and brings us to perfection, we will continue to wrestle with the urge to misuse power and abuse others. Ugly realities such as verbal, emotional, psychological, physical, sexual, and spiritual abuse are found among us. The power that we hold by virtue of our person or our position can always be twisted into the project of building up ourselves and our own kingdoms at the expense of others. This is true for pastors, lay ministry leaders, and church members alike.

In awareness of these ugly realities and in the beautiful hope of Christ’s transforming work, the following code of conduct is offered for ministry leaders. It is shaped by Scripture and by commitments found in our confessional statements and contemporary testimonies. (See Belgic Confession, Article 28; Heidelberg Catechism, Q&A’s 55, 107, 111.) It emerges out of a response by Synod 2018 to patterns of abuse that had been brought to its attention and is aimed at preventing such abuse in the future. May God’s peace be among us.