Church Governance
Our church constitution sets out how Sovereign Grace Reformed Baptist Church is governed and ordered as a local body.
We, the members of Sovereign Grace Reformed Baptist Church of Caloocan, Metro Manila, do ordain and establish the following articles, to which we voluntarily and solemnly submit ourselves.
The name of this congregation shall be SOVEREIGN GRACE REFORMED BAPTIST CHURCH.
We acknowledge no ecclesiastical authority other than our Lord Jesus Christ, who is the head of the church (Eph. 5:23) and who directs the affairs of the church through elders chosen and ordained according to the precepts of the Holy Scriptures (Acts 14:23). The elders themselves at all times and in all their activities stand under the authority of the Scriptures (2 Tim. 3:16–17).
The church may and does cooperate with other like minded churches in matters of mutual interest and concern (Rom. 16:1–2; 3 John 8–10). We may seek the assistance and counsel of these churches in matters of special concern to us (Acts 15:2, 4, 6), but the decision of no other church or group of churches shall at any time be acknowledged as binding on this church (2 Cor. 1:24; 1 John 4:1).
The purpose of this church is to glorify the God of the Scriptures in promoting His worship (Exo. 20:3–11; Acts 2:42), edifying saints (1 Cor. 14:12, 26), and evangelizing sinners (Matt. 28:19). To this end we are committed to proclaiming the whole counsel of God (Acts 20:27) especially the glorious Gospel of His grace in Christ Jesus throughout the world (Acts 20:24) and to defending the faith once delivered unto the saints (Jude 3).
We do hereby adopt as the most accurate expression of our faith the 1689 London Baptist Confession of Faith. This confession of faith gives a concise statement of biblical doctrine. In no way is it equal to the infallible authority of the Word of God. This document is, however, an excellent summary of those things which are most surely believed among us (Luke 1:1), and we find it to be an assistance in controversy, a confirmation in faith, and a means of edification in righteousness. In this Confession the members of our church will have a body of divinity in small compass and by means of scriptural proofs will be ready to give a reason for the hope that is in them (1 Pet. 3:15). In addition, we also adopt the Apostles' Creed, the Nicene Creed, the Athanasian Creed, the Canons of Dort (excluding Article 1.17), the Orthodox Catechism, the Baptist Catechism, and the Chicago Statement on Biblical Inerrancy.
At the time of conversion, all believers automatically become members of the universal church (Eph. 1:22–23; 5:23, 25–27; Heb. 12:22–23). God has ordained however that local assemblies of believers represent Him in their own distinct geographical regions. Duties of these local congregations include regularly meeting together for mutual encouragement in the faith (Heb. 10:25), upholding the unity of the Spirit through a common creed (Eph. 4:3–6), partaking of the Lord's supper as one body of believers (1 Cor. 10:17), and the discipline of wayward believers in the local community (1 Cor. 5:5, 11; 1 Tim. 1:20). Furthermore, the New Testament presents the local church as a distinct group of individuals which could:
To be eligible for membership, a person must demonstrate repentance toward God and the fruits thereof (Acts 26:20), as well as that faith toward our Lord Jesus Christ (Acts 20:21) which produces godly works (Eph. 2:8–10; Jas. 2:18, 22, 26). He must be scripturally baptized as a believer (Matt. 28:18–20; Acts 2:37–38, 41), and express substantial agreement with the doctrines, aims, and government of this church (1 Cor. 1:10; Rom. 15:5–6; Eph. 4:3–6). He must be willing to walk in brotherly love with all the members of this church (John 13:35; Rom. 12:10; 1 Cor. 12:25–26) and to submit to its government and discipline (1 Tim. 5:17; Heb. 13:17). Furthermore, he must not be under the biblically warranted corrective discipline of a genuine church (Matt. 18:17–18; Rom. 16:17–19; 2 Thess. 3:6).
A person who desires to become a member of this church shall apply to the elders and request to be interviewed by them. During the interview the elders will seek to determine whether that person has a credible profession of faith in Christ, has been scripturally baptized, is in substantial agreement with the doctrines of the church, and intends to give wholehearted support to its ministry and to its government and discipline. If the applicant has not been baptized, both baptism and his responsibility to be baptized will be explained.
If the applicant is or has been a covenant member of a genuine church, special effort will be made to determine the person's standing in that church and his reason for leaving. If a former church raises an objection that the elders consider valid, the applicant may be denied membership at their discretion.
When the elders are satisfied that the applicant has met the above requirements for membership, the applicant shall be brought before the congregation at a regular Lord's day meeting. He shall be asked publicly about his understanding of the Gospel and his conversion experience by the Gospel. After the applicant has answered these questions, the congregation shall respond whether they will receive the applicant into membership by a three-fourths majority vote from the members present and voting. Membership begins when the covenant membership vows have been taken.
All who are received into the membership of this church according to the procedures set forth above in Section 3 and who do not come under the corrective discipline of the church as set forth in Article VI, shall be considered regular members in good standing and entitled to all the rights and privileges of membership in the church (Acts 2:37–47).
Any person who is a member in good standing in a church of like faith and practice can become a temporary or associate member. Such a person need not be released from the membership of his home church, but he must provide a letter of recommendation and approval from his home church. Eligible candidates include students, military personnel, and business people who are temporarily transferred into our area. Other candidates (such as conscientiously convinced paedobaptists who cannot find a local church nearby) may be determined by the elders, subject to the approval of the congregation. They shall be subject to the government and discipline of this church. As temporary members they shall possess all the rights and privileges of membership, except that they will not be able to voice their 'for' or 'against' when such a congregational response is called for. Once their business is completed and they leave this geographical area, their temporary membership is dissolved. No formal resignation will be required. If they decide to live in our area permanently and to end their membership in their former home church, they may request that they be regarded as regular members of this church. Such regular membership will begin once their membership in their former home church has ended.
When a member of this church is removed from our midst by death, his name shall automatically be removed from the membership roll.
When it is so requested, the elders may transfer a departing member of good standing to the fellowship of another sound evangelical church.
As a rule, members may resign from membership. Members should do so in an orderly way by first consulting with the elders. A resignation offered by a member guilty of sin which warrants corrective discipline is invalid, and the church shall proceed with appropriate disciplinary action.
If a member habitually absences himself from the public gatherings of the church for five consecutive Lord's days without showing just cause, or if due to relocation he ceases to maintain a vital contact with the church, he may be excluded from the membership at the discretion of the elders. Also, any member who personally so requests may after due admonition be excluded from the membership. In such cases no congregational approval of the action shall be needed: the elders shall simply announce to the congregation that such a person is no longer a member (Heb. 10:24–25; Acts 2:42–47).
According to the teaching of the Holy Scriptures, a congregation must cut off from its fellowship and visible membership any person who teaches or insists on holding to false and heretical doctrine or who blatantly and persistently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity or peace of the church and is unwilling to settle differences on scriptural grounds (Matt. 18:15–18; 1 Cor. 5:1ff; Rom. 16:17; Tit. 3:10–11). Excommunication is a last resort, to be used only after the elders are in agreement that all other means of reclaiming the offending party have been exhausted. Its ultimate purpose is to promote the glory of God, to maintain the purity of the church, and to reclaim a wayward person.
In God's order, commitment normally constitutes the pathway to the possession of privileges. Therefore, membership in this church includes the following privileges:
It is the duty of all members to attend all the stated gatherings of the church unless providentially hindered by such matters as illness, accident, or unusual working conditions. Irregular attendance may indicate a serious lack of commitment to Christ and this church. The stated gatherings of the church are all the services on the Lord's day, baptisms, and any special meetings which the elders shall occasionally deem it necessary to call (Acts 2:41–42; Heb. 10:24–25).
It is the duty of all members to make use of all public and private means of grace, such as regular attendance at the services of the church, regular daily reading of the Bible, and regular private and family worship (Acts 2:42; Psa. 1:1–3; Matt. 4:4; 6:6).
It is the duty of all members to maintain the doctrinal purity and unity of the church (1 Cor. 12:12–27; Eph. 4:3–6; Phil. 1:27; Jude 3). Therefore, members are encouraged to read the Confession and Constitution of the church at least once a year in order to maintain sensitivity to our commonly held standards of doctrine and practice. Should a member come to hold a substantial point of disagreement with the Confession or Constitution of the church, he is required to notify the elders of this fact.
Because it is clearly taught in the Scriptures that Christians should financially support the work of the Lord by systematic and proportionate giving made through the local church, all the members of this church are expected to conform to this rule of Scripture (2 Cor. 8:1–7; Phil. 4:14–18; 1 Tim. 5:17–18). Though under the New Covenant the law of the tithe (ten percent of one's income) is no longer binding, it still stands as the biblical model of basic giving, to which gifts may be added according to one's ability and willingness of heart (Prov. 3:9–10; Gen. 14:18–20; 28:20–22; Mal. 3:8–10; Matt. 23:23; 1 Cor. 9:4–14; 16:1–2; 2 Cor. 8–9; Gal. 6:6; 1 Tim. 5:17–18).
We believe that God has created marriage to be exclusively the union of one man and one woman, and it is the duty of every member to abstain from sexual activity that is not exclusively within that union (Gen. 2:24; Matt. 19:5–6, 9). We believe that any form of homosexuality, lesbianism, bisexuality, bestiality, incest, fornication, adultery, and pornography are sinful perversions of God's gift of sex (Rom. 1:26–29a; 1 Cor. 6:9; Lev. 18:6–30; 1 Cor. 5:1; 1 Thess. 4:3–8; Gen. 26:8–10; Heb. 13:4; Matt. 5:28). We believe that God disapproves of and forbids any attempt or intent to alter one's gender by any means (Rom. 1:26–27).
We believe that God disapproves of divorce and intends marriage to last until one of the spouses dies (Mal. 2:16; Matt. 19:3–8; Rom. 7:2–3). The Lord, however, has allowed exceptions to this rule in cases of sexual immorality and desertion of a believer by his unbelieving spouse (Matt. 5:31–32; 19:6–9; 1 Cor. 7:15). Remarriage is granted by the Scriptures in both cases (Matt. 19:9; 1 Cor. 7:8–11, 15, 27a).
We believe that human life is sacred, that it begins at conception, and that the unborn child is a living human being. Thus we believe that it is sinful for man to willfully initiate taking the life of an unborn child. However, in cases where a doctor confirms that the child would not survive, and the mother's life is also threatened, a surgical procedure to save the mother's life would not be contrary to Scripture (e.g. tubal pregnancy) (Exo. 20:13).
We believe that the direct taking of innocent human life, at any age, is a moral evil, regardless of intention. God is the source of human life and He alone has the right to end it (Exo. 20:13; Deut. 32:39; Psa. 36:9; Acts 17:28).
We believe that the Scripture prohibits Christians from bringing civil lawsuits against other Christians or the church in order to resolve personal disputes (1 Cor. 6:1–8).
It is the duty of all members to obey the teachings of Scripture in respect to the life and government of the family. The husband is the God-appointed head of the family and must rule his household with gentleness, love, wisdom, and firmness (Eph. 5:25ff; 1 Tim. 3:4; 1 Pet. 3:7). The wife must be in scriptural subjection to her husband in all things (Eph. 5:22–24; 1 Pet. 3:1–6). The husband and wife must bring up their children in the nurture and admonition of the Lord (Eph. 6:1–4). This includes setting a godly example before them, consistently leading them in family worship, instructing them in the Scriptures, praying for them, and administering corporal chastening to them when needed (Gen. 18:19; Deut. 6:4–7; Eph. 6:1–4; Col. 3:20–21; Prov. 4:1; 13:24; 22:15; 29:15). Members must also honor their parents (Exo. 20:12; Eph. 6:1–3). These primary responsibilities, prayerfully executed, will honor the name of Christ in the community and strengthen the cause of Christ in generations to come.
It is the duty of every Christian individually and as a member of a local church to labor for the extension of the kingdom of God both at home and to the ends of the earth (Isa. 54:1–3; Acts 1:8). Therefore, every member of this church is expected prayerfully to recognize and to seize every opportunity to bear witness to his faith in Christ, both by consistent Christian conduct and by the testimony of his lips (Matt. 28:18–20; Rom. 1:16; 10:1; Phil. 2:15–16; 1 Pet. 3:15).
It is the duty of each member of the church to render loyal obedience to all the moral precepts of God's Word in his daily life (Rom. 8:2–4; 1 Cor. 9:20–21; Jas. 2:12). If God has not condemned or forbidden a practice in His Word, a Christian is at liberty to participate in it. The exercise of Christian liberty, however, must at all times be governed by an earnest desire to walk in the fear of God and to glorify Him in all things (1 Pet. 1:17; 1 Cor. 10:31), a loving regard for the consciences of weaker brethren (1 Cor. 8:9; Rom. 15:1–3), a compassion for the lost (1 Cor. 9:19–22), and a zealous regard for the health of one's own soul (Rom. 13:14; 1 Cor. 6:12; 9:24–27).
God never intended that Christian liberty become an excuse and covering for worldliness (Gal. 5:13; 1 Pet. 2:16). To the contrary, we are freed from sin's bondage that we may be a people distinct from the world and set apart unto God (Tit. 2:11–14; 1 Pet. 1:14–16). Therefore, we must not love the world, but rather refrain from wicked attitudes and deeds and resist the wicked influences of a godless society (Rom. 12:1–2; Eph. 4:17–24; 5:3–17; Tit. 2:12; Jas. 1:27c; 4:4; 1 Pet. 4:1–4; 1 John 2:15–17). Members also are expected to refrain from entangling relationships with the ungodly, such as intimate companionship with them, pursuing romantic interests in them, and contracting marriages with them (Jdg. 16:4; 1 Kgs. 11:1–4; 1 Cor. 7:39; 15:33; 2 Cor. 6:14–18).
The church is a body with many members, each having its particular function and gifts of the Spirit to be used for the good of the body. Each member should have a concern for the health and protection of the whole (1 Cor. 12:12–27; Eph. 4:3–7, 11–16). The members must actively seek to cultivate acquaintance with one another, maintain mutual transparency so that they may better be able to pray for one another; love, comfort, and encourage one another; and help one another materially as necessity may require. They must refrain from speaking ill of one another and must keep in strict confidence all matters of private concern to the church and not discuss them with persons outside of this fellowship (Jas. 5:16; 1 John 3:17–18; Heb. 10:24–25; Col. 3:12–16; Eph. 4:29–32).
It is the duty of all who come into membership of this church to support and to submit to the authority of the elders of the church (1 Cor. 16:15–16; Heb. 13:17). Supporting the elders includes praying for them and their labors, cultivating personal acquaintance with them, loving them, esteeming them highly for their work's sake, standing by them in their afflictions and in all their good causes, assisting them, and defending rather than prejudicing or damaging their good name. Submitting to the elders includes imitating their faith, graces, and godly practices as they also imitate Christ, receiving their teaching with readiness of mind and teachableness of spirit, humbly heeding their scriptural warnings as those appointed to watch for our souls, seeking and carefully considering their counsel as those counted faithful by the Lord, and abiding by their legitimate decisions without acting or speaking divisively even when differing with their judgment (Eph. 6:18–20; 1 Thess. 5:12–13; 2 Tim. 1:15–18; 1 Tim. 5:19; Prov. 19:20; Acts 17:11; 1 Cor. 11:1; Phil. 3:17; Heb. 13:7, 17; 1 Pet. 5:3; 1 Cor. 10:10; Phil. 2:14).
The elders shall keep a file of all past and present members. This file shall have three divisions: regular members, temporary members, and former members. The file of former members shall include the date and reason church membership was terminated, as well as any other necessary information.
Formative discipline is primarily positive through the teaching of God's Word, the example of Christian living, and the mutual ministry of the several members of the body of Christ, and has as its objective the instruction of disciples, the transformation of their lives, and their edification in love (Eph. 4:1–16; Rom. 12:1–13; 1 Cor. 12:4–27). Formative discipline has a sanctifying influence. Every member should be satisfied with his God-given ministry, and thus we shall all grow in grace and the knowledge of our Lord Jesus Christ (1 Pet. 4:7–12; 2 Pet. 3:18). Formative discipline utilizes the spiritual gifts of each church member, whether old or young, for the edification of all. Each who has been redeemed by Christ should live for Him and His church and not for himself (2 Cor. 5:15; Gal. 2:20). Regretfully, the failure of formative discipline leads to the necessity of corrective discipline.
Corrective discipline becomes necessary when heretical doctrine or disorderly or scandalous conduct appears among the members of the church. In all such cases reasonable efforts must be made to resolve difficulty, correct error, and remove offense through counsel and admonition before more drastic steps are taken (Gal. 6:1; Jas. 5:19–20). The principles given to us in Matthew 18:15–17 and 1 Corinthians 5:1–13 must be carefully followed in all cases of corporate discipline. Corrective discipline always has for its aims the glory of God, the welfare and purity of the church, and the restoration and spiritual growth of the offender. When admonition is not heeded, suspension of some of the privileges of membership may need to be imposed, and if this measure fails, excommunication from the membership of the church may be necessary.
If a member has sinned publicly, but shows hopeful signs of repentance, including submission to the admonition of the elders, it could not be proper to cut off such a one completely from membership in the church. Nevertheless, serious offenses must not be overlooked lest occasion be given to the enemies of the Lord to blaspheme (2 Sam. 12:14), lest others be emboldened to sin (1 Tim. 5:20), and lest the offender himself fail to test his own soul and appreciate the gravity of his offense. The elders may in such cases rebuke the offender publicly and suspend him from all privileges of membership, including participation in the Lord's supper, for the period of time which, in their judgment, is necessary to demonstrate the reality of the repentance and reformation of the offender. Such action of the elders must be reported by them to the congregation. In some cases, suspension may also result in the interruption of intimate fellowship with the members of the church (Rom. 16:17–20; 2 Thess. 3:6, 14–15). In all cases of suspension the offending person is still to be regarded as a brother in Christ and as a member of the church. If fruits worthy of repentance are not forthcoming, the elders may recommend to the church at a later date that such person be excommunicated.
We recognize termination of church membership as a disciplinary measure to be a most serious action. However, in order that the purity of the church may be maintained, any member guilty of a serious offense and remaining unrepentant despite repeated admonitions must be removed from the membership of the church (Matt. 18:15–18; 1 Cor. 5:1, 6–7, 13). Yet, our zeal for the glory of God must ever be tempered by a loving and prayerful concern for the full restoration of the offender (1 Cor. 5:5). All acts of excommunication must be executed by the gathered church (Matt. 18:17–20; 1 Cor. 5:4–5). To be valid, an act of excommunication must have the approval of at least three-fourths majority of the members present and voting (2 Cor. 2:6).
Since one purpose of church discipline is to restore a fallen brother or sister, it is the duty of the church to forgive and to restore to full membership a suspended or excommunicated member who gives satisfactory evidence of his repentance (2 Cor. 2:6–8). The aim of discipline having been accomplished, the congregation shall have the right to restore the repentant member to full membership with all its privileges, under the recommendation of the elders, by a three-fourths majority vote of the members present and voting.
This church recognizes but two sacraments instituted by Christ in the New Testament: baptism (Mat. 28:19) and the Lord's supper (Mat. 26:26–29; 1 Cor. 11:23–26). Neither of them has saving merit, nor is any grace imparted to the recipient through the water of baptism or the bread and the cup of the supper. These sacraments are not means of special grace, but they are special means of grace and powerful aids to the faith of the believers who participate in them. Baptism is to be observed once and is a sign of identification and a testimony to newness of life (Rom. 6:4), the Lord's supper is commemorative and is to be observed frequently by the assembled church as a memorial to the broken body and shed blood of our Lord Jesus Christ (1 Cor. 11:26).
Only confessed believers of our Lord Jesus Christ are proper candidates for baptism, and all such persons should be baptized (Acts 8:36–38). As a church we practice baptism of believers by immersion into the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19) and, in accordance with the direction of Scripture, require submission to this ordinance as a prerequisite for church membership (Acts 2:41; 1 Cor. 12:13). Immersion in water is the normal mode of baptism. It is necessary to its due administration (Matt. 3:16; John 3:23; Acts 8:36). But in cases where immersion is impossible, such as there is not enough water available to immerse, or the candidate being bedridden, and in order to follow the biblical model of repenting and being baptized immediately, other modes of baptism may be permitted (cf. Matt. 18:19).
Since this sacrament is a local church ordinance (1 Cor. 11:20–21, 33) and signifies the unity of the church being many but one bread and one body (1 Cor. 10:17), we permit only our members who are in good standing to partake of the elements of the Lord's supper. Christians who are members of another church will be encouraged to partake of the supper in their church. Professed Christians who are not members of a genuine church will be encouraged to consider church membership. Church membership is a duty of every Christian. The New Testament does not envision Christ's disciples living in any other way than joined together in local congregations (Acts 2:41–42; 9:26), in which they are formally committed to the body and under the oversight of its elders (Acts 20:17, 28). However, Christians who are unable to be members of a local church (due to extraordinary cases), may be by the discretion of the elders permitted to partake of the Lord's supper.
The Lord Jesus Christ alone is the head of His church (Col. 1:18). However, as head, He has ordained that individual churches should be blessed with the spiritual rule and ministry of special office bearers. Therefore, it is the duty of the church to seek to discover those to whom Christ the Lord has imparted the necessary gifts for office bearing, and having formally recognized such by common suffrage, to set them apart by united prayer and to submit to their rule and ministry. Christ has ordained that the administration of local churches is to be by elders and deacons. Beside these two offices the Scriptures acknowledge no office which continues in the church today (Phil. 1:1; 1 Tim. 3:1–13; cf. Eph. 2:20; 4:11).
All officers of this church must be members of it, meet the scriptural qualifications for their office, and be able to fulfill their official duties (Acts 6:3; 1 Tim. 3:1–13; Tit. 1:5–9).
Any individual set apart to one of these offices must be able to conscientiously affirm his agreement with the Confession and Constitution of this church (1 Tim. 3:2, 9; Tit. 1:9). If he holds views differing from these documents at any point, he must reveal this to the elders prior to his installation in office. The elders will determine if any of these points of difference are substantial enough to disqualify the candidate from church office. If he at any time changes his views on matters addressed in our Confession or this Constitution, he must in an orderly way make this known to the elders immediately.
While we acknowledge the valuable gifts which God has given women and the valuable assistance they may render to the officers of the church (Rom. 16:1–6; Phil. 4:3; 1 Tim. 3:11), the Scripture prohibits women from holding either the office of deacon or elder in the church (1 Cor. 14:33b–35; 1 Tim. 2:8–15; 3:1–7). Women, therefore, shall not be nominated, elected or ordained to either of these offices in the church. It is also contrary to Scripture for any woman to exercise headship or leadership in a formal meeting of the whole church either by leading in prayer, conducting the worship, reading the Scripture, leading the singing, administering the sacraments, or ministering the Word of God (1 Cor. 14:33b–35; 1 Tim. 2:8–12). Since it is also a violation of the Scripture for a woman to exercise authority over a man in spiritual things outside a meeting of the whole church, no woman shall be appointed to a teaching or authoritative function in a ministry of the church where adult men would be regularly under her ministry. Nevertheless, we acknowledge and encourage the valuable gifts and assistance of women in the formal instruction of children and other women (Tit. 2:3–5), in the informal instruction even of men (Luke 24:10; Acts 18:26; 1 Cor. 11:5), and in the diaconal and especially the benevolent ministries of the church (Rom. 16:1; 1 Tim. 3:11; 5:9–10).
Those who have been called of God to rule and teach in the church are called elders, pastors, or bishops. These are three interchangeable names designating one and the same office in a New Testament church (Acts 20:17, 28; Eph. 4:11–12; Titus 1:5, 7; 1 Pet. 5:1–4).
Elders are responsible for the spiritual ministrations of the church, the implementation of church discipline, and watching over the souls of the members as those who must give account to God for this responsibility. They shall exercise the oversight of the church in all its ministries and functions (Acts 20:28; Heb. 13:17; 1 Pet. 5:2).
Anyone desiring the office of an elder must evidence to God's people the personal, domestic, and ministerial qualifications for this office as set forth in 1 Timothy 3:1–7 and in Titus 1:5–9.
The authority of elders is a divinely ordained and delegated authority (thus elders are answerable to God for the exercise of this authority) which nevertheless has important limitations (Acts 20:28; Heb. 13:17; 1 Pet. 5:3–4):
One crucial aspect of the elders' duties is personally overseeing the flock of God (Acts 20:28; 1 Pet. 5:2; Heb. 13:17). Fulfillment of this duty shall include regularly and systematically meeting with each member of the church on at least an annual basis.
Elders, especially those among them who labor in preaching and teaching, should, as far as possible, be adequately maintained in material necessities, so as to be disentangled from the cares of a secular calling, that they might devote themselves continually to prayer and the ministry of the Word (1 Tim. 5:17–18; 1 Cor. 9:4–14; Acts 6:1–4; Gal. 6:6).
Though a plurality of elders is the New Testament norm for every church, the New Testament does not specify the number of elders each church should have, nor does it dictate the length of an elder's term of office. One truly called to this office is usually called to it for life. He is a gift of Christ to the church (Jer. 3:15; Eph. 4:11), and the gifts of God are without repentance (Rom. 11:29). Only when an elder fails to meet the necessary scriptural qualifications for his office does he disqualify himself for being an elder (1 Tim. 3:2–7; Tit. 1:6–9).
Under ordinary circumstances, elders will keep in strict confidence matters revealed to them in the course of counseling (Prov. 11:13; 20:19). If, however, a member confesses sin which warrants church discipline, the elders (in order to discharge their duty to Christ and the church) may divulge the matter to the church. Likewise, if a member confesses sin which involves violation of criminal law, the elders may report the violation to the civil authorities. Under the terms of this paragraph, members must not expect absolute confidentiality in such cases.
Christ has established the office of deacon as an aid to God's people in general and to the elders in particular. The office of deacon is a serving rather than ruling office (Acts 6:1–6; Phil. 1:1; 1 Tim. 3:8–13).
The duty of deacons is to administer the church's business affairs and benevolent concerns so that the elders may devote themselves without distraction to the biblical priorities of their office (Acts 6:1–4; Rom. 12:7–8; 1 Cor. 12:28; 1 Pet. 4:11; cf. 1 Tim. 5:3–18). Deacons must fulfill their duties in cooperation with and under the oversight of the elders (cf. Acts 11:29–30).
The Scripture does not specify the number of deacons each church shall have, nor dictate the length of a deacon's term of office (Acts 6:3; Phil. 1:1; 1 Tim. 3:8, 12). Deacons may continue in office as long as they are biblically qualified and able to fulfill their duties, and as long as they retain the congregation's confidence (Acts 6:3; 1 Tim. 3:8–13).
The appointment of officers is the prerogative of the Lord Jesus Christ alone (Matt. 10:1ff; Eph. 4:11; Acts 13:2; 20:28). However, He has ordained that each local church exercise the responsibility of recognizing those whom He is appointing to be elders and deacons in that particular church (Acts 6:3; Tit. 1:6ff). The Lord's appointment of a man to church office is recognized by his possessing the graces and gifts required by Scripture and by his and the church's conviction that the Lord is calling him to minister in that office. In no case may a man be selected as a candidate to either office without his knowledge and prior consent. The proper recognition of officers is of such importance that it should be done only after prayerful waiting on God and a frank evaluation of those who are being considered as potential office bearers. These activities are the responsibility of each individual member of the church as well as of the church as a whole.
Sufficient time should be given to the congregation to evaluate the candidate and to address any issues that may biblically bar the candidate from office (1 Tim. 5:22). According to Scripture, the ordination of elders shall be preceded by a period of prayer and fasting (Acts 13:3; 14:23). It should be the desire of the congregation to come to one mind regarding those office bearers to whom they must submit in the Lord (Acts 6:5–6; Heb. 13:17). Once the elders are satisfied that there are no biblical reasons to delay, a special portion of a regular Lord's day service may be allotted in which the candidate shall take his vows of office. The members of this church shall install the candidate into office by a majority vote (a unanimous vote is desirable; however, if unanimity is not realized, no less than three-fourths majority of the members present and voting shall be required for ordination). The common suffrage of the membership shall be determined by the raising of hands (Acts 14:23), at which time the congregation is expressing its commitment to yield the new officer all that honor, encouragement, and obedience in the Lord to which his office, according to the Word of God and the Constitution of this church entitles him. Then the new officer shall be formally set apart for his responsibilities by the special prayers of the whole church (Acts 13:1–3) and the laying on of the hands of the existing eldership, if there be any (1 Tim. 4:14). The laying on of the elders' hands shall signify their approval of the new officer (1 Tim. 5:22).
Decisions of the local church, which are made under the headship of Christ, are to be submitted to by each member of the body. Therefore, any member who casts a negative vote contrary to the three-fourths majority, is called upon to recognize the decision as authoritative. Once a candidate has been elected to office, any member who did not vote for that nominee will be expected to support him in his total ministry as an elder or deacon of this church.
An office bearer may be removed from office should he neglect his duty, be guilty of sinful behavior, fall into error, or hold views contrary to our Confession and Constitution. If an accusation is made against an office bearer, the directions of 1 Timothy 5:19–21 are to be followed. The elders are to approach the matter with great caution, firmness and impartiality.
Before the congregation can remove an office bearer, evidence of efforts to counsel and evidence of either doctrinal, moral or performance deficiencies must be made available to the congregation. No less than a three-fourths majority vote of the members present and voting shall be required for the removal of an office bearer (1 Tim. 5:19).
An office bearer unable to fulfil his commitments should relinquish his office. Just as men grow in gifts and abilities with respect to either office, so decline through old age may render a man incapable of fulfilling his office. Such retirement must be ratified by the church.
This Constitution, as with any other non-inspired document, is not infallible. It does, however, reflect an earnest and sincere attempt to apply the Scriptures in ordering the life of this local church (2 Tim. 3:16–17). Furthermore, we as members of this church, including the elders, have solemnly committed ourselves to follow this Constitution in ordering the life of this church (see the Preamble). Therefore the demands of the ninth commandment (Exo. 20:16) and the sanctity of truth in general (Matt. 5:37; Eph. 4:25), require that the elders and all of the members of this church abide by our mutual commitment.
Only when we must obey God rather than the provisions of this Constitution may its requirements be disregarded (Acts 5:29). If at any time a member of this church becomes aware that adherence to this Constitution would violate biblical principle, he should make this known to the elders. If the elders conclude that biblical principle requires disregarding a provision of this Constitution, they are obligated to communicate this together with the reason(s) for their conclusion to the church within two weeks at a duly called meeting of the church. Furthermore, relevant amendments to this Constitution must be submitted to the church and acted upon in accordance with the provisions of the following section within one year of this informational meeting. The elders' failure to observe these requirements constitutes a legitimate reason for the members to call a special meeting.
Amendments to this Constitution may be adopted by a three-fourths majority vote of the congregation at any regular congregational meeting or special meeting called for this purpose, provided in either case, that such proposed amendments shall be distributed in written form to the membership at least two weeks prior to such a meeting.
No donor, member, officer of the church, or private individual shall be entitled to share in the distribution of any assets of the church upon dissolution. Any assets shall be given only to another institution or church of like faith and practice, which must fully subscribe to the 1689 London Baptist Confession of Faith.