We are brothers

We are brothers in Christ united in one great cause – to stand together for the Gospel. We are convinced that the Gospel of Jesus Christ has been misrepresented, misunderstood, and marginalized in many Churches and among many who claim the name of Christ. Compromise of the Gospel has led to the preaching of false gospels, the seduction of many minds and movements, and the weakening of the Church's Gospel witness.

As in previous moments of theological and spiritual crisis in the Church, we believe that the answer to this confusion and compromise lies in a comprehensive recovery and reaffirmation of the Gospel – and in Christians banding together in Gospel Churches that display God's glory in this fallen world.

We are also brothers united in deep concern for the Church and the Gospel. This concern is specifically addressed to certain trends within the Church today. We are concerned about the tendency of so many Churches to substitute technique for truth, therapy for theology, and management for ministry.

We are also concerned that God's glorious purpose for Christ's Church is often eclipsed by so many other issues, programs, technologies, and priorities. Furthermore, confusion over crucial questions concerning the authority of the Bible, the meaning of the Gospel, and the nature of truth itself have gravely weakened the Church in terms of its witness, its work, and its identity.

We stand together for the Gospel – and for a full and gladdening recovery of the Gospel in the Church. We are convinced that such a recovery will be evident in the form of faithful Gospel Churches, each bearing faithful witness to the glory of God and the power of the Gospel of Jesus Christ.

Article I

We affirm that the sole authority for the Church is the Bible, verbally inspired, inerrant, infallible, and totally sufficient and trustworthy.

We deny that the Bible is a mere witness to the divine revelation, or that any portion of Scripture is marked by error or the effects of human sinfulness.

Article II

We affirm that the authority and sufficiency of Scripture extends to the entire Bible, and therefore that the Bible is our final authority for all doctrine and practice.

We deny that any portion of the Bible is to be used in an effort to deny the truthfulness or trustworthiness of any other portion. We further deny any effort to identify a canon within the canon or, for example, to set the words of Jesus against the writings of Paul.

Article III

We affirm that truth ever remains a central issue for the Church, and that the Church must resist the allure of pragmatism and postmodern conceptions of truth as substitutes for obedience to the comprehensive truth claims of Scripture.

We deny that truth is merely a product of social construction or that the truth of the Gospel can be expressed or grounded in anything less than total confidence in the veracity of the Bible, the historicity of biblical events, and the ability of language to convey understandable truth in sentence form. We further deny that the Church can establish its ministry on a foundation of pragmatism, current marketing techniques, or contemporary cultural fashions.

Article IV

We affirm the centrality of expository preaching in the Church and the urgent need for a recovery of biblical exposition and the public reading of Scripture in worship.

We deny that God-honoring worship can marginalize or neglect the ministry of the Word as manifested through exposition and public reading. We further deny that a Church devoid of true biblical preaching can survive as a Gospel Church.

Article V

We affirm that the Bible reveals God to be infinite in all his perfections, and thus truly omniscient, omnipotent, timeless, and self-existent. We further affirm that God possesses perfect knowledge of all things, past, present, and future, including all human thoughts, acts, and decisions.

We deny that the God of the Bible is in any way limited in terms of knowledge or power or any other perfection or attribute, or that God has in any way limited his own perfections.

Article VI

We affirm that the doctrine of the Trinity is a Christian essential, bearing witness to the ontological reality of the one true God in three divine persons, Father, Son, and Holy Spirit, each of the same substance and perfections.

We deny the claim that the Trinity is not an essential doctrine, or that the Trinity can be understood in merely economic or functional categories.

Article VII

We affirm that Jesus Christ is true God and true Man, in perfect, undiluted, and unconfused union throughout his incarnation and now eternally. We also affirm that Christ died on the cross as a substitute for sinners, as a sacrifice for sin, and as a propitiation of the wrath of God toward sinners. We affirm the death, burial, and bodily resurrection of Christ as essential to the Gospel. We further affirm that Jesus Christ is Lord over His Church, and that Christ will reign over the entire cosmos in fulfillment of the Father's gracious purpose.

We deny that the substitutionary character of Christ's atonement for sin can be compromised without serious injury to the Gospel or denied without repudiating the Gospel. We further deny that Jesus Christ is visible only in weakness, rather than in power, Lordship, or royal reign, or, conversely, that Christ is visible only in power, and never in weakness.

Article VIII

We affirm that salvation is all of grace, and that the Gospel is revealed to us in doctrines that most faithfully exalt God's sovereign purpose to save sinners and in His determination to save his redeemed people by grace alone, through faith alone, in Christ alone, to His glory alone.

We deny that any teaching, theological system, or means of presenting the Gospel that denies the centrality of God's grace as His gift of unmerited favor to sinners in Christ can be considered true doctrine.

Article IX

We affirm that the Gospel of Jesus Christ is God's means of bringing salvation to His people, that sinners are commanded to believe the Gospel, and that the Church is commissioned to preach and teach the Gospel to all nations.

We deny that evangelism can be reduced to any program, technique, or marketing approach. We further deny that salvation can be separated from repentance toward God and faith in our Lord Jesus Christ.

Article X

We affirm that salvation comes to those who truly believe and confess that Jesus Christ is Lord.

We deny that there is salvation in any other name, or that saving faith can take any form other than conscious belief in the Lord Jesus Christ and His saving acts.

Article XI

We affirm the continuity of God's saving purpose and the Christological unity of the covenants. We further affirm a basic distinction between law and grace, and that the true Gospel exalts Christ's atoning work as the consummate and perfect fulfillment of the law.

We deny that the Bible presents any other means of salvation than God's gracious acceptance of sinners in Christ.

Article XII

We affirm that sinners are justified only through faith in Christ, and that justification by faith alone is both essential and central to the Gospel.

We deny that any teaching that minimizes, denies, or confuses justification by faith alone can be considered true to the Gospel. We further deny that any teaching that separates regeneration and faith is a true rendering of the Gospel.

Article XIII

We affirm that the righteousness of Christ is imputed to believers by God's decree alone, and that this righteousness, imputed to the believer through faith alone, is the only righteousness that justifies.

We deny that such righteousness is earned or deserved in any manner, is infused within the believer to any degree, or is realized in the believer through anything other than faith alone.

Article XIV

We affirm that the shape of Christian discipleship is congregational, and that God's purpose is evident in faithful Gospel congregations, each displaying God's glory in the marks of authentic ecclesiology.

We deny that any Christian can truly be a faithful disciple apart from the teaching, discipline, fellowship, and accountability of a congregation of fellow disciples, organized as a Gospel Church. We further deny that the Lord's Supper can faithfully be administered apart from the right practice of Church discipline.

Article XV

We affirm that evangelical congregations are to work together in humble and voluntary cooperation and that the spiritual fellowship of Gospel congregations bears witness to the unity of the Church and the glory of God.

We deny that loyalty to any denomination or fellowship of Churches can take precedence over the claims of truth and faithfulness to the Gospel.

Article XVI

We affirm that the Scripture reveals a pattern of complementary order between men and women, and that this order is itself a testimony to the Gospel, even as it is the gift of our Creator and Redeemer. We also affirm that all Christians are called to service within the body of Christ, and that God has given to both men and women important and strategic roles within the home, the Church, and the society. We further affirm that the teaching office of the Church is assigned only to those men who are called of God in fulfillment of the biblical teachings and that men are to lead in their homes as husbands and fathers who fear and love God.

We deny that the distinction of roles between men and women revealed in the Bible is evidence of mere cultural conditioning or a manifestation of male oppression or prejudice against women. We also deny that this biblical distinction of roles excludes women from meaningful ministry in Christ's kingdom. We further deny that any Church can confuse these issues without damaging its witness to the Gospel.

Article XVII

We affirm that God calls his people to display his glory in the reconciliation of the nations within the Church, and that God's pleasure in this reconciliation is evident in the gathering of believers from every tongue and tribe and people and nation. We acknowledge that the staggering magnitude of injustice against African-Americans in the name of the Gospel presents a special opportunity for displaying the repentance, forgiveness, and restoration promised in the Gospel. We further affirm that evangelical Christianity in America bears a unique responsibility to demonstrate this reconciliation with our African-American brothers and sisters.

We deny that any Church can accept racial prejudice, discrimination, or division without betraying the Gospel.

Article XVIII

We affirm that our only sure and confident hope is in the sure and certain promises of God. Thus, our hope is an eschatological hope, grounded in our confidence that God will bring all things to consummation in a manner that will bring greatest glory to his own name, greatest preeminence to his Son, and greatest joy for his redeemed people.

We deny that we are to find ultimate fulfillment or happiness in this world, or that God's ultimate purpose is for us to find merely a more meaningful and fulfilling life in this fallen world. We further deny that any teaching that offers health and wealth as God's assured promises in this life can be considered a true gospel.

"Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you – unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that He was buried, that He was raised on the third day in accordance with the Scriptures . . . ."

I Corinthians 15:1-4

"Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. And He said with a loud voice, "Fear God and give Him glory, because the hour of his judgment has come, and worship Him who made heaven and earth, the sea and the springs of water."

Revelation 14:6-7

J. Ligon Duncan III

Mark E. Dever

C. J. Mahaney

R. Albert Mohler, Jr.

Beliefs

The Cambridge Declaration of April 20, 1996

Evangelical churches today are increasingly dominated by the spirit of this age rather than by the Spirit of Christ. As evangelicals, we call ourselves to repent of this sin and to recover the historic Christian faith.

In the course of history words change. In our day this has happened to the word "evangelical." In the past it served as a bond of unity between Christians from a wide diversity of church traditions. Historic evangelicalism was confessional. It embraced the essential truths of Christianity as those were defined by the great ecumenical councils of the church. In addition, evangelicals also shared a common heritage in the "solas" of the sixteenth century Protestant Reformation.

Today the light of the Reformation has been significantly dimmed. The consequence is that the word "evangelical" has become so inclusive as to have lost its meaning. We face the peril of losing the unity it has taken centuries to achieve. Because of this crisis and because of our love of Christ, his gospel and his church, we endeavor to assert anew our commitment to the central truths of the Reformation and of historic evangelicalism. These truths we affirm not because of their role in our traditions, but because we believe that they are central to the Bible.

Sola Scriptura: The Erosion of Authority

Scripture alone is the inerrant rule of the church's life, but the evangelical church today has separated Scripture from its authoritative function. In practice, the church is guided, far too often, by the culture. Therapeutic technique, marketing strategies, and the beat of the entertainment world often have far more to say about what the church wants, how it functions and what it offers, than does the Word of God. Pastors have neglected their rightful oversight of worship, including the doctrinal content of the music. As biblical authority has been abandoned in practice, as its truths have faded from Christian consciousness, and as its doctrines have lost their saliency, the church has been increasingly emptied of its integrity, moral authority and direction.

Rather than adapting Christian faith to satisfy the felt needs of consumers, we must proclaim the law as the only measure of true righteousness and the gospel as the only announcement of saving truth. Biblical truth is indispensable to the church's understanding, nurture and discipline.

Scripture must take us beyond our perceived needs to our real needs and liberate us from seeing ourselves through the seductive images, clichés, promises and priorities of mass culture. It is only in the light of God's truth that we understand ourselves aright and see God's provision for our need. The Bible, therefore, must be taught and preached in the church. Sermons must be expositions of the Bible and its teachings, not expressions of the preacher's opinions or the ideas of the age. We must settle for nothing less than what God has given.

The work of the Holy Spirit in personal experience cannot be disengaged from Scripture. The Spirit does not speak in ways that are independent of Scripture. Apart from Scripture we would never have known of God's grace in Christ. The biblical Word, rather than spiritual experience, is the test of truth.

Thesis One: Sola Scriptura

We reaffirm the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured.

We deny that any creed, council or individual may bind a Christian's conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation.

Sola Christus: The Erosion of Christ-Centered Faith

As evangelical faith becomes secularized, its interests have been blurred with those of the culture. The result is a loss of absolute values, permissive individualism, and a substitution of wholeness for holiness, recovery for repentance, intuition for truth, feeling for belief, chance for providence, and immediate gratification for enduring hope. Christ and his cross have moved from the center of our vision.

Thesis Two: Sola Christus

We reaffirm that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father.

We deny that the gospel is preached if Christ's substitutionary work is not declared and faith in Christ and his work is not solicited.

Sola Gratia: The Erosion of The Gospel

Unwarranted confidence in human ability is a product of fallen human nature. This false confidence now fills the evangelical world; from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the gospel into a product to be sold and sinners into consumers who want to buy, to others who treat Christian faith as being true simply because it works. This silences the doctrine of justification regardless of the official commitments of our churches.

God's grace in Christ is not merely necessary but is the sole efficient cause of salvation. We confess that human beings are born spiritually dead and are incapable even of cooperating with regenerating grace.

Thesis Three: Sola Gratia

We reaffirm that in salvation we are rescued from God's wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life.

We deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature.

Sola Fide: The Erosion of The Chief Article

Justification is by grace alone through faith alone because of Christ alone. This is the article by which the church stands or falls. Today this article is often ignored, distorted or sometimes even denied by leaders, scholars and pastors who claim to be evangelical. Although fallen human nature has always recoiled from recognizing its need for Christ's imputed righteousness, modernity greatly fuels the fires of this discontent with the biblical Gospel. We have allowed this discontent to dictate the nature of our ministry and what it is we are preaching.

Many in the church growth movement believe that sociological understanding of those in the pew is as important to the success of the gospel as is the biblical truth which is proclaimed. As a result, theological convictions are frequently divorced from the work of the ministry. The marketing orientation in many churches takes this even further, erasing the distinction between the biblical Word and the world, robbing Christ's cross of its offense, and reducing Christian faith to the principles and methods which bring success to secular corporations.

While the theology of the cross may be believed, these movements are actually emptying it of its meaning. There is no gospel except that of Christ's substitution in our place whereby God imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now walk in his grace as those who are forever pardoned, accepted and adopted as God's children. There is no basis for our acceptance before God except in Christ's saving work, not in our patriotism, churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is not about what we can do to reach him.

Thesis Four: Sola Fide

We reaffirm that justification is by grace alone through faith alone because of Christ alone. In justification Christ's righteousness is imputed to us as the only possible satisfaction of God's perfect justice.

We deny that justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ's righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.

Soli Deo Gloria: The Erosion of God-Centered Worship

Wherever in the church biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has been perverted, it has always been for one reason: our interests have displaced God's and we are doing his work in our way. The loss of God's centrality in the life of today's church is common and lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful. As a result, God, Christ and the Bible have come to mean too little to us and rest too inconsequentially upon us.

God does not exist to satisfy human ambitions, cravings, the appetite for consumption, or our own private spiritual interests. We must focus on God in our worship, rather than the satisfaction of our personal needs. God is sovereign in worship; we are not. Our concern must be for God's kingdom, not our own empires, popularity or success.

Thesis Five: Soli Deo Gloria

We reaffirm that because salvation is of God and has been accomplished by God, it is for God's glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone.

We deny that we can properly glorify God if our worship is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, self-esteem or self-fulfillment are allowed to become alternatives to the gospel.

A Call To Repentance & Reformation

The faithfulness of the evangelical church in the past contrasts sharply with its unfaithfulness in the present. Earlier in this century, evangelical churches sustained a remarkable missionary endeavor, and built many religious institutions to serve the cause of biblical truth and Christ's kingdom. That was a time when Christian behavior and expectations were markedly different from those in the culture. Today they often are not. The evangelical world today is losing its biblical fidelity, moral compass and missionary zeal.

We repent of our worldliness. We have been influenced by the "gospels" of our secular culture, which are no gospels. We have weakened the church by our own lack of serious repentance, our blindness to the sins in ourselves which we see so clearly in others, and our inexcusable failure to adequately tell others about God's saving work in Jesus Christ.

We also earnestly call back erring professing evangelicals who have deviated from God's Word in the matters discussed in this Declaration. This includes those who declare that there is hope of eternal life apart from explicit faith in Jesus Christ, who claim that those who reject Christ in this life will be annihilated rather than endure the just judgment of God through eternal suffering, or who claim that evangelicals and Roman Catholics are one in Jesus Christ even where the biblical doctrine of justification is not believed.

The Alliance of Confessing Evangelicals asks all Christians to give consideration to implementing this Declaration in the church's worship, ministry, policies, life and evangelism.

For Christ's sake. Amen.

Alliance of Confessing Evangelicals Executive Council (1996)

Dr. John Armstrong

The Rev. Alistair Begg

Dr. James M. Boice

Dr. W. Robert Godfrey

Dr. John D. Hannah

Dr. Michael S. Horton

Mrs. Rosemary Jensen

Dr. R. Albert Mohler, Jr.

Dr. Robert M. Norris

Dr. R.C. Sproul

Dr. Gene Edward Veith

Dr. David Wells

Dr. Luder Whitlock

Dr. J.A.O. Preus, III

Beliefs

Articles of Faith and Constitution

This document contains three sections:

• Articles of Faith
• Church Covenant
• Church Constitution
• Articles of Faith and Constitution (pdf file)

You can view this document in its entirety or in sections. Select the desired link on the left. You can also download the entire document as an Adobe pdf file.

 

Cambridge Declaration

The Alliance of Confessing Evangelicals was formed in 1994. In April 1996, the Alliance held its first major meeting of evangelical scholars. The Cambridge Declaration, first presented at this meeting, is a call to the evangelical church to turn away from the worldly methods it has come to embrace, and to recover the Biblical doctrines of the Reformation.

• Cambridge Declaration
• The Alliance of Confessing Evangelicals Website

 

Five Sola's of the Reformation

The Reformation was a great spiritual revival and recovery of key elements for the life the Church and the Christian. Many truths were recovered that countered the problems that has and will always weaken and plagued the church if we do not affirm these great central truths. These truths are summarize in what has come to be known as the Five Sola's of the Reformation. They are as follows:

Sola Scriptura: Scripture Alone is the Final authority for Faith and Practice. 2 Timothy 3:16 All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness,

Sola Christus: Salvation is in Christ Alone. 1 Timothy 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus,

Sola Gratia: Salvation is by Sovereign Grace Alone. Ephesians 1:5-6 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, 6 to the praise of the glory of His grace, by which He has made us accepted in the Beloved.

Sola Fide: Salvation is by Faith Alone. Romans 3:28 Therefore we conclude that a man is justified by faith apart from the deeds of the law. Galatians 2:16 "knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.

Sola Deo Gloria: To God Alone be the Glory for everything Romans 11:36 For of Him and through Him and to Him are all things, to whom be glory forever. Amen.

For a more expansive understanding of what we wholeheartedly embrace see the ' The Cambridge Declaration'

 

Together for the Gospel

Affirmations & Denials

We are brothers in Christ united in one great cause – to stand together for the Gospel. We are convinced that the Gospel of Jesus Christ has been misrepresented, misunderstood, and marginalized in many churches and among many who claim the name of Christ. Compromise of the Gospel has led to the preaching of false gospels, the seduction of many minds and movements, and the weakening of the church's Gospel witness.

• Affirmations & Denials (pdf file)
• Together for the Gospel Website

 

The Mission & Vision of Council on Biblical Manhood and Womanhood

Mission

The mission of The Council on Biblical Manhood and Womanhood is to set forth the teachings of the Bible about the complementary differences between men and women, created equally in the image of God, because these teachings are essential for obedience to Scripture and for the health of the family and the church.
 

Vision

The vision of the Council on Biblical Manhood and Womanhood is to see the vast majority of evangelical homes, churches, academic institutions, and other ministries adopt the principles of the Danvers Statement as a part of their personal convictions and doctrinal confessions and apply them in consistent, heart-felt practice.
 

• CBMW Website

Beliefs

CONSTITUTION OF THE FIRST BAPTIST CHURCH OF CLARKSTON

ARTICLE I Name

The corporate name of this organization is The FIRST BAPTIST CHURCH OF CLARKSTON, Clarkston, Washington.

ARTICLE II Church Covenant & Articles of Faith

The official Covenant and Articles of Faith of this church shall be as herewith set forth and attached to this Constitution.

ARTICLE III Fellowship

This church shall be an independent church, completely sovereign, under God, within itself By its own voluntary choice, it shall fellowship nationally and regionally, with "The General Association of Regular Baptist Churches."

ARTICLE IV Membership

Section 1.   Admission to Membership

1. This church shall consist of born again believers who have been baptized by immersion after conversion, and who subscribe to the Covenant, Articles of Faith and Constitution of this church.

2. Persons may be received into membership as follows:

A. By confession of faith in Christ as Savior and baptism.

B. By letter from another Baptist church of like views.

C. By relation of Christian experience, having been previously baptized by immersion after conversion.

D. By restoration.

Section 2.    Responsibilities of Membership

It is expected of all members that they shall conscientiously strive to keep their Covenant obligations, doing so as unto the Lord. Specifically, it is expected that members shall:

1. Attend faithfully and regularly the services of the church.

2. Participate faithfully in the spiritual and financial interests of the church.

3. Endeavor to preserve the unity of the church, avoiding malicious and slanderous gossip.

4. Cultivate and manifest brotherly love toward the other members of the church, endeavoring to quickly settle differences in the manner laid down in Matt 18:15-17.

5. Maintain Christian standards of conduct in the world.

6. Cooperate with the Pastor and the duly elected officers of the church.

It shall be considered a serious offense against the church for any member to obstruct the work or disturb the peace of the church by slander, falsehood, conspiracy or unfair and unchristian methods.

Section 3.  Dismission from Membership

1. To another church:

A. Upon vote of the church, a member in good standing may be dismissed to the fellowship of another Baptist church of like views by letter of recommendation.

B. Upon vote of the church, a member in good standing, desiring to unite with some other body of evangelical Christians, may be granted a certificate of Christian character and dropped from the roll of this church.

2. As a disciplinary measure:

When a member becomes a hindrance to the church and to its testimony by reason of continual disregard of Covenant obligations or by reason of immoral or unchristian conduct, he may be removed from the membership roll as provided in Article V.

ARTICLE V Church Discipline

Section 1.   Delinquency of Members

It shall be the duty of the Board of Deacons to periodically examine the church roll, and to determine if any members may have become inactive, openly inconsistent in their personal living, or opposed to the doctrinal position of this church. In any case where this is found to be true, the Board shall by formal action on its part place the name of such member on a "Delinquent List," and shall institute prayerful and diligent efforts to bring about restoration. If, after at least three months of such prayerful efforts, there shall be no apparent improvement in the situation, the Board may at its discretion recommend to the church that the delinquent member be placed on an "Inactive List." The recommendation shall be carried out if sustained by a 2/3 vote of members present and voting (by written ballot if requested by any voting member) at a properly called meeting of the church, and the delinquent member shall be notified of the action taken. A member shall carried on the "Inactive List" for a period of not more than one year, during which time he shall not be considered in "good standing" and he shall not be eligible to vote or to hold a church office. If, during this one-year probationary period, the delinquent member gives no evidence of desire or willingness to restore himself to active status, his name shall be automatically dropped from the roll. If, however, there shall be manifested on the part of the delinquent member a desire and willingness to come back into full fellowship of the church, he may at any time prior to the expiration of the one year period be restored to active membership by a majority vote of the members present and voting by written ballot at a properly called business meeting.

Section 2.  Fair Hearing

Any accusation against a member shall be first brought before the Board of Deacons before being taken to the church. An accused member shall in all cases be given an opportunity to appear in his own behalf before the Board, and shall be given a full and fair hearing before any disciplinary action shall be recommended to the church. When propriety so requires, the deaconesses shall be asked to meet with the Board of Deacons at such a hearing.

Section 3.  Final Authority

In all matters of church discipline, the church shall be the final authority. Action to remove a delinquent or accused member shall require a 2/3 vote of members present and voting by written ballot at a properly called meeting of the church.

ARTICLE VI Organization

Section 1.   Principle of Organization

1. This church is congregational in its form of government; that is, the will of the congregation is final authority in all matters affecting its own organization.

2. This final authority of the congregation is expressed in properly called meetings of the membership, either regular or special.

3. All officers or other parts of the church organization are ultimately responsible to the congregation.

4. While thus functioning externally as a democracy, it is expected that the church shall function spiritually as a Theocracy, the will of our Lord being made known by the Holy Spirit through a regenerate membership.

Section 2.  Officers and Boards

1. Number of Officers: The elected officers of this church shall be (a) Pastor, (b) Clerk, (c) Treasurer, (d) Financial Secretary, (e) Sunday School Superintendent, (f) A Board of seven* Deacons, (g) A Board of five Deaconesses. The Board of Deacons shall be also the Board of Trustees of the church, and the Vice-Moderator of the board of Deacons shall be the Vice-Moderator of the church.

(Note: When the Sunday School Superintendent is not an elected deacon, he, being a deacon ex-officio, would increase the number on the Board to eight. See Article VII, Section 5.)

2. Qualifications of Officers.

A. All officers of the church must be members in good and regular standing.

B. The lives of Pastor and deacons must be in conformity with God's standards of life as revealed in 1 Timothy 3:1-13.

C. The lives of all other officers shall be in conformity with the general rules of Christian conduct and character as revealed in the scriptures.

D. Specifically, it shall be expected of all officers that they be exemplary as members of the church in observance of their Covenant obligations and duties as outlined in Article IV, Section 2 of this Constitution.

3. Terms of Officers.

A. The Pastor shall be elected for an indefinite term, the relationship to be terminated according to Article XIII, Section 2 of this Constitution.

B. The clerk, treasurer, financial secretary and Sunday School Superintendent shall each be elected for one year, and shall be eligible for reelection.

C. The deacons and deaconesses shall be elected for three years, and shall not be eligible for reelection until, in each case, one year out of office shall have intervened. (Election of deacons shall be arranged so that two shall retire on each of two successive years, and three on the third. In the case of deaconesses, two shall retire on each of two successive years and one on the third.)

4. Resignations and Removal of Officers.

Resignations of officers shall be made in writing to the church and may be acted upon at any business meeting of the church. The church shall have power for good and sufficient cause to remove from office any officer or committee member.

ARTICLE VII Duties of Officers

Section 1.  Pastor

The Pastor shall perform all the scriptural duties of his office and, under the guidance of the Holy Spirit, shall have freedom of the pulpit, It is specifically expected of him that he shall faithfully preach the gospel, administer the ordinances, exercise general oversight of the local church in all of its work, and tenderly watch over the membership and spiritual interests of the church. He shall be ex-officio a member of all boards and committees. It shall be deemed advisable and beneficial to himself and to the church for the Pastor to attend and participate in a reasonable number of fellowship and associational meetings and activities with other Pastors and churches of common interests and objectives.

Section 2.   Clerk

The clerk shall keep a correct record of the proceedings of the church at all meetings, keep a complete registry of membership, issue letters of dismission and certificates of Christian character as directed by the church, conduct all its official correspondence, and preserve all documents, papers and letters coming into their hands during their term of office, delivering same and all records kept by them to their successor.

Section 3.   Treasurer

The treasurer shall be the custodian of all funds contributed to the church and deposited to the church accounts in the bank by the financial secretary. They shall disburse the same as directed by the church or the Finance Committee. They shall keep accurate records of all receipts and disbursements, making such monthly and annual reports of the church financial condition as may be requested by the church or the Finance Committee. On request of the church, they shall present the financial records for auditing at least once each year, and shall deliver without delay to their successor all books and records pertaining to their office.

Section 4.   Financial Secretary

The financial secretary shall, together with an assistant appointed by the Finance Committee, count all offerings received by the church. He shall keep an accurate record of such offerings and any other moneys received for the church treasury. He shall deposit the same to the church accounts in the bank and report to the treasurer the source and amount of all moneys so deposited. If requested to do so by the church, he shall keep for the members a record of individual giving and render statements of the same. On request of the church, he shall present the financial records of his office for auditing at least once each year, and shall deliver without delay to his successor all books and records pertaining to his office.

Section 5.   Sunday School Superintendent

The superintendent of the Sunday School shall have general supervision of the Sunday School. He shall cooperate with the Pastor in seeking to promote the growth and spiritual effectiveness of the Sunday School, as outlined in a Church Policy on the Sunday School. He shall be chairman of the Sunday School Cabinet, and shall be ex-officio a member of the Board of Deacons. (See Article IX and X)

Section 6.  Board of Deacons (Trustees)

1. In its scriptural function, the Board of Deacons shall meet regularly at least once each month, at which times the Pastor shall act as moderator. It shall be the duty of this Board to cooperate with the Pastor and to assist him in the oversight and administration of local church responsibilities.

A. The Board of Deacons shall be responsible to examine candidates for church membership, to assist the Pastor in administering the ordinances, to counsel with the Pastor and approve temporary pulpit supplies and special speakers, and to dispense, as needed, the Fellowship Fund.

B. The Board of Deacons shall be responsible, with the Pastor, to oversee the spiritual life and discipline of the church.

C. The Board of Deacons shall be generally responsible to the church to recommend policies, fix responsibilities and coordinate the various phases of church activity. It shall endeavor to protect the Pastor from undue demands upon his time by administrative details. (See Acts 6:1-7)

D. After the annual church election in April and before the Annual Business Meeting of the church in May, the incoming Board of Deacons shall meet at the call of the Pastor, and shall organize itself, electing a vice-moderator and a secretary. The Board shall then be responsible to set up such standing or temporary committees as the constitution may require or as the church may direct. These committees shall be presented to the church for approval at the May Annual Meeting.

2. In its legal function as a Board of Trustees, the Board of Deacons shall meet as occasion demands to formally execute the properly expressed will of the church corporation in legal transactions. On such occasions, the vice-moderator shall be chairman of the Board. In its capacity as the Trustee Board of the church, the Board of Deacons shall:

A. Acquaint itself with the civil laws and ordinances that pertain to churches and shall see that such laws are faithfully obeyed.

B. Hold in trust all property belonging to the church and be responsible for its protection, management, upkeep and improvement.

C. Not sell, mortgage or otherwise encumber the real estate of the church unless authorized to do so by a 3/4 vote of the members present at a meeting of the church called for the purpose of considering such a transaction, notice of the meeting having been given from the pulpit on at least two consecutive Sundays immediately preceding such meeting.

3. The vice-moderator of the Board of Deacons shall also be the vice-moderator of the church, and shall preside at all business meetings of the church in the absence of the Pastor or on such other occasions as the Pastor may request.

4. Special note: While it is expected that the Board of Deacons, in the interest of efficiency and good order, shall scripturally and logically exercise general oversight and direction of the various phases of church activity, it should be remembered that the Board does not have final authority in itself. It shall be expressly understood that the Board of Deacons is ultimately responsible to the church. If necessary or desirable, any individual or committee may take matters of business directly to the church without prior recommendation, approval or consultation with the Board of Deacons.

Section 7.  Board of Deaconesses

The Board of Deaconesses shall be called together by the Pastor within 30 days after the church Annual Meeting in May to organize itself and to elect a chairman and secretary. It shall be the responsibility of this board to assist the Pastor in developing the spiritual life of the women and girls in the church for the best possible Christian service. The deaconesses may be called upon to meet with the Discipline Committee. They shall prepare the table and the elements for the Lord's Supper, and shall assist as needed at baptismal services. They shall be responsible for the sending out of flowers and cards of condolence and sympathy, and shall assist in making calls on the sick and needy. The deaconesses shall have the responsibility of seeing that proper arrangements are made for the entertainment of visiting speakers and for efficient planning of church fellowship meals and other activities of similar nature where the services of women in the church are proper and necessary.

ARTICLE VIII Committees

Section 1.   Standing Committees

The following shall be standing committees of the church. They shall be under the general direction and supervision of the Board of Deacons, but ultimately responsible to the church itself:

1. Finance Committee. The Finance Committee shall be comprised of five members as follows: the vice-moderator of the Board of Deacons (who shall be the Chairman), the secretary of the Board of Deacons, the church treasurer and two other members of the church to be selected by the Board of Deacons and approved by the church. This committee shall have the responsibility and authority to make or approve decisions in any and all matters of church finance which are not clarified by the Constitution or the church Financial Policy, and which are not of such a nature as to require a vote of the church.

2. Buildings and Grounds Committee. The chairman of this committee shall be elected by and from the Board of Deacons. In addition to the chairman, the Deacon Board shall appoint four others from the membership of the church to serve on the committee. When so chosen, this committee shall be presented to the church for approval. This committee shall have authority and responsibility to supervise the care of all buildings and property belonging to the church, and to spend such funds as may be necessary to keep the church property in minor repair. It shall make recommendations to the Board or to the church with regard to major repairs or improvements of church property, and also with regard to the need of any caretakers.

3. Ushering Committee. The chairman of this committee shall be elected by and from the Deacon Board and shall be the Head Usher of the church. In consultation with this head Usher, the Board shall appoint as many other ushers as may be deemed necessary from the membership of the church. When so chosen, this committee shall be presented for the approval of the church. The Ushering Committee shall have general charge of all church ushering responsibilities.

4. Music Committee. The chairman of this committee shall be elected by and from the Board of Deacons. In addition to the chairman, the Deacon Board shall appoint four others from the membership of the church to serve on the committee. When so chosen, this committee shall be presented to the church for approval. The Music committee shall, in consultation with the Pastor, select each year as needed the church pianists, organists, song leaders, choir directors, etc. The committee shall have general oversight and authority in the realm of the music ministry of the church. Matters involving major changes of large expenditures of money, however, shall be taken to the Board of Deacons or to the church.

5. Missionary Committee. The chairman of this committee shall be elected by and from the Board of Deacons. In addition to the chairman, the Deacon Board shall appoint four others from the membership of the church to serve on the committee. When so chosen, this committee shall be presented to the church for approval. It shall be the responsibility of this committee to recommend and promote the Mission Policy of the church.

Section 2.   Other Committees.

As need arises, other committees, either temporary or permanent, may be formed by the Board of Deacons or by the church. When any new permanent committee shall be formed, its method of organization and its responsibilities shall be set forth in an official Church Policy. (See Article X)

ARTICLE IX Sunday School & Auxiliary Organizations

The Sunday School and any other auxiliary organizations of the church (whether of men, women or young people) shall be recognized as part of the local church.

In the case of the Sunday School, the department superintendents shall be appointed by the General Superintendent, in consultation with the Pastor and subject to the approval of the Board of Deacons. The department superintendents, with the General Superintendent as chairman, shall act as a Sunday School Cabinet to appoint all teachers and other S.S. officers, as set forth in a Church Policy on the Sunday School. No person may be approved as a regular superintendent or teacher who is not a member of the church in good standing. All regularly used literature of the S.S. must be approved by the Board of Deacons or by the church.

In the case of other auxiliary organizations, the president or chairman in each case must be a member of the church in good standing, and any literature regularly used by an organization shall be subject to approval by the Board of Deacons or the church. Meetings of auxiliary organizations may be held at such times as will not conflict with meetings of the church.

ARTICLE X Church Policies

Official Policies shall be adopted by the church as may be needed in regard to missions, finances, auxiliary organizations, committees, etc. These shall in each case be consistent with but supplementary to this Constitution, serving, as guides in matters of church policy and practice not covered by the Constitution.

ARTICLE XI Meetings

Section 1.  Devotional Meetings

1. The church shall meet regularly each Lord's Day morning and evening for worship and the preaching of the gospel.

2. The church shall meet for the observance of the Lord's Supper upon the first Lord's Day of each month, or at such other times as the church may decide.

3. The church shall meet each Lord's Day for Christian instruction (the study and teaching of the Bible), and at such other times as the church may decide.

4. The church shall come together for at least one mid-week prayer and Bible study service each week.

Section 2.  Business Meetings

1. Monthly - The church shall hold a regular monthly business meeting, preferably during the first full week of each month.

2. Annual - The church fiscal year shall begin May 1st, and the church shall hold its Annual Business Meeting during the first full week in May of each year for the purpose of receiving reports, approving committee appointments, installing new officers, and the transactions of other necessary business.

3. Special - A special business meeting may be called at the request of the Pastor, at the request of five deacons, or at the request in writing of a quorum of the members of the church. Notice of such meeting, and the object for which it is called, shall be given from the pulpit on Sunday at least three days in advance of the date of meeting. (See also Article XIII, Section 3)

ARTICLE XII Elections and Voting

Section 1.  Time of Election

The annual election of church officers shall be held at the regular April business meeting, and officers shall officially take office at the beginning of the church fiscal year, May 1st. (However, note the special responsibility of the Deacons - Article VII, Section 6, paragraph 1-D)

Section 2.   Nominating Committee

The nominating Committee shall consist of 7 members, who shall be elected by the church at its February business meeting. Election of this committee shall be by written ballot, with each member present and qualified to vote writing 7 names on their ballot. These shall be tallied, and the 7 members receiving the highest number of votes shall become the Nominating Committee for one year. The person receiving the highest number of votes shall act as the temporary chairman to call the committee together. At the first meeting of the committee, it shall elect a permanent chairman and secretary for the year. The Pastor shall meet with the nominating committee.

Section 3.  Nominating and Election Procedure

The Nominating Committee shall present to the church at the March business meeting the names of one or more qualified persons for each office to be filled. Upon presentation of said report it shall be the privilege of any member present and qualified to vote to place in nomination the name of any eligible person for any office, not so nominated, and upon majority vote of those present and qualified to vote, such nomination shall be placed on the ballot along with those named by the Nominating Committee. No nomination from the floor shall be made at the time of the election, but each voter may vote for anyone whom he pleases by writing in the name on the ballot. All elections shall be by written ballot. A majority of the ballots cast shall be necessary for the election of any officer, unless otherwise provided in this Constitution. No voting by proxy shall be allowed.

 Section 4.  Vacancies

When at any time during the year a church office becomes vacant, the Nominating Committee shall be asked to present to the church a nomination or nominations for the vacancy to be filled. Vacancies occurring during the year may be filled for the unexpired term at any business meeting.

Section 5.  Qualifications of Voters

All matters pertaining to the purchase, sale or mortgaging of property shall be voted on only by members in good standing who are of legal age. On all other matters, members in good standing and fifteen years of age or older are entitled to vote.

Section 6.  Quorum

A quorum shall consist of 15% of the resident active membership for all business meetings. (Exception - 20% for calling or dismissal of a Pastor.)

ARTICLE XIII Pastoral Relations

Section 1.  Establishment of Relationship

1. When the Pastoral office shall become vacant, the Board of Deacons shall without delay appoint three of its members to serve as a Pulpit Committee under the counsel of the entire Board, to contact possible candidates for the office. As far as is practical, only one candidate shall be considered at a time, and in no case shall the names of more than one candidate at a time be submitted for a vote of the church.

2. No candidate for the Pastoral office shall be presented for a vote of the church until he has been thoroughly investigated and examined as to doctrinal beliefs, personal character and ministerial record, and his fitness for the Pastorate on these grounds has been determined by the Board of Deacons.

3. In no case shall a candidate be considered who does not subscribe both in letter and in spirit to the Constitution, Articles of Faith and Covenant of this church. Nor shall a candidate be considered who cannot promote the missionary program and associational fellowship of this church.

4. Election of a Pastor shall be by ballot at a special or regular business meeting of the church, notice of which shall be given from the pulpit on two successive Sundays next preceding, and the object of which shall have been stated in such notices. Two-thirds of the ballots cast shall be required for his election.

Section 2.  Salary, Allowances and Vacation

The church Financial Policy shall set forth clearly and definitely in writing the financial agreements between the church and the Pastor, including the matter of salary, allowances, vacation, etc. This policy shall be reviewed at least once each year by the Finance Committee, in consultation with the Pastor, and shall be presented to the church for readoption or revisions at each Annual Meeting in May.

Section 3.    Termination of Relationship

The Pastor shall continue in office until he resigns or until his ministry is terminated by the church in the following manner:

1. If a grievance exists against the Pastor, the adult representatives of any five families in the church shall sign a statement of such grievance and present it to the Board of Deacons. The Board of Deacons shall consider the grievance prayerfully, with the Pastor absent from the meeting. A vote of the deacons shall then be taken, and if 5 or more of the deacon's vote in favor of taking the matter to the church for a vote of confidence in the Pastor, this shall be done. Notice of a call for a vote of confidence shall be sent by mail to the entire resident membership of the church at least one full week before the meeting for such purpose is to be held. The notice shall give the date, time and place of the meeting, and the purpose for which it is called. Also a public announcement of the meeting and its purpose shall be made at least one Sunday morning next preceding the meeting. At said meeting, the vice-moderator of the church shall preside. He shall announce that a vote of confidence has been called for, and shall read a prepared statement of the grievance, The Pastor shall be allowed to be present, if he desires to answer the statement of grievance. A limited amount of orderly discussion shall then be in order, with the Pastor absent from the room, following which the vote shall be taken by secret ballot. A majority affirmative vote of members present and voting shall be necessary to give a vote of confidence, which shall mean that the ministry of the Pastor shall continue. Should the vote of confidence not be given, it shall thereby be due notice to the Pastor that his term of office shall cease at a time not more than 30 days from the date of the vote. However, the Board of Deacons shall have authority to terminate the Pastor's ministry at the time within the 30 day period, should the Board deem it to be for the best interest of the church to do so. In such case the full 30-day salary shall be allowed.

2. In the case of voluntary resignation, the Pastor shall give a 30-day notice to the church, which time, however, may be reduced or extended by mutual agreement between the Pastor and church.

ARTICLE XIV Amendments

This constitution may be amended, except for any change in the Articles of Faith, at any regular or called business meeting of the church, by a two-third majority vote of those present and voting, provided a quorum is present and that notice of such proposed amendment shall have been posted and announced from the pulpit at services on the two successive Sundays immediately preceding the meeting at which the vote is taken. A 3/4-majority vote shall be required to change the Articles of Faith.

Beliefs