Last Sunday's Message
The following Constitution and Bylaws of Church in the Boro are currently in revision and are projected to be approved by the leadership by July 30, 2009.
Constitution and Bylaws of Church in the Boro
Constitution and Bylaws of Church in the Boro
Preamble
The Constitution and Bylaws are made to:
1. Preserve and secure the principles of our faith and the purposes of our church.
2. Preserve the biblical liberties of each individual member of the church.
3. Ensure freedom of action of independence from any religious body or organization, yet the voluntary dependence upon the universal church of Jesus Christ.
4. Provide for orderly conduct for internal affairs, dealing with others, and governing church members.
Article 1: Name
The name of this church shall be Church in the Boro. It is affiliated with the Association of Charismatic Reformed Churches in Jacksonville, Arkansas and operates in conjunction with its Constitution and Bylaws.
Article 2: Business Location
The address of the principal office of this church shall temporarily be Rushing Street, Statesboro, GA 30458, beginning July 26, 2008.
Article 3: Purposes
We believe that the local church exists to glorify God through the following primary reflections:
A. Reconciling sinners to God, people to each other, and the world to King Jesus (Matt. 5:24; 18:15-20; Rom. 5:10, 11; 2 Cor. 5:11-21; Eph. 1:10, 22, 23; 2:1-22; 3:10,11).
B. Maintaining the ministry of reconciliation through a pursuit of the simplicity, clarity, unity and integrity of the gospel of Jesus Christ (John 17:11, 21-23; 1 Cor. 16:13; Eph. 4:1-3, 32; 1 Tim. 4:16; 2 John 8; Phil. 1:27).
C. Sustaining the ministry of reconciliation by means of exultation in God, evangelism of the lost, and edification of the saints (Col. 1:28-29).
D. These purposes are reflected in the joyful and conscientious maintenance of the faith as set forth in the Doctrinal Statement, as well as its primary manifestations as reflected in the Covenant of Church in the Boro.
Article 4: Articles of Faith
In addition to the following Articles of Faith, we also endorse the Affirmations and Denials of Together for the Gospel.
1. We believe the Holy Bible as the inspired Word of God, without any error, the all-sufficient authority in matters of faith, doctrine, and Christian living.
2. We believe in one God, eternally existing in three Persons: the Father, the Son, and the Holy Spirit. 3. We believe in the Virgin Birth of Jesus Christ, and that He is fully God and fully man. He died on the cross for our sins. He rose bodily from the dead, ascended into heaven where He sits at the right hand of the Father and is now our High Priest and Advocate.
4. We believe that man was created in the image of God but fell into sin and therefore lost. Only through regeneration by the work of the Holy Spirit can man's salvation and spiritual life be obtained.
5. We believe that eternal salvation is the free gift of God, entirely separate from man's works, and is possessed by any and all who have faith in and receive Jesus Christ as their personal Lord and Savior. 6. We believe in a regenerated church membership: that is, persons old enough to understand their need for Jesus Christ and, of their own free will, accept Him as their personal Lord and Savior.
7. We believe that baptism is by immersion and the Lord's Supper is a memorial to His suffering and death on the cross. These are ordinances to be observed by the church in its present age. They are, however, not to be regarded as a means for man's salvation.
8. We believe in the personal, bodily, imminent, and glorious return of the Lord Jesus Christ. We also believe that the anticipation of His Second Coming inspires believers to live a dynamic and zealous life in service to Him.
9. We believe in the bodily resurrection of the dead, the everlasting blessedness for the saved in heaven, and the everlasting punishment and separation from God for the unsaved in hell.
10. We believe in the autonomy of the local church. The church shall manage its own affairs and shall not be involuntarily subject to any other religious body or organization.
11. We subscribe to the Doctrinal Statement adopted by the Association of Charismatic Reformed Churches as our larger statement of faith with scriptural references.
Article 5: Distinctives
A. Always Reforming: We stand in the tradition of the historic Reformed Confessions of Faith. We affirm the five "Solas" of the Reformation: Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, and Soli Deo Gloria, and agree with the explication of each sola in the Cambridge Declaration. We embrace the Biblical doctrines of grace: the depravity of man, sovereign election, particular redemption, effectual call, and the preservation of the saints. However, we also understand that the expression of these doctrines will be reflected in different ways based upon our culture and our place in history. Each subsequent generation of the church provides a fresh contextual opportunity, both historically and culturally, to continually reform the church of Christ to His standards and expectations, as revealed in the Scriptures.
B. Always Gifted: We believe that the gifts of the Holy Spirit as outlined in passages such as Rom. 12:3-8; 1 Cor. 12-14; 1 Peter 4:10-11 are to be operative in the life of the church until Christ returns (1 Cor. 1:4-9; 1 Cor. 13:8-14:1). These gifts are sovereignly distributed by the Holy Spirit as He wills for the upbuilding of the churches. For this reason we also stand in the tradition of the historic charismatic work of the Spirit; these movements and activities have not contradicted the plain teaching of Scripture but instead have conformed to it.
The Constitution and Bylaws are made to:
1. Preserve and secure the principles of our faith and the purposes of our church.
2. Preserve the biblical liberties of each individual member of the church.
3. Ensure freedom of action of independence from any religious body or organization, yet the voluntary dependence upon the universal church of Jesus Christ.
4. Provide for orderly conduct for internal affairs, dealing with others, and governing church members.
Article 1: Name
The name of this church shall be Church in the Boro. It is affiliated with the Association of Charismatic Reformed Churches in Jacksonville, Arkansas and operates in conjunction with its Constitution and Bylaws.
Article 2: Business Location
The address of the principal office of this church shall temporarily be Rushing Street, Statesboro, GA 30458, beginning July 26, 2008.
Article 3: Purposes
We believe that the local church exists to glorify God through the following primary reflections:
A. Reconciling sinners to God, people to each other, and the world to King Jesus (Matt. 5:24; 18:15-20; Rom. 5:10, 11; 2 Cor. 5:11-21; Eph. 1:10, 22, 23; 2:1-22; 3:10,11).
B. Maintaining the ministry of reconciliation through a pursuit of the simplicity, clarity, unity and integrity of the gospel of Jesus Christ (John 17:11, 21-23; 1 Cor. 16:13; Eph. 4:1-3, 32; 1 Tim. 4:16; 2 John 8; Phil. 1:27).
C. Sustaining the ministry of reconciliation by means of exultation in God, evangelism of the lost, and edification of the saints (Col. 1:28-29).
D. These purposes are reflected in the joyful and conscientious maintenance of the faith as set forth in the Doctrinal Statement, as well as its primary manifestations as reflected in the Covenant of Church in the Boro.
Article 4: Articles of Faith
In addition to the following Articles of Faith, we also endorse the Affirmations and Denials of Together for the Gospel.
1. We believe the Holy Bible as the inspired Word of God, without any error, the all-sufficient authority in matters of faith, doctrine, and Christian living.
2. We believe in one God, eternally existing in three Persons: the Father, the Son, and the Holy Spirit. 3. We believe in the Virgin Birth of Jesus Christ, and that He is fully God and fully man. He died on the cross for our sins. He rose bodily from the dead, ascended into heaven where He sits at the right hand of the Father and is now our High Priest and Advocate.
4. We believe that man was created in the image of God but fell into sin and therefore lost. Only through regeneration by the work of the Holy Spirit can man's salvation and spiritual life be obtained.
5. We believe that eternal salvation is the free gift of God, entirely separate from man's works, and is possessed by any and all who have faith in and receive Jesus Christ as their personal Lord and Savior. 6. We believe in a regenerated church membership: that is, persons old enough to understand their need for Jesus Christ and, of their own free will, accept Him as their personal Lord and Savior.
7. We believe that baptism is by immersion and the Lord's Supper is a memorial to His suffering and death on the cross. These are ordinances to be observed by the church in its present age. They are, however, not to be regarded as a means for man's salvation.
8. We believe in the personal, bodily, imminent, and glorious return of the Lord Jesus Christ. We also believe that the anticipation of His Second Coming inspires believers to live a dynamic and zealous life in service to Him.
9. We believe in the bodily resurrection of the dead, the everlasting blessedness for the saved in heaven, and the everlasting punishment and separation from God for the unsaved in hell.
10. We believe in the autonomy of the local church. The church shall manage its own affairs and shall not be involuntarily subject to any other religious body or organization.
11. We subscribe to the Doctrinal Statement adopted by the Association of Charismatic Reformed Churches as our larger statement of faith with scriptural references.
Article 5: Distinctives
A. Always Reforming: We stand in the tradition of the historic Reformed Confessions of Faith. We affirm the five "Solas" of the Reformation: Sola Scriptura, Sola Gratia, Sola Fide, Solus Christus, and Soli Deo Gloria, and agree with the explication of each sola in the Cambridge Declaration. We embrace the Biblical doctrines of grace: the depravity of man, sovereign election, particular redemption, effectual call, and the preservation of the saints. However, we also understand that the expression of these doctrines will be reflected in different ways based upon our culture and our place in history. Each subsequent generation of the church provides a fresh contextual opportunity, both historically and culturally, to continually reform the church of Christ to His standards and expectations, as revealed in the Scriptures.
B. Always Gifted: We believe that the gifts of the Holy Spirit as outlined in passages such as Rom. 12:3-8; 1 Cor. 12-14; 1 Peter 4:10-11 are to be operative in the life of the church until Christ returns (1 Cor. 1:4-9; 1 Cor. 13:8-14:1). These gifts are sovereignly distributed by the Holy Spirit as He wills for the upbuilding of the churches. For this reason we also stand in the tradition of the historic charismatic work of the Spirit; these movements and activities have not contradicted the plain teaching of Scripture but instead have conformed to it.
C. Always Missional: We believe that from before the beginning of time, the Trinity designed a plan involving a mission. That mission was for God to glorify Himself through the creation of the world, the fall of man, and the redemption of a people for Himself. We believe that the church is a functional expression of that same mission of redemption; a team working together to reconcile sinners to God, people to each other, and the world the King Jesus. This is most aptly expressed in the Great Commission (Matt. 28:18-20; Mark 16:14-20; Luke 24:44-53; John 20:19-23; Acts 1:4-11).
Article 6: The Standards of this Church
A. The Scriptures (the 66 books of the Old and New Testaments) are the only ultimate and final authority in all matters of faith and practice. All other confessions and doctrinal statements are subordinate, fallible and amendable.
B. Doctrinal Standard: Members of Church in the Boro shall be in agreement with the doctrinal statement attached to this document.
1. The doctrinal statement of Church in the Boro may be revised upon agreement of three-fourths of the voting membership of Church in the
Boro.
a. Amendments must be submitted in writing, along with reasons for the suggested revision(s), to the Moderator who will send them to the
voting membership at least ninety days in advance of the next regularly scheduled church family meeting.
b. A discussion of the proposed amendment(s) and recommended action will take place at the next regularly scheduled church family
meeting. This recommendation will be forwarded to the membership to be voted on within sixty days of the next regularly
scheduled church family meeting. Voting will be in writing.
c. If a member is unable to attend the next regularly scheduled church family meeting, they may notify the Moderator in writing and give
their input on the proposed amendment.
C. Constitution: This Constitution shall be the governing standard of Church in the Boro. It may be amended by a three-fourths vote of the voting membership following a procedure similar to that in Art.4.B.1 above.
Article 7: The Government of This Church
A. The government of Church in the Boro is vested in its Ruler, Leaders and Members.
1. The Ruler of this church is Jesus Christ.
2. The Leaders of this church are those who are biblically identified and duly commissioned by the existing leaders and members in good standing to fulfill their biblical responsibilities with reference to this position (Eph. 4:11-16; 1 Timothy; 2 Timothy; Titus)
a. Existing leaders are those who acted apostolically in planting. They have the biblical mandate to identify and commission new leadership within and for the local church (2 Tim. 2:2).
b. Existing members in good standing have the biblical mandate to identify and support the leadership within the local church (1 Thess. 4:12, 13; Heb. 13:7, 17).
c. The leaders of Christ's church are called Apostles, Prophets, Evangelists, Pastors, Teachers (Eph. 4:11), Elders (1 Tim. 3:1-7; Titus 1:5-16), and Deacons (1 Tim. 3:8-13).
d. Those leaders to whom the Bible gives charge for the oversight of this local church are its pastors and elders (Acts 20:28; 1 Tim. 3:1-7; Titus 1:5-16; Heb. 13:17; 1 Pet. 5:1-4).
e. Those to whom this church looks to in order to fulfill the leadership roles of Apostle, Prophet, Evangelist, and Teacher are recognized, determined and invited on a voluntary basis.
3. The Members of this church are those who have been truly regenerated by the Spirit through the message of the gospel and as such bear the following responsibilities.
a. They have unreservedly and wholeheartedly committed themselves to submit to Jesus Christ, as the Ruler of this church (Eph. 1:21-23).
b. They have unreservedly and wholeheartedly committed themselves to submit to the local church leadership as the undershepherds of this church (Heb. 13:17).
c. They have unreservedly and wholeheartedly committed to submit themselves to each other as the fellowship Christ has given for mutual encouragement and edification (Eph. 5:21; Heb. 10:24, 25).
B. The Unity of the Church. The Whole Church recognizes the prayer for unity among God's people, which Christ offers to the Father in John 17. Therefore, the whole church - leaders and members alike - recognize reciprocal need for mutual counsel and cooperation, which was common among churches in the New Testament. This church will cooperate with and mutually work associationally with churches who are a part of the Association of Charismatic Reformed Churches; locally and regionally with churches whom the Lord providentially forms and establishes relationships; and nationally and internationally with churches whom the Lord does the same.
Article 8: Nonprofit Status and Liquidation
This church is not organized for profit. In the event of liquidation or dissolution of the church, all of its assets and property of every nature and description whatsoever shall be paid over and transferred at the direction of the Pastoral Advisory Team or Elders to the Association of Charismatic Reformed Churches, Trinity Presbyterian Church, or Mussell Shoals Baptist Church, or to all three.
Article 9: Membership in Church in the Boro
A. Application and Qualification for Membership:
1. Persons applying for membership in Church in the Boro must qualify in the following ways:
a. Demonstrate through clear profession of faith and confession of the gospel that they are regenerated.
b. Become baptized by immersion, if they have not done so since regeneration and conversion.
c. Commit themselves unreservedly and wholeheartedly to fulfilling the Covenant of Church in the Boro.
d. Commit themselves unreservedly and wholeheartedly, with a clear conscience, to the doctrinal statement of Church in the Boro. Any exceptions must be noted when applied (see 6.A.2 below).
e. Be recommended by at least one member in good standing with Church in the Boro. A member in good standing is one who has not under biblical disciplinary proceedings as outlined below in Article 9.F.
f. Be interviewed by the pastor and/or elder(s).
g. Be willing to submit to an interview by one or more members in good standing with Church in the Boro, should such a need arise.
2. Persons who note an exception to Church in the Boro's doctrinal statement may possibly be admitted by the following procedure:
a. Any exceptions should be noted and explained at the time the person makes known to the church leadership his/her desire to belong to Church in the Boro. Persons requesting exceptions will be referred to the pastoral advisory team, eldership, and/or two or more members in good standing with Church in the Boro.
b. The persons mentioned in Article 5.a.2.a above will consider the exception(s) and may recommend that an agreed upon amount of time be granted to review relevant books or other materials before meeting with the candidate again to affirm or deny the request for membership with a written explanation provided.
c. The church will be given the opportunity to hear the request for membership and come to a conclusion at the next regularly scheduled church family meeting.
d. The person may be received into membership upon a three-fourths vote of the members in good standing with Church in the Boro at the next regularly scheduled church family meeting.
3. A new member will be required to provide a brief explanation at the next regularly scheduled church family meeting to provide their testimony of conversion/salvation/regeneration and offer evidences of God's regenerating activity in their lives as a testimony to that work. The new member will then be required to answer any relevant questions that members in good standing with Church in the Boro
may have regarding the new member's explanation and evidences.
4. Members who have met the standards outlined above in Article 9.A.1-3 are determined to be members in good standing. This is summarily and practically defined as a habitual, regular, consistent, and joyful involvement in the life of the local church - as often as humanly possible, God's providence notwithstanding - in the following ways.
a. Attendance at Sunday Morning Worship time and devotion to its related activities (Acts 2:42).
b. Attendance at weekly opportunities for mutual care and encouragement (e.g. Care Groups, et. al.; Acts 2:46).
c. Cheerfully and sacrifically giving to the work of the ministry financially (Acts 2:45; 4:32-37. 2 Cor. 8:1-4, 13, 14; 9:7).
B. Existing Memberships from Other Churches:
1. Individuals from other churches may join the membership of Church in the Boro after the following actions have been taken and reviewed.
a. A letter of recommendation from the person's previous church will be required.
b. Personal communication with the pastor or leadership of the person's previous church will be initiated, whether by meeting or phone conversation, the purposes of which are to follow up on the letter of recommendation and discuss any other matters which both parties may deem pertinent to the applicant's request for and participation in the membership of Church in the Boro.
c. Following the requirements set forth in Article 5.A.1-2 for normal membership application.
2. If accepted, the new member will submit to the instructions set forth in Article 5.A.3.
C. Acceptance into Membership
Membership in the church may be attained by majority affirmation of the church in any of its regularly scheduled church family meetings and in one of the following manners:
1. By meeting the qualifications outlined in Article 9.A above.
2. By transfer from another church along with the qualifications outlined in Article 9.A above.
3. By restoration to the church membership after having been removed (see Article 9.D below).
D. Orientation of New Members:
Candidates for membership and new members need to attend the Church Membership Class to learn and understand the privileges and responsibilities of members to God and the church.
1. Members in good standing shall have the right to a voice and vote in all church transactions where such a vote applies, and shall have the biblical responsibilities and privileges to full participation in the life and work of the church.
2. It shall be the duty of church members to uphold the Doctrinal Statement, Articles of Faith, Constitution and Bylaws, and Covenant of Church in the Boro.
E. Participation in Membership:
Membership in good standing in the context of the local church shall be regularly, habitually, consistently, and joyfully reflected in the following biblical ways.
1. Baptism. Those who have been converted are required biblically to make a public confession and profession of their faith in the Lord Jesus Christ through the outward symbol of baptism by immersion. This represents that the new saint has been washed clean of his/her sins and has been buried with Jesus and raised again with Him to walk in a new life. Baptism of the new convert will take place at a
specially scheduled venue (location and time) expressly for this purpose.
2. Communion. Those who have been converted, and only those who are converted, are commanded to participate regularly in a fresh reminder of the work of God for the saint by the gospel through the outward symbol of communion, also called the Lord's Supper. This represents that the saint stands in constant need of being reminded of the basis upon which he/she has been made right with God,
upon which he/she has been forgiven of his sins, and upon which he/she has been given the Holy Spirit. Communion shall be announced and observed at specially appointed times determined by church leadership.
3. Preaching of the Word. Those who have been converted are commanded to taste and see that the Lord is good through the outward participation in and devotion to the preaching and teaching of God's Word. Opportunities to participate in this area are afforded the saint on Sunday morning, Care Groups, and at other formal and informal times throughout the week. The preaching of the Word shall
take place formally each Sunday morning.
4. Prayer. Those who have been converted are commanded to regularly, habitually, and consistently cast themselves in dependence upon the Lord through the outward participation in private and public prayer. Opportunities to participate in this activity privately are afforded the saint each day, all day; and publicly during Sunday morning corporate worship, and during other formal and inform times
throughout the week.
5. Fellowship, Evangelism, and Mutual Care. Those who have been converted have a fellowship in the gospel and are therefore commanded to enjoy their partnership and participation in the benefits and work of the gospel together. Opportunities to outwardly participate in this activity are two-fold, whether privately (with another person one-on-one), or publicly (with a group of people).
a. Evangelism. Fellowship in the gospel is expressed in a participation and partnership together to bring the message of the gospel to those who do not know the Lord Jesus Christ (Phil. 1:6-7). Formal opportunities in public evangelism shall take place at times and places determined by the church leadership and announced to the church family.
b. Mutual Care. Fellowship in the gospel is expressed in a participation and partnership through mutually caring for one another through edification, encouragement, consolation, admonishment, warning, and exhortation all in order to love God and love one another (Heb. 10:24-25). Formal opportunities for mutual care shall take place at Care Groups which meet each Wednesday night, or some other publicized night, unless otherwise specified.
F. Withdrawal from Membership:
Members in good standing may withdraw from membership in Church in the Boro at any time for the following reasons:
1. Reasons of conscience sufficient to themselves.
2. Request of transfer to join another church. A letter of recommendation and/or explanation will be written and sent to that church.
3. When he or she joins another kind of church. A letter of recommendation and/or explanation will be written and sent to that church.
4. When he or she dies.
5. With exception of Article 9.c.4 above, the person desiring to withdraw from membership will be required to provide written notice to the pastoral advisory team and eldership who will notify the church family. The only exception to this is a person who has been found to be in sin and therefore no longer in good standing with Church in the Boro. Such a person is biblically prevented from withdrawing himself from membership as compared to when he/she would otherwise be in good standing.
G. Removal from or Termination of Membership:
1. While it is the purpose of the church to maintain a ministry of reconciliation to God and to each other, sin(s) does occur which may bring a member in good standing in violation of their unreserved and wholehearted commitments to the Covenant of Church in the Boro and/or to the Doctrinal Statement. When such a sin(s) becomes unrepentant, the member is no longer considered to be in good standing and biblical disciplinary proceedings will have already begun to maintain our ministry of reconciliation to God and to each other.
a. Sin is any offense to God which is explicitly outlined in the Scriptures. This includes offenses to the Covenant of Church in the Boro or the Doctrinal Statement, which are summarizations and explications of the more prominent commands, directives, instructions, and teachings outlined in Scripture.
b. It is a reflection of the glory of God in the gospel of Jesus Christ that a Christian forbear with the sins of others (Eph. 4:1-3), to forgive the sins of others (Eph. 4:32), to overlook the sins of others as much as possible (Prov. 19:11), and to cover the sins of others with love (Prov. 10:12; 17:9).
b. When a member in good standing finds him/herself or is found by others to have fallen to sin, Galatians 6:1 teaches that members in good standing are to restore the person in sin in a spirit of gentleness. This is a spirit, attitude, and method in keeping with the gospel of Jesus Christ, as well as a goal of restoration to living in a manner worthy of the gospel of Jesus Christ.
c. When a member in good standing finds him/herself or is found by others to have offended God, another, or the church in some manner, the teachings of Jesus as outlined in Matthew 5:23-25 and 18:15-20 are required to be followed.
1. If the person in sin knows that he/she has offended another person by their sin - whether a member in good standing with Church in the Boro, another Christian, or any other person - such a person is to follow the instructions of Jesus Christ as found in Matthew 5:23-25. As the one who knows he/she has offended another by some sin, he/she is to seek out the person offended
and be reconciled to that person.
2. If another person or party - whether a member in good standing with Church in the Boro, another Christian, or any other person - has been offended by the person in sin, this person will be required by the Covenant of Church in the Boro and the Doctrinal Statement and especially by Jesus Christ, to follow His instructions in Matthew 18:15-20.
a. The offended person or party is to meet privately with the person who has sinned and explain the offense from Scripture and plead with the person in sin to be reconciled with them and therefore with the body of Christ (Matt. 18:15). Such an attempt at reconciliation may be repeated as often as the offended person or party is able to bear.
b. If the offending person refuses to listen to the offended persons or party in the private meeting, then the one(s) offended is instructed by Jesus Christ to bring two or three witnesses to the offending person to attempt reconciliation once more (Matt. 18:16). These witnesses may either be those who have been witnesses to the offense or sin at any point(s), or else those who may serve as witnesses to the attempts at reconciliation, so that they may bear witness that the attempts were in keeping with the spirit and goal of the gospel of Jesus Christ. Such attempts at reconiliation may be
repeated as often as the offended person or party is able to bear.
c. If the offending person refuses to listen to the offended persons or party with the two or three witnesses, such a person is no longer considered in good standing as a member of Church in the Boro and must continue to be called to reconciliation with those he/she has offended and therefore with the Church. Such a person must be considered to be an unbeliever (Matt. 18:17). And such a person must be separated from the church family in even the smallest ways (1 Cor. 5:5, 9-13). But such a person must also be treated as a brother (2 Thess. 3:15), which means with the kindness and grace and gentleness that is due a believer, out of sorrow and pity for his/her condition. As an unbeliever, such a person is no longer in keeping with the Covenant of Church in the Boro, nor the Doctrinal Statement, and must be removed from the membership of Church in the Boro (1 Cor. 5:5, 13; 2 Thess. 3:6, 13-15). But in the spirit of the gospel of Jesus Christ and the purpose of Church in the Boro, the church will maintain the ministry of reconciliation by pursuing the offending person - whenever and wherever providentially possible - in order to see them reconciled to God through Jesus Christ.
d. If the offending person repents of their sin and desires to be reconciled to those he/she has offended as well as the Church in the Boro, such a person is to be received with unreserved and wholehearted forgiveness, in keeping with the instructions Jesus Christ in Matthew 18:21-35. Such a person is also to be received in a spirit of grace and restored to membership with Church in the Boro, as instructed by the Apostle Paul in 2 Corinthians 2:6-10.
e. Such a person who has either been removed from membership or welcomed again into membership will be publicly warned or welcomed - in keeping with the instructions of the Lord Jesus in Matthew 18:17 ("tell it to the church") and with the instructions of the Apostle Paul in 1 Corinthians 5:9-13 (who publicly wrote of this man to the church body) at the next regularly scheduled Lord's Supper.
H. Biblical Dispute Resolution in the Church
1. The Church in the Boro is biblically required to maintain godly and wise leadership (see Article 10.A-B) within its membership. One biblical purpose of this leadership is to help resolve disputes that may arise within the church family (1 Cor. 6:5).
2. When the leadership of Church in the Boro believes that they need the assistance, counsel, direction, or instruction from other godly and wise leadership from outside the Church in the Boro, they are free to initiate such an involvement as far as they determine that such help is beneficial to the dispute at hand. This includes local churches and/or organizations who specialize in the ministry of biblical mediation.
3. No member of Church in the boro, whether in good standing or not, is allowed by Scripture to pursue any course of legal litigation against another member (1 Cor. 6:1-11), whether in good standing or not. Exceptions are litigation actions which may be pursued by a member in good standing of Church in the family, toward a person who has been removed from membership in Church in the Boro, but only after such exceptions have been diligently reviewed, prayed and fasted through, and counseled upon with other godly and wise leadership from outside the Church in the Boro, if determined necessary.
4. Members in good standing may be allowed to pursue legal mediation with other members - whether in good standing or not - in situations where the church leadership of Church in the Boro may determine to be allowable and beneficial after review, prayer, and fasting.
5. Members not in good standing may not be allowed to pursue legal mediation toward members in good standing until they have been fully reconciled and restored to good standing with Church in the Boro.
6. Those who are members in good standing of this church consent themselves to submit to Biblical dispute resolution, which is defined and its procedures are contained in the Rules of Procedure for Dispute Resolution found the Rules of Procedure for Christian Conciliation (RPCC) to be used in conjunction with the Standard of Conduct for Christian Conciliation, both from Peacemaker Ministries.
A succint summary of Biblical dispute resolution is as follows.
a. Biblical Dispute Resolution Defined. Biblical Dispute Resolution (BDR) is the voluntary submission of a conflict, claim, dispute or controversy (those terms being used for illustration and not limitation, but hereinafter collectively referred to as "dispute") to the process described in Matthew 5:23-26; 18:15-20 and 1 Corinthians 6:1-8, governed, where applicable, by Georgia law (unless the parties to the dispute agree in writing to be governed by [an]other law[s] or standard[s], with the Bible as the supreme authority).
b. Three Step Resolution Process of BDR
i. Step 1: The parties will attempt in good faith to resolve their dispute through negotiation by and between/among themselves, their church leadership, or those with the biblically defined authority to settle the dispute.
ii. Step 2: If the dispute has not been resolved by negotiation, or if the party receiving the notice of dispute will not meet, either party may initiate mediation of the dispute as prescribed in the RPCC in Rule B.
iii. Step 3: If the dispute has not been resolved by mediation within thirty (30) days of the initiation of such procedure as prescribed in the RPCC Rule B, or if any party to the dispute refuses to participate in a mediation, the dispute may be submitted to arbitration by Christian Concliation through Peacemaker Ministries. The procedure for arbitration is contained in RPCC Rule C.
c. Party Defined: Use of Masculine and Singular Pronouns. "Party" includes an individual person and/or entity, corporate or otherwise. Throughout these Rules the use of masculine pronouns (e.g. "he") includes the feminine (e.g. "her") and the singular (e.g. "neutral") includes plural (e.g. neutral panel) where applicable.
d. Mediation Defined: "Mediation is a relatively informal and voluntary process in which mediators facilitate communication and negotiation between the parties. Mediators are as concerned with reconciling the parties as with helping them to settle their substantive differences. If the parties do not reach an agreement on their own, they may ask the mediators to issue an advisory
opinion, which is not legally binding but is often accepted by both sides. If mediation is unsuccessful, the parties may decide to quit the process, or they may agree to submit unresolved issues to arbitration." (Source: Faqs Regarding Christian Conciliation, at http://www.peacemaker.net/site/c.aqKFLTOBIpH/b.3910013/k.93FC/FAQs_Regarding_Christian_Conciliation.htm, accessed on August 6, 2008).
e. Mediation/Arbritration Defined: "Mediation/Arbitration is a process that begins with mediation. If mediation is unsuccessful, the parties are legally obligated to proceed to arbitration. Unless agreed otherwise, an entirely new panel of conciliators will be assigned to serve as arbitrators. Christian mediation is generally so successful that most cases do not need to go to arbitration." (Source: ibid).
f. Arbritration Defined: "Arbitration deals primarily with the resolution of substantive issues. Arbitrators act as judges, and their decisions are legally binding. Going directly to arbitration without attempting mediation is usually not advisable, unless there are no personal issues to be resolved and there is no need for reconciliation between the parties." (Source: ibid).
Article 10: Structure of the Church
A. Pastor(s)
1. The qualifications for pastor shall be consistent with those listed in 1 Timothy 3:1-7 and Titus 1:5-9.
2. His responsibilities:
These generally fall into the following areas as outlined in Ephesians 4:12-16, 1 Timothy, 2 Timothy, and Titus, among other passages:
a. Prayer and the preaching and teaching of the Word (Acts 6:4; 2 Tim. 4:1-5).
b. Pastoral counseling (Col. 1:28-29).
c. Discipling (Matt. 28:19-20).
d. Evangelism (2 Tim. 4:5).
e. Leadership development (2 Tim. 2:2).
f. Administration, planning, and guiding the church to grow and fulfill its purposes outlined above in Article 3.
g. He shall lead the church, all leaders of the church, and its ministry teams in performing their tasks in accordance with the purposes
of the church in Article 3.
h. He shall be an ex officio member of all ministry teams.
i. He shall be responsible for filling the pulpit in his absence, or call upon the leaders of the church to assist him when requested.
3. His Call
a. A pastor shall be chosen and called by the elders whenever a vacancy occurs.
b. The Pastoral Advisory Team or elders shall be appointed by the church to seek out a biblically qualified and congregationally suitable pastor and the Pastoral Advisory Team or elders' recommendation will serve as a nomination.
c. The Pastoral Advisory Team or elders will recommend only one candidate at a time.
d. The pastor's election shall take place at a meeting specially called for that purpose, of which at least one week notice shall be given to the church family members.
e. An affirmative vote of three-fourths (3/4) of the members in good standing who are present at the specially called meeting is necessary for a choice.
4. His Term of Service
The pastor shall be called to serve as pastor according to the bylaws outlined above in Article 10.A.3, for as long as he is biblically qualified and sufficiently enabled to serve in this capacity.
5. His Withdrawal, Removal, Termination from Service
The pastor's departure from his term of service may occur in one of the following ways:
a. Withdrawal. The pastor may withdraw himself from his term of service at any such time as he sees fit and is beneficial for himself, his family, and the congregation, but only after a notice has been given to the Pastoral Advisory Team and/or elders, and then only after a sufficient amount of time has transpired for the parties involved to discuss, review, pray, and fast about the desired
course of action, with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or elders.
b. Removal. The pastor may be removed from his term of service either permanently or temporarily, by the Pastoral Advisory Team and/or elders who submit such a course of action to the church family members in good standing for a sufficient time of review, prayer, and fasting, with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or elders. The reasons for his removal must be submitted to the following:
1. If the pastor has been determined by the Pastoral Advisory Team and/or elders to be physically unfit for the duties and responsibilities of his service as outlined in Article 10.A.3, due to temporary, long-term, or permanent sickness or disability.
a. Biblical Dispute Resolution Defined. Biblical Dispute Resolution (BDR) is the voluntary submission of a conflict, claim, dispute or controversy (those terms being used for illustration and not limitation, but hereinafter collectively referred to as "dispute") to the process described in Matthew 5:23-26; 18:15-20 and 1 Corinthians 6:1-8, governed, where applicable, by Georgia law (unless the parties to the dispute agree in writing to be governed by [an]other law[s] or standard[s], with the Bible as the supreme authority).
b. Three Step Resolution Process of BDR
i. Step 1: The parties will attempt in good faith to resolve their dispute through negotiation by and between/among themselves, their church leadership, or those with the biblically defined authority to settle the dispute.
ii. Step 2: If the dispute has not been resolved by negotiation, or if the party receiving the notice of dispute will not meet, either party may initiate mediation of the dispute as prescribed in the RPCC in Rule B.
iii. Step 3: If the dispute has not been resolved by mediation within thirty (30) days of the initiation of such procedure as prescribed in the RPCC Rule B, or if any party to the dispute refuses to participate in a mediation, the dispute may be submitted to arbitration by Christian Concliation through Peacemaker Ministries. The procedure for arbitration is contained in RPCC Rule C.
c. Party Defined: Use of Masculine and Singular Pronouns. "Party" includes an individual person and/or entity, corporate or otherwise. Throughout these Rules the use of masculine pronouns (e.g. "he") includes the feminine (e.g. "her") and the singular (e.g. "neutral") includes plural (e.g. neutral panel) where applicable.
d. Mediation Defined: "Mediation is a relatively informal and voluntary process in which mediators facilitate communication and negotiation between the parties. Mediators are as concerned with reconciling the parties as with helping them to settle their substantive differences. If the parties do not reach an agreement on their own, they may ask the mediators to issue an advisory
opinion, which is not legally binding but is often accepted by both sides. If mediation is unsuccessful, the parties may decide to quit the process, or they may agree to submit unresolved issues to arbitration." (Source: Faqs Regarding Christian Conciliation, at http://www.peacemaker.net/site/c.aqKFLTOBIpH/b.3910013/k.93FC/FAQs_Regarding_Christian_Conciliation.htm, accessed on August 6, 2008).
e. Mediation/Arbritration Defined: "Mediation/Arbitration is a process that begins with mediation. If mediation is unsuccessful, the parties are legally obligated to proceed to arbitration. Unless agreed otherwise, an entirely new panel of conciliators will be assigned to serve as arbitrators. Christian mediation is generally so successful that most cases do not need to go to arbitration." (Source: ibid).
f. Arbritration Defined: "Arbitration deals primarily with the resolution of substantive issues. Arbitrators act as judges, and their decisions are legally binding. Going directly to arbitration without attempting mediation is usually not advisable, unless there are no personal issues to be resolved and there is no need for reconciliation between the parties." (Source: ibid).
Article 10: Structure of the Church
A. Pastor(s)
1. The qualifications for pastor shall be consistent with those listed in 1 Timothy 3:1-7 and Titus 1:5-9.
2. His responsibilities:
These generally fall into the following areas as outlined in Ephesians 4:12-16, 1 Timothy, 2 Timothy, and Titus, among other passages:
a. Prayer and the preaching and teaching of the Word (Acts 6:4; 2 Tim. 4:1-5).
b. Pastoral counseling (Col. 1:28-29).
c. Discipling (Matt. 28:19-20).
d. Evangelism (2 Tim. 4:5).
e. Leadership development (2 Tim. 2:2).
f. Administration, planning, and guiding the church to grow and fulfill its purposes outlined above in Article 3.
g. He shall lead the church, all leaders of the church, and its ministry teams in performing their tasks in accordance with the purposes
of the church in Article 3.
h. He shall be an ex officio member of all ministry teams.
i. He shall be responsible for filling the pulpit in his absence, or call upon the leaders of the church to assist him when requested.
3. His Call
a. A pastor shall be chosen and called by the elders whenever a vacancy occurs.
b. The Pastoral Advisory Team or elders shall be appointed by the church to seek out a biblically qualified and congregationally suitable pastor and the Pastoral Advisory Team or elders' recommendation will serve as a nomination.
c. The Pastoral Advisory Team or elders will recommend only one candidate at a time.
d. The pastor's election shall take place at a meeting specially called for that purpose, of which at least one week notice shall be given to the church family members.
e. An affirmative vote of three-fourths (3/4) of the members in good standing who are present at the specially called meeting is necessary for a choice.
4. His Term of Service
The pastor shall be called to serve as pastor according to the bylaws outlined above in Article 10.A.3, for as long as he is biblically qualified and sufficiently enabled to serve in this capacity.
5. His Withdrawal, Removal, Termination from Service
The pastor's departure from his term of service may occur in one of the following ways:
a. Withdrawal. The pastor may withdraw himself from his term of service at any such time as he sees fit and is beneficial for himself, his family, and the congregation, but only after a notice has been given to the Pastoral Advisory Team and/or elders, and then only after a sufficient amount of time has transpired for the parties involved to discuss, review, pray, and fast about the desired
course of action, with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or elders.
b. Removal. The pastor may be removed from his term of service either permanently or temporarily, by the Pastoral Advisory Team and/or elders who submit such a course of action to the church family members in good standing for a sufficient time of review, prayer, and fasting, with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or elders. The reasons for his removal must be submitted to the following:
1. If the pastor has been determined by the Pastoral Advisory Team and/or elders to be physically unfit for the duties and responsibilities of his service as outlined in Article 10.A.3, due to temporary, long-term, or permanent sickness or disability.
2. If the pastor has been determined by the Pastoral Advisory Team and/or elders to be spiritually unfit for the duties and responsibilities of his service as outlined in Article 10.A.3, by becoming, whether temporarily or permanently disqualified according to the qualifications outlined for him in 1 Timothy 3, Titus 1, and Ephesians 4:11-13 (See Article 10.A.1).
c. Termination.
1. The pastor may be terminated from his term of service by the Pastoral Advisory Team and/or elders without consent, vote, or affirmation of the congregation when such a sin has arisen in the pastor's personal life as requires immediate termination of his service. Such sins include those generally considered gross and public, and bringing a terrible reproach on the ministry of the local church and on the name of the Lord Jesus Christ. The pastor is also a church member and as such is to be treated with the gospel grace and instructions of Jesus as outined above for church members in Article 9.F.
2. The pastor may otherwise be terminated from his term of service by the Pastoral Advisory Team and/or elders with consent, vote, or affirmation of the congregation, only after a sufficient time has transpired to discuss, review, pray, and fast about the matter, with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or elders. The church may consent, vote, or affirm the recommendation made by the Pastoral Advisory Team and/or elders at the next rregularly scheduled church family meeting or at a specially called meeting for this purpose. A three-fourth's majority vote of the members in good standing who are present at either meeting is required to execute this decision. The pastor is also a church member and as such is to be treated with the gospel grace and instructions of Jesus as outlined above for church members in Article 9.F.
6. Restoration to Service
a. Attempts to restore the pastor to his service shall be made wherever possible. The Pastoral Advisory Team and/or elders will define and determine the type and extent of the biblical disqualification resulting in removal and/or termination. Such definition and determination shall be made with the counsel of one or more of the following ministries:
1. New Frontiers International, USA. Jubilee Church in Atlanta, GA where Carl Herrington serves as lead elder and apostolic leader for New Frontiers International, USA. http://www.jubileechurchatlanta.com/
2. Association of Charismatic Reformed Churches. Jacksonville Christian Fellowship in Jacksonville, AR where Pastor Kirk Wetsell serves as pastor and apostolic oversight to the ACRC and this local church. http://jacksonvillechristianfellowship.org/
3. Peacemaker Ministries. http://www.peacemaker.net/
4. Other local church pastors with whom this local church has come to partner, affiliate or enjoy some other involvement aligning with the purposes and distinctives outlined above in Articles A.3 and A.5
b. The time frame on such restoration attempts has no limit and is at the discretion of the Pastoral Advisory Team and/or elders, with the involvement of one or more of the ministries listed above in Article 10.A.6.a.
c. The requirements for such restoration attempts have as their basis the biblical qualifications and responsibilities for the office as outlined above in 10.A.2. Outside of these requirements, the Pastoral Advisory Team and/or elders, together with the counsel they have chosen to take as outlined above in Article 10.A.6.a, other requests, obligations, or requirements may be made at their discretion.
d. The implementation of such restoration shall be made by unanimous vote or affirmation of Pastoral Advisory Team and/or elders, and also with three-fourths vote of the church family members in good standing. Such vote by the church family members will be held at a specially called church family meeting with thirty days written notice being given to the church family members in good standing.
B. Elder(s)
1. Qualifications. The qualifications for elder are outlined in 1 Timothy 3:1-7 and Titus 1:5-9.
2. Responsibilities. The responsibilities of the elders are generally described in Acts 20:28 as giving oversight to the flock of God. As overseers, their duties include giving oversight to the church in spiritual matters which include prayer (Acts 6:4), teaching (1 Tim. 3:2; 2 Tim. 2:2), leading (Heb. 13:7, 17), and spiritual care for the flock of God (Acts 20:28).
3. Commission. Elders are to be installed as leadership in this local church, when they are biblically qualified, after a sufficient amount of time has transpired for the Pastoral Advisory Team and/or existing elders to identify, recognize, train, prepare, and mentor the aspiring elder(s), with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or existing elders. When a sufficient time as transpired, the congregation will be called upon to give consent, vote, or affirmation to the call of the elder(s) at a specially called meeting for the purpose of ordaining and commissioning the elder(s) the work of the ministry.
4. Number. The number of elders shall be limited only by those whom the Holy Spirit raises up, qualifies, and gifts for this work of the ministry.
5. Term of Service. Elders will serve three years at a time, rotating out of the regularly scheduled elder meetings for a period of one year in order to offer a season of rest, study, family growth, and personal growth while still being called upon to continue carrying out their biblical responsibilities and duties. During such times in which the existing elders and/or Pastoral Advisory Team determine
that the serving elder whose term of service is nearing rotation is needed to continue serving, that elder may serve for a period of one more year and then rotate out.
6. Withdrawal, Removal, Termination of Service. The elder's departure from his term of service shall be according to the same as the office of pastor in Article 10.A.5.
7. Restoration to Service. The elder's restoration to service shall be according to the same as the office of pastor in Article 10.A.6
C. Deacon(s) and Deaconess(es) / Ministry Teams
1. Qualifications. The qualifications for those serving as a deacon or deaconness are found in Acts 6:3 and in 1 Timothy 3:8-13. In addition, he or she must be a member of the church in good standing.
2. Responsibilities. The responsibilities of deacons and deaconnesses are summarized by their title "Ministry Teams." They are those members in good standing in the church family who have been identified as possessing a good reputation in the body, who are also full of wisdom and of the Holy Spirit, who are able and willing to meet the particular ministry needs of the local church which have
been identified and assessed by the church leadership (Acts 6:1-6).
3. Commission. Deacons and Deaconnesses will be assembled and prayerfully commissioned by the Pastoral Advisory Team and/or elders on an as-needed basis according to the ministry needs that have been identified and assessed (Acts 6:6).
4. Term of Service. Because the role of deacon is to fill a particular ministry need at a particular time in the life of a local church, his/her term on a ministry team will continue as long as the ministry need continues, and expire when the ministry need expires.
5. Withdrawal, Removal, and Termination.
a. Withdrawal. The deacon and deaconess' withdrawal from his or her term of service shall be voluntary for any reason of individual conscience, and shall commence after a thirty-day notice to the Pastoral Advisory Team and/or elders by personal, face-to-face communication.
b. Removal and/or Termination. A deacon or deaconess may be removed by the Pastoral Advisory Team and/or elders when one of the following conditions arise:
3. Peacemaker Ministries. http://www.peacemaker.net/
4. Other local church pastors with whom this local church has come to partner, affiliate or enjoy some other involvement aligning with the purposes and distinctives outlined above in Articles A.3 and A.5
b. The time frame on such restoration attempts has no limit and is at the discretion of the Pastoral Advisory Team and/or elders, with the involvement of one or more of the ministries listed above in Article 10.A.6.a.
c. The requirements for such restoration attempts have as their basis the biblical qualifications and responsibilities for the office as outlined above in 10.A.2. Outside of these requirements, the Pastoral Advisory Team and/or elders, together with the counsel they have chosen to take as outlined above in Article 10.A.6.a, other requests, obligations, or requirements may be made at their discretion.
d. The implementation of such restoration shall be made by unanimous vote or affirmation of Pastoral Advisory Team and/or elders, and also with three-fourths vote of the church family members in good standing. Such vote by the church family members will be held at a specially called church family meeting with thirty days written notice being given to the church family members in good standing.
B. Elder(s)
1. Qualifications. The qualifications for elder are outlined in 1 Timothy 3:1-7 and Titus 1:5-9.
2. Responsibilities. The responsibilities of the elders are generally described in Acts 20:28 as giving oversight to the flock of God. As overseers, their duties include giving oversight to the church in spiritual matters which include prayer (Acts 6:4), teaching (1 Tim. 3:2; 2 Tim. 2:2), leading (Heb. 13:7, 17), and spiritual care for the flock of God (Acts 20:28).
3. Commission. Elders are to be installed as leadership in this local church, when they are biblically qualified, after a sufficient amount of time has transpired for the Pastoral Advisory Team and/or existing elders to identify, recognize, train, prepare, and mentor the aspiring elder(s), with such a sufficient time being defined and determined by the Pastoral Advisory Team and/or existing elders. When a sufficient time as transpired, the congregation will be called upon to give consent, vote, or affirmation to the call of the elder(s) at a specially called meeting for the purpose of ordaining and commissioning the elder(s) the work of the ministry.
4. Number. The number of elders shall be limited only by those whom the Holy Spirit raises up, qualifies, and gifts for this work of the ministry.
5. Term of Service. Elders will serve three years at a time, rotating out of the regularly scheduled elder meetings for a period of one year in order to offer a season of rest, study, family growth, and personal growth while still being called upon to continue carrying out their biblical responsibilities and duties. During such times in which the existing elders and/or Pastoral Advisory Team determine
that the serving elder whose term of service is nearing rotation is needed to continue serving, that elder may serve for a period of one more year and then rotate out.
6. Withdrawal, Removal, Termination of Service. The elder's departure from his term of service shall be according to the same as the office of pastor in Article 10.A.5.
7. Restoration to Service. The elder's restoration to service shall be according to the same as the office of pastor in Article 10.A.6
C. Deacon(s) and Deaconess(es) / Ministry Teams
1. Qualifications. The qualifications for those serving as a deacon or deaconness are found in Acts 6:3 and in 1 Timothy 3:8-13. In addition, he or she must be a member of the church in good standing.
2. Responsibilities. The responsibilities of deacons and deaconnesses are summarized by their title "Ministry Teams." They are those members in good standing in the church family who have been identified as possessing a good reputation in the body, who are also full of wisdom and of the Holy Spirit, who are able and willing to meet the particular ministry needs of the local church which have
been identified and assessed by the church leadership (Acts 6:1-6).
3. Commission. Deacons and Deaconnesses will be assembled and prayerfully commissioned by the Pastoral Advisory Team and/or elders on an as-needed basis according to the ministry needs that have been identified and assessed (Acts 6:6).
4. Term of Service. Because the role of deacon is to fill a particular ministry need at a particular time in the life of a local church, his/her term on a ministry team will continue as long as the ministry need continues, and expire when the ministry need expires.
5. Withdrawal, Removal, and Termination.
a. Withdrawal. The deacon and deaconess' withdrawal from his or her term of service shall be voluntary for any reason of individual conscience, and shall commence after a thirty-day notice to the Pastoral Advisory Team and/or elders by personal, face-to-face communication.
b. Removal and/or Termination. A deacon or deaconess may be removed by the Pastoral Advisory Team and/or elders when one of the following conditions arise:
1. Inability to carry out responsibilities and duties assigned, but only after a personal, face-to-face communication.
2. Failure to carry out responsibilities and duties assigned, but only after a personal, face-to-face communication.
3. Gross and/or public sin which brings reproach on the ministry of the local church and the name of the Lord Jesus Christ.
4. Disqualification according to the biblical standards outlined in 1 Timothy 3.
D. Congregation
1. Qualifications. The qualifications for being a member of this congregation are outlined above in Article 9.A.
2. Responsibilities.
a. Toward each other. The responsibilities of those who have membership toward each ohter in this local church are outlined above in Article 9.E.
b. Toward church leadership. In general, a member of this local church is desirous to rfulfill the following biblical mandates toward their leaders.
1. Respect the leaders who labor among them and give admonition to the congregation (1 Thess. 5:12).
2. Esteem their leaders highly in love because of the work they do (1 Thess. 5:13).
3. Remember their leaders and follow their example (Heb. 13:7).
4. Be easily persuaded by their leaders and joyfully submit to their spiritual leadership for the benefit of their soul and the church of God (Heb. 13:17).
Article 11: Meetings of the Church
A. Worship Meetings. The church shall meet regularly each Sunday morning and for the worship of God, for preaching, instruction, evangelism, and on Wednesday, Thursday, or another night, designated for care, prayer, and Bible study. These meetings will be open for the entire membership of the church and for all people and shall be conducted under the direction of the pastor or designated Pastoral Advisory Team,
and/or designated elder.
B. Regular Church Family Meetings. Regular church family meetings shall be held as needed, the need being determined by the pastor and elders. The agenda shall be circulated or made known to the church one week prior to the church family meeting. Should there be any unusual meeting or matter of unusual interest to be brought before such regular meeting, notice shall be given to the membership one week prior to that meeting. On issues requiring voting, consent, or affirmation, those participating in such actions must be members in good standing.
C. Special Church Family Meeting. A special-called church family meeting may be called by the pastor, and with other leadership to consider special matters of significant nature. A one-week written notice or announcement must be given for the especially called business meeting, in conjunction with any other notices previously outlined. On issues requiring voting, consent, or affirmation, those participating in such actions must be members in good standing.
D. Quorum. The quorum consists of those members in good standing who attend the business meeting, provided it is a stated meeting or one that has been properly called. At least one-fourth of the members in good standing shall constitute a quorum.
E. Parliamentary Rules. Robert's Rules of Order (revised edition) is adopted as the authority for parliamentary rules of procedure for all church family meetings of the church and for all other meetings that demand voting of the church members, including committee meetings.
Article 12: Licensing and Ordaining
A. Licensing. Any male member of the church who has shown by his life (in conjunction with what is outlined in Articles 10.A.1-2 and 10.B.1- 2) and has felt the call to the gospel ministry may by request of the Pastor, Pastoral Advisory Team, elders, and church to be affirmed for
licensure to the ministry of preaching the gospel. Such an affirmation will be at a specially called church family meeting (in conjunction with the requirements outlined in Article 11.C) in order to commission such a person to this ministry.
B. Ordination. When a church of like faith and practice (defined as believing and practicing in accordance with our stated Purposes in Article 3,and our Articles of Faith), with whom this church has come to be involved in partnership and/or fellowship in the ministry of the gospel, shall
have called as its pastor a man who possesses scriptural qualifications and as demonstrated by his skills and training for ordination to the work of the gospel ministry, and shall request in writing that he be ordained, or the Church Council recommends him for ordination, the Pastoral Advisory Team and/or elders of this church shall serve as representatives of the other local body to conduct and/or participate in the the process of his ordination.
Article 12: Local, Regional, National, and International Church Participation and Partnership
Summary: Participation in the ministry of the gospel with other churches is a mandate of the gospel and is a reflection of the prayer for unity for which Jesus now prays.
