Constitution of the grace fellowship church of mcdonald

 We, the members of the Grace Fellowship Church of McDonald, do ordain and establish the following articles, to which we voluntarily submit ourselves.

The name of this church is the Grace Fellowship Church of McDonald, Pennsylvania.

The purpose of this church is to glorify the God of the Scriptures (Eph. 3:21) in promoting His worship (Ex. 20:3-11; Jn. 4:23-24; 1 Cor. 3:16-17; 1 Pet. 2:5), evangelizing sinners (Acts 13 and 14; 1 Cor. 14:24-25; 1 Tim. 2:1-4 with 3:15), edifying saints (1 Cor. 14:12, 18-19, 26; 1 Cor. 12:27-28; Eph. 4:11-16), planting and strengthening churches (Acts 11:29-30; 15:3,36,41; 16:5), and showing benevolence to the needy (Rom. 15:26-27; Gal. 2:10; 6:10). We are committed to the promotion of Godly worship, cooperation with Christian activity which functions in harmony with the Scriptures, the proclamation of God’s perfect Law and the glorious Gospel of His grace through all the world (Lk. 24:47; Acts 20:20-21,27; Rom. 1:15-8:39) and to the defense of “the faith which was once for all delivered to the saints” (Jude 3) and to the pure and faithful celebration of the ordinances of the New Covenant.

This purpose will be accomplished specifically and only by those means the Lord has preserved commanded in the Bible. The ordinances/sacraments (Lord’s Table & Baptism), the reading of Scripture, preaching, corporate and private prayer, worship, fellowship, and Christian service enable the church to strengthen her walk with Christ. An emphasis will be placed on prayer and the public and private ministry of the Word of God (Acts 6:4; 20:20; 2 Cor. 10:3-5; 1 Tim. 2:1-8 with 3:14-16 and 4:6,13-15; 2 Tim. 4:1-2). We may use other means and engage in other ministries which in the judgment of the Elders are biblically justified and warranted.

Section 1: Associations

As this Church is independent and free from the external control of any denomination, association, elders not appointed by the Church, or any kind of outside religious concern other than the rule and reign of the Lord Jesus Christ Himself, it is at the same time free to associate with other churches for the purposes of missions, education, fellowship of believers, and giving and receiving counsel on matters of faith and practice among like-minded churches. This Church may choose, on recommendation of the Elders and approval of the Members, to join associations of churches provided that any such affiliation does not conflict with our Standards of Faith. The Church also remains free to separate itself from any association provided that it strives to continually remain in communion with like-minded churches at all times.

Section 2: Cooperation

The church shall cooperate with other like-minded churches in matters of mutual interest and concern (2 Cor. 8:18-24). We may seek the assistance (1 Cor. 16:1–2) and should seek the counsel (Prov. 11:14; 1 Thes. 2:14) of other churches in matters of special importance and concern to us, but the decision of no other church, group of churches, or council shall ever be binding on this church (Acts 14:21-23; Phil. 4:15; 2LBCF 26:15).

Section 3: Advisory Councils

In addition to respecting the principles articulated in our Confession of Faith (26:15), the church shall seek the assistance of an Advisory Council in cases of critical concern which threaten the integrity, unity, or biblical order of this congregation (Acts 15:2).

The Advisory Council shall consist of three Elders chosen by our Elders from at least three sister churches with whom we have close fellowship. The choice of these three men shall be reviewed each year prior to the annual business meeting. The consent of those to be proposed shall be obtained and the names of the three men shall be announced at the annual meeting and approved by the suffrage of the church.

Should there be an untimely and unresolved disruption of fellowship with any of the churches from which the men have been selected, or should any of these men be removed from office or become unable to serve on the Advisory Council, the Elders shall have the liberty of proposing replacements. Those shall be approved by the vote of the church at a properly called congregational meeting.

The Advisory Council shall be convened or consulted at the discretion of a majority of the Elders or, should the church be without Elders, at the discretion of a majority of the Deacons.

Section 1. Introductory Statement

God has graciously entered into a covenant relationship with His believing people (Jer. 31:31-34; 32:40; Heb. 8:7-13; 10: 16, 17; 13:20, 21). Jesus Christ is the Mediator of the New Covenant (Heb. 8:6). His blood is the blood of the New Covenant, which infallibly secures all the benefits of the covenant for all of God’s people (Matt. 26:26-28; Heb. 13:20,21). God has in this New Covenant made us members one of another (Rom. 12:4,5; 1 Cor. 12:12-27; Eph. 4:25). Therefore, we have covenant responsibilities to each other, as well as to God. God has promised in this covenant to write His laws in our hearts and to cause us to walk in His ways (that is, to enable us to keep our covenant responsibilities). The motivation and ability to obey God’s laws spring from the atoning sacrifice of Jesus Christ, who, by His death, satisfied the holy wrath of God that was against us due to our sins. It is by the enablement of the Holy Spirit that we obey, in loving gratitude for Christ’s righteousness, which has been imputed to us, and not to establish our own righteousness before God. We obey with the confidence that the end of Christ’s death will be realized in us (that is, “that the righteousness of the law might be fulfilled in us” (Rom. 8: 1- 4) and that we should be people “zealous of good works” (Titus 2:14). The following paragraphs are a summary of what we believe are our covenant responsibilities toward God and toward one another. This summary forms the basis for our giving and receiving instruction for ourselves and for our families.

Section 2. Summary of Our Covenant Responsibilities (The Laws Written in Our Hearts)

1. We agree to worship only the one true and living God, Father, Son, and Holy Spirit, who has revealed Himself to us in the Scriptures of the Old and New Testaments. We will have no other gods before Him.
2. We agree to worship God in His appointed way and to exclude from our worship anything that He has not appointed.
3. We agree not to use the name of our God emptily or to take it upon ourselves carelessly, but to walk in the paths of righteousness for His name’s sake.
4. We agree to cease from our own works on the Lord’s Day, if they are not works of mercy, piety, or necessity, and to positively sanctify the day by special exercises of public and private worship.
5. We agree to honor and obey, within the bounds of Scripture, all our superiors, whether in family, church, state, or business; and, if we be superiors, to deal reasonably and lovingly with our subordinates and thus to teach them by word and example to fear God and keep His commandments.
6. We agree to avoid whatever tends to destroy us or our neighbors and to engage vigorously in all lawful endeavors to preserve our own lives and the lives of others, especially by ready reconciliation and faithful exhortation in the church.
7. We agree to possess our bodies in holiness as vessels joined to Christ and indwelt by the Holy Spirit and with His aid to avoid all uncleanness of thought, speech, or action.
8. We agree to be diligent in our vocations that we may provide for our own households; avoid theft of time, money, or goods; and have to give to him who has need.
9. We agree to earnestly promote truth among men and to avoid anything that would prejudice the truth or injure our neighbor’s good name.
10. We agree to be fully content with our own condition in life, to rejoice in the advancement of our neighbor, and to avoid envying him or coveting anything that is his. 

We adopt and affirm as the most accurate expression of our faith the Second London Baptist Confession of Faith of 1689 (2LBCF). The ultimate authority in all matters of faith, order, and morals is and must be the Bible alone, which truth is clearly set forth in the opening Article of the Confession itself. This document is, however, an excellent summary of “those things which are most surely believed among us” (Luke 1:1), and we find it to be an assistance in controversy, a confirmation in faith, and a means of edification in righteousness. Therefore, in the event of any conflict between this Constitution and the 2LBCF, the 2LBCF will prevail. 

We adopt and affirm the didactic tools and teachings of An Orthodox Catechism (Hercules Collins) and the Baptist Catechism of 1693. Dr. James Renihan has called these, when taken with the 2LBCF, a sort of “Three 

Forms of Unity” for Baptist Churches. 

Additionally, we adopt and affirm as biblical teaching that which is either expressly set down or necessarily contained in the Holy Scriptures as summarized in the following ecclesiastical statements:

1. We affirm the Dallas Statement on Social Justice and the Gospel of 2018. 
2. We affirm the Nashville Statement on Sexuality and Gender Roles of 2017.
3. We affirm the Danvers Statement on Biblical Manhood and Womanhood of 1988.
4. We affirm the Chicago Statement on Biblical Inerrancy of 1978. 

Section 1. Biblical Definition of Marriage

The Bible defines marriage as the union between one man and one woman (Gen. 2:24, Matt. 19:5-6), which is acknowledged by our Confession of Faith (2LBCF 25). This Church shall recognize no marriage that deviates from that biblical pattern. The Church will not recognize marriages that have not been solemnized (even if between one man and one woman) and marriages that include any other combination of persons than one biological man united with one biological woman.  

Section 2. Performance of Marriage Ceremonies (Weddings)

In keeping with Section 1 above, this Church prohibits her Pastors and Elders from authorizing, witnessing, or solemnizing any marriage of persons other than a union of one man and one woman (based on biological gender at birth), whether within or outside premises owned or rented by the Church. No Pastor or Elder may utilize the facilities of any other venue to solemnize a marriage involving any others than one biological man and one biological woman as defined above. Any Pastor or Elder who violates this section shall be dismissed from office and may also be dismissed from membership in the Church.

Section 3. Weddings Held on Church Premises 

The Deacons may not permit any persons (whether Members, non-members, or some combination of Members and non-members) to hold wedding services or ceremonies on Church-owned or rented premises without the advance written permission of the Elders. The Elders shall determine whether the proposed union conforms to the provisions of the Confession of Faith and  the Constitution before granting approval. Any services to be conducted on Church-owned or rented premises must be conducted by a Pastor of the Church or the Pastor of a like-minded church if written approval is granted in advance by the Elders. 

Section 1. Warrant for Membership

Far too many professing Christians have imbibed the prevailing spirit of this present generation- that of a crass individualism. This is sometimes revealed in either open denial or subtle disregard of the importance of faithful membership in a local church. The New Testament demands of all Christians, formal, open, solemn, voluntary, and enduring commitment to Jesus Christ, to His truth, and to His people. A true Christian’s commitment to the Lord Jesus Christ is inseparable from his commitment to Christ’s truth and to Christ’s people. Such a commitment to Christ, His truth, and His people ordinarily requires a formal, open, solemn, voluntary, and enduring commitment of church membership in a local church for the following biblical reasons:

1. Fulfillment of Christ’s Great Commission requires church membership. According to the Great Commission of Christ (Matt. 28:18- 20) there is an inseparable connection between making disciples, baptizing them, and teaching them. The Apostles implemented this commission by gathering baptized disciples into local churches. It was therefore in local churches that baptized disciples were taught all that Christ commanded (Acts 2:38-42; 1 Cor. 4: 17). With the possible exception of the Ethiopian eunuch, the New Testament knows nothing of believing men and women who are not members of local churches.
2. Obedience to Christ’s directive to observe the Lord’s Table requires church membership. Since all believing men and women are required by Christ to observe the Lord’s Table (Luke 22:19; 1 Cor. 11:23-25), and since the Lord’s Table is clearly a local church ordinance (1 Cor. 11:17, 18, 33, 34, see 1 Cor. 1:1,2), it follows that all Christians must belong to a local New Testament church in order to partake biblically.
3. The New Testament presents the local church as a distinct group of individuals which could: be counted (Acts 2:41-42; 4:4), be added to (Acts 2:47; 5:14), be called upon to select leaders and representatives from among herself (Acts 6:1-6; 2 Cor. 8:19, 23; Acts 15:22), be officially gathered together (Acts 14:27; 15:22), carry out church discipline by vote (Matt. 18:17; 1 Cor. 5:4, 13; 2 Cor. 2:6), observe the Lord’s table as a wholly present corporate assembly (1 Cor. 11:17-20, 33-34). The argument of the lesser to the greater evidences a well-defined membership. In 1 Timothy 5:9 we read of “the list” upon which worthy widows are to be enrolled. Since there was a list denominating which Christian widows the church would support, then the argument supports the idea of a list or enrollment of those who composed the church itself.
4. The argument from nature and man’s common dealings evidences the example for a well-defined membership. In 1 Corinthians 11:14-15 Paul argues his point of this section by saying his point is verified in the dealings of nature itself. The same thread of argument can be applied to the subject of church membership. As any organized group displays, if unity and progress are to be seen, there must be a well-defined membership. This is seen throughout all segments of society from social groups to political groups. A person is acting against everything common to corporate progress to believe that the church is to exist without distinct membership. This is illustrated graphically by at least two New Testament pictures. First, Paul declares the church to be like a body, (one functioning unit) made up of individuals. Those individuals find the distinction of their identity only as a part of the body. Second, John’s description of the final judgment (Revelation 20:11-15) is built upon the thoroughly accepted fact that association with a group is seen by a stated incorporation into a roll (i.e., “And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire”, Is. 4:3; Dan. 12:1; Mal. 3:16; Ezk.13:9). There is therefore clear biblical warrant for the existence and careful maintenance of local church membership involving formal, open, solemn, voluntary, and enduring commitment. This biblical warrant compels us to use great care in maintaining a biblically-ordered church membership.

Section 2. Requisites for Membership

1. To be eligible for membership, a man or woman (Acts 5:14; 8:3,12) must demonstrate repentance toward God and the fruits thereof (Acts 2:37-42; 5:14; 8:12; 16:30-34; 20:21; 26:20), as well as that faith toward our Lord Jesus Christ (Acts 20:21) which produces Godly works (Eph. 2:8-10; James 2: 18, 22). He must be baptized as a believer (Mt. 28:18-20; Jn. 4:1-2; Acts 2:41; 8:12; 16:31-34; 18:8) and profess submission to the Purpose (as stated in Article II), Covenant (as stated in Article IV), Confession (as stated in Article V), Government (as stated in Article X), and Constitution of this church (1 Cor. 1:10; 14:40; Eph. 4:3). Furthermore, he/she must not be under the biblically-mandated (Matt. 18:17,18; 1 Cor. 5:11-13; 2 Thess. 3:6,14,15; 3 John 9,10; 2 Cor. 2:6-8) corrective discipline of any biblical evangelical church.
2. Church members must be in submission to the ordained rule of the church to which they belong (Heb. 13:17). He/she who cannot consciously and freely submit to a church’s government should not belong to that church (1 Cor. 1:10; 14:40; Eph. 4:3).
3. Anyone who is in substantial disagreement with the Constitution or Confession of the church could not be consistently submissive to the church’s teaching and preaching ministry. Therefore, to admit such a person to membership in this church would be unwise (Eph. 4:3; 2 Timothy 3:15) and unscriptural (Prov. 6:19; Rom. 16:17). Mastery of the church confession is not required of any new disciple before he is admitted to church membership. Such a requirement would violate the order of Matt. 28:19-20, which instructs us to disciple, to baptize, and then to teach the baptized disciple to observe all things whatsoever Christ has commanded. It is necessary, however, that any disciple applying for membership manifest a willingness to be taught and substantial agreement with what he/she already knows concerning the church’s doctrine and government.
4. If one who is already a member of the church at any time concludes that he/she no longer satisfies the requirements for membership, he/she is under obligation to inform the Elders of that fact.

Section 3. Types of Membership

Each member of the church is acknowledged to form a vital part of the body and to have a special function in the life of the body (1 Cor. 12:14-27). Practical considerations, however, require that certain distinctions be recognized in the membership of this church.

1. Regular Members. All who are received into the membership of the church according to the procedures set forth in Section 2 of this Article and who do not come under the corrective discipline of the church as set forth in Article VIII, shall be considered regular members in good standing and entitled to all the rights and privileges of membership in the church (Acts 2:37-47).
2. Temporary Members. Members of other churches who come to live in our area for a limited period of time (e.g., students, military personnel, persons on special work assignments) may be received into or removed from the membership of the church on the same basis and in the same manner as persons who have permanent residence in our geographical area. Such a person need not be released from the membership of his “home church” but will be regarded as a Temporary Member while in our midst, enjoying all the privileges, performing all the duties, and submitting to all the liabilities of regular membership. When such a person terminates his period of temporary residence, he will be released to the fellowship of his “home church” and no longer be regarded as a member of this church (compare: Acts 18:27; Rom. 16:1,2; 2 Cor. 3:1ff; Cor. 4:10; 3 John 5-10). If such a person decides to live in our area permanently and to end his membership in his former “home church”, he may request that he be regarded as a regular member of this church. Such regular membership will begin once his membership in his former “home church” has ended. A letter will be sent to the “home church” informing it of the new status of all who begin or end associate membership in this church.
3. Associate Members. Regular members who move away from our area and who cannot find another local church with which they can conscientiously unite will, at their request, be retained as associate members of this church. Such persons must maintain regular communication with the church in order to maintain their associate membership. However, they are urged diligently to seek a church with which they can unite elsewhere, since associate membership is an abnormality which ought to be rectified as soon as possible. An associate member shall not be allowed to vote in any business meeting of the church. At the discretion of the Elders, associate membership may also be granted to Christian workers, and others whose relation to the church involves unusual circumstances (Acts 8:27-40).
4. Youth Members. All those who meet the qualifications in Section 1 & 2 above are to be admitted to the Church as Members. However, Members under the age of eighteen years (age of majority) will be considered as Youth Members ineligible to hold office or vote on any matter before the Church. Youth membership will automatically convert to regular Membership when the individual reaches the legal age of majority.

Section 4. Requirements of Membership

1. Godly Churchmanship

                   a. Attendance at Stated Meetings. 

Regular, temporary, and youth members of this church shall prioritize attendance at the stated meetings of the church unless providentially hindered by illness, accident, unusual working conditions, and other such circumstances that do not violate the Lord’s Day. The stated meetings of the church are all the services on the Lord’s Day (Sabbath school, morning and evening worship, the Lord’s Supper, Baptisms, et cetera), the midweek prayer service/Bible study (when applicable), the business meetings of the congregation, and any special meetings to which the Elders shall occasionally summon the church (Joel 2:15-16; Acts 2:42; Heb. 10:24-25).

                  b. Commitment to Our Corporate Standards. 

It is the responsibility of every member to contribute to the maintenance of the doctrinal purity and unity of the congregation (Eph. 4:1-6, 13-15). In pursuit of these goals, all regular, temporary, and youth members are strongly urged to read the Confession and Constitution of the church at least once a year in order to maintain sensitivity to our commonly held standards of doctrine and practice (Amos 3:3; 1 Cor. 1:10; Col. 2:5). On their part, the Elders shall conscientiously make the proclamation of those biblical doctrines central to and contained in our Confession of Faith a vital part of the regular public ministries of the Word (Acts 20:27). Similarly, they shall regularly expound the major biblical principles embodied in this Constitution. To this end, the Elders shall annually review the content of the public ministry and include a summary thereof in the annual Elders’ report. Any member who becomes concerned that the doctrinal integrity of the church, as summarized in our Confession of Faith, or the biblical order of the church, as set forth in the Confession and this Constitution, is not being maintained in the church’s public teaching ministry or in her corporate life, is urged to faithfully and graciously make his/her concerns known to the Elders (Gal. 2:11; 1 Sam. 12:3; Prov. 25:15).

                c. Financial Support. 

Since it is clearly taught in Scripture that Christians shall financially support the work of the Lord by systematic and proportionate giving made through the local church (Mal. 3:8-10; 1 Cor. 16:1-2; 2 Cor. 8 and 9), all the members of this church are expected to conform to this rule of Scripture. The tithe (ten percent of one’s income as generous giving) is strongly suggested upon each member as an expression of worship and as the biblical example for basic giving, to which should be added gifts and offerings according to one’s ability and the willingness of his/her heart (Gen. 14:18-20; 2 Cor. 8:1-5; Ex. 36:2-7).

              d. Promotion of Edification and Peace. 

Since the church is represented in Scripture as a body having many members, each of the members having its particular function and yet having a concern for the health and protection of the whole (1 Cor. 12:12-27; Eph. 4:4,11-16), this church expects that each of its members will strive for the good of the entire body. The members must actively seek to cultivate acquaintance with one another and maintain mutual transparency and honesty so that they may be better able to pray for one another (Eph. 6:18); love, comfort, and encourage one another (1 Jn. 4:20-21; 1 Thes. 4:18); and help one another materially as necessity may require (Eph. 4:25; Gal. 6:10; 1 Jn. 3:16-18). In addition, members must discreetly confess their sins to one another (Jas. 5:16), faithfully admonish and exhort one another (Mt. 18:15-16; 1 Thes. 5:14; Heb. 3:12-13; 10:24-25), refrain from all backbiting and gossip (Ps. 15:3; Prov. 16:28; 26:20-22), and keep in strict confidence all matters which the Elders determine are private concerns of the church (Prov. 11:13).

               e. Support of and Submission to the Leadership. 

All who come into the membership of this church are expected to support and submit to the Elders of the church. Supporting God’s servants involves praying for them and their labors (Rom. 15:30-32; Eph. 6:18-19); cultivating personal acquaintance with them, loving them, and esteeming them highly for their work’s sake (1 Thes. 5:12-13); standing by them in their afflictions and in all their good causes (2 Tim. 1:15-18); assisting them (Rom. 15:23-24; Phil. 4:15-16); and defending rather than prejudicing or damaging their good name (Acts 23:5; 1 Tim. 5:19). Submitting to God’s servants includes imitating their faith, Christian graces, and godly practices as they also imitate Christ (1 Cor. 11:1; Heb. 13:7; 1 Pet. 5:3); receiving their teaching with all readiness of mind and teachableness of spirit, yet with ultimate allegiance to the Word of God (Acts 17:11; Jas. 1:19-21; 1 Thes. 2:13); humbly heeding their scriptural rebukes and warnings as those appointed to watch for the members’ souls and committed to labor to present them complete and mature in Christ (Heb. 13:17; Col. 1:28); seeking and carefully considering their counsel as those counted faithful by the Lord (1Cor. 7:25); and cheerfully embracing and abiding by their decisions regarding corporate policy in God’s house, which is His church (1 Tim. 3:5,15; Heb. 13:17), without gainsaying and murmuring even when differing with their judgment (Rom. 10:21; 1 Cor. 10:10; Phil. 2:14; Jude 11).

       2. Godly Christian Life. 

All who come into the membership of this church are expected to walk worthily of the Lord, that His Name and Word not be blasphemed but rather His excellencies be displayed through us (Col. 1:10; 1 Pet. 2:9), and that the good name of the church not be damaged but rather enhanced (Acts 2:47; 2 Cor. 8:18-21). Therefore, every member is expected to practice and cultivate godliness in all areas of life, including the following:

           a. Personal Devotion to God. 

Each member is expected to walk personally with the Lord (Gen. 5:24; 6:9), making regular use of the private means of grace, such as daily secret prayer (Mt. 6:6,10; Ps. 55:17; 88:9; Dan. 6:10); daily reading and meditating on God’s Word (Ps. 1:2; 119:11, 97); continual maintenance of a good conscience with Judgment Day honesty (Acts 24:16; 1 Tim. 1:19; Heb. 10:22; 13:18); periodic and wholesome self-examination, prayerfully conducted by the standard of God’s Word (Ps. 139:23-24; 2 Cor. 13:5; 2 Pet. 1:10-11; 1 Jn. 5:13); and careful and spiritual observance of the Lord’s Day Sabbath (Gen. 2:1-3; Ex. 20:8-11; Is. 58:13-14; Mt. 12:8, 28:1; 28:18; Acts 20:7-8; 1 Cor. 16:1-2; Rev. 1:10) and all Stated Services as described in Section 1a above.

           b. Family Life. 

The church expects its members to obey the teachings of the Scriptures with respect to family life and the government of the home. As the God-appointed head of the family, the husband must lead his household with gentleness and love but also with wisdom and firmness (Eph. 5:25-33; 1 Tim. 3:4-5). The wife must be in submission to her husband in all things according to the rule of Scripture (Eph. 5:22-24; 1 Pet. 3:1). The husband with the wife must nurture the children in the discipline and instruction of the Lord (Eph. 6:1-4) by setting a godly example before them; by leading them in family worship; by instructing them consistently in the Scriptures (Gen. 18:19; Deut. 6:7,9); by praying for and with them (1 Chron. 29:18-19); and by wise, loving and firm discipline, including the biblical use of the rod when it is needed (Prov. 13:24; 22:15; 29:15; Heb. 12:7).

           c. Personal Evangelism.

It is the duty of every member to pray and labor according to his God-given ability and opportunity (Rom. 12:6) for the extension of the Kingdom of God both at home and to the ends of the earth (Acts 1:8). Therefore, every member should seek to recognize and seize every opportunity to bear witness to Christ by consistent Christian conduct and by verbal testimony (Mt. 10:32-33; Rom. 1:16-17; 9:1-3; 10:1; Phil. 2:14-16; 1 Pet. 3:14-16).

          d. Christian Liberty. 

Each member is required to render in his daily life loyal obedience to all the moral precepts established in the Word of God (Rom. 8:3-4). If God has not condemned or forbidden a practice in His Word, a Christian is at liberty to participate in it. The exercise of Christian liberty, however, must at all times be governed by an earnest desire to walk in the fear of God and to glorify Him in all things (1 Pet. 1:17; 1 Cor. 10:31), a loving regard for the consciences of weaker brethren (1 Cor. 8:9-13; Rom. 15:1-3), a compassion for the lost (1 Cor. 9:19-22), and a zealous regard for the health of one’s own soul (Rom. 13:14; 1 Cor. 9:23-10:13; 1 Pet. 2:16).

          e. Separation from the World. 

God never intended the glorious blessing of Christian liberty which His people enjoy to become an excuse and covering for worldliness (Gal. 5:13; 1 Pet. 2:16). On the contrary, Christians have been liberated from bondage to their former sins in order that they might be a people distinct from this wicked world and set apart unto God (Lev. 18:1-30; Titus 2:11-14; 1 Pet. 1:14-15). Accordingly, Christ’s disciples are commanded not to love the world (Ps. 139:19-22; Jas. 4:4; 1 Jn. 2:15), but rather to refrain from their former wicked attitudes and deeds (Eph. 4:17-22; 5:7-12; Titus 2:12; 3:3; 1 Pet. 4:3-4) and to resist the wicked influences of a godless society (Prov. 1:10-19; Jas. 1:27).

Therefore, all the members of this church are expected to separate from the attitudes, practices, and unwholesome influences of the world however they are exerted upon them and their families (Rom. 12:1-2). Specifically, members are expected to resist the worldly materialism which regards the things of this life to be of primary importance (Mk. 8:36; Lk. 12:15; 1 Jn. 2:15-17). Members are expected not to indulge in any of the world’s vices, such as drunkenness, drug abuse, gluttony, fornication, homosexuality, viewing, reading, or listening to pornography, and all other forms of uncleanness and shameful deeds (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-12). Members are also expected to refrain from all entangling relationships with the ungodly, such as intimate, frequent companionship with them (1 Cor. 15:33; Jas. 4:4); pursuing romantic interests in them (Judges 16:4-5; 1 Kings 11:1-4,9; Prov. 2:16-17); and contracting marriages with them (2 Cor. 6:14; 1 Cor. 7:39).

Section 5. Reception into Membership

      1. Membership Agreement

Application for membership consists of the following agreement and form, which shall be filled out and signed by the applicant:

Membership Agreement

It is my desire to be received into the membership of the Grace Fellowship Church of McDonald. I cheerfully accept and submit to the Holy Scriptures, this church’s Constitution, and the London Baptist Confession of Faith of 1689.

In assuming this membership, I agree to be loyal to the interests of this church; to seek its purity and prosperity; to do some definite Christian work; to be subject to the discipline of the church; and to contribute to its support prayerfully and financially as the Lord shall prosper me.

If at any time I find myself out of harmony with the Holy Scriptures, this church’s Constitution, and/or the London Baptist Confession of Faith of 1689, or if my conduct or belief is called into question I agree to submit to the differences and charges of the Elders. If it be found that I am unwilling to settle these differences on scriptural grounds and in a biblical manner, I authorize my excommunication from the church and removal of my name from the membership roll. I further recognize I may not join any other evangelical church of Jesus Christ unless and until these matters have been resolved in a biblical manner (1 Cor. 5:5, 2 Cor. 2:7).

Date_________________ Signed________________________________

Application Form

Name_________________________Phone__________________ Email________________

Address___________________________________________________________________

Date of Baptism_______________________Church Baptized________________________

Wedding Anniversary__________________ Date of Birth___________________________

Children’s names and Dates of Birth____________________________________________

     2. Pastoral Examination

Any person desiring membership must be examined by the Elders of this church to ensure that he/she meets the requirements stated in this Constitution.

The Elders will interview the individual and seek to determine whether that person has a credible profession of faith in Christ, has been baptized as a believer, is in agreement with the Confession and Constitution of the church, is capable of assuming the responsibilities, and liabilities of church membership, intends to give wholehearted support to its ministry, and is willing to submit to its government and discipline (Acts 9:26-27; 10:47-48 with 11:2-18; 11:23).

     3. Pastoral Investigation

If the applicant is or has been a member of another church, efforts will be made to determine the person’s standing in that church and his reasons for leaving (Acts 15:1-2 with 24-25). If a former church raises an objection which the Elders consider valid (3 Jn. 8-10), the applicant may be denied membership at the discretion of the Elders pending reconciliation between the applicant and that church.

     4. Congregational Advice

If the Elders are satisfied that the applicant meets the requirements for membership, they shall announce the same to the congregation at a stated meeting of the church. At least two weeks will be allowed for objections or questions to be raised privately with the elders concerning the applicant’s manner of life or doctrine. If no objection is raised the person will be publicly received into the membership at a stated meeting of the church. The elders shall postpone the reception of a person into membership until any objections are investigated and resolved to their satisfaction (Acts 9:26-29).

     5. Congregational Approval 

In the stated meeting of the church at which a person is to be received into membership, he/she shall be asked verbally to affirm his commitment to Christ and to the Confession and Constitution of this church (1 Tim. 6:12), and the members of the congregation shall be asked to express their consent to his/her reception (Acts 9:26-31; Rom. 15:7).

Section 6. Termination of Membership

     1. Introductory Statement 

The Church recognizes termination of membership following the death of a Member, transfer to another church by letter, notice that the member has joined another church body, or termination as a result of Church discipline etc. The Church, however, is not a social club that a person joins and later renounces; to simply resign from the Church is to repudiate the Lord Jesus Christ and His Church. For this reason, the Church accepts voluntary resignations of its Members when they join another church body. Membership may be terminated by the Church as a result of discipline by action of the Elders and agreement of the Members at any stated meeting of the Members. Any person whose membership is terminated must reapply if he or she wishes to later rejoin this Church.

     2. Types of Termination 

          a. By Physical Death

When a member of the church is removed from our midst by death (Heb. 12:23), his/her name shall be transferred to the file of former members. 

          b. By Transfer

When it is so requested, the Elders may aid the transfer of a departing member of good standing to the fellowship of another church (Acts 18:27). A letter of transfer will be sent to the appropriate officer(s) of the church to which the member wishes to transfer. No such letter may be given to a member who is at the time under the corrective discipline of this church. The elders may refuse to grant a letter of transfer to any church which is in their judgment disloyal to “the faith which was once for all delivered unto the saints” (Jude 3) or which does not exercise godly care over its members (Heb 13:17).

          c. By Dismission

               1. Occasionally, a person’s membership may need to be terminated under circumstances which make both transfer and corrective discipline inappropriate. In such circumstances a member may be dismissed.

               2. While there is no explicit precedent for dismission in the New Testament, it is required by Biblical principles, including the voluntariness of local church membership (Acts 5:13; 9:26; 1 John 2:19) and the demands of Biblically defined love and justice (Lam. 3:31-33; 1 Cor. 13:4a, 5a, 7a; Prov. 17:15; 18:5).

               3. Dismission may be initiated either by the written request of a member to the Elders, or by the Elders themselves when a member ceases to maintain vital contact with this church. In either case, the final decision regarding the action of dismission will lie with the Elders. Church membership is a very serious matter. Members, therefore, shall be dismissed only after due inquiry and admonition by the Elders, whenever such contact is possible. Before any individual is dismissed, the church must be informed of the intention of the Elders to dismiss the individual. This information must include the grounds for the proposed dismission. A suitable period of time following the announcement shall be given for the church to privately raise concerns with the Elders. After due consideration of such concerns, the Elders may proceed with dismission. When possible, they shall send a letter to the individual informing them of their dismission. The Elders shall subsequently communicate to the church that the person has been dismissed. If one who has been dismissed applies again for membership, the normal procedures shall be followed as set forth in Section 2 of this Article.

              4. Dismission may be warranted for any of the following reasons:

• A member in good standing concludes that he is not truly saved.
• A member in good standing wishes to terminate his membership for reasons that do not impugn his Christian profession (e.g. repudiation in confidence of the 2LBCF as a summation of what the Bible teaches, See Article V).
• A member ceases to maintain vital contact with this church due to relocation or other unique circumstances (not referring to Associate Members, See Article VII Sect. 3).
• A member fails to contribute or communicate with the church by refusing to return to formal fellowship (see section 1 of this Article) and after the Elders notify the rebellious member of their infraction.

          d. By Excommunication

According to the teaching of Holy Scripture, a church must cut off from its fellowship and visible membership any person who teaches or insists on holding to false and heretical doctrine, or who blatantly or persistently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity or peace of the church (Mat. 18:15ff; 1 Cor. 5:1ff; Rom. 16:17; Titus 3:10,11). The procedure to be followed in such excommunication is set forth in Article VIII, Section 2, of this Constitution.

     3. Implications of Termination

          a. Grace Fellowship Church of McDonald does not exist in isolation from, but is part of the catholic/universal church of Christ, composed of all true churches. Accordingly, open and forthright communication among the churches is vital for the purity, peace, edification and unity of the church catholic/universal. Therefore, the Elders may, at their discretion, disclose to the members of this church and to other churches the circumstances under which a person’s membership was terminated (Acts 15:24; 1 Tim. 1:20; 2 Tim. 2:17; 4:10; 1 John 2:18, 19).

         b. In addition, the Grace Fellowship Church of McDonald does not exist in isolation from society at large. Accordingly, this church has a moral obligation to society both to act with integrity and to maintain its testimony (2 Cor. 8:20, 21). Therefore, the Elders may, at their discretion, disclose to other persons outside the ecclesiastical circles mentioned above the circumstances under which a person’s membership was terminated (Lev. 5: 1; Prov. 29:24; 1 Pet. 4:15).

         c. Termination of membership does not give license to former members to sow discord, spread false teachings or reports, or engage in any other behavior which threatens the peace and unity of this church or the church universal. Accordingly, when it is established that a former member is behaving divisively, the Elders may issue whatever warnings they deem appropriate to maintain and preserve the peace and harmony of this church and the church universal (Acts 15:24; Rom. 16:17-20; 1 Tim. 1:20; 2 Tim. 2:17; 4:10; 1 John 2:18,19).

Section 7. Records of Membership

The Elders shall keep a file of all past and present members. This file shall have four divisions: regular members, temporary members, associate members, and former members. The file of former members shall include the date and reason church membership was terminated, as well as any other necessary information.

Section 1. Formative Discipline

Every disciple (follower) of Christ must be under His discipline (His instruction and correction), which is administered to each one through the church (1 Cor. 12:12-27; 1 Thess. 5:12-15; Heb. 3:12-13; 10:24,25). Mutual submission to one another (Eph. 5:21) and to the overseers whom the Lord has set over His church (1 Pet. 5:5) will result in the sanctification of each member individually and of the whole body of the church collectively. There are occasions, however, when one’s failure to respond to this formative discipline makes the application of corrective discipline necessary.

Section 2. Corrective Discipline

      1. General Statement

           a. Corrective discipline becomes necessary when heretical doctrine or disorderly, immoral, or scandalous conduct appears among the members of the church. As a general rule and whenever feasible, an effort must be made to resolve difficulty, correct error, and remove offense through counsel and admonition before more drastic steps are taken (Gal. 6:1; James 5:19, 20). The principles given to us in Matt. 18:15-16, Rom. 16:17-20, 1 Cor. 5: 1-13, 2 Thess. 3:6-15, 1 Tim. 5:19- 20, and Titus 3:10 must be carefully followed and applied to each and every case of corrective discipline as appropriate. In some cases, public admonition and/or public repentance may be warranted (Matt. 18:17; 1 Tim. 5:20). In the most extreme cases excommunication from the membership of the church may be necessary (Matt. 18:17; Rom. 16:17-20; 1 Cor. 5:1-13; 1 Tim. 1:20; Titus 3:10). All the members of the church are obliged to submit to and enforce as appropriate the decision of the church in acts of corrective discipline based upon the Scriptural mandate.

           b. Since the church is a spiritual and religious institution, the punishments inflicted by the church in corrective discipline (2 Cor. 6 7) are also spiritual. They include public verbal reproof (Matt.18:17; 1 Tim. 5:20), social avoidance (Rom. 16:17; 1 Cor. 5:9-11; 2 Thess. 3:6,14), suspension from the Lord’s Supper (1 Cor. 5:11), and removal from the membership of the church (Matt. 18:17; 1 Cor. 5:13). They are intended to effect repentance through a sense of sorrow and shame (2 Cor. 2:7; 2 Thess. 3:14). The church has no right, however, to confiscate goods, revoke conjugal rights, or inflict corporal punishment of any kind. Nevertheless, a member guilty of criminal actions may be delivered to the civil authorities according to the rule of Scripture (1 Pet. 2:13-15; 4:15; Rom. 13:3-5).

          c. The goals of corrective discipline are always the glory of God, the welfare and purity of the church (1 Cor. 5:6) and the restoration and spiritual growth of the offender (1 Cor. 5:5; 2 Cor. 2:5-8; 1 Tim. 5:20).

             2. Public Reproof or Censure

Public reproof consists of a pastoral effort, before the gathered church, to call an impenitent church member to repentance for sin too blatant to be dealt with in an exclusively private manner; or to deal with public sin of a serious nature even where there may have been repentance. The Elders may administer public censure whenever in their judgment either public misconduct (Gal. 2:11-14; 1 Tim. 5:20), patterns of sin (Titus 1:11-12), or serious doctrinal error (Titus 1:10-13) pose a significant threat to the godliness, unity or testimony of the congregation. Those who humbly receive the word of public reproof, own and confess their sin, and manifest a transformed life (Prov. 28:13) shall afterward be publicly commended for their godly repentance (2 Cor. 7:7-11). If the reproof is not heeded, further discipline may be imposed.

            3. Suspension

Some misconduct on the part of a member is so detrimental to the unity, holiness, and testimony of the church that the Lord requires the suspension of some of the privileges of membership (Rom. 16:17-20; 2 Thess. 3:6-15). In all cases of suspension, the offending person is still to be regarded as a brother in Christ and as a member of the church. Therefore, in accordance with the procedures outlined below for each of the five major categories of offenses, the Elders shall at a business meeting of the church recommend that the offending member be suspended, specifying its grounds. To be valid, an act of suspension must have the approval of at least two-thirds of the members present and voting. In the interest of maintaining a climate of holiness and peace, the Elders shall have the right, at their sole discretion, to impose a temporary suspension upon a member which will bar him from not more than one Lord’s Table while they deliberate the most prudent course of action. The major categories of sin which require suspension are as follows:

             4. A Stubborn Private Offender (Matt. 18:15-17)

When a private offense remains unresolved even after the method prescribed by our Lord in Matt. 18:15, 16 has been graciously and prayerfully followed, it is considered an aggravated offense. The brethren involved shall bring the matter to the Elders who, if they judge the matter to be serious and cannot persuade the brother to repent, shall report the situation to the church, and recommend that the stubborn brother be suspended (Matt. 18 17a). If, even after a period of suspension, the person remains adamant in his sin, excommunication shall be enacted according to the procedure outline in Section 2:1.2 of this Article (Matt. 18:17b).

             5. Divisive Teachings or Behavior (Rom. 16:17-20; Titus 3:10)

When after admonition a member persists in the propagation of serious doctrinal error contrary to the Scripture and our Confession of Faith or attempts to sow discord among the membership contrary to the Scripture and this constitution, he may be suspended as a factious man. Since every member is responsible to help preserve the unity of the Spirit (Eph. 4:1f), no member is to conceal such flagrantly divisive behavior, but rather to reprove it, and disclose it to the Elders (Deut. 13:6f; 1 Cor. 1:10, 11). Whenever the Elders become aware of such divisive behavior, they are to confront it meekly and patiently according to the Word of God (1 Cor. 1:10-4:21; Titus 3:10). If, even after receiving repeated admonition from the Elders, a member persists in such behavior, the Elders shall report the situation to the church and recommend that the divisive brother be suspended. If, even after a period of suspension, the person remains impenitent, excommunication shall be enacted according to the procedure outline in Section 2:1.2 of this Article.

            6. Disorderly Behavior (2 Thess. 3:6-15)

When a member deliberately persists in conduct which displays a flagrant or public disregard for either the order appointed by God for all mankind in the creation ordinances, namely, work, sabbath and marriage (Gen. 2:1-3, 15, 18-24; Exod. 20:8-11; 1 Cor. 7:1-17, 39; 2 Thess.3:6-15;1 Tim. 5:8; Titus 2:5); or for the order established by Christ for His church in Scripture (1 Cor. 11:17-34; 14:37-40; 1 Tim. 3:14, 15) and adapted to our church in this Constitution, he may be suspended as a disorderly man (2 Thess. 3:6). Whenever the Elders become aware that, in spite of the admonitions of formative discipline (1 Thess. 5:14), a member is behaving disorderly, they are to confront him meekly and patiently according to the Word of God (2 Thess. 3:14,15). If, even after receiving such admonition from the Elders, a member persists in this behavior, the Elders shall report the situation to the church and recommend that the disorderly brother be suspended (2 Thess. 3:14, 15). If, even after the period of suspension, the person remains impenitent, excommunication shall be enacted according to the procedure outline Section 2:1.2 of this Article.

             7. A Scandalous Sin (2 Cor. 2:5-8; 7:10)

If a member has sinned scandalously but shows hopeful signs of repentance, including submission to the Elders, it may still be prudent to suspend him for a time so that he may clearly manifest repentance (Matt. 3:8), so that reproach not be brought upon the Name of Christ and the church (2 Sam. 2:14; Rom. 2:24), and so that others may not be emboldened to sin (1 Tim. 5:20). If fruits worthy of repentance are not forthcoming, the Elders may recommend to the church at a later date that this person be excommunicated according to the procedure outlined in Section 2:1.2 this Article.

             8. Contempt of Church Discipline

If a person is accused or suspected of a sin requiring corrective discipline, yet absents himself from the meetings of the church, or refuses to meet with the Elders so that the matter may be investigated, such a person may be suspended (Matt. 18:17; Num. 16:12, 20, 23-27). The Elders may recommend to the church at a later date that this person be excommunicated according to the procedure outline in Section 2:1.2 of this Article.

Section 3. Excommunication

             1. In addition to the excommunication of those who have been previously suspended, some expressions of sin (ethical or doctrinal) are so gross and heinous in nature that preliminary actions like public reproof and suspension are inappropriate. In such cases, the guilty member may be immediately excommunicated by the church (1 Cor. 5:1-4). This severe measure is to be employed when both aggravated lawlessness is discovered, and there are no hopeful signs of repentance. This severe measure is designed to purge the lawbreaker of his lethal attachment to his sin, unto a sincere and enduring repentance (1 Cor. 5:5; 6:9-11). The Elders, therefore, having made earnest but unsuccessful efforts to bring the offender to true repentance and reformation, shall report the same to the church and recommend that the offender be excommunicated.

             2. All acts of excommunication must be executed by the gathered church (Matt. 18:17; 1 Cor. 5:4). To be valid, an act of suspension or excommunication must have the approval of at least three-fourths (3/4) of the members of the church present and voting at a duly called congregational meeting (1 Cor. 5:4-5).

             3. Reporting matters to civil authorities. When a member is guilty or suspected of a crime, he may be reported to the civil authorities (Acts 5:29 with 1 Pet. 2:13-14; Acts 25:11; 1 Pet. 4:15).

Section 4. Protective Discipline

While the church has no authority to exercise corrective discipline over non-members, it does have the right and responsibility to protect its members from those who would disrupt its peace and the purity of its life and doctrine (Titus 1:9-11). If and when such persons should trouble the church, the Elders may name them, identify their errors, and warn the members not to associate with them (Rom. 16:17).

Section 5. Restoration

Since one purpose of church discipline is to restore a fallen brother or sister, it is the duty of the church to forgive and to restore to full membership a suspended or excommunicated member who gives satisfactory evidence of his repentance (2 Cor. 2:6-8). This shall be done in a duly convened business meeting of the church; in order to restore the privileges, remove the strictures or to restore a suspended or excommunicated individual to full regular membership in the church the approval of at least three-fourths (3/4) of the members of the church present and voting at a duly called congregational meeting must be obtained (1 Cor. 5:4-5).

Section 1. General Statement

There are two ordinances of special significance that our Lord has commanded us to observe, namely, Baptism and the Lord’s Supper. (These are sometimes referred to as “sacraments.”) Neither of them has saving merit, nor is any grace imparted to the recipient through the water of Baptism or through the bread and the cup of the Supper. These ordinances are not means of “special grace,” but they are special “means of grace” and powerful aids to the faith of the believers who participate in them (Acts 8:13, 18-24; 1 Cor. 11:20, 27-30; Lk. 23:32-43). Accordingly, our Lord is concerned that they be observed unto edification, in a decent and orderly manner (1 Cor. 14:40). Therefore, our policy regarding their observance is specified in the following sections.

Section 2. Baptism

Only confessed disciples of our Lord Jesus Christ are proper candidates for Baptism, and all such persons should be baptized and joined to a local church (Acts 2:38, 41, 47; 5:13, 14). Believing that Baptism is the God-ordained sign of one’s personal union with Christ in His death, burial, and resurrection, and the door of entrance into the visible community of the people of God, we shall receive into the membership of the church only those who have been baptized in a Biblical manner, as a believer (Acts 8:38-39;) and “into the name of the Father and the Son and of the Holy Spirit” (Matt. 28:19). In other words, a proper baptism must have three elements: 1.) the proper subject (Acts 2:38) 2.) the proper meaning (Col. 2:12) and 3.) the proper mode (Acts 8:38-39). The Elders shall determine the validity of the baptism of members transferring membership from another church. Infant baptisms shall not be accepted as biblical for the purposes of church membership because such ceremonies lack the proper subjects, meaning, and (generally speaking) mode, making them invalid as baptisms altogether.

Section 3. The Lord’s Supper

Whereas baptism is the initiatory ordinance by which one enters the visible church and should be observed only once by each believer, the Lord’s Supper should be observed frequently by the assembled church (Acts 2:42; 1 Cor. 11:26). Therefore, in virtue of the unity of all the true churches of Christ, which collectively are His body (1 Cor. 10:16-17; 12:27-28; Col. 1:18), and in virtue of our Lord’s will that only those who are under the government of His church should be admitted to the privileges of His church (Acts 2:41-42; 1 Cor. 10:16; 2LBCF 26:12), we welcome to partake of the Lord’s Supper with us all those believers, and only those believers, who are members in good standing of churches holding to the essential doctrines and disciplines of historic Protestantism. This is a most holy ordinance and should be observed with solemn joy (Ps. 2:11-12) and dignity, even though the bread and the cup of the Supper are and remain only symbols of the body and the blood of our Lord Jesus Christ. The Lord’s Supper shall be held by the church, under normal circumstances, on the third Lord’s Day of each month. 

Section 1. Foundational Principles

Jesus Christ alone is the Head of the church (Eph. 5:23; Col. 1:18), and He governs His church through officers whom He appoints (Acts 20:28; Eph. 4:11) and who are endowed by His Spirit with the gifts and graces needed to accomplish their work (1 Tim. 3:1-13). Because Christ appoints church officers, they have authority (2 Cor. 13:10) and their authority is limited by Him in the Scriptures (1 Cor. 14:36-38; 2 Tim. 3:16-17) There are two kinds of church officers, Elders and Deacons (Phil. 1:1; 1 Tim. 3:1-13). Elders are called “bishops” (meaning “overseers”) because they are charged with the oversight of the assembly (Acts 20:28; 1 Pet. 5:2), “pastors” because they shepherd the flock of God (Acts 20:28), and “rulers” because they govern and care for the house of God (1 Tim. 3:5; Heb. 13:17,24).

It is the duty of the church to seek to discover among its members those to whom Christ the Lord has imparted the graces and gifts necessary for office (Acts 6:3), and after formally recognizing them by congregational vote (Acts 6:5-6), to set them apart by united prayer (Acts 6:6), and then to submit to their authority (Lk. 10:16; Jn. 13:20; Heb. 13:17). Church officers are not exempt from church discipline, but on the contrary, their office obliges them to adhere to a more rigorous standard of conduct than other members (Jas. 3:1). The church is led by Elders/Pastors, served by Deacons, and approved by the congregation.

While we acknowledge the authority of the church, under no circumstance does the church have the authority to usurp Scripture. Therefore, while we valuable the gifts which God has given women and the valuable assistance they may render to the officers of the church (Rom. 16:1-6; Phil. 4:3; 1 Tim. 3:11), the Bible prohibits women from holding either the office of Deacon or Elder in the church (1 Cor. 14:33b-35; 1 Tim. 2:8-15; 3:1-7). Women, therefore, shall not be nominated, elected, or ordained to either of these offices in the church. It is also contrary to Scripture for any woman to exercise headship or leadership in a formal meeting of the whole church either by leading in prayer, reading the Scripture, administering the sacraments, or ministering the Word of God (1 Cor. 14:33b-35; 1 Tim. 2:8-15). Since it is also a violation of the Scripture for a woman to exercise authority over a man in spiritual things outside a meeting of the whole church, no woman shall be appointed to a teaching or authoritative function in a ministry of the church where adult men would be regularly under her ministry. Nevertheless, we acknowledge and encourage the valuable gifts and assistance of women in the formal instruction of children and other women (Titus 2:3-5), in the informal instruction even of men (1 Cor. 11:5; Acts 18:26), and in the service and benevolent ministries of the church (1 Tim. 3:11; 5:9,10).

Section 2. Elders

      1. Authority of the Elders

           a. The Ground of their Authority

The Head of the church (Col. 1:18) has given the Scriptures to His church as an infallible and unchanging rule of practice (2 Tim. 3:16-17; Mt. 28:20; 2 Thes. 2:15; 1 Tim. 3:14-15; 4:11), to which the Elders are always bound in discharging the duties of their office (1 Cor. 14:36-38). Insofar as the instruction of the Elders is in accord with the Scriptures, that instruction carries with it the authority of Christ Himself (Lk. 10:16). Where the Scriptures give explicit or implicit direction to the church on any issue, this direction is always to be obeyed (Jn. 14:21). Where no regulative word from Christ is given, Elders must exercise their authority in subjection to the general principles of Scripture and to the light of nature and Christian prudence (1 Cor. 11:13-14; 14:40; 2LBCF 1:6b).

          b. Sphere and Limits of Their Authority

The Word of God defines the sphere and limits of the authority of Elders. The Elders, as a body, is authorized and responsible to give comprehensive oversight to the church (Acts 20:28; 1 Pet. 5:1-3), including the preaching and teaching of the whole counsel of God (Acts 20:20-21,27; Titus 1:9), the watching out for the welfare of the soul of every member of the church (Eph. 4:11-13; Col. 1:28; 1 Thes. 2:11; Heb. 13:17), and the directing of the church in all its tasks (1 Tim. 3:4-5). Nonetheless, the Elders must exercise this authority with sensitivity to the congregation (Ezek. 34:4; Acts 6:5) and in the posture of servants and examples to them (Mt. 20:25-28; 1 Pet. 5:3). Therefore, the Elders should seek the support of the congregation respecting any major endeavor. They should also carefully consider congregational input when to do so would serve the interests of the church and would not involve the Elders in a sinful relinquishment of their God-given responsibilities or authority (1 Tim. 3:5;

Acts 19:30; 21:11-14).

According to Scripture the Elders may not impose officers on the church without congregational approval, nor may they excommunicate any member without action by the entire church (Acts 6:3-6; Mt. 18:17; 1 Cor. 5:4-5; 2 Thes. 3:14). Furthermore, congregational approval is required for any change to this Constitution and for receiving, or excluding members of the church.

      2. Plurality of Elders 

The Scriptures teach that normally there should be a plurality of elders in each local church (Acts 14:23; 20:17; Phil. 1:1; Titus 1:5). Therefore, the church should endeavor to discover and then formally to recognize all the men whom the Holy Spirit has endowed with the requisite graces and gifts, but only such men (1 Tim. 5:22). In addition, the men of the congregation should seek to cultivate the graces and gifts required for the eldership, since godly desire for this office is highly commended (1 Tim. 3:1).

If in the providence of God Grace Fellowship Church were to have only one Elder, the church should pray fervently that God would raise up others (Mt. 9:37-38). The sole Elder, with the consent of the congregation, is urged to seek spiritual oversight for himself and his family from the eldership of a sister church with which we have intimate fellowship. He should seek counsel from these spiritual overseers and from the church’s approved Advisory Council (see Article III Sect. 3) in matters of importance in the life of the church. However, his use of such counsel deprives him of none of the authority, and relieves him of none of the responsibility, of his office as Elder in this church.

      3. Parity and Diversity of Elders

The Elders are all equal in office and authority (Acts 20:28; Heb. 13:17), but diverse in gift and function. Each Elder must be “apt to teach” (1 Tim. 3:2; Titus 1:9) and must be engaged in private instruction and admonition and in the administration and government of the church (Acts 20:28; 1 Thes. 5:12; 1 Tim. 5:17). However, some Elders will be more gifted by God, more experienced, more involved, and more proficient than others in executing various dimensions of the pastoral office (Rom. 12:3-8; 1 Cor. 12:4-7). For example, some should be more engaged in public preaching and teaching than others (1 Tim. 5:17). In view of this diversity of gift as well as the numerous and grave responsibilities of the office, it is highly desirable that at least one Elder should devote himself full-time to the work of preaching and teaching and the oversight of the church as his calling in life (1 Cor. 9:14). The church is responsible to give adequate financial compensation, according to its ability and according to the evidence of a man’s gift, especially, but not exclusively, to those Elders who labor in the Word (Prov. 3:27; 1 Tim. 5:17-18).

      4. Number of Elders and Length of Term

Since the church should endeavor to recognize all the men whom the Holy Spirit has endowed with the requisite graces, gifts, and sanctified desire, the number of Elders shall not be fixed. These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet. 5:2), and as long as they hold the confidence of the congregation.

      5. Qualifications of Elders

The general qualifications for an Elder are clearly set forth in Scripture, particularly in 1 Tim. 3:1-7 and Titus 1:5-9. Any man called to this office must be able conscientiously to affirm his substantial subscription to our Confession of Faith and his submission to the Constitution of the church. Should he at any time change his convictions respecting these standards, he is under moral obligation to make this fact known to the church (Ps. 34:13; Eph. 4:25; Mt. 5:37). A

      6. Chairmanship of the Elders

To help the Elders function in an efficient and orderly manner, a plurality of Elders shall choose from their number a chairman and a vice-chairman (1 Cor. 14:40; 2LBCF 1:6b). The chairman shall be responsible to organize and lead the regular Elders’ meetings and, ordinarily, all congregational business meetings. In his absence these functions will be performed by the vice-chairman. Under ordinary circumstances, the chairman shall be a man who has been set apart to labor full-time in the work of the ministry.

Section 3. Deacons

      1. General Statement

Christ, the Head of the church, has instituted the office of Deacon as an aid to the people of God in general and to the Elders of the church in particular (Acts 6:1-6). While the office of Deacon is a serving rather than a ruling office, God has promised a special blessing to those who serve well as Deacons (1 Tim. 3:13). Deacons are responsible to administer the ordinary business, secular affairs (e.g. the authority to hire, supervise, evaluate, and if necessary, terminate the employment of any contract/construction work, janitor, snow removal, general contractors, maintenance workers etc.), and benevolent concerns of the church so that the Elders may devote themselves without distraction to the biblical priorities of their office (Acts 6:3-4). Deacons must fulfill the duties of their office in cooperation with and under the oversight of the Elders (1 Tim. 3:10; Acts 20:17, 28; 11:30).

      2. Number of Deacons and Length of Term

The number of Deacons shall not be fixed. The church shall choose as many as are needed for the work to be done from among the men who give evidence of having the scriptural qualifications for the office (Acts 6:3). These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet. 5:2), and as long as they hold the confidence of the congregation.

      3. Qualifications of Deacons

The qualifications for a man chosen to fulfill the office of Deacon are particularly set forth in Acts 6:3 and 1 Tim. 3:8-13. Any man called to this office must be able conscientiously to affirm his agreement with our Confession of Faith and submission to the Constitution of the church. Should he at any time change his convictions respecting these standards, he is under moral obligation to make this fact known to the church (Ps. 34:13; Eph. 4:25; Mt. 5:37). 

      4. Chairmanship of the Deacons

To help the diaconate function in an efficient and orderly manner (1 Cor. 14:40), the Elders, in consultation with the Deacons, shall choose one of the Deacons to serve as chairman and another as vice-chairman if the body is of sufficient size to warrant such selection. The chairman shall be responsible to organize and lead the regular Deacons’ meetings and to communicate regularly with the Elders concerning diaconal business and concerns. In his absence the vice-chairman shall undertake these responsibilities.

The Deacons, in consultation with the elders, may establish voluntary administrative positions or committees of members (who are in good standing) to assist them in fulfilling their responsibilities. 

Section 4. Clerk 

      1. The official records of the Church will be maintained by the volunteer Clerk selected by the Members on the basis of giftedness in administration. This position is open to both men and women as this position is not mentioned in the Bible. The Clerk will prepare and maintain minutes of all Members’ meetings of the Church: regular, special, and annual. The Clerk will maintain the official roll-book of Church Members, including date(s) of valid baptism, membership, transfer to another congregation, or dismissal, child clearances (etc.). The Clerk will prepare and submit such reports as may be required by the Elders, Deacons, or Members acting as a body.

      2. The Clerk will maintain the official minute-books of the Church, recording attendance and all motions and decisions of same. The Clerk will also maintain the official minute-books of the Deacons and Elders, receiving and recording minutes of each of those bodies.

      3. The Clerk’s term of office will end with his or her resignation or dismissal. The Elders may dismiss the Clerk for reasons of church discipline or recommend for dismissal by the Members due to unsatisfactory performance in office.

Section 5. Treasurer 

      1. This position is open to both men and women as this position is not mentioned in the Bible. The Treasurer shall receive from the Finance Committee all funds properly credited; And shall be responsible for the banking of such funds each week to the account of the church in a bank designated by the Deacons under the supervision of the Elders. He/she shall draw checks against these funds as directed. Any check drawing more than $500 shall have two signatures. There shall be kept under his/her direction a ledger showing the cash amount of all funds, and a balance taken at the close of each month period. There shall also be prepared an approval form, under this direction each month, a financial statement showing the true status of the various funds in these accounts, to be approved and signed respectively by the Elders and Deacons. He/she shall also have prepared an approved form under his/her direction a financial statement showing the true status of all funds for the physical year of the church for presentation of the annual congregational meeting. 

He/she shall also have custody of the church seal and the legal papers pertaining to the property and finances of the church, such as deeds, abstracts, insurance policies, bonds, notes, etc., which shall be kept in depository designated by the Deacons under supervision of the Elders and any access he/she may have to this depository shall be made under the direction of the Deacons under the supervision of the Elders. His/her books and all other treasurer’s books of church organization shall at any time be available to Elders, Deacons, and members for inspection and must be submitted for audit at least once a year (1stWeek of March) by the Elders and Deacons. In the event the treasurer is unable to perform his/her duties or there is a vacancy in the office of Treasurer, the duties of the treasurer may be carried out by any person authorized by the Elders until another Treasurer is appointed.

       2. The Treasurer shall be a person capable of performing the duties of the office, and his/her spiritual qualifications shall meet the standards set forth in this Constitution. 

       3. The Treasurer will be bonded or insured if required and may be dismissed on the recommendation of the Deacons with approval of the Elders for failure to maintain church funds and accounts according to generally accepted accounting principles. The Treasurer may be suspended by the Elders pending an outside audit of Church books, accounts, and practices by an independent auditor. The Elders may also dismiss the Treasurer if they disqualified themselves by not managing their households well (1 Tim. 3:12) or for reasons of church discipline.

      4. The Treasurer along with two other members shall compose the Finance Committee. Members shall not be relatives. These members shall be appointed by the Elders and Deacons and approved by the congregation. One member’s term will be one year and the other member’s term will be two years. Members will be appointed and confirmed in January every year. They shall be responsible to count and deposit all monies received and to issue receipts to anyone making such a request. They shall disperse funds as requested. The Treasurer shall deposit, disperse monies, and track individual giving. The committee members will count, post, and deposit amount of donations. Two members shall be present at the counting and posting. Also, money received from envelopes will have the amount marked on the envelop, and the envelope turned over to the treasurer. This will result in separate accounting for the collection and disbursements available for audit. Both members counting funds shall sign agreeing to the amount presented to the Treasurer. The Treasurer shall save these for one calendar year and purging last year’s slip each week as the new one is accepted. There is to be no discussion or talk about anyone’s giving with anyone inside or outside the church (except discussion with the Elders when warranted).

      5. The yearly audit shall be conducted by anyone other than the Finance Committee and prior to the January annual meeting. The audit shall be acknowledged and noted in the minutes of the meeting. Financial reserves shall not exceed $50,000 without recommendation of the Deacons with approval of the Elders. 

Section 6. Recognition and Installation of Church Officers

      1. General Statement

The local church, under the guidance of the Scriptures and in dependence upon the Holy Spirit, is responsible to appoint men to the offices of elder and deacon. Each potential officer must have a desire for the office, and the church should recognize the call of Christ as it observes in the man evidence of the graces and gifts which Scripture requires for the particular office. In no case may a man be nominated to either office without his prior consent (1 Tim. 3:1; 1 Pet. 5:2).

This responsibility to recognize the gifts of Christ to His church is a matter of such importance that it should be discharged with much prayerful waiting on God for guidance, a careful consideration of the relevant passages of Scripture, and an objective evaluation of each man considered for office. These activities are the responsibility of each individual member of the church (Acts 6:1-6).

      2. Process of Recognition

Recognition of officers occurs through nominations and congregational approval.

          a. Nominations

Nominations to the office of Elder or Deacon shall be made by the Elders (Acts 14:23; Titus 1:5). In order to assist the Elders in their task of nominating men, the Elders will seek the input of the congregation by various means, such as a yearly advisory survey or temporary committee or asking individual members for input during pastoral visits. Every member is urged seriously to consider whether he perceives any men to be qualified for office and to communicate the names of such men to one of the Elders directly or through the means appointed by the Elders, such as an advisory survey. The Elders will prayerfully and with biblical objectivity consider the input from the congregation and determine whether any of the men recommended should be nominated.

At any time during the year the Elders may nominate men to either office and call a special congregational business meeting for their consideration. Likewise, members are free at any time to communicate to the Elders the names of men whom they consider to be potential officers.

          b. Congregational Approval

There must be a minimum period of one month from the time of a man’s nomination until the meeting called for his public examination and congregational vote. During this period the members have a solemn obligation prayerfully to assess the nominee in the light of relevant passages of Scripture. Any member who has reservations about the man’s fitness for office should contact him or one of the Elders. Failure to resolve the reservation to the Elders’ satisfaction may warrant postponement of the congregational vote.

When the time comes to consider a nomination during a business meeting of the church, the candidate for office and any members of his immediate family who are present shall be requested to leave the room while his qualifications are discussed by the congregation in the fear of God and the light of Scripture (1 Tim. 3:1-3; Titus 1:5-9). After that, a written ballot shall be taken. It is desired that the vote of the congregation be unanimous, but if unanimity is not realized, no less than a three-fourths majority of the members present and voting shall be required for the election of an officer.

      3. Ordination and Installation

Following the recognition of an officer by vote of the congregation, he shall be publicly ordained and installed in his office at a regular worship service by prayer and the laying on of the hands of the existing Elders on behalf of the church (Acts 6:6; 14:23; 1 Tim. 4:14). This solemn act should always be accompanied by the special prayers of the whole church (Acts 13:1-3) and the laying-on of hands by the Elders. If there is no Elder presently in office, Elders from the Advisory Council shall select at least two of their number to perform this function.

Section 7. Review of Officers

      1. Officers shall hold office only as long as they meet the Biblical qualifications for their office in the esteem of the church. 

      2. There may arise reasons that would require an officer’s continuing qualifications to be reviewed. Such a review meeting may be called by the other Elders, or the members by written request of one fourth the total voting membership of the church. It must be presented to the Elders, who shall in a timely and constitutional way (see paragraph 3 below) call such a meeting.

      3. Any meeting for the review of an officer shall be announced on four consecutive Lord’s Days prior to the scheduled date. During the discussion, the officer under consideration and members of his immediate family shall leave the presence of the church until the written ballot is taken. The Scriptural qualifications shall be read and expounded, and the officer’s qualifications openly discussed in the fear of God and with due respect for the reputation of the officer. Any member who publicly suggests in such a meeting that the officer being reviewed is unqualified for his office must have previously spoken with the officer himself and informed the Elders of the church of his concerns (1 Tim. 5:19). He must also present Biblical and factual warrant for his concerns at the review meeting. Just as it is wrong for a church to retain an officer who is not Biblically qualified, so also it is rebellion against the head of the church to reject an officer for any but Biblical grounds. Additionally, any officer about whom such concerns are raised must be permitted, if he wishes, to return to the meeting and defend himself. The church should seek unity of mind concerning the matter, but should such unity not be fully realized, no fewer than three-fourths of those ballots cast shall be required for the confirmation of an officer in his office. Any officer failing confirmation no longer holds office in this church. This vote shall take place by written ballot; and the vote shall stand as it is first given in the written ballot.

      4. An officer may resign his office without prejudice if he does so in an orderly fashion and for good and valid reasons. This resignation together with its reasons and the date upon which he wishes his resignation to be effective shall be submitted in writing to the Elder(s) of the church.

      5. Elders shall do an annual evaluation of each other and the church by way of questionnaire form; not as a disciplinary tool but as a tool to equip the elders that they may better serve the Church and to help them overcome their shortcomings that they may grow to a mature man of God.

Section 8. Discipline of Church Officers

      1. Warrant for the Discipline of Officers

While Elders are overseers of the flock, they are themselves members of the flock. Therefore, each Elder is under the oversight of his fellow Elders and is subject to the same discipline as are all the members of the church, but must adhere to a more rigorous standard of conduct than other members (Gal. 2:14; 1 Tim. 5:20). Deacons likewise are under the oversight of the Elders and are subject to the discipline of the church. In addition to the ordinary strictures of public reproof and censure, suspension of privileges, and excommunication, officers are subject to removal from office as part of the disciplinary action of the church (1Tim. 3:2).

      2. Procedure for the Discipline of Officers

The process of discipline may be initiated either by the Elders or by individual members of the congregation. Any member who is offended by the behavior of any church officer should first approach that officer privately and express his concerns. If the concerns are not resolved, the member should inform the Elders of the situation and wait upon them in the determination of the matter (Mt. 18:15ff). In the case where a sole Elder is involved in such proceedings, the Advisory Council shall assume responsibility to investigate the matter and to recommend congregational action if they judge it to be warranted.

Since this is such a delicate and serious matter, the Elders shall proceed with due caution and earnest prayer (1Tim. 5:19; Prov. 19:2). If the Elders judge public discipline or removal from office to be necessary, they shall inform the congregation of the basis for the proposed action. If the congregation votes to impose corrective discipline upon the officer under any of the terms of Article VIII, Sect. 2 he shall be removed automatically from office. If a congregational vote is taken but is less than the majority required to invoke discipline, the officer must submit himself to an immediate vote of confidence and must attain a three-fourths majority of the members present and voting in order to remain in office.

Section 9. Termination of Office

      1. Reasons for Termination

           a. By Voluntary Resignation

An officer may resign his office without prejudice if for good and valid reasons he finds he is no longer able to discharge the duties of it with a good conscience (Acts 24:16).

           b. By Removal for Non-culpable Incompetence

In cases where the Elders determine that an officer is no longer competent to fulfill all the duties of his office, by reason of infirmities not of themselves culpable (2 Sam. 21:15-17), they shall explain their concerns to him and seek his resignation. If he will not resign, they shall present their concerns to the congregation and call for a vote of confidence in him. In order to retain his office in such circumstances the officer must receive a vote of confidence by no less than a three-fourths majority of the members present and voting.

           c. By Loss of the Confidence of the Congregation

The Elders may call for a vote of confidence in any officer at any time. The Elders will set forth their recommendation in the matter and the reasons for it. In order to retain his office in such circumstances the officer must receive a vote of confidence by no less than a three-fourths majority of the members present and voting.

           d. By Removal through Disciplinary Action of the Church

An officer may be removed from office by congregational vote according to Section 5 of this Article.

      2. Implications of Termination

           a. When a man leaves office, he no longer retains the authority of that office and may no longer continue in its functions, privileges and titles in relation to this church, other churches and society at large.

           b. It is expected that all former officers will respect the sanctity of the trust previously given to them and that they will maintain the confidentiality of all ecclesiastical matters to the extent required by Scripture, this Constitution and the judgment of the existing Elders (Prov. 11:13).

           c. A former officer may be considered again for office, but only in the manner prescribed in Section 4 of this Article.

Section 10. Loss of a Plurality of Elders

This Constitution assumes, and the norms of Biblical church order require, that a plurality of Elders oversee this local church. Therefore, if at any period in the life of the church, there no longer exists a plurality of Elders in office; and this lack cannot in a timely way be supplied, the remaining Elder (or the church, if there are no Elders) shall seek the temporary oversight of the elders of the Advisory Council so long as they continue holding, as their doctrinal standard, the 2LBCF. The purposes of such an arrangement are to provide pastoral care and leadership in the recognition of a plurality of Elders. When a plurality of resident Elders is raised up, the oversight arrangement here described shall immediately cease.

 In order to “render unto Caesar the things that are Caesar’s,” (Mt. 22:21), this church shall have an official Board of Trustees. The official board shall consist of two members. The board consists of one member in good standing of legal age and the Deacons. The Board of Trustees shall serve as the legal representatives of this church under the oversight of the Elders. 

Section 1. The Annual Business Meeting

The fiscal year of this church shall end on December 31st each year. An annual business meeting of the church shall be held in March of each year. The meeting shall be announced two consecutive Lord’s Days prior to the meeting. At this annual meeting the advisory nominations ballot shall be taken (see Article X, Sect. 6, Para. 2, a). A report shall be given by the Elders which shall contain an account of the membership of the church. A financial report for the previous year and the proposed budget for the coming year shall also be presented. These reports including the proposed budget shall be approved by a vote of the church.

The Elders shall present a report of the ministry of the previous year. 

Section 2. The Occasional Business Meetings

Church business meetings may be called by the pastors or when one-fourth (1/4) of the voting members make a written request for such a meeting. This request must state the reason for the meeting, be signed by one-fourth (1/4) of the members in good standing, and must be presented to the pastors, who shall in turn make the proper announcement of the meeting. Every meeting at which business is to be transacted shall be announced at regular services for at least two (2) successive Sundays. Other business meetings at which there is no business transacted by vote may be called at the discretion of the pastors without previous notice.

Section 3. Voting

All members except those suspended by a vote of the church shall constitute the voting membership of the church (Article VIII, Sect. 2, Par. 3). All voting members should regard their presence at a duly called church meeting with the same seriousness with which they would regard their attendance at a stated service of worship. It shall be our goal to prayerfully discern the mind of God so that in all matters of church business it may be said of us, as it was said of that church business meeting recorded in Acts 6, that this thing “pleased the whole multitude.” However, in situations in which this unanimity is not realized, no less that a two-thirds (2/3) majority of those voting will make a resolution valid. In other matters wherein the Constitution requires a different proportionate vote, this two-thirds (2/3) figure will be overridden by the express statements of the Constitution regarding those categories of business. The voting members present at any properly convened meeting of the church shall constitute a quorum for the transaction of business. The Elders shall cancel any previously announced business meeting of the church if through an act of God (such as inclement weather) an unusually large proportion of the members of the church cannot be present.

Section 1. Mandatory Indemnification

If a legal claim or criminal allegation is made against a person because he or she is or was an officer, employee, or agent of the Church, the Church will provide indemnification against liability and costs incurred in defending against the claim if the Elders determine that the person acted (a) in good faith, (b) with the care an ordinary prudent person in a similar position would exercise under similar circumstances, and (c) in a manner the person reasonably believed to be in the best interests of the Church, and the person had no reasonable cause to believe his or her conduct was unlawful.

Section 2. Permissive Indemnification

On the recommendation of the Deacons and at the deiscretion of the Elders, the Church may also indemnify any person who they determine has acted in good faith and reasonably believed that his or her conduct was in the Church’s best interests and not unlawful or the result of gross negligence or willful misconduct.

Section 3. Procedure

If a quorum of the Elders is not available for an indemnification determination because of the number of Elders seeking indemnification, a determination may be made by the Members or by special legal counsel appointed by the Members.

Believing that the Bible commands Christians to make every effort to live at peace and to resolve disputes with each other in private or within the Christian Church (see Matt. 18:15-20 and
1 Cor. 6:1-8 as examples), the Church will require its Members to resolve conflicts among themselves according to biblical principles without reliance on the secular courts. Consistent with its call to peacemaking, the Church will encourage the use of biblical principles and the avoidance of lawsuits to resolve disputes between itself and those outside the Church, whether Christian or pagan and whether individuals or corporate entities. The Elders will serve as the court of the Church in resolving disputes among Members; however, the Church recognizes no case or canon law governing the actions of its Officers or Members. If any dispute involves the Elders, then the Members will seek advice from the elders of like-minded churches.

In order to maintain a safe and secure environment for all Members, attenders, and other participants in this Congregation, and especially children, youth, and the most vulnerable, the Church shall establish and maintain a separate Safe Church Policy. This policy will be kept current to ensure that the Church remains in compliance with applicable laws concerning abuse, and child abuse in particular.

All members shall receive a copy of the Safe Church Policy and a copy will be maintained in the lobby at all times for anyone to view. Procedures will be established for the certification and approval of church leadership and other adults (particularly Sabbath School volunteers) to work with children.

The Elders are responsible and specifically charged with oversight and maintenance of the Safe Church Policy and any cooperative agreements with churches from which this Church rents space, or cooperates with in any significant way.

Section 1. Nature

This Constitution, as with any other non-inspired document, is not infallible. It does, however, reflect an earnest and sincere attempt to apply the Scriptures in ordering the life of this local church. Furthermore, we as members of this church, including the Elders, have solemnly committed ourselves to follow this Constitution in ordering the life of this church (see the Preamble). Therefore, the demands of the ninth commandment and the sanctity of truth in general, require that the Elders and all of the Members of this church abide by our mutual commitment.

Section 2. Deficiencies

Only when we must obey God rather than the provisions of this Constitution may its requirements be disregarded (Acts 5:29). If at any time a member of this church becomes aware that adherence to this Constitution would violate biblical principle, he should make this known to the Elders. If the Elders conclude that biblical principle requires disregarding a provision of this Constitution, they are obligated to communicate this together with the reason(s) for their conclusion to the church within one month at a duly called meeting of the church. Furthermore, relevant amendments to this Constitution must be submitted to the church and acted upon in accordance with the provisions of Section 3 of this Article within one year following this informational meeting. The failure of the Elders to observe these requirements will constitute a legitimate reason for the calling of a special meeting by the members of the church in accordance with Article XII, Sect. 2.

Section 3. Amendments

Amendments to this Constitution may be adopted by three-fourths of those voting at any regular church meeting or at a special meeting called for this purpose provided, in either case, that such proposed amendments shall be distributed in written form to the membership at least four (4) weeks prior to such a meeting 

In the event of the dissolution of Grace Fellowship of McDonald as a nonprofit corporation, the following shall be enacted: Such a dissolution of the corporation shall be determined by three fourths of the membership of the congregation at a duly called congregational meeting in accordance with this constitution. The assets of the corporation shall be given and paid over in equal portions to beneficiaries of missions’ funds and/or seminaries supported at the time, so long as those ministries remain substantially in like faith and practice with our Confession of Faith.