Constitution and Bylaws

Preamble

We, the members of Grace Bible Church-desiring to faithfully serve the Lord Jesus Christ, to foster the spirit of harmony, to promote good order in the church in keeping with I Corinthians 14:40, “Let all things be done decently and in order,” and to better set forth our position before the world-hereby adopt and accept the following articles to be the constitution and bylaws of the church.

Article I-Name

The name of the church is Grace Bible Church of Mitchell. The location of its principal offices is 825 Hancock Ave. Mitchell, IN 47446

Article II-Foundation, Purpose, and Priorities of Ministry

Grace Bible Church is organized exclusively for religious purposes. Our foundation, purpose, and priorities of ministry are summarized as follows:

A. Foundation: The foundation of this church is the Lord Jesus Christ (I Corinthians 3:11), and its code of guidance in all its affairs is the word of God.

B. Purpose: The ultimate purpose of this church is to promote the glory of God (I Corinthians 10:31b; Ephesians 3:21; I peter 4:11).

C. Priorities: The priorities of this church flow from the vision of its purpose. In dependence upon His grace we endeavor to fulfill the following priorities.

1. To worship God corporately according to the teaching of His revealed Word (John 4:24)

2. To nurture one another’s walk with God through education in the scriptures, fellowship and discipleship (I Corinthians 14:26, 2 Peter 3:18);

3. To propagate the good news of God’s saving grace in evangelism, missions, and loving deeds (I Peter 2:9, 3:15; Matthew 28:18-20; 5:16)

Article III-Covenant

Having been led by the holy Spirit to receive the Lord Jesus Christ as our Savior (John 3:6, 16) and on the public confession of our faith (Hebrews 10:22-23), having been baptized in the name of the Father, and of the Son, and of the Holy Spirit (Matthew 28:19-20), we do now, in the presence of God and this assembly, solemnly and joyfully enter into a new covenant with one another as members of one body (I Corinthians 12:12, Ephesians 5:30)

and members of one another (Romans 12:5).

We purpose, therefore, by the aid of the Holy Spirit (Ephesians 5:18), to walk together in Christian love (Ephesians 5:2), to attend its services regularly (Hebrews 10:24-25), to sustain its worship (Matthew 18:15-20, II Timothy 2:1-2), ordinances (Matthew 28:19-20, Luke 22:19-20), discipline (II Thessalonians 3:14-15) and doctrine (Titus 2:1) to give it a sacred preeminence over all institutions of human origin (II Corinthians 6:16), to give faithfully of time and talent in its activities (Ephesians 5:16, I Peter 4:10-11), to contribute cheerfully and regularly (II Corinthians 9:7) as God prospers us (I Corinthians 16:2), to the support of the ministry (I Timothy 5:17-18), the relief of the poor (II Corinthians 8:4), and the spread of the Gospel throughout all the nations (I Corinthians 9:4-7).

We also purpose to maintain family and private Bible study and prayer (Daniel 6:10, 9:4-19, Colossians 4:2), to train our children according to the Word of God (Deuteronomy 6:4-9, Ephesians 6:4), to walk carefully in the world (Ephesians 5:15, Colossians 4:5), to be just in our dealings (I Peter 2:12), faithful in our engagements (I Corinthians 4:2), and exemplary in our conduct (I Corinthians 11:1), to avoid all gossip (I Timothy 5:13) and spreading that which is evil (I Peter 2:1), to avoid unrighteous anger (Ephesians 4:31), to abstain from all forms of activity which dishonor our Lord Jesus Christ (I Corinthians 10:31) or cause stumbling to a fellow believer (I Corinthians 8:9) or hinder the winning of a soul to Christ (I Corinthians 10:27,33), to be zealous in our efforts to advance the cause of Christ, our Savior (II Corinthians 5:20), and to give Him the preeminence in all things (Colossians 1:10,18).

We further purpose to encourage one another in the blessed hope of our Lord’s return (I Thessalonians 4:13-5:11, Titus 2:13), to watch over one another in brotherly love (I Thessalonians 3:12), to remember one another in prayer (Ephesians 6:18), to aid one another in sickness and distress (II Corinthians 1:8-11), to cultivate Christian sympathy in feelings and courtesy in speech (Ephesians 4:29-32), to be slow to take offense (James 1:19-20), but always ready for reconciliation (Colossians 3:13).

We moreover purpose that when we remove from this place, we will as soon as possible unite with some other church of like faith and order where we can carry out the spirit of this covenant and the other principle’s of God’s Word (Romans 16:1-2). In the event there is no church, we shall seek, under the guidance of the Spirit’s leading, to establish one (I Corinthians 16:19).

Article IV-Association

This church shall be an independent, autonomous church subject only to Jesus Christ (Revelation 2:7,11, etc.) and governed by its Elders. However, believing there is one body, and one spirit, one hope of our calling, one Lord, one faith, one baptism, and one God and Father of all, we will endeavor to keep the unity of the Spirit in the bond of peace by seeking fellowship with other local churches and groups that are in harmony with our doctrinal beliefs and principles, or those local churches and groups which are in harmony with a stated purpose which does not conflict with our doctrinal beliefs and principles (II Peter 1:1, Ephesians 4:4-6, Romans 15:26).

Article V-Statement of Faith

The Word of God

We believe and teach that the Holy Scriptures, as represented in the sixty-six books of the bible (i.e. the protestant Canon), constitutes the infallible and authoritative Word of God and is God’s special revelation to mankind.

These scriptures are God-breathed (II Timothy 3:16), and thereby, are absolutely inerrant and infallible in the original autographs. Like the Living Word of God, i.e. Christ, the written Word of God is fully divine and yet genuinely human. The Holy Spirit superintended a variety of human authors, including their personalities, backgrounds, and styles (Jeremiah 1:5; Galatians 1:15-17) resulting in the production of God’s book, the bible (II Peter 1:20-21).

We believe and teach that although no one text-type or any particular version derived from it necessarily represents the autographs identically at every place, many of the various traditional and contemporary English translations should be looked upon as being reliable conveyors of God’s Word to mankind.

In light of all these truths, the Bible is fully authoritative, i.e. it alone is our infallible rule for faith and all practice (Deuteronomy 32:44-47, Isaiah 1:10; 8:16,20; 30:8; 34:16; 40:6-8; 55:11, Jeremiah 23:29; Zechariah 7:12; Matthew 4:4-7, 10; 5:17-19; John 10:35; II Timothy 3:15-17; Hebrews 4:12-13). Believing unreservedly in the total truth and trustworthiness of Scripture, we employ the literal-grammatical-historical method of interpretation.

The God of Word

We believe and teach that there is but one true, externally existing God. This unique God is Triune, being one is essence (Deuteronomy 6:4), and yet existing, ever and always in three Persons-the Father, the Son, and the Holy Spirit (Isaiah 48:16; Matthew 28:19).

Functional subordinations within the Trinity never stand opposed to the full Deity that each of the Persons possesses.

God the Father: We believe and teach that God the Father, the first person of the Trinity, orders and disposes all things according to His own purpose and grace (Psalm 145:8-9, I Corinthians 8:6). He is the creator of all things (Genesis 1:1-31, Ephesians 3:9). As the only absolute and omnipotent ruler in the universe, He is sovereign in creation, providence, and redemption (Psalm 103:19, Romans 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As creator He is Father to all men (Ephesians 4:6), but He is spiritual Father only to believers (Romans 8:14; II Corinthians 6:18).

In His sovereignty He is neither author nor approver of sin (Habakkuk 1:13; John 8:38-47). He has graciously chosen from eternity accountability of moral, intelligent creatures (Romans 9:19-21; I Peter 1:17). He graciously saves all who come to Him through Jesus Christ, adopting them as His own (Matthew 11:28, John 1:12; Romans 8:15; Galatians 4:5).

In view of his attributes of greatness (i.e. his self-existence, infinitude, omnipresence, omniscience, omnipotence, immutability, and incomprehensibility), He is transcendent in Being (Psalm 113:1-5; Isaiah 57:15a). However, from the perspective of His qualities of goodness (i.e. qualities including justice, grace, love, beneficence, restraint, mercy and faithfulness), He is genuinely immanent or intimately involved with all His creatures, especially His chosen people (Psalm 113:6-9, Isaiah 40:27-31, 57:15B).

God the Son: We believe and teach that the second Person of the Godhead is eternally of the same essence of Being as the Father (John 10:30, 14:9). His attributes of greatness and goodness also correspond to the Father’s. His emptying of himself in Philippians 2:5-8 was not of His divine essence or the surrendering of His full Deity, but pertained to the independent exercise of His Divine prerogatives during the First Advent-the incarnation (John 1:14). His incarnation was initiated by the Virgin Birth or Miraculous Conception in which He took upon Himself genuine humanity (Hebrews 2:9-18). He thereby became the unique God-man who consequently is the perfect Revealer, Savior, Mediator, and ultimately the Judge of all men (cf. respectively, John 1:18; Titus 2:13; I Timothy 2:5; John 5:27). Through this loving condescension, He fully accomplished His task of grace which culminated in His sacrificial death, burial, resurrection, and ascension, furnishing the grounds for the forgiveness of believing sinners (cf. respectively, Isaiah 52:13-53:12; Romans 6:1-11; Romans 1:4, 4:25; Acts 1:9). As our sole and perfect Mediator, Christ is prophet, priest, and king of the Church of God (I Timothy 2:5; Hebrews 7:24; Daniel 7:14; Acts 4:12; Luke 1:33; John 14:6).

We believe and teach that our Lord Jesus Christ fulfilled His priestly office by offering himself a sacrifice for sin (Hebrews 5:7-10, 7:27) truly (i.e. actually, not potentially) accomplishing our redemption and reconciliation (Luke 16:8; Revelation 5:9) through the shedding of His blood and sacrificial death on the cross. His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15; Romans 3:24-25; 5:8; I Peter 2:24). As a result of these truths, we believe and teach that Christ’s atoning death is sufficient to satisfy God’s eternal justice for the sin of all mankind but is efficient only for all who will believe-who constitute the elect people of god (Isaiah 53:8; Matthew 1:21; 20:28; Luke 1:68; John 10:15; Ephesians 5:25).

Today our Lord is building his church (Matthew 16:18) and continually ministers to her as the heavenly Advocate interceding for the saints (Hebrew 7:25; I John 2:1). He will return for His bride in glory (I Thessalonians 4:13-18) and will adjudicate the reward and retribution of all people (Acts 17:30-31; II Corinthians 5:10; Revelation 20:11-15).

God the Spirit: We believe and teach that the Holy Spirit, the Third Person of the Godhead, is equal in nature with God the Father and God the Son (Acts 5:3-4; I Corinthians 12:4-11, 18; II Corinthians 13:14). His divine Personhood is attested by many references to His attributes of greatness and goodness. In His role within the economy of the Trinity, He bears divine witness to the Person and work of Christ in this age (John 15:26). In His relationship to the Scriptures, the Holy Spirit is their divine author and Applier (II Samuel 23:2; John 14:25-26; 16:13; I Corinthians 2:6-16; Ephesians 6:17, II Peter 1:21).

He is the predominate divine Agent in the Father’s plan of salvation through the work of the Son (John 3:1-10; 16:8-11). The Holy Spirit has always been active in regeneration and renewal; i.e. in personal salvation and sanctification in both the Old and New testament eras, He is vitally associated with our adoption, sealing and service (Romans 8:12-17; Ephesians 1:13; 5:18). Historically, the Spirit was intimately involved in the Church’s birth at Pentecost (Acts 2:1-4). In this present age, all genuine disciples permanently possess the full indwelling presence of the Holy Spirit from the moment of salvation as a spiritual grace of the New Covenant (John 16:13; Romans 8:9, Ephesians 1:13-14). It is the duty of all those born of the Spirit to be controlled by the Spirit (Ephesians 5:18). The Holy Spirit also sanctifies, fills, instructs, empowers them for service, and seals them unto the day of redemption (Acts 4:31; Romans 8:9, II Corinthians 3:6; Ephesians 1:13; I John 2:20,27).

We teach that the Holy Spirit administers spiritual gifts to the Church. He glorifies neither Himself nor His gifts be ostentatious displays, but He does glorify Christ be implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13-14; Acts 1:8; II Corinthians 3:18). In this respect, God the Holy spirit is sovereign in the bestowing of all His gifts for the purpose of mutual edification and perfecting of the saints (I Corinthians 12:4-11; Romans 12:6-9).

Creation, Preservation, and Providence

We believe and teach that God created out of nothing the physical universe and all that it contains, including angelic beings, in six literal days (Genesis 1:1-31; Exodus 20:11; Colossians 1:16; Hebrews 11:3). He also sustains for His own purposes the whole of that which He has created (Colossians 1:17; Hebrews 1:3).

We also believe and teach the sovereign providence of God (Psalm 103:19; 135:6; Isaiah 14:26-27; Daniel 4:34-35; Romans 8:28; Ephesians 1:11). His absolute sway is all inclusive, including, for example, history (Daniel 2:20-21), the circumstances of life (James 4:13-15), duration of life (Job 14:5), manner of death (John 21:18-19), helpful acts of men (Isaiah 44:28-45:7), harmful acts of men (Genesis 45:4-8, 50:20; Acts 4:27-28), salvation of sinners (II Thessalonians 2:13-14), the greatest world events (Revelation 13:8), seemingly trivial circumstances (Proverbs 16:33; Matthew 10:29-30), etc. These truths, however, never nullify the responsibilities of created, moral beings (Acts 2:22-23).

Angels

We believe and teach the existence of angels who were apparently the first issue of God’s creation (cf. Job 38:6-7 with Genesis 1:1; Exodus 20:11; Nehemiah 9:6; Colossians 1:16). In relation to men, these created spirit beings currently have greater powers (II Peter 2:11), and yet, elect angels minister on behalf of elect people (Hebrews 1:14). Furthermore, someday redeemed people will judge angels (I Corinthians 6:3).

Morally, angels may be classified under two headings: holy or elect angels (Mark 8:38; I Timothy 5:21) and fallen angels (Matthew 25:41). There also seems to be various hierarchies of angels; for example; archangels (cf. Michael, Jude 9), special attendants (Genesis 3:24; Isaiah 6:2,6), and designation in series (Colossians 1:16; Ephesians 3:10; I Peter 3:22).

At the head of all fallen angels stands Satan (Job 1:6-9, 12; Matthew 4:10). Subsequent to his creation, he fell morally, and along with him there followed a host of fallen angels some of whom today are bound while other are demons (Matthew 12:24, 25:41; Revelation 9:1-11). He then became the subtle instigator of mankind’s fall (Genesis 3; Romans 16:20). Currently he roams the earth, but his ultimate end is guaranteed by the finished work of Christ (I Peter 5:8; Revelation 20:10). Although believers are in union with Christ, we are not to be presumptuous so as to seek to engage the Archenemy and his host. Our call is to be aware of his methods (II Corinthians 2:11), stand defensively in the provisions of God (Ephesians 6:10-18), and resist, not charge, him (James 4:7).

Man and Sin

We believe and teach that man is a direct product of the creative handiwork of God (Genesis 2:7). God created mankind in and according to his own image and likeness (Genesis 1:26-27), and even after the fall, no matter how thoroughly distorted that image has become, it is not eradicated (Genesis 9:6; James 3:9).

The reality of the image and likeness of god indicates that man, via his original creation, resembles God in certain characteristics and capacities which are necessary for relationships with God and fellow man and also for mankind’s exercise of dominion over the rest of the earth. The grace of God in salvation, sanctification, and glorification focuses on the renewing of this image until it is finally perfect and eternally established (Romans 8:29; II Corinthians 3:18).

Both male and female equally bear the image of God. Although they share the same essence of being, there are nevertheless functional distinctions and subordinations (cf. a similar phenomenon within the trinity). These differences, biblically based upon creation and not cultural biases, are significant for both our families and our flock (I Corinthians 11:1-16; Ephesians 5:22-33; I Timothy 2:8-15; Titus 2:3-5; I Peter 3:1-6).

We believe and teach that through Adam’s one act of disobedience, he not only fell from his estate of innocence into one of separation and alienation from God, but as our representative, he also plunged the whole race into sin and death (Genesis 2:17; 3:1-7; Romans 5:12-21). Consequently, all persons from their conception and birth are spiritually estranged from God (Ephesians 2:1-3; Colossians 1:21b), innately unholy and stand condemned by their sinful nature (Psalm 51:5; Ephesians 2:1,3) and their sinful acts (Romans 1:18-3:20) before their Creator and Judge.

Man’s depravity (i.e. corrupted sinful nature) is total breadth (I Kings 8:46; Psalm 14:1-3; Isaiah 1:2-6, 53:6; Romans 3:9-20) and depth (Ecclesiastes 9:3b; Jeremiah 17:9; Mark 7:14-23). Sin, like a drop of poison deposited in a cup of water, has poisoned the entire cup. By this we mean that all the faculties of man’s heart, i.e. rational, volitional, emotional, etc., are morally tainted by sin and perversity (Genesis 6:5; Ecclesiastes 7:29; Ephesians 4:17-19) leaving mankind utterly hopeless and helpless in reference to any kind of human reformation or rescue-he cannot save himself (Isaiah 64:5-7; Jeremiah 13:23; I Corinthians 2:14; Colossians 1:21-22). These realities are not only crucial for an accurate theology but also for a biblically acceptable methodology for ministry (I Corinthians 2:1-5).

Salvation

We believe and teach that the salvation of sinful men has always ultimately depended upon the sovereign grace of God. A single divine method of salvation by grace through faith has been in effect since the fall of man (Romans 4:1-9; 9:16; Ephesians 2:8-9). This great truth, however, never nullifies or diminishes the sinner’s responsibility of appropriation nor the servant’s responsibility of communication (Romans 10:8-15.)

God’s sovereign plan of salvation was divinely drafted in eternity past (Ephesians 1:4; Revelation 13:8), including all of its provisions (the work of Christ and the Spirit) and processes (Titus 3:3-7). Furthermore, on an individual, historical basis, His grace stand behind all the stages of salvation, i.e., past-justification; present-sanctification; and future-glorification (Romans 8:29-30). Thus, our salvation is entirely accomplished by the almighty power of the sovereign and gracious triune God. “He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy…” (Titus 3:5). Some vital constituents of His salvation plan include:

Election: We believe and teach that election is the gracious act of God by which, before the foundation of the world, He chose in Christ those whom He graciously calls, regenerates, justifies, sanctifies, and glorifies (Romans 8:28-30; Ephesians 1:4-11; II Thessalonians 2:13; II Timothy 2:10; I Peter 1:1-2).

We believe and teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezekiel 18:23, 32; 33:11; John 3:18-19, 36, 5:40; Romans 9:22-23; II Thessalonians 2:10-12; Revelation 22:17). All whom the Father calls to Himself will come in faith and all who come in faith the Father will receive (John 6:37-40, 44; Acts 13:48; James 4:8).

We believe and teach that the unmerited favor that God grants to tally depraved sinners is unconditional, i.e., not related to any initiative of their own part nor of God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Ephesians 1:4-7; Titus 3:4-7; I Peter 1:2).

Regeneration: We believe and teach that regeneration (i.e., the new birth) is a gracious supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3-7; Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24). The new birth results in the believer’s union with Christ (Colossians 2:13) in his death, burial, and resurrection (Romans 6:1-11), thus receiving the spiritual graces of the New Covenant (i.e., reconciliation, peace with God, a new heart, new affections, and deliverance from the dominating power of sin, etc.) (Deuteronomy 30:6; Ezekiel 11:19-20; Romans 2:28-29, 5:1, 6:5-7, 11, 14; Colossians 2:11-12)

Because genuine regeneration involves the imparting of a new life, a new heart and saving faith, it will be manifested by fruits worthy of repentance as demonstrated in righteous attitude and conduct. “Faith working through love” will be its proper evidence and fruit (I Corinthians 6:19-20; Ephesians 5:17-21; Philippians 2:12b; Galatians 5:6; Colossians 3:16; II Peter 1:4-10). This grace-empowered obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (II Corinthians 3:18). Such conformity is climaxed in the believer’s glorification at Christ’s coming (Romans 8:17; II Peter 1:4; I John 3:2-3).

Justification: We believe and teach that justification before God is a gracious act of God (Romans 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3; Acts 2:38; 3:19; 11:18; Romans 2:4; II Corinthians 7:10; Isaiah 55:6-7) and confess Him as sovereign Lord (Romans 10:9-10; I Corinthians 12:3; II Corinthians 4:5; Philippians 2:11). This righteousness is apart from any virtue or work of man (Romans 3:20; 4:6) and involves the placing of our sins on Christ (Colossians 2:14; I Peter 2:24) and the imputation of Christ’s righteousness to us (I Corinthians 1:2; 30; 6:11; II Corinthians 5:21). By this means God is enabled to “be just, and the justifier of the one who has faith in Jesus” (Romans 3:26).

Sanctification: We believe and teach that every believer is sanctified (set apart) unto God by justification and is therefore declared to be holy and identified as a saint. This sanctification is positional, permanent, and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believers standing, not his present walk or experimental condition (Acts 20:32; I Corinthians 1:2; 30, 6:11; II Thessalonians 2:13; Hebrews 2:11; 3:1; 10:10; 14; 13:12; I Peter 1:2).

We believe and teach that there is also by the work of the Holy Spirit a progressive sanctification by which the state (i.e., practice) of the believer is brought closer to the standing he positionally enjoys through justification. This sanctification is an effect of the love of God manifested in the soul, whereby through the gracious empowering of the Holy Spirit, the believer is enabled to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (cf. “regeneration”) (John 17:17, 19; Romans 6:1-22; II Corinthians 3:18; I Thessalonians 4:3-4, 5:23).

In this respect, we teach that every saved person is involved in a daily conflict. He is a new creation in Christ doing battle against the flesh, (II Corinthians 5:17; Romans 7:15-25), but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the believer all through this earthly life and is never completely ended. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Galatians 5:16-25; Ephesians 4:22-24; Philippians 3:12; Colossians 3:9-10; I Peter 1:14-16; I John 3:5-9).

Perseverance: We believe and teach the biblical doctrine of the Perseverance of the Saints. This doctrine has two parts: (1) God will so work with His people in His grace that they will inevitably be persevered to the end and be saved (I Peter 1:5; Jude 1; John 10:28-30; Philippians 1:6). Thus no true child of God born of the holy Spirit, will ever be lost (Romans 8:29-30). (2) It is equally true, however, that no person will be saved without persevering to the end. In order to be saved, believers must persevere to the end in faith and obedience (Mark 13:13; Colossians 1:22-23; Hebrews 3:14, 12:14). The means God uses to bring about our perseverance are His magnificent promises (II Peter 1:3-4) and His terrifying warnings (Hebrews 10:26ff).

The Church

We believe and teach that in the current era. Commencing at Pentecost (Acts 2), Christ is building His church (Matthew 16:18). All who place their faith in Jesus Christ are immediately placed by the Holy Spirit into this one united spiritual body (I Corinthians 12:12-13). The church, of which Christ is the Head (Ephesians 1:22; Colossians 1:18) is vicariously depicted as His body (Romans 12:5; I Corinthians 12:13), His bride (II Corinthians 11:2), a building, spiritual house, or sanctuary (I Corinthians 3:9, 16-17, 6:19; II Corinthians 6:16; Ephesians 2:20-22; Colossians 2:7; I Peter 2:5), branches of which He is the life source (John 15:1-8), flock of the Shepherd (John 10:11; I Peter 2:25), etc. This Church exists both universally (i.e., the total number of genuine disciples throughout Church history) and locally (i.e., historically in localized assemblies).

Although salvation is bestowed and appropriated individually, the scriptural focus is always upon the corporate Body within which the individual is to be a complementary, contributing member (Romans 12:3-8; I Corinthians 12:4-27). Christ establishes and oversees this unity and diversity in order that the local church might become the main context for worship and service, and a springboard for evangelism (Ephesians 4:1-16). The primary overarching purpose of the Church, whether viewed from the local perspective or the universal, is to glorify God (Ephesians 1:3-14, 3:21; I Peter 4:11).

The scriptures establish two categories of office within the church: Elders (also designated overseers or bishops, and pastor-teachers) (see Article X), and Deacons (see Article XII) to lead and serve the flock under Christ (Philippians 1:1). Those who serve under these capacities must be qualified biblically (I Timothy 3:1-13; Titus 1:5-9; I Peter 1:1-5). The elders-overseers-pastor-teachers who have been given a divinely delegated authority are especially accountable for the spiritual welfare of their Master’s flock. He will judge not only them and their guidance of His sheep but also the flock’s expected submission to their spiritual direction (Hebrews 13:7,17).

Within the context of its assembled fellowship (Acts 20:7; I Corinthians 14:19, 23, 28-35; Hebrews 10:24-25), the primary ordinances of believers’ baptism (Matthew 28:16-20; Romans 6:1-14) and the Lord’s Supper (i.e., Communion, breaking of bread) (I Corinthians 10:14-22, 11:17-34) are to be perpetuated. Christian baptism by immersion (Acts 8:36-39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Romans 6:1-11). It is also a sign of fellowship and identification with the visible body of Christ (Acts 2:41-42). The Lord’s Supper calls our attention to the atonement of Christ (I Corinthians 11:28-32). This worship service is one in which we look back at the finished work of Christ and also forward to the consummation of our redemption (Matthew 26:26-39; I Corinthians 10:16; 11:23-30; II Peter 2:3-13). We also teach that whereas the elements of communion are only representative of the flesh and blood of Christ, the Lord’s Supper is nevertheless an actual Communion with the risen Christ who is present in a unique way, fellowshipping with his people (I Corinthians 10:16).

Each local church is independent or autonomous in status, although there should be occasion of interdependence among local assemblies of the same mindset and loyalty to the Lord and His Word (Acts 15:19-31; Romans 15:26-27).

Last Things (Eschatology)

We believe and teach that the study of eschatology is to have primarily an ethical effect on the people of God (I John 2:28-3:3; II Peter 3:10-14). This effect is manifested in a heart that longs for the appearance of our blessed hope (Titus 2:13), a spirit that seeks to encourage the brethren with these truths (I Thessalonians 4:16-18), and holy lives that reflect the values of the knowledge that this present world is passing away and will give way to eternity (II Peter 3:11-14). Although it is difficult to organize and interrelate the biblical references to many eschatological events (i.e., resurrections and the various judgments, etc.), there are several overarching facts which are transparently clear and agreed upon by most evangelicals.

We believe and teach that personal conscious being is not interrupted by physical death (Luke 16:19-31). For the believer his soul/spirit is ushered immediately into the presence of Christ at physical death (II Corinthians 5:1-8). The souls/spirits of the unregenerate at physical death also continue, but in a conscious torment until the Day of Judgment (Revelation 20:13-15). All man will experience a bodily resurrection, the saved to eternal life and overwhelming joy, and the unsaved to eternal separation and everlasting punishment (Daniel 12:2-3; Matthew 25:31-46; John 19:29; II Thessalonians 1:6-11).

We believe and teach that the Lord Jesus Christ will return in glory as King of kings and Lord of lords (Acts 1:11). His second coming is presented in the New Testament as being near or imminent, although its timing is unknown to men (Mark 13:33-37; I Thessalonians 5:1-11). The two elements of His final coming, normally designated as Rapture and Revelation, are most often mentioned side-by-side without clear distinctions in New Testament contexts (I Thessalonians 2:19; II Thessalonians 2:1,8; II Timothy 4:11; Titus 2:13). Furthermore, as clear as a fact of the Rapture is, its timing in relationships to the Tribulation remains open to at least four theological interpretations (i.e., pre-, mid-, pre-wrath, and post-tribulation), each exhibiting some strengths and weaknesses.

Within the broader spectrum of orthodox teaching on last things, we believe and teach that although significant spiritual dimensions of the Kingdom have been inaugurated in conjunction with the first coming of Christ (Colossians 1:13), the King will return again to fulfill God’s many promises regarding the nation of Israel. Christ will come to earth to occupy the throne of David (Matthew 25:31; Luke 1:31-33; Acts 1:10, 11, 2:29-30) and establish His Messianic kingdom for a thousand years on the earth (Revelation 20:1-7). The kingdom itself will be the fulfillment of God’s promise to Israel (Isaiah 65:17-25; Ezekiel 37:21-28; Zechariah 8:1-17). After closing of the millennium (Revelation 20:7-15), the saved will enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (II Peter 3:10) and replaced with a new earth wherein only righteousness dwells (Ephesians 5:5; Revelation 20:15; Revelation 21,22). Following this, the saints will enjoy forever fellowship with God and one another (John 17:3; Revelation 21,22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will them deliver up the kingdom to God the Father (I Corinthians 15:24-28) that in all spheres the triune God may reign forever and ever (I Corinthians 15:28).

Article VI-Corporate Status

Grace Bible Church is incorporated so that it may own, provide and/or maintain a place of worship (including suitable real estate and buildings), receive, hold and disburse gifts, bequests and funds and do all things to carry on our purpose while possessing a nonprofit status.

The Corporation shall have no members. Any action which would otherwise require approval by a majority of all members shall require the approval of the Council of Elders (hereinafter also referred to as the “Elders,” or until such time as there exists a plurality of Elders, it shall require the approval of the recognized “Leadership Team” (those duly appointed by the church-planting elder). All rights which would otherwise be vested in the members shall be vested only in the Council of Elders or the Leadership Team (see Article X, section 2 E). However this shall not be constructed to limit the right of the Corporation to refer to persons associated with the Corporation as “members” of this local church even though such “Church members” are not members of the Corporation.

Article VII-Church Membership

Section 1-Definition

Membership with this local church is open to only those who have trusted Christ (John 1:12), been regenerated (Titus 3:3), and been placed into the Body of Christ by the Holy Spirit (I Corinthians 12:13; Galatians 3:27-28; Acts 13:1) and have been baptized (see Article VIII, section 1) and are at least 18 years of age. Such members of Christ’s Body wishing to identify with this local assembly as members shall be in broad, basic agreement with the Covenant of this assembly as outlined in Article V. They must also express a willingness to place themselves under (i.e., submit to) the pastoral care and discipline of the elders (Hebrews 13:7, 17; Acts 20:28-31; I Corinthians 5:11-13).

Section 2-Application Procedure

Any person who is observed by the Elders and people of this assembly as fulfilling the above definition is eligible for membership in this church. However, membership does not necessarily imply the possibility of a leadership role in the assembly. (see Article X-Leadership). The actual procedure for becoming a member is simple and straightforward.

A. First, all applicants shall express their desire for membership either publicly, by coming forward at any regular service, or privately, by speaking to one of the elders.

B. Second, all applicants shall meet initially with any elder who shall give them a copy of the Covenant, Statement of Faith, and a short Membership Application.

C. Third, all applicants shall carefully review both the Covenant and the Statement of Faith and then prayerfully fill out the application and return them to the elder, who will then arrange sessions in which to clearly outline the vision, bylaws and workings of the church and explain both the responsibilities and privileges of membership.

D. Fourth, the elder shall report to the Elders and share the information, and make recommendation for acceptance or rejection.

E. Fifth, all applicants to be received into membership shall meet with the Elders to share their testimony of Christian faith and experience.

F. Sixth, upon unanimous recommendation of the elders, the applicants shall be presented to the church and be given an official right-hand-of-fellowship at any regular service.

Section 7-Discipline

A. The principle of discipline among members of the “household of faith” has been ordained by God (Matthew 18:18). Church discipline is only exercised when there has been a failure of self-discipline (I Corinthians 11:31-32). As brothers and sisters in Christ we are to be forbearing and patient with one another, tenderhearted and forgiving, even as Christ has forgiven us (Ephesians 4:31-32). We should be quick to seek reconciliation, letting not the sun go down on our wrath (Ephesians 4:26). We must not be overly sensitive (Philippians 2:3-4), and should remember that love covers a multitude of sins (Proverbs 19:11). The ultimate goal in the practice of Church discipline must be restoration to full fellowship, never condemnation (II Corinthians 2:5-11, 7:9-11; Galatians 6:1). Furthermore, discipline is not, as many believe, the way to remove troublemaker from the church. It is God’s provision for maintaining the conditions that allow members to grow into maturity and thus bring honor to God. When sin is tolerated, it not only damages the life and witness of the one who sins, it also hinders others and gives the lost a reason to ridicule the church and its message of saving grace.

B. The basis of that discipline is the holiness of God (I Corinthians 5:7-8) and the position of the Church as God’s witness to the world (I Peter 2:12). The initial goal of Church discipline is to cause shame (II Thessalonians 3:14) and sorrow (II Corinthians 2:7) to the offender and fear to others (I Timothy 5:20). Discipline is not to be exercised in an effort to make the church sinless (I John 1:9-2:1). Rather, discipline is to be practiced when a clearly harmful sin affects the congregation. Categories of offense requiring discipline include disorderliness (II Timothy 3:6-15), divisiveness (Romans 16:17-18), persistent patterns in sin (I Corinthians 5:1-13, 6:9-10), and false teaching (I Timothy 1:20; cf. II Timothy 2:17-18).

C. The heart attitude of discipline must demonstrate the following:

1. We are to avoid both vengeance and arrogance (Galatians 6:1).

2. We are to view them as erring brethren and not as bitter enemies (II Thessalonians 3:15).

3. We are to approach them in sorrow and not sarcasm (I Corinthians 5:2; II Corinthians 2:4).

4. We are to be ready to forgive them when repentance occurs (II Corinthians 2:7; 7:10-11; Luke 17:3)

D. The procedure of discipline shall be in accord with God’s Word (Matthew 18:15-17). It is to be handled prayerfully, carefully, and justly, and only after several steps of corrective or preventative action have been taken as follows:

1. Any member in good standing shall seek to restore the sinning person through his own personal efforts (Matthew 18:15; Galatians 6:1). If there is sin, rebuke; if there is repentance, forgive (Luke 17:3)

Section 3-Denial of Membership

Upon review of an application for membership and/or after meeting with a prospective member, the Elders may deny membership to an applicant for any substantive, spiritual reason, when applicant (1) does not confess Jesus Christ as Savior and Lord; (2) clearly and consistently lacks evidence of a Godly lifestyle indicative of true conversion in the estimation of the Elders; (3) gives reasonable doubt as to their willingness and desire to abide by the church’s constitution; (4) disagrees with one or more doctrines contained in the Statement of Faith which the Elders deem essential; (5) is a member of, or participant in, a fraternal or secret organization which is contrary to, or not open to, evaluation of the Scriptures (freemasonry, new age groups, et al.); (6) is under the discipline of another local church. The decision of denial of membership made by the Elders shall be final, and there shall be no appeal to any court from that decision.

Section 4-Responsibilities

Every member shall strive: to live in accordance with the Covenant as stated in Article III; to be faithful in all areas of the Christian life as set forth in Scripture; to attend meeting of the church; to labor for the physical and spiritual well-being of fellow members and for the success and blessing of the ministry of the church; the regard and protect its good name in the community; to contribute regularly and according to God’s blessing for its expenses, ministry and outreach; to honor and esteem the Elders, pray for them regularly, and assist them in carrying out the ministry of the church.

Every member shall endeavor to keep unity of the Spirit in the bond of peace, and if at any time they find themselves opposed to the fundamental doctrines of policies of this church, they will not seek to disrupt its fellowship, but will quietly withdraw from its membership.

Section 5-Limited Voting Privileges

Membership in Grace Bible Church shall not vest in any member any proprietary rights in the church, including any equity in the real property of the corporation, but shall only entitle the member to vote on those matters submitted to the church membership by the Elders. In those particular instances, voting privileges are restricted to members whose names stand on the membership records of the church on the day of any meeting of the church members. Membership shall not be assignable or transferable.

Section 6-Pastoral Care

The Elders are the spiritual overseers of the church and are responsible to God for the care of His people (Acts 20:28; Hebrews 13:17)(See Article X, Sec. 2). Any time they observe a member who is not living up to the Covenant, or who is not faithfully fulfilling the responsibilities of membership in this local body, or who is in position of spiritual, physical, financial, or other need, they will carry out their God given pastoral responsibility of encouragement, warning and admonition (I Corinthians 5:11-13; I Thessalonians 5:12-15; II Timothy 4:1-2, 2:24-26).

2. If the attempt at restoration is refused by the sinning person, set up a second meeting, with several others present, including one elder where possible (Matthew 18:16).

3. If this effort fails, the matter shall be brought to the assembled church at any regular meeting on the recommendation of the elders. At this meeting, the Elders. At this meeting, the elders appeal to the entire membership to become involved in efforts to win the erring person. The members are instructed that should the offender not repent, he is to be denied corporate Christian fellowship (Matthew 18:17; Romans 16:17; I Corinthians 5:11; II Thessalonians 3:6,14); and to treat the erring one “as” a lost person is to seek to win him back. We do not know the person’s heart, but their actions are like those of a lost person. He/she may be lost indeed, but we admonish him/her as a brother/sister (II Thessalonians 3:14-15). Normal fellowship is suspended as all efforts and contacts focus on winning the member back to full fellowship upon repentance.

4. As a final resort, the erring member refuses to heed the warning and correction of the Elders and of the church, that person shall be considered excluded from the church, with loss of all membership privileges (I Corinthians 5:1-13). This involves two fearful things: (1) He is to be removed for the midst (I Corinthians 5:2,7,13) and rejected (Titus 3:10); and (2) He is to be delivered over to Satan (I Corinthians 5:5; I Timothy 1:20). However, exclusion shall only be maintained until the sinning person repents of the sin, shows evidence of repentance (II Corinthians 2:5-11), and is publicly reinstated.

Section 8-Removal from Membership

Members of this church may have their membership terminated in one of four ways:

A. By physical death

B. By transfer– When it is requested, the Elders will grant to a departing member in good standing, a letter of transference to the fellowship of another church. No such letter may be given to a member who is at the time under corrective discipline of this church. Also, the Elders may refuse to grant a letter of transference to any church which is in their judgment disloyal to the gospel (Jude 3).

C. By exclusion– If a member shall willfully, without plausible reason or excuse, be absent from the services of this church for a period of one (1) year, or if due to relocation ceases to maintain a vital contact with the church, he shall be removed from membership at the discretion of the Elders.

D. By discipline outlined in Section 7.

Section 9-Declartion of Intent

Concerning Section 7-8, it should be understood that none of the procedures set forth therein ate intended to be harsh or unduly restrictive. They are intended, rather, to uphold the high biblical standards of loyalty to a New Testament Church, to emphasize the privileges and responsibilities of membership in such a church, and to protect the rights and privileges of faithful members. In regards to the meeting of the membership, see Article XIV.

Article VIII-Ordinances

Section 1-Baptism

Those professing saving faith in Jesus Christ as personal Savoir shall, by the Pastor-Teacher, an elder or some person authorized by the Elders, be immersed in water in accordance with the teaching of Scripture (Matthew 28:19-20).

Section 2-Lord’s Supper

The Lord’s Supper (Communion) shall be celebrated by the assembles church and shall be served by the Pastor-Teacher, elder or some other person(s) Designated by the Elders. Its frequency shall be at the discretion of the Elders. Since it is the Lord’s Table, none who are His shall be barred, but the Pastor-Teacher shall frequently state the Scriptural Order, explain the meaning of the ordinance, and warn of consequences of “partaking in an unworthy manner” (I Corinthians 11:27-30).

Article IX-Finances

Section 1-General Fund

The chief mean of financing the work of God in this church will be through the stewardship of God’s people in giving (I Peter 4:10; II Corinthians 9:7-8). Giving is based upon God’s unspeakable gift (II Corinthians 9:15); is to be done from a willing mind (II Corinthians 8:11-12), not grudgingly or necessity (II Corinthians 9:7); is according to the principle of sowing and reaping (II Corinthians 9:6); and the measure of the gift is to be according to a person’s ability (II Corinthians 8:12). A regular setting aside of funds is also enjoined upon believers as part of a genuine Christian experience (I Corinthians 16:2). These gifts are recorded in the general fund.

Section 2-Benevolent Fund

It is the desire of Grace Bible Church that a fund be set aside for the specific purpose of benevolence.

All funds given freely and without designation by the membership of the church for this fund can be considered for use to meet the benevolent responsibilities of the Church. The frequency of this offering will be determined by the Elders.

The Elders will assign a deacon who will be in charge of Benevolence and will be the primary person to request specific assistance. He will discuss the request with at least two other Deacons and they shall respond to the request consistent with the following guidelines.

A. The recipient must be a member of Grace Bible Church in good standing or a nonmember in genuine need to whom we bear scriptural responsibility.

B. The recipient shall submit his request in writing.

C. If there is any question as to the genuineness of need requested, the individual’s name, need, and amount requested will be submitted to the Elders in writing by the deacon in charge of Benevolence. The Elders are committed to respond to the request within 24 hours. In other cases, the deacon may make his own determination.

D. The request for assistance from the church will be limited to “basic necessities” of the individual or family and not to the “wants” of the individual or family and shall not exceed $200.00. If the amount exceeds $200.00, the deacon shall submit the request in writing to the Elders.

E. If an individual or family makes repeated requests, the matter shall be brought before the Elders who will seek to determine if counseling is needed or of some irresponsibility must be confronted.

F. Upon approval, the assistance will be distributed by the deacon or his delegate.

Section 3-Missionary Support

Financial support will be limited to those persons, programs, ministries or mission agencies that are substantially in agreement with our doctrinal statement, positions, and policies, as well as our strong views concerning the authority of accountability of all missionaries and their support ministries to the local church. The church preference will be to directly support primarily those from our own church membership who are sent out from among us in fulfillment of the Great Commission of Christ

All financial support of any ministry or missionary supported by Grace Bible Church needs the unanimous approval of the Elders. The Elders must continually evaluate the scriptural integrity of all supported ministries or missionaries and take appropriate actions.

Article X-Leadership

Section 1-General Statement

We acknowledge no ecclesiastical authority other than our Lord Jesus Christ, who is Head of the Church, the Chief Shepherd, and who directs the affairs of each local church through Elders chosen and ordained according to the precepts of Holy Scripture (Acts 20:17-32; Ephesians 4:11-16; Titus 1:5; I Peter 5:1-4, etc.). This being true, the Elders themselves are under-shepherds who stand under the authority of the Scriptures and are accountable to God and one another.

Section 2-Elders

A. Definitions: We understand the New Testament terms pastor-elder-bishop-overseer as referring to one and the same office (Acts 20:20; I Peter 5:1-3).

B. Equality of Elders: Scripturally, all elders, by calling, desire, responsibility, and accountability before the Lord of the Church, are to be recognized and respected equally as pastors-elders-overseers. Generally, elders as such shall not receive any stated salaries for their services, except that certain vocational elders-that is, full time elders-may be paid salaries and receive housing and other allowances as the non-vocational members of the Elders shall determine (I Timothy 5:17-18). However, once again, this freeing of certain elders to serve the church on a salaried basis shall in no way be construed as interfering with the equality of all the Elders.

C. Qualifications: Each member of the Elders must be an active member of Grace Bible Church for one year and possess the qualifications described in I Timothy 3:1-7 and Titus 1:6-9. An elder’s life must provide an example to be followed (I Peter 5:3; Hebrews 13:7) because he is following the example of Jesus Christ (I Corinthians 11:1). All elders must be in full agreement with the Covenant (Article III) and the Statement of Faith (Article V).

D. Appointment and Termination: Elders will be added to the Elders through unanimous decision of the Elders either from among those “desiring the office” and presenting themselves in expression of the desire (I Timothy 3:1) or from those groomed and trained by the Elders in an ongoing ministry to raise up godly leaders (Acts 14:23; Titus 1:5). The Elders shall determine that all candidates for the office shall meet the Scriptural qualifications as outlined in Article X, Section 2. To assist them in this process, the Elders will present the candidates to the church for their consideration. The entire Body will be given one month to express concerns or reservations to the Elders, personally and in the form of a “qualifications questionnaire” that will be made available to all member families.

After the Elders have acted upon the input of the congregation (if necessary), and if the Elders are in unanimous agreement that the individual has indeed been qualified by the grace of God for leadership within the church, the Elders will affirm what God has already done in the man’s life by setting him apart as an elder at any regular meeting, and he will be recognized by the church from that time forward as a member of the Elders.

The Elders shall serve and indefinite term. An elder’s appointment may be terminated either through his resignation or if he becomes physically incapacitated, spiritually unqualified, or unable to fulfill the duties of his office as established by the unanimous decision of the other Elders. He may resign if he feels that it is God’s will; or if the opportunities and/or obligations of his life or work render his continuing service impracticable; or if he is no longer in agreement with the purposes or doctrines of the church. He may be removed through discipline if he is found to be continuing in sin (I Timothy 5:20; I Corinthians 5:11); if he is teaching doctrine contrary to the position of the church or is causing dissension (Romans 16:17). No accusation against an elder will be acted on unless there are two or three witnesses (I Timothy 5:19), and these witnesses must have firsthand knowledge of the charge or charges being brought. Hearsay evidence is not acceptable. If terminated, however, the reasons shall be stated publicly according to I Timothy 5:20.

E. Overall Elder Priorities and Duties: The Elders shall meet regularly (at least once a month) for the purpose of administering the business and spiritual welfare of the church. They shall choose their own Chairman to preside over the meetings and their own Secretary to keep and maintain minutes of all meetings; different Elders may occupy these offices from time to time. The Elders, for all legal purposes, shall function as the Trustees of the Corporation. The Pastor-Teacher (or other elder if he so prefers) shall serve as the President of the Corporation because of his full-time responsibility to the church. When a Pastor-Teacher resigns, for whatever reason, and the church is in a period of transition, the Elders shall immediately designate another individual to act as the President of the Corporation pro tempore.

Besides possessing the essential qualifications outlined in Section 2, C, Elders are to function in accordance with the biblical principles sketched out in Acts 20:17-38, Ephesians 4:11-16, and I Peter 5:1-7. These duties include:

1. To be devoted to prayer and the study of God’s Word and sustain a caring ministry for the flock, which involves.

A. Serving as partners together for the church’s spiritual growth;

B. Praying for the sick and visiting the congregation

C. Providing some biblical counseling when needed; and

D. Overseeing the process of church discipline.

2. To teach and exhort as well as refute those who contradict the truth which involves:

A. Insuring that all instructors, Bible study leaders, and youth leaders are properly qualified;

B. Insuring that any and all curriculum utilized by any Christian Education department (i.e., children’s ministry, youth, etc.) reflects the biblical convictions of this church;

C. Arranging for pulpit supply whenever necessary;

D. Arranging for preaching at special occasions such as Bible conferences, retreats, etc.

E. Perpetuating the eldership by providing instruction, mentoring and nurture for those men who have a desire to learn vocational ministry;

F. Defining and articulating the doctrine of the church and preserving its purity; and

G. Equipping the membership of the church.

3. To lead by Christ-like example, which involves:

A. Consistently modeling spiritual character, attitudes, values, and behavior among the flock of God;

B. Providing and inviting the opportunity for frequent and ongoing contact with members of the congregation; and

C. Conducting affairs of the church in an atmosphere of openness and mutual sensitivity, focusing as much on nurturing one another as on making decisions.

4. To oversee the affairs of the church, which involves:

A. Being responsible for the employment, terms of employment, direction, and termination of employed pastoral staff, Deacons, and any other staff and employees of Grace Bible Church;

B. Publicly installing any and all vocational pastors;

C. Approving and overseeing all subordinate organizations or committees of the church;

D. Maintaining legal status of the church;

E. Being responsible for the disbursement of funds necessary to meet the current expenses of the church’

F. Conducting the Annual and special business meeting of the church;

G. Submitting the approved budget to the congregation at the Annual Business Meeting of the Church;

H. Approving nominations for the Council of Elders and Deacons as set forth in this Constitution;

I. Communicating to the congregation on a regular basis concerning the activities and concerns of the Elders;

J. Examining prospective members and acquainting them with the Doctrinal Statement, Church Covenant and bylaws; and

K. Overseeing the work of the Deacons.

5. To perform other constitutional, scriptural and general duties of oversight.

In all the above, elders should increasingly seek to reflect the heart and concerns of the SHEPHERD (I Peter 2:25), “the Great One” (Hebrews 13:20), i.e., the Chief One (I Peter 5:4); of the OVERSEER (I Peter 2:25); the Master TEACHER (John 3:2, 13-14). Christ Himself must be their ultimate Model for all ministry (Matthew 20:28; John 10:1-18). Consequently, they must always guard themselves first; then they must humbly and faithfully protect and provide for the flock as detailed above (I Timothy 4:14-16).

F. Powers: Subject to the limitations of this constitution, all the activities and affairs of Grace Bible Church shall be exercised by or under the direction of the Elders, who are responsible for the shepherding and spiritual oversight of the church membership. Also, it is hereby expressly declared that the Elders shall have the following powers in addition to the other powers enumerated in this constitution.

1. To appoint and remove all the officers, agents, vocational pastors, Deacons, staff and employees of Grace Bible Church; prescribe such duties for them as are consistent with law and this constitution; and fix the terms of their offices and their compensation.

2. To make such disbursements from the funds and properties of Grace Bible Church as are required to fulfill the purposes of this church and generally to conduct, manage, and control the activities and affairs of the Church and to make such rules and regulations consistent with law and this constitution, as they may deem best.

3. To adopt, make and use the Corporate seal and to alter the form of such seal from time to time as they may deem best.

4. To establish policies and practices for Grace bible Church consistent with the purposes of the Church.

5. To borrow money and incur indebtedness for the purposes of Grace Bible Church and to cause to be executed and delivered therefore, in the corporate name, promissory notes, bonds, debentures, deeds of trust, mortgages, pledges, or other evidences of debt and securities.

6. To carry on business consistent with the principles and purposes in these bylaws and the Articles of Incorporation and to apply any such profit that results from the business activity as seems fit to the Elders.

7. To assist vocational pastor-teacher in the administration of the ordinances of Baptism and Communion.

8. To modify or amend the Statement of Faith (Article V). Any doctrinal change would be possible only by the unanimous vote of the Elders (Article X, section 2, H, (2) and major changes would be shared with the congregation.

G. Accountability of Elders: Elder accountability is first and foremost unto God (I Peter 5:1-5). It is mandatory, however, that the Elders must also be accountable to one another at all times and must also be supportive of the decisions of the Elders as explained below.

H. Decision Making;

1. Definition of a quorum: Except as otherwise provided herein, a majority of the Elders actively serving (i.e., not on a temporary leave) shall constitute a quorum. Whenever the matter to be considered concerns calling or dismissing a vocational pastor, or buying or selling real estate, a quorum shall consist of all the active members of the Board. Whenever the matter to be considered is of a nature to require actions by non-vocational elders only, all the non-vocational elders currently serving shall constitute a quorum. Under no circumstances is any elder allowed to pressure other elders to vote upon any issue involving him in a conflict of interest.

2. The principle of unanimity: Decisions shall be reached after prayerful consideration by the unanimous vote of the required quorum of the Elders (see above). Whenever there is a disagreement on a given issue, the decision will be held in abeyance for up to a period of two to three weeks so that the work of the Lord is not unduly delayed. Of course, a decision may have to be delayed somewhat longer in extenuating circumstances. The Elders in the minority position will be given an opportunity to defend their minority view from Scripture during this period of abeyance, and after a season of prayer, all will yield to the majority position of the Elders in the spirit of Philippians 2:3. Each Elders shall humbly regard one another before himself; thereby preserving the spirit of unanimity that the Elders must maintain to the congregation and the public in general. The new result after all discussions are terminated and binding decisions have been made, is that the Board must have a spirit of unanimity as to the direction the church should take. Any violation of this spirit of unanimity on the part of any elder will be considered a serious breach of elder qualification.

If it should occur more than once, without genuine repentance, this elder will be considered for removal from the Elders in accordance with Section II, D (Titus 3:10).

Article XI-Pastor-Teacher

Section 1-Identification

Among Elders who must all be “able to teach” (I Timothy 3:2), there will be those who, because of their giftedness, “labor hard at preaching and teaching” (I Timothy 5:17). One or more of these men may, in response to God’s call, devote his vocational life to the ministry of the Word and prayer in the service of the Church of Jesus Christ. A vocational elder may be a “ruling” elder (an elder vocationally devoted to church oversight in general) or a “preaching and teaching” elder ( an elder vocationally devoted to shepherding the flock primarily by teaching and preaching) (I Timothy 5:17). Those devoted to the task of shepherding the flock primarily by preaching and teaching are referred to as “Pastor-Teacher” in Ephesians 4:11. According to the apostle Paul, all elders are entitled to honor but those who rule well or work hard at preaching and teaching are worthy of “double honor.” It is not inconsistent with the principle of shared equal leadership to have one or more men who have broader influence and vision. Equality of office does not equate to equality of giftedness. The Pastor-Teacher, by virtue of his gifts and responsibilities, is a leader among leaders through his authority does not extend beyond his single vote among the Elders. Grace Bible Church will endeavor to have at least one vocational Pastor-Teacher on staff to feed the flock of God and provide the necessary leadership, under God, of the Elders.

Section 2-Qualifications

A Pastor-Teacher must be called of God (Acts 20:28; Ephesians 4:11) and equipped by Him for the office by the manifest bestowal of the appropriate spiritual gifts (Romans 12:6-7; Ephesians 4:11; I Timothy 3:2; 4:14; I Peter 4:11). Further, he must meet the biblical qualifications specified in I Timothy 3:1-7; II Timothy 2:24-25; Titus 1:7-9; and I Peter 5:1-4. A Pastor-Teacher must also be in full agreement with the Covenant (Article III) and the Statement of Faith (Article V).

Section 3-Call

When the pastorate (office of Pastor-Teacher) is vacant, the Elders shall assume all responsibility for pulpit supply and shall initiate proceedings for the call of a new Pastor-Teacher (cf. Titus 1:5). They may desire to designate one of the men serving as an elder as the Pastor-Teacher, but that desire must be ratified by a unanimous vote of the Elders. Then the elder designate would be presented to the congregation just like any other candidate. Should it become necessary to look outside the church’s leadership core of elders for vocational staffing needs, the following procedures will be utilized: