THE CONSTITUTION

PREFACE

There are many good reasons why a New Testament Church should have an Articles of Faith, a Covenant, and a Constitution and By-Laws. Together, these can greatly assist our church in the efforts of biblically organizing and conducting the ministries which have been entrusted to us by our Head, Jesus Christ. It must be readily acknowledged, however, that these documents, despite their usefulness and precision, will avail nothing apart from the presence and power of the Spirit of God in a Church. It is with this keen awareness of our absolute dependence upon our great God, that these articles are set forth.

PREAMBLE

Coram Deo Reformed Baptist Church is comprised of followers of Jesus Christ who have united under His Lordship in covenant commitment to one another and to our God. We joyfully and wholeheartedly submit to His authority as it is revealed to us in His holy, inerrant, and infallible written Word.

So that things may be done decently and in order in accordance with the accepted tenets of the faith, so that we may readily help each other in our Christian service, desiring the fellowship and cooperation of believers in churches that share a common theological and doctrinal commitment, and having carefully examined the Scriptures regarding the nature and purpose of the church, and the principles whereby it is to be governed, we, the members of Coram Deo Reformed Baptist Church set forth the following articles, to which we voluntarily submit ourselves.

ARTICLE I. NAME

The name of this church shall be “Coram Deo Reformed Baptist Church”. This name is chosen, not a mere label, but as a name describing our doctrinal convictions. We incorporate the term Coram Deo because of its meaning: living before God, which is what we, as a church body and as Christians, strive to do. By this name we affirm that we are Reformed, by which we mean that we unashamedly embrace the great Biblical doctrines that came to prominence in the Protestant Reformation, sometimes referred to as “The Doctrines of Grace.” And we take the name Baptist, indicating that we are this in organization and practice.

ARTICLE II. PURPOSE

The purpose of this church is to glorify the God of the Scriptures in promoting His worship, evangelizing sinners, edifying saints, bringing the lost to Jesus Christ and to membership in His family, develop them to Christ-like maturity, and equip them for their personal ministry and mission in the world. To this end we are committed to proclaiming God’s perfect Law and His glorious Gospel of Grace in Jesus Christ throughout the world, and to defending the “faith that was once for all delivered to the saints” (Jude 3).

Method of Accomplishment

This mission will be accomplished through (i) the corporate and private worship of Almighty God (Romans 15:5-9; Ephesians 3:21; 2 Thessalonians 1:12: John 4:23,24); (ii) the systematic, expository preaching of the Word of God (2 Timothy 3:16-17; 4:2; 1 Peter 1:23); (iii) the evangelization of the community in which this Church exists through the proclamation of the gospel, and the prayerful and financial support of missionary endeavor (Matthew 28:19; Mark 16:15; Acts 1:8; 5:42; 8:4; 13:1-4); (iv) the systematic discipling of believers (Matthew 28:18-20; 2 Timothy 2:2); and (v) contending earnestly for the faith which has been once and for all delivered to the saints (Jude 3).

Legal Statement of Purpose

This congregation is organized as a church exclusively for religious, educational, and charitable purposes within the meaning of Section 501(c)(3) of the Internal Revenue Code of 1986 (or the corresponding provision of any future United States Revenue Law), including, but not limited to, for such purposes, the establishing and maintaining of religious worship; the building, maintaining, and operating of churches, parsonages, schools, chapels, radio stations, television stations, rescue missions, print shops, day-care centers, camps, and nursing homes.

ARTICLE III. ARTICLES OF FAITH

We affirm that the Bible alone is and must be the ultimate authority in all matters of faith, order, and morals.

The Articles of Faith, the Confession being the Second London Baptist Confession of Faith (1689), the Church Constitution, and the Church By-Laws, and the Church Covenant, and the Church Statement of Faith are accepted by its present members and shall be subscribed to and accepted voluntarily by new members as they offer themselves for membership.

We do hereby adopt as the fullest expression of our faith the Second London Baptist Confession of Faith of 1689. We believe that this historic document is an excellent summary of the fundamental truths of God’s Word. We accept it, not as an authoritative rule or code of faith, but as an aid to us in controversy, a confirmation of what we believe, and as a means of growing together in grace. In this Confession, the members of our church will have a body of Divinity in small compass and by means of Scriptural proofs will be ready to give a reason for the hope that is in them (1 Peter 3:15).

We do hereby affirm the Chicago Statement on Biblical Inerrancy (1978), and the Danvers Statement on Biblical Manhood and Womanhood (1987), the Nashville Statement on Human Sexuality (2017), and the Dallas Statement on Social Justice and the Gospel (2018).

Copies of the Articles of Faith, the Second London Baptist Confession of Faith (1689), the Church Constitution, the Church By-Laws, the Church Covenant, and any of the statements affirmed by our church, can be made available by (or found in) the church’s office.

ARTICLE IV. AFFILIATION

While we recognize that we are an autonomous, local body of regenerate believers, we also acknowledge the benefits of cooperation with like-minded churches. Therefore, we seek to partner with other biblically minded churches when it benefits the kingdom and glorifies the Lord. 

ARTICLE V. CHURCH GOVERNMENT

Jesus Christ is Lord and Head of this church. His will as expressed in the Holy Scriptures, both Old and New Testaments, is the sole authority in matters of faith and practice. Coram Deo Reformed Baptist Church is a congregational church led by elders. We recognize that the authority of Christ is vested in the whole congregation (Galatians 1:8–10; Matthew 18:15–20) and that Christ has prescribed that local congregations be led by godly men who have been duly appointed to lead and oversee the church (Titus 1:5–11; 1 Timothy 1:4–5). The elders carefully give spiritual direction to the church for the joy of each member (2 Corinthians 1:24) and the members submissively follow the leadership of and obey the elders so that the elders may do their work with joy (Hebrews 13:17).

Deacons serve the church in various capacities at the direction of the elders, focusing predominantly on the physical needs of the church.

The church is subject to no other ecclesiastical body, but is associated with other churches for purposes of fellowship, consultation and cooperation. Such voluntary association with other bodies shall not infringe on the rights of this church. When it is thought desirable to have fellowship, consultation, and cooperation with local churches of like faith and order, this church may join itself to an association of churches. Upon recommendation of the elders, such affiliations may be entered by a vote of the congregation. Withdrawal from associations may be affected by the same procedure.

ARTICLE VI. MEMBERSHIP

While we desire to welcome all people at Coram Deo Reformed Baptist Church, we believe that the church consists only of regenerate people. Therefore, requirements for membership of Coram Deo Reformed Baptist Church correspond with the Biblical directives of genuine membership to the body of Christ.

Section 1: Requirements for Membership

To be considered for membership in this church, a person must be a disciple of Jesus Christ and give biblical evidence of regeneration. Such a disciple must be baptized in obedience to Christ following his or her conversion, and commit wholeheartedly to follow Jesus Christ as Lord in accordance with Scripture. Each prospective member must agree to submit to the teaching of Scripture as expressed in the Second London Baptist Confession of Faith of 1689 and must promise to keep the commitments expressed in the Church Covenant, the Church Statement of Faith, the Church By-Laws, and any other church documents.

In addition, Coram Deo Reformed Baptist Church adheres to the “3 C’s” of Reformed Theology and Doctrine: Confessional, Covenantal, and Calvinism. All Elders must affirm these teachings and teach accordingly. Our members, however, are allowed to hold other beliefs outside of these historic doctrines. We simply ask that members not speak against the church’s expressed beliefs to preserve unity and not cause undue strife.

The elders shall be responsible for determining each person’s qualification for membership. In making this determination, they may rely on a person’s profession of faith, character of life and such other evidence, as they deem appropriate.

Section 2: Membership Process

Any believer seeking membership at Coram Deo Reformed Baptist Church, including those presenting letters from other churches, may make application for membership to the Elders, having attended regularly for at least two consecutive months prior to Membership Orientation Classes; having attended Membership Orientation Classes; having received a copy of the Church Constitution, Church By-Laws, and the Statement of Faith; and having been interviewed by the Elders concerning his or her basic Christian experience, doctrinal beliefs, and seriousness of intention to support wholeheartedly the total ministry of this church, and to live for Christ in accordance with our Church Covenant, the Church Constitution, the Church By-Laws, and Statement of Faith.

The Membership Process:

Section A. Application for Membership: A person who desires to become a member of Coram Deo Reformed Baptist Church shall formally express that desire by submitting to the elders, a completed membership application form, part of which shall include a written testimony of his or her confession of faith in Christ, and a statement indicating his or her substantial agreement with both the Confession of Faith and the Constitution of Coram Deo Reformed Baptist Church.

Section B. Initial Elder Review: Upon reception of the application for membership, the elders will make a determination as to whether to continue, postpone, terminate, or expedite the process of application. In the case where an applicant is, or has been a member of another church, special effort will be made to determine his or her present or former standing in that church and identify his or her reasons for leaving (Acts 15:2). If the elders of an applicant’s former church raise an objection which the elders of the church deem valid, the application process will be either postponed or terminated (Acts 20:28; 1 John 4:1). If the elders discover that the applicant enjoys a good standing in his or her former church, they may expedite the membership application process (Acts 9:27; Rom. 16:1; Colossians 4:10).

Section C. Congregational Scrutiny: If the elders choose to receive an application for membership, they shall, for two consecutive Lord’s Days, inform the congregation of their decision to do so and announce the precise date and time that a public testimony of the applicant’s faith in Christ and his or her agreement with the Confession of Faith will be given to the congregation. Following, the giving of the applicant’s public testimony (Ephesians 4:29; 1 Corinthians 14:26; Ephesians 4:3; 1 Corinthians 1:10) the elders will give the congregation no less than one month and no more than two months to, in Christian charity and through biblical wisdom assess the applicant’s manner of life and doctrine, and bring any questions, concerns, objections, or words of encouragement about the applicant to the elders, privately (Acts 9:26-27; 2 Corinthians 11:4; Galatians 1:6-9; 1 John 4:1). The elders will carefully investigate any questions, concerns, or objections with regard to the applicant’s manner of life or doctrine (Acts 9:26; 1 John 4:10, and if such prove to be legitimate, they will either terminate or postpone the application process (Acts 20:28; 1 John 4:10).

Section D. Elder Scrutiny: If at the end of the time allotted for congregational assessment of the applicant’s life and doctrine, no questions, concerns, or objections have been raised which have given the elders sufficient reason to postpone or terminate the application process, they will privately interview the applicant to make a final determination as to whether he or she has a credible profession of faith in Christ, has been scripturally baptized, is in substantial agreement with the Confession and Constitution of the Church as well as the Church’s other documents, 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 its discipline. If the elders are satisfied that the applicant meets the requirements for membership, they shall, for at least two consecutive Lord’s Days, announce the same to the membership as well as the precise date and time that the applicant will be formally received into the membership. If, during the interim period between the elders’ announcement and the date the applicant is to be formally received into the membership, there are questions, concerns, or objections raised concerning the applicant’s fitness for membership which the elders deem valid, then they may either postpone the applicant’s reception into the membership or terminate the application process altogether (Acts 20:28; 1 John 4:1). If, however, no questions, concerns, or objections are raised during this interim period that the elders deem valid, then membership and all the privileges thereunto will be publicly extended to the applicant (Acts 9:27-28). 

Acceptance of Membership

The applicant for membership will, upon acceptance by unanimous vote of the Eldership, be presented to the congregation for the right hand of fellowship. Each accepted applicant so presented by the Elders shall be enrolled as a member of this church. 

Denial of Membership

If upon review of an application for membership or after meeting with an applicant for membership, or at anytime during the application, membership classes, or interview, the Elders determine that the applicant does not confess Jesus Christ as his or her Lord and Savior, or that there is a lack of evidence of a godly lifestyle, membership shall be denied. The decision made by the Elders shall be final and there shall be no appeal to any court to change that decision. 

Admission of Applicants

Applicants admitted to membership shall, if possible, present themselves at a regular worship service or at a service as designated by the Elders to publicly affirm their membership commitment, be publicly acknowledged as members by the membership, and receive from the Eldership and congregation the right hand of fellowship. 

Prospective members can be received into membership by:

A. PROFESSION OF FAITH AND BAPTISM — Any person who meets the above stated requirements shall apply for membership to the elders. Candidates will be received upon their baptism by immersion into membership of the church.

B. LETTER — Any person desiring to unite with this church, upon letter of recommendation from another evangelical church of like faith and order, shall present such letter, or a promise thereof, to the elders.

C. STATEMENT OF FAITH — Any person desiring to unite with this church, upon their testimony of conversion and baptism as a believer by immersion, shall apply for membership to the elders.

Section 3: Forms 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 that body (1 Corinthians 12:14). Practical considerations, however, require that certain distinctions be recognized in the membership of this church.

A. REGULAR — All who are received into the membership of the church on the above mentioned conditions shall be considered members in good standing until such status is changed by one of the conditions set forth in this document.

B. OTHER — The membership status of invalids, shut-ins, Christian workers, snow-birds, college students, and others whose relationship to the church involves special consideration and circumstances, shall be considered by the elders on a case-by-case basis.

Section 4: Termination of Membership

A member may be removed from the membership of Coram Deo Reformed Baptist Church by:

A. DISMISSAL — At the recommendation of the elders, letters of dismissal shall be granted to members who apply for them in writing, provided they are in good standing and not subject to or already under corrective discipline at the time of the application. When such letters have been granted, the relationship to this church shall be considered terminated.

B. EXCLUSION — If a member is habitually absent from the stated meetings of this church without just cause, or is unwilling to resolve conflicts or settle differences in a Scriptural manner, or requests severance of membership, he or she may be excluded from the membership at the discretion of the elders. In such cases, the elders shall attempt to contact the person and to rectify and resolve the situation (Ezekiel. 34:4). If these efforts are ineffective the elders shall inform that person (when feasible) and the congregation that such a person is no longer a member. If a member not guilty of heresy, scandalous immorality, or divisiveness either renounces his or her commitment to keep any of the requirements of membership listed in this document or ceases to practice them as a pattern of life (Ecclesiastes 5:1-5; Matthew 21:28-30; 23:3) and yet wishes to remain in membership, refusing to resign voluntarily, he or she may be excluded, but only after repeated admonitions from the elders (2 Timothy 2:24,26). In such cases the elders shall announce to the congregation at a stated meeting of the church their intention to exclude that person. Time will be allowed for objections or questions to be raised privately with the elders by any member. If no objection is raised which the elders considered to be valid, the person will be excluded by action of the elders. The congregation and the person shall be informed of this action.

C. TRANSFER — Letters of recommendation shall be granted upon the recommendation of the elders to evangelical churches which request them, provided the member in question is in good standing and not subject to or already under discipline at the time of the application. When such letters have been granted, the relationship to this church shall be considered terminated. Letters of dismissal shall be forwarded and given only to other evangelical churches (Philemon 2). 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 delivered to the saints (Jude 3), or which does not exercise godly care over its members.

Exception: In a case where a member requests removal from membership while in the process of church discipline and the elders judge that the member has requested removal to avoid the disciplinary process. The request may not be honored until the disciplinary process has concluded.

D. EXCOMMUNICATION — It is right and in harmony with the Scriptures for the church elders, to remove from this fellowship any person who persists in holding false or heretical doctrine; or who obviously and persistently lives inconsistently with his profession; or who lives in violation of the law or public morals; or who walks disorderly; or who persists in disturbing the unity and peace of this church (Matthew 10:15ff; 1 Corinthians 5:1ff; 2 Thessalonians 3:6,11,15; Romans 16:17).

E. DEATH — Upon receipt of the notice of the death of a member, the church elders shall record the manner in which the notice was received. A notice of a death can only be received by: 1) a published obituary from a newspaper, 2) a copy of a death certificate, 3) by a verbal or written notice that is provided by an immediate family member, a legal guardian, government officials/agents, or by a licensed doctor (including medical examiners), or licensed funeral director/embalmer.

Implications of Termination

1. To the Universal Church: Coram Deo Reformed Baptist Church does not exist in isolation from, but is a part of, the universal church of Christ composed of all true believers. Accordingly, open and forthright communication among the churches is vital to the purity, peace, edification, and unity of the church universal. Therefore, the elders may, at their discretion, disclose to other evangelical leaders and churches the circumstances under which a person’s membership was terminated (Acts 15:24; 1 Timothy 1:20; 2 Timothy 2:17, 2 Timothy 4:10,14).

2. To Society: Coram Deo Reformed Baptist Church does not exist in isolation from society at large. Accordingly, the church has a moral obligation to society both to act with integrity and to maintain its testimony (2 Corinthians 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 (Leviticus 5:1; Proverbs 29:24; 1 Peter 4:15).

3. Regarding Divisive Conduct: 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 Coram Deo Reformed Baptist Church or the church universal. Therefore, 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 congregation and the church universal (Acts 15:24; Romans 16:17-20;1 Timothy 1:20; 2 Timothy 2:17; 2 Timothy 4:10,14).

ARTICLE VII. DUTIES AND PRIVILEGES OF MEMBERSHIP

Scripture instructs Christians to live together in local churches. In order to fulfill Scriptural responsibilities in following Christ according to His will, it is incumbent on every believer to unite with other believers in submission to the lordship of Christ in a local church.

Those who have fulfilled and agreed to the enumerated duties in the previous sections shall be privileged and expected to participate and contribute to the life of the church to which they have been joined sovereignly by God.

Section 1: Means of Grace

All public and private means of grace, such as honoring the Lord’s Day, faithful attendance at the stated meetings of the church, daily systematic reading of the Bible, and private and family worship shall be urged upon our members.

Section 2: Marriage and Family Life

Marriage is ordained by God and is exclusively a covenant relationship between one man and one woman. Because God has ordained marriage and defined it as the covenant relationship between one man, one woman, and Himself, Coram Deo Reformed Baptist Church will only recognize marriages between a biological man and a biological woman. Further, the elders and staff of Coram Deo Reformed Baptist Church shall only participate in weddings and solemnize marriages between one man and one woman. Finally, the facilities and property of Coram Deo Reformed Baptist Church shall not host any weddings or marriage celebrations except those that are between one man and one woman. Christians who are married to each other are to relate to each other not only as husband and wife but also as brother and sister in Christ.

Christians who are married to unbelievers should strive to influence their homes for the glory of God by commending the gospel and demonstrating its power in their lives according to apostolic instructions found in 1 Corinthians 7:12–16 and 1 Peter 3:1–7.

Unmarried Christian adults should live faithfully to Jesus Christ in all of their relationships and use the opportunities their singleness affords them for the advancement of the gospel and the prosperity of the church according to the apostolic instructions found in 1 Corinthians 7.

The church expects its members to follow the Scriptures in home government. God has required that godliness in the home have a high priority in every life. The home holds a central attention in God’s Law and is the object of frequent exhortation in the New Testament. Husbands are expected to rule their homes with gentleness but firmness. They are to love their wives sacrificially with a Christ-like love and are to give leadership to the spiritual vitality of the home. Wives must be subject to and respectful of their husbands as to the Lord. Parents should train up their children in the nurture and admonition of the Lord (Ephesians 6:4) by holy example, catechizing, consistent education, and firm, loving discipline (including the careful, measured, biblical use of the rod of correction — Proverbs 13:24; 22:15; 23:13–14; 29:15). Children must reverently honor and obey their parents (Ephesians 6:1–3). These primary responsibilities, prayerfully executed, will honor the name of Christ in the community and strengthen the cause of Christ in generations to come.

Section 3: Missions and Witnessing

Not all Christians have the same God-given ability to communicate the Gospel (1 Corinthians 12:4-7, 11, 14-20, 27-30), nor the same opportunity (Acts 4:33). At the same time, evangelism is not restricted to experts or professionals (Acts 11:19; 2 Corinthians 4:13). All Christians should be deeply concerned for the glory of God, the eternal welfare of lost men and women, and the prosperity of the church (Psalms. 90:16-17; Matthew 10:32-33; Romans 9:1-3; Ephesians 3:20-21). Therefore, members are expected to pray for the extension of the Kingdom of God throughout the entire world (Ephesians 6:18-20, 2 Thessalonians 3:1-2; 1 Timothy 2:1-8), and to seek to recognize and seize upon every opportunity to bear witness to his or her faith in Christ both by consistent Christian conduct and by the testimony of their lips (Romans 1:16-17; Philemon 2:14-16; 1 Peter 3:14-16).

“Preach the Gospel” is a frequently repeated command of Christ. It is the duty of every child of God to witness by word, deed and lifestyle. Personal efforts to make disciples for Christ are expected of every member. We are committed to discipleship within the church to equip the saints to take the Gospel to their families, friends, acquaintances, and community at large. Beyond this, we are committed to cooperative efforts for sending the Gospel to the ends of the earth.

Section 4: Principles of Giving

It is clearly taught in Scripture that Christians are to support the work of the Lord by systematic, proportionate and sacrificial offerings made through the local church. This is set forth in both positive command and favorable example (Malachi 3:8–11; 1 Corinthians 16:1–2; 2 Corinthians 8 and 2 Corinthians 9). It is also clearly taught in Scripture that our giving should come from a cheerful heart (2 Corinthians 9:7) If there is a problem, either spiritual or material, that prevents a congregant from giving and supporting the local body, the member should bring this to the elders for guidance. We are also given talents, gifts, skills, time, and material resources that should be used within the church and for the propagation of the Gospel.

We give because we have been given much in Jesus Christ. “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9). Hence we pledge to contribute faithfully to the support of this church in recognition that all that we have has come to us from God through our monetary means, talents, gifts, skills, time, and other material resources.

Section 5: Worship

As Christians, our entire lives constitute worship. In regard to our worship services, it is to be conducted according to the regulative principle. The music is to be hymns and/or Psalms from an Elder approved hymnal and Psalter. All music selections are to be overseen by the Elders, and ideally led by an individual who is an Elder, but this position may be filled by a man who possesses gifts of leading worship under the direction of the Elders. Coram Deo Reformed Baptist Church practices congregational singing. We do not have a praise band nor choir. Our worship is for an audience of One, God alone. Simple instruments such as guitar, piano, organ, etc. are allowed, but it is to remain simple to encourage participation of everyone in attendance. There will be no modern Contemporary Christian Music (CCM) used by Coram Deo Reformed Baptist Church to avoid contributing to false churches and/or spreading false teachings through the music of unsound musicians and groups.

Coram Deo Reformed Baptist Church is to be family-integrated in all areas, including worship, as well as studying and gathering. There will be no separating of children from their parents. Children are a gift from the Lord (Psalms 127:3-5) and the responsibility of teaching and protecting children is expressly given to the parents in Scripture (Deuteronomy 6:4-7). Therefore, there will not be any nursery, children’s church, kid’s classes, youth group, VBS, etc. provided at Coram Deo Reformed Baptist Church.

Section 6: Discipleship

Christ instructed us to make disciples (Matthew 28:19-20). At Coram Deo Reformed Baptist Church, we believe that this is done through individual, one-on-one discipleship. This will be conducted by the Elders of the church. The Elders may also interview and appoint members who are mature in their faith to disciple other members one-on-one. This includes women being selected to fulfill Titus 2.

Coram Deo Reformed Baptist Church does not believe that the church should engage in programs that segregate people into groups by age, gender, marital status, etc. We also do not provide programs that invite in the world (VBS, summer camps, AA, etc.) as that is not the purpose of the church. The purpose of the church is to equip the saints to be able to go out and be a light to the community, not to try to bring the world in. Groups and events are wonderful opportunities for fellowship within the body, and any events or groups should be for that purpose. Any group or event must be approved by the Elders prior to its formation or planning. Any materials to be used for these groups or events must also be approved by the Elders.

It is the hope through this one-on-one discipleship structure that we will be iron sharpening iron (Proverbs 27:17),  raising up the next leaders of the church, and helping one another mature in our Faith. Every year at a time designated by the Elders, mentors will be assigned individuals for the period of one year. After that year, mentors will be assigned to different individuals. This is done to help each person continue to learn and grow in their Faith, to promote accountability, and to help avoid favoritism and partiality. The mentors may also recommend to the Elders a person they are mentoring to be interviewed to become a potential mentor themselves the next year.

Section 7: Church Planting

It is the hope and prayer that the Lord will see fit to grow Coram Deo Reformed Baptist Church in grace and knowledge as well as in number. We believe that it is the duty of the church to plant other churches in areas of need whenever possible. If our church body begins to exceed more than 250 people, we will take that as an opportunity to split and plant a new church in an area that needs a Biblical church. We will not hold multiple services to accommodate more people, as this essentially creates separate churches using the same facility and fractures the body. We deem it a blessing to grow, but also recognize that if the number of members is more than 250, it could become overwhelming for the leadership to shepherd properly, and we see this as a prime opportunity to serve others in gospel deserts.

Section 8: Christian Liberty

We shall require of each other in our daily responsibilities and relationships loyal obedience to all those moral precepts established in the Word of God (Hebrews 10:24, 25). However, where God has not prohibited certain practices in His Word, the Christian has liberty to participate in them with discretion and care. The following principles must always guide the Christian’s exercise of liberty:

A. FEAR OF GOD — As the servant of Christ, all actions must be motivated by love to God, and all objects must be used for His glory. The term “liberty” is often used as a cloak of malicious self-indulgence, which is sin (1 Corinthians 10:31; 1 Timothy 4:4,5; 1 Peter 2:15,16).

B. LOVE OF BRETHREN — Though no man may dictate to the Christian’s conscience, the welfare of fellow saints must always deeply affect his decisions. In a spirit of serving the brethren, he must do that which he judges will edify them and prevent their stumbling (Galatians 5:13; 1 Corinthians 10:23; 1 Corinthians 8:9).

C. COMPASSION FOR THE UNCONVERTED — Use of liberty must always be regulated by its effect upon sinners, and that behavior chosen which is likely to win some (1 Corinthians 9:19–22).

D. WATCHFULNESS OVER THE SOUL — Though free in conscience to use all of God’s creation, carefulness in practice is demanded because of remaining lusts. Where the Christian judges himself weak through lust, he must abstain in order to persevere in the faith (1 Corinthians 9:23–27).

Regarding Separation from the World: God never intended the glorious blessing of Christian liberty which we enjoy to become an excuse and covering for worldliness (Galatians 5:13; 1 Peter 2:16). To the contrary, we have been liberated from the bondage to our former sins in order that we might be a people distinct from this wicked world and set apart to God (Leviticus 18:1-30; Titus 2:11-14; 1 Peter 1:14-15). Accordingly, we are commanded to detest rather than love godless society (Proverbs 1:10-19; Romans 12:1-2; James 1:27). Therefore, members are expected to detest and separate from the wicked attitudes, practices, and unwholesome influence of the ungodly society around us. This is not to be thought of as a call to absolute separation from all contact with the ungodly, which would require us to leave the world. (1 Corinthians 5:9-10).

Regarding the World’s Attitudes: Members are expected to resist the worldly attitude that the things of this life are of primary importance (1 John 2:15-17). Members are not to become so absorbed with work, material possessions, politics, recreation, television, sports, or any other person or thing that would rival our primary attachment to Christ (Matthew 6:24). Members are not to adopt the distorted values of the world, such as: considering self-worth to be rooted in intelligence, wealth, usefulness to society, beauty, sex appeal, or athletic skill; or considering that our personal peace and happiness should be pursued as our ultimate goal, and are attained by our acquiring possessions. Members are not to adopt the moral relativism of the world, especially respecting the sanctity of life and truth. Members are to reject the notion that gender is fluid and a choice, instead of God-given. Members are to resist worldly attitudes about masculinity and femininity, reject the carnal notions that male and female roles are arbitrary and reversible, that sexual orientation is a matter of preference rather than morality, and that marriage is oppressive, unless it is egalitarian. Members are to regard the wife’s primary role to be that of a helper to her husband (Genesis 2:18), her basic (but not necessarily exclusive) sphere of labor to be domestic (Proverbs 31:10-31; 1 Timothy 5:14, Titus 2:4), and her estate as wife and mother to be noble and honorable, rather than degrading and unfulfilling. Members are to regard a husband’s role not only to be that of provider and protector (Ephesians 5:23, 28; 1 Timothy 5:8), but also to be that of giving personal nurture to his wife and to love her as Christ loved the church (Genesis 18:6-8; Ephesians 5:25-26; 1 Peter 3:7).

Regarding the World’s Practices: Members are not to indulge in any of the vices which surround us: drunkenness, drug abuse, gluttony, viewing pornographic materials, fornication, homosexuality, abortion, gender change, and other such sins. 

Regarding the World’s Influence: Members are to refrain from all entangling relationships with the ungodly, such as intimate, frequent companionship with them (1 Corinthians 15:33; James 4:4), pursuing romantic interest in them (Judges 16:4-5; 1 Kings 11:4-9; Proverbs 2:16-17; 6:20, 23-25), and contracting marriages with them (1 Corinthians 7:39; 2 Corinthians 6:14). Similarly, members are expected to carefully seek to discern and resist any wicked influence of this godless society upon our souls and our families, whether it is exerted by means of television, games, movies, music, literature, schools, or by any other means (Romans 12:1-2).

Section 9: Support of Church Officers

It is the duty of every member to respect and support the appointed officers of the church. Church members should recognize that the elders and deacons who serve among them do so by the authority of God’s Word and for the spiritual welfare of the whole body. Therefore every member should encourage and pray for the elders and deacons in their respective ministries.

Specifically, members should be ready to assist the deacons in protecting the unity of the church and caring for the practical needs of the membership and community at large. This includes a willingness to use personal gifts and resources in caring for others. It also includes helping the deacons be aware of needs in the church and community, and cooperating with them in practical ways to assist them in fulfilling their responsibilities (Acts 6:1–7).

It is the duty of every member to recognize that God gives to His church men to serve as spiritual leaders who give oversight to local congregations. Members should support the overseers by praying for them and their labors (Ephesians 6:18-19), and cultivate a personal acquaintance with them, caring for them, and esteeming them highly in love because of their work (1 Thessalonians 5:12–13). Members are to submit to and follow them because they keep watch over the souls of the congregation as those who must give an account to God for their ministry (Hebrews 13:17a), and should receive their teaching with all readiness of mind and teachableness of spirit, yet with ultimate allegiance to the Word of God (Acts 17:11, James 1:19-21, 1 Thessalonians 2:13); humbly heeding their Scriptural rebukes and warnings as from those appointed to watch for our souls and committed to present us complete and mature in Christ (Colossians 1:28; Hebrews 13:17), seeking and carefully considering their counsel as from those counted faithful by the Lord (1 Corinthians 7:1,25), and cheerfully embracing and abiding by their decisions regarding corporate policy in God’s house, which is His church (1 Timothy 3:5,15; Hebrews 13:17), without gainsaying, even when personally differing with their judgment, provided it aligns with Scripture (Romans 10:21; Jude 1:8-10). Every member is admonished by God’s Word to encourage the elders to fulfill their duties “with joy and not with groaning, for that would be of no advantage to you” (Hebrews 13:17b).

Church members are called to follow the example of the elders as far as warranted by the Word (1 Corinthians 4:16; 11:1; Philippians 3:17; Hebrews 13:7), to stand by them, in all their trials and afflictions, defending them in all good causes, as far as in them lies (2 Timothy 1:15, 4:16), and to avoid exposing their weaknesses, remembering that the prosperity of the Gospel depends much on their good report.

Furthermore, no member is to receive an accusation against an elder unless it is supported by evidence that can be validated by two or more witnesses (1 Timothy 5:19).

Only members in good standing shall be eligible for positions within the church body. This includes leadership positions as well as positions of service.

Section 10: Controversy

Any matter involving controversy within this church, within the officers, or between the congregation and the officers, if it threatens to cause dissension and injury to the welfare of the church, must be called to the attention of the elders as soon as possible by any member of the congregation aware of the situation. If the elders fail to resolve the difficulty so as to allay dissension, any such matter may be handled as is detailed in the Second London Baptist Confession of 1689 (26.15).

Section 11: Duties of Membership

It is a privilege and responsibility for members to attend all members’ meetings. Members are to vote on the following issues: 

• Voting on leadership appointments (Acts 14:23, 1 Timothy 4:14, Acts 6:3, 5-6)

• Removal of leaders only on matters of Doctrine and/or morality (Galatians 1:6-10; 1 Timothy 5:19-20) 

• Major business and/or financial decisions (Areas of Prudence)

• Budget (annually and significant modifications)

• Constitutional modifications

• Major building and property decisions (acquisitions, remodeling, construction, and like-scoped projects). 

All issues requiring a congregational vote must pass by a ⅔ majority.

ARTICLE VIII. CHURCH DISCIPLINE

The Christian life is a life of discipleship, which means that it is to be characterized by godly discipline. This includes self-discipline which involves training oneself for godliness (1 Timothy 4:7) as well as the corporate discipline that comes through being united to a local church. Church discipline is both formative and corrective.

Section 1: Formative Discipline

Every disciple of Christ must be under His discipline, which He administers to each one, both personally (Acts 5:1-11; 1 Corinthians 11:30-32; 1 Thessalonians 4:6; Hebrews 12:5-11; Revelation 2:22-23) and through the church (1 Corinthians 12:12-17; Galatians 6:1; Ephesians 4:11-16; 1 Thessalonians 5:14; Hebrews 3:12-14). Mutual submission to one another and to the overseers whom the Lord has set over His church (Ephesians 5:21; 1 Peter 5:5) will result in the sanctification of each member individually and of the whole body of the church collectively. Formative discipline utilizes the gifts and talents of each member, whether young or old, for the edification of all. There are occasions, however, when formative discipline alone is insufficient and corrective discipline becomes necessary. 

As members of this church we recognize our obligation to honor, serve, worship, praise and glorify the Lord Jesus Christ in all that we say and do (1 Corinthians 10:31). Jesus Christ is the head of the church and, therefore, its Lord and Lawgiver (Ephesians 1:22; Isaiah 33:22). Those who truly love Him will endeavor to keep His commandments (John 14:15). In His Holy Word our Lord calls believers to perform certain duties toward one another. Some of these duties are:

A. To love one another sincerely in deed and truth (John 13:34, 35; Romans 12:9; 13:8–10; 1 John 3:18).

B. To labor to keep the unity of the Spirit in the bond of peace (Ephesians 4:3).

C. To work for the edification and spiritual benefit of the whole body so that we all may grow to spiritual maturity as a holy temple in and for the Lord (1 Corinthians 14:12, 26; Ephesians 4:12, 29; 2:21, 22).

D. To watch over one another for good (Philippians 2:3,4).

E. To pray with and for one another (James 5:16).

F. Not to neglect the assembling of ourselves together, for the celebrating of divine worship, and thereby to promote one another’s spiritual benefit (Hebrews 10:25; Acts 2:42).

G. To contend unanimously for the faith and truth once delivered to the saints, in the purity thereof, according to the Holy Scripture (Psalm 93:5; Zechariah 14:2; 1 Corinthians 14:33–40; 11:2).

The above duties, when faithfully performed by every member, will have a positive, formative effect upon the whole assembly. With the blessing of the Holy Spirit we will all be enabled to grow in grace and in the knowledge of our Lord and Savior Jesus Christ.

The following section is provided in the event of the failure of formative discipline as set forth above.

Section 2: Corrective Discipline

General Statement

Corrective discipline becomes necessary when heretical doctrine or disorderly, immoral, or scandalous conduct appears among the members of the church. Corrective discipline will be taken when any member who is found to be guilty of disorderly or divisive conduct or holding to heretical doctrine which is contrary to the church’s standard of life and doctrine as expressed in our Church documents about our beliefs and the Second London Baptist Confession of Faith of 1689, which are based on the Word of God. As a general rule and whenever feasible, an effort must be made to resolve the difficulty, correct error, and remove offense through counsel and admonition before more drastic steps are taken (Galatians 6:1; James 5:19-20). Where possible all such communication should be face to face. The principles in Matthew 18:15-17; Romans 16:17-20; 1 Corinthians 5:1-13; 2 Thessalonians 3:6-15; 1 Timothy 5:19-20, and Titus 3:10 must be carefully and appropriately applied to each and every case of corrective discipline. In some cases, public admonition may be warranted (Matthew 18:17; 1 Timothy 5:20). In other cases some of the privileges of membership of the church may need to be suspended and appropriate strictures imposed (Romans 16:17-20; 2 Thessalonians 3:14-15). In the most extreme cases, excommunication from the membership of the church may be necessary (Matthew 18:17; Romans 16:17-20; 1 Corinthians 5:1-13; 1 Timothy 1:20; Titus 3:10).

Since the church is a spiritual and religious institution, the punishments inflicted by the church in corrective discipline are also spiritual (2 Corinthians 2:6-7; 10:4). They include public, verbal reproof (Matthew 18:17; 1 Timothy 5:20), social avoidance (Romans 16:17; 1 Corinthians 5:9-11; 2 Thessalonians 3:6,14), and the withdrawal of distinctive Christian fellowship (Matthew 18:17; 1 Corinthians 5:13; 2 John 1:10) and are intended to effect repentance through a sense of sorrow and shame (2 Corinthians 2:7; 2 Thessalonians 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 and ought to be delivered to civil authorities according to the rule of Scripture (Romans 13:1-5; 1 Pet. 4:15). The goals of corrective discipline are always the glory of God, the welfare and purity of the church (1 Corinthians 5:6), and the restoration and spiritual growth of the offender (1 Corinthians 5:5, 2 Corinthians 2:5-8; 1 Timothy 1:10). 

Process

When an individual is identified as living contrary to Scripture or holding heretical views, the person who identifies this will make every effort to bring it to the individual in private following Matthew 18. If the individual repents and corrects their view or behavior, then the matter will be settled. If the member in question will not heed the admonition of their brother or sister in Christ, then they will bring this to a deacon or elder for assistance. They will then all meet with the individual in question to continue the process of Matthew 18. If the member repents and corrects their view or behavior, the matter will be settled. If not, then the matter must be brought to the attention of the elders, who will then shepherd the process according to the instructions of God’s Word (Matthew 5:23,24; 18:15–18). In extraordinary circumstances, at the discretion of the elders, a matter may be taken directly to the church, according to the apostolic instruction of 1 Corinthians 5 and Titus 3:10–11.

Public Reproof or Censure

Public reproof consists of an effort by the overseers, before the gathered church, to call an impenitent church member or church members to repentance for sin too serious to merely be covered by love. The elders may administer public censure whenever, in their judgment, public misconduct (Galatians 2:11-14; 1 Timothy 5:20), patterns of sin (Titus 1:12-13), 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 (Proverbs 28:13), shall afterward be publicly commended for their godly repentance (2 Corinthians 7:7-11). If the reproof is not heeded, further discipline may be imposed.

The goal of such discipline should be:

1. The repentance, reconciliation, and spiritual growth of the individual disciplined (Hebrews 12:1–11; Matthew 18:15–17; 1 Corinthians 5:5; Galatians 6:1);

2. The instruction in righteousness and welfare of other Christians, as an example to them (1 Corinthians 5:11; 1 Timothy 5:20; Hebrews 10:24–25);

3. The purity of the church as a whole (1 Corinthians 5:6–7; Ephesians 5:27; Revelation 21:2);

4. The good of our corporate witness to non-Christians (Matthew 5:13–16; John 13:35; Acts 5:10-14); and

5. And supremely the glory of God which is manifested when His holy character is reflected to the watching world (Deuteronomy 5:11; John 15:8; Ephesians 1:4; 1 Peter 2:12).

The following are elements of corrective discipline:

A. SUSPENSION — If a member has publicly sinned, but shows hopeful signs of repentance, including submission to the admonitions of church officers, then severe discipline, such as excommunication, would be improper. Nevertheless, serious offenses may not be overlooked altogether, lest God’s enemies multiply their blasphemies, lest other saints be emboldened to sin, and lest the offender is harmed by a failure to test his own soul and appreciate the gravity of his offense. Therefore, at the discretion of the elders, less severe terms may be imposed upon a member—such as public rebuke, or suspension of membership. The latter consists of a temporary suspension of the rights to attend the Lord’s Table, to serve publicly in the church or vote in congregational meetings. Those who submit to such discipline are to be wholly forgiven and received as brethren. All such actions shall be reported to the congregation.

Some examples of offenses that would deem suspension of membership and/or public reproof are as follows (this is not an exhaustive list):

1. A stubborn private offender: When a private offense remains unresolved, even after the method prescribed by our Lord in Matthew 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 serious enough and cannot persuade the brother or sister to repent, shall report the situation to the church, and the stubborn brother or sister shall be suspended (Matthew 18:13-17). If even after suspension, the person remains adamant in his or her sin, excommunication shall be enacted according to the procedure outlined in Paragraph C. below.

2. Divisive teachings or behavior (Rom. 16:17-20): When a member deliberately persists in the propagation of serious doctrinal error contrary to Scripture, our church covenant, and the 2nd London Baptist Confession of Faith of 1689, and this constitution, he or she may be suspended as a factious man or woman. Since every member is responsible to help preserve the unity of the Spirit (Ephesians 4:3), none of us are to conceal such divisive behavior, but rather reprove it and disclose it to the elders (Deuteronomy 13:6; 1 Corinthians 1:10-11). Whenever the elders become aware of divisive behavior they are to confront it meekly and patiently according to the Word of God (1 Corinthians. 1:10-4:21; Titus 3:10). If, after receiving repeated admonition from the elders, a member persists in such behavior, the elders shall report the situation to the church and the member shall be suspended. If, even after suspension, the person remains adamant in sowing discord or in spreading serious doctrinal errors, excommunication shall be enacted according to Paragraph C. below.

3. Disorderly behavior: 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 (i.e. marriage and family Genesis 2:1-2,18-24, 1 Corinthians 7:1-17, 39; 1 Timothy 5:8; Titus 2:5; Ephesians 5:22-6:4; Deuteronomy 6:4-7), or the order established by Christ for His church in Scripture (1 Corinthians 11:17-34; 1 Corinthians 14:37-40; 1 Timothy 3:14-15) and adapted to our congregation in this constitution, he or she may be suspended as a disorderly man or woman (2 Thessalonians 3:10-12). 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 the disorderly brother or sister shall be suspended (2 Thessalonians 3:14-15). If, even after suspension, the person remains adamant in disorderliness, excommunication shall be enacted according to Paragraph C. below.

4. A scandalous sin: If a member has sinned scandalously but shows hopeful signs of repentance, including submission to the admonition of the elders, it would be wrong to excommunicate him or her. It may still be necessary, however, to suspend him or her for a time from some of the privileges of membership lest reproach be brought upon the name of Christ and the church (2 Samuel 12:14; Romans 2:24), lest others be emboldened to sin (1 Timothy 5:20), and lest the offender him or herself fail to test his or her own soul and realize the gravity of his or her offense (Hebrews 3:12-13).

5. Contempt of church discipline: If a person is accused or suspected of gross sin and absents him or herself from the congregation, refusing to meet with the elders that the matter may be investigated, such a person may be suspended from all privileges of membership (Numbers 16:12,20,23-27; Matthew 18:17). The elders, at a later date, shall report this to the congregation, and the person shall be either excluded or excommunicated.

B. EXCLUSION — If a member is habitually absent from the stated meetings of this church without just cause, or is unwilling to resolve conflicts or settle differences in a Scriptural manner, or requests severance of membership, he or she may be excluded from the membership.

C. EXCOMMUNICATION – The most serious step a church can take in corrective discipline is to remove a member because of unrepentant sin. In extraordinary situations when a member has sinned publicly, scandalously or divisively and without biblical repentance (2 Corinthians 7:8–12), or holds to heretical views (Galatians 1:6-9; 1 Timothy 4:1), excommunication may be warranted immediately (1 Corinthians 5:4–5; Titus 3:10–11). In other situations that call for corrective discipline, when restoration is not secured by the processes required in Matthew 18:15–18, further steps must be taken to correct offenders. Written charges shall be given to the accused offender if he or she requests a hearing with the elders. The elders shall meet with the accused, unless the person refuses to appear. After a fair and impartial hearing of all the witnesses accessible, and all facts ascertainable, the elders must form a judgment. If they believe the accused to be guilty and deserving of severe biblical discipline, they shall make a report to the congregation and the offender shall be excommunicated at a duly called congregational meeting. Excommunication always has as its end the glory of God, the purity of the body of Christ and the restoration of the offending party.

D. RESTORATION — It is the joyful duty of the church to forgive and restore to membership those persons who give satisfactory evidence of being repentant (2 Corinthians 2:6–8; 7:11). The elders shall meet with and seek the restoration of those who have been excluded or suspended when they (the elders) have judged that the aims of the discipline have been accomplished. Such action is to be reported to the church. 

ARTICLE IX. CHURCH OFFICERS

General Statement

Jesus Christ alone is the head of His church. However, as head, He has ordained that individual churches should be blessed with the spiritual rule and ministry of special office bearers. Therefore, it is the duty of the church to seek to discover from among members in good standing those men to whom Christ the Lord has imparted the necessary gifts for office bearing, and formally recognizing them by common suffrage, to set them apart by united prayer and then to submit to their authority. The Lord’s appointment is recognized by not only the inward conviction of the individual involved, but also by the approval of the church observing the possession of those gifts and graces required, by the recommendation of the current church elders, and by Scriptural definition of the office.

There are two kinds of such officers: elders (also called pastors, bishops, or overseers) and deacons. Elders are ordained by Christ to lead in the administration of local churches (Philippians 1:1; Acts 6:1–7; 14:23). Deacons are appointed to care for the temporal needs of the congregation.

While it is always the desire of the congregation to come to one mind regarding those who should be appointed to serve as office bearers in the church, no less than 75% of all votes cast shall be required for the election of an officer. (See “Elections” — Article 2 of By-Laws.)

Section 1: Church Government 

The government of this church is vested in the Council of Elders (also referred to as Elders or the Eldership) who, being under Christ and recognized by the membership of this church, exercise the right and responsibility to lead, feed, protect, and care for the congregation. It is subject to no other ecclesiastical body.

Section 2: Description of Eldership

The elders shall be comprised of men who satisfy the qualifications for the office of elder set forth in 1 Timothy 3:1–7 and Titus 1:6–9. No elder shall hold the office of deacon during his tenure. 

(a) The Eldership of this church can be defined as a “biblically qualified council of men who jointly pastor the flock.”

(b) The New Testament nowhere distinguishes between “the Pastor” and “an Elder” in respect to either function, description, responsibility, qualifications, or authority. The words used of this office and function in the New Testament are all used of the same office and group of men (1 Peter 5:1-2; Acts 20:17,28). Therefore, in the practice of this church, there shall be no distinction in respect to function, description, responsibility, qualifications, or authority.

Section 3. Responsibilities of the Eldership

(a) The responsibilities of the Eldership of this church shall include but not be limited to the Following:

(i) To love and care for the flock as undershepherds of Jesus Christ; to nourish and tenderly serve the flock realizing that it has been purchased by the blood of Christ.

(ii) To oversee the church and all of its organizations and ministries;

(iii) To lead the flock to the accomplishment of its God-given purposes, to feed the flock the Word of God, to protect the flock from false doctrine, to care for the practical needs of the flock;

(iv) Meet at least once a month for prayer, accountability, and administration of church affairs;

(v) To keep fair, permanent, and complete records of its proceedings (These records shall be kept on the premises of the Church and shall be at all times subject to the inspection of any member of the Council of Elders.);

(vi) To set an example for the congregation in respect to leadership, doctrine, involvement, commitment to personal service in ministry, family life, and godly conduct;

(vii) The examination of all applicants for membership according to these By-Laws;

(viii) The discipline and supervision of the membership and government of the church according to these By-Laws;

(ix) To administer baptism and observance of the Lord’s Supper, or to oversee its administration;

(x) To oversee the teaching and preaching ministry of this church and to be actively involved in that ministry. This includes overseeing all aspects of the worship service including the music chosen, the readings, etc.;

(xi) The perpetuation of the Eldership of this church through evangelism, discipleship, and equipping those that God brings us for the office and ministry of Elder.

Section 4. Powers of the Eldership

(a) All of the activities and affairs of the church or corporation shall be exercised by or under the direction of the Elders of this church, who are responsible for shepherding and having oversight of the flock (Acts 20:28; 1 Peter 5:2). In addition to other powers enumerated elsewhere in these By-Laws, the Elders shall have the following powers:

(i) To select and remove all officers, agents, pastors, staff, and employees of the corporation; prescribe such duties for them consistent with the Scriptures, with the law, with the purpose of this church and with these By-Laws; and fix the terms of their offices and their compensation;

(ii) To establish policies and practices for the church consistent with the purposes of this corporation;

(iii) To make such disbursements or authorize disbursements from the funds and properties of the church as are required to fulfill the purposes of this church according to guidelines in these By-Laws;

(iv) To generally conduct, manage, and control the activities and affairs of the church and to make rules and regulations consistent with the Scriptures, with law, with the purposes or with these By-Laws, as they deem best; and

(v) To act on behalf of the corporation/church to purchase, hold, lease, or otherwise acquire real and personal property and to receive real and personal property by will, gift, or bequest; to sell, convey, alienate, transfer, lease, assign, exchange, or otherwise dispose of the real and personal property of the church. For large purchases or sales (such as for land or property) a congregational vote must be held. A ⅔ majority must agree to the sale or purchase, prior to the Eldership moving forward. For all other smaller matters relating to real and personal property (i.e. equipment, pews, fixtures, etc.) will be overseen by the Eldership.

(vi) The Elders are responsible for the discipleship of the members of Coram Deo Reformed Baptist Church. Discipleship should be conducted one on one with either an Elder or an individual who has been interviewed and vetted by the Elders who has been determined to be mature enough in the faith to disciple another member.

Section 5. Qualifications for Eldership

(a) Elders and candidates for the office of Elder must meet the qualifications set forth in 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-5. An Elder must be male, at least 21 years of age, and a member in full fellowship and communion with this church. 

(b) The candidate must affirm the 2nd London Baptist Confession of Faith of 1689 and the Constitution, the Church Covenant, the Statement of Faith and By-Laws of this Church.

(c) Coram Deo Reformed Baptist Church adheres to the “3 C’s” of Reformed Theology and Doctrine: Confessional, Covenantal, and Calvinist. Therefore, all Elders must affirm, hold to, and teach according to these beliefs.

Section 6. Selection, Examination, and Ordination

(a) Elders may be selected for examination and recognition in one of two ways. First, any member of the local body who believes another member to be qualified may submit his name at any time to the Council of Elders for consideration as an Elder.

(b) As part of their responsibility to perpetuate the Eldership of this church, the Elders may select a man who is a member of this local body for consideration as an Elder.

(c) Prospective Elders shall be examined in three stages.

(i) Self-examination. The man will be asked to examine himself as to his motivation, calling, gifts, and qualifications as found in light of all the New Testament passages on Eldership, especially 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-5.

(ii) Examination by the Council of Elders. The man will be examined as to his motivation, calling, gifts and qualifications as found in light of all the New Testament passages on Eldership, especially 1 Timothy 3:1-7, Titus 1:5-9, and 1 Peter 5:1-5 by the Council of Elders.

(iii) Public examination by the membership. It shall be made known to the membership the person or persons being considered for Eldership, after which they shall have adequate time prior to a duly called membership meeting to present scriptural disqualifications privately to the Council of Elders, either in person or in written and signed correspondence. The prospective Elder will be made aware of any concerns raised to the Eldership. If no scriptural disqualifications can be found, he will be presented to the membership for a vote of affirmation. For this man to be elected to eldership, it will require a 75% majority of those members present.

(d) Once these steps are complete, he shall be ordained into the ministry and office of Elder at a regular, scheduled ceremony for that purpose. 

Section 7. The Functioning of the Eldership

(a) Although in new or small congregations only one man may have the gifts requisite for the office of elder, the Scriptures indicate that normally there should be a plurality of Elders in the local church (Acts 20:17; Philemon 1:1) The church should endeavor to discover and formally recognize all the men whom the Holy Spirit has endowed with the requisite gifts and graces for the office but only such men. (James 5:14; Acts 14:23; 1 Timothy 5:17; Titus 1:5; Acts 15). 

(i) Should it come to pass, in the providence of God, that Coram Deo Reformed Baptist Church has only one man qualified for the office of elder, the church must wait upon God with fervent prayer that He might remedy this abnormality (Matthew 9:37-38). In such cases, the sole Elder is urged to seek spiritual oversight, for himself and his family, from the qualified Elder(s) of another church. He should seek counsel for matters of importance and guard against being self-willed or tyrannical in his attitude or rule (Ephesians 5:21; 1 Pet. 5:3,5). The sole Elder bears full authority in and responsibility for the affairs of the church until such time as God brings and raises up other qualified men. 

(ii) Should it come to pass, in the providence of God, that Coram Deo Reformed Baptist Church is without any elders, a steering committee shall be formed, consisting of five male members in good standing, nominated and chosen by majority vote at a business meeting of the church (1 Corinthians 14:40). This committee shall make arrangements for pulpit supply, search for Elders to join and oversee the church, and conduct other necessary business of the church. This committee shall seek constant counsel from the Elder(s) of another church. This committee shall be disbanded as soon as a man is called to the office of Elder. 

(b) There shall be no minimum nor maximum number of Elders. The number of Elders shall be determined by the number of men whom God calls, qualifies and equips for that ministry in this church.

(c) All Elders shall be perpetually active until removed from the Eldership according to Section 8 of this Article.

(d) The Eldership shall select or elect a chairman to preside over Elder meetings. For purposes of compliance with the nonprofit corporation laws of the State of North Carolina, the elders shall appoint men in good standing to serve as the officers of the corporation. (See “Church Corporation” — Article 6 of By-Laws.)

(e) The church may recognize and financially support an Elder or Elders from amongst the Eldership who are called to shepherd the church on a full- or part-time basis. This Teaching Elder is equal to all other Elders in function, responsibility, and authority; however, the church may financially support this Elder, in obedience to Scripture (1 Timothy 5:17-18; 1 Corinthians 9:14), enabling him to serve the church as a full-time ministry of teaching, leading, and caring for the flock. It is beneficial to the ministry of a church to have a man or men who do not have to “neglect the Word of God and prayer” in order to earn a living (Acts 6:2). This financial support may be given to those “who work hard at teaching and preaching” (1 Timothy 5:17).

Section 8. Removal from the Council of Elders

(a) An Elder may be removed from the Council of Elders in any one of the ways listed below:

(i) An Elder may be removed at his own request. An Elder may take a leave of absence for a specified period of time from serving on the Council of Elders, or be removed permanently at his own request.

(ii) An Elder may be removed if by unanimous consensus of the remaining Elders, he no longer is qualified as an Elder, or if by unanimous consensus of the remaining Elders, he ceases to function as an Elder.

(iii) Any member may bring scriptural reasons for an Elder’s disqualification, or concern over an area of sin in an Elder’s life to the attention of the Council of Elders. Any question concerning an Elder’s qualifications or sin, however, will only be received for consideration with the testimony of two or three witnesses (1 Timothy 5:19). After examination and investigation, the Council of Elders will determine if action needs to be taken in accordance with Section 8 (a) (ii) of this Article.

Section 9. Filling Elder Vacancy

Elders are to be raised up from within the body of believers (2 Timothy 2:2, Acts 6:3, Acts 14:23). Therefore, every effort should be made not to seek outsiders to fill roles, but rather to pray for God to provide and raise up men from within the body of Coram Deo Reformed Baptist Church to serve.

In the event that the Eldership of Coram Deo Reformed Baptist Church is reduced to 1 or 0 qualified Elders, the steps outlined in this Article, Section 7, a, i & ii should be followed after which the steps outlined in Sections 5 & 6 will be followed.

Section 10: Deacons

The office of deacon is described in 1 Timothy 3:8–13 and Acts 6:1–7. 

1. Any man called to this office must be able to conscientiously affirm his agreement with the 2nd London Baptist Confession of Faith of 1689 and the By-Laws of the church. 

2. Deacons are responsible to administer the ordinary business, secular affairs, and benevolence concerns of the church so that the Elders may devote themselves without distraction to the more spiritual matters (Acts 6:2-4). 

3. The number of Deacons shall not be fixed. These may continue in office as long as they remain qualified, able and willing to serve. The length of their term of office cannot be fixed by the church. However, a Deacon may be removed by the Elders if he has become disqualified or at his request.

4. The deacons are responsible for the disbursement of funds received by the church for benevolent needs. The deacons shall assist the church in maintaining a fund for benevolence, reporting on its use to the elders at their request, and reporting to the church its total receipts and total disbursements. 

Section 11. Financial Committee

A financial committee or team will be appointed by the Elders. It shall consist of no less than 2 Deacons. Regular reports shall be given to the Elders about the financial state of the church. This committee or team will be in charge of keeping a record of all receipts and disbursements and monthly and annual reports shall be made available to the church. This team will also, along with input from the Elders, create a budget for the church to help ensure the gifts given by God are wisely stewarded.

Section 12. Church Appointed Positions

All positions of service within Coram Deo Reformed Baptist Church shall be appointed by the Elders. It is part of the Elder’s responsibility to recognize both the needs of the church and the gifts of its members. If and when a need or opportunity arises within the church, the Elders will work to identify the member or members in good standing that have been gifted in this area and have the skills that best fit the needs of the position or opportunity. If no member is found, through prayer and supplication, we trust that God will bring a person gifted in that area to fill that role. We will not seek to employ non-members in either paid or volunteer positions.

ARTICLE X. ORDINATIONS

Section 1: Ministers of the Gospel

Paragraph A. The Task of Recognition: The appointment of men to the office of elder or deacon is the prerogative of the Lord Jesus Christ alone (Ephesians 4:11). However, He has ordained that the local church, under the guidance of the Holy Spirit, exercise the responsibility of recognizing, in its midst, men whom He is so appointing (Acts 6:3). Elders and deacons are ordained to office by the laying on of hands by the eldership (Acts 6:6; 1 Timothy 4:14). Since this is an expression of approval for which the elders alone are responsible, each officer must have the approval, not only of the church as a whole, but of the leadership in particular (1 Tim. 5:22; Acts 14:23; Titus 1:5). Christ’s appointment of a man to either of these offices is recognized when a man possesses an inward conviction that the Lord is calling him to serve in a particular office, and when the church observes, in that same man, evidence of the gifts and graces required by Scripture for that particular office (1 Tim. 3:1-7, 15). The recognition of office bearers is a matter of such gravity that it should be accompanied by much prayerful waiting upon God for guidance, a careful consideration of the relevant passages of Scripture, and an objective evaluation of each man nominated (Acts 6:6; 14:23). These activities are the responsibility of each individual member of the church as well as the church as a whole (Acts 6:3, 5). 

Paragraph B. The Process of Recognition

1. Nominations: Nominations to the office of elder or deacon shall be made by the elders (Titus 1:5; Acts 14:23), who may, at any time during the year, call a special congregational meeting for this purpose. Periodically, the elders will survey the membership of the church to determine whether there exists a groundswell of support for any individual(s) for office (Acts 6:2-3); however, at any time, a member in good standing may recommend to the elders a potential nominee for either office. Upon the recommendation of any individual for office, the elders will prayerfully and with biblical objectivity consider whether the individual recommended should be nominated (1 Timothy 3:1-7; Titus 1:5-9; 1 Timothy 5:22).

2. 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 (1 Corinthians 14:40). During this period, the members have a solemn obligation to prayerfully assess each nominee in the light of the relevant passages of Scripture (Acts 6:2-3, 6). Any member who has reservations concerning a nominee’s fitness for office should contact him or one of the elders (1 Timothy 3:1-13; Titus 1:5-9; 1 Timothy 5:22). Failure to resolve the reservation to the elders’ satisfaction may warrant either termination or postponement of the congregational vote (1 Timothy 5:22). 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. Following this discussion, a written ballot shall be taken (Acts 6:2-3, 5). It is desirable that the vote of the congregation be unanimous, but if unanimity is not realized, no less than a 75% majority of the members present and voting shall be required for the election of an officer of the local church.

Paragraph C. Installation: Following the recognition of an office-bearer by vote of the congregation, he shall be publicly installed in his office at a regular worship service by the prayer of the whole church and the laying on of the hands of the existing elders. 

The Discipline and Resignation of Officers 

Paragraph A. The Warrant for the Discipline of Officers: While elders are overseers of the flock, they are themselves members of the flock. Therefore, each elder as an individual is under the oversight of his fellow elders and is subject to the same discipline as are all the members of the church. Church officers are subject not only to the same rules of discipline as the other members, but in addition are subject to public reprimand by the elders (Galatians 2:14; 1 Timothy 5:20), and/or removal from office (1 Timothy 3:2), if they no longer are qualified for their office or if their behavior is disorderly or scandalous, thereby bringing reproach upon Christ and the church, and setting the stumbling block of bad example before the brethren. 

Paragraph B. 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 at the behavior of any church officer should first approach that officer privately and express his or her concerns. If the concerns are not resolved, the member should inform the elders of the situation and wait upon them in their determination of the matter (Matthew 18:15). Since this is such a delicate and serious matter, the elders shall proceed with due caution and earnest prayer (1 Timothy 5:19). If the elders judge discipline to be necessary, they shall inform the congregation of the basis for the proposed discipline in principle and in fact. If he so desires, the officer accused shall have the opportunity to speak in his own defense. The removal of an officer shall require congregational approval at a duly called congregational meeting. In order to retain his office in such circumstances, the officer must receive a vote of confidence by no less than 75% majority of the members present and voting.

Paragraph C. The Resignation of Officers: An officer may resign his office without prejudice if for good and valid reasons he feels that he is no longer able to discharge the duties of it. 

Section 2: Installation of Elders

In a regular worship service of the church, the Pastor shall question newly elected elders as follows:

A. Do you believe the Scriptures as written in the Old and New Testaments to be the Word of God, and do you accept them as the only inerrant and infallible rule of faith and practice, promising to live wholly under their authority?

B. Have you personally adopted and will you cheerfully submit to and defend the Second London Baptist Confession of Faith of 1689, the Constitution, the church Covenant, and the By-Laws of this church, and our Statement of Faith promising to carry out your responsibilities in accordance with these guiding documents?

C. Do you accept the Office of Elder readily, and do you promise to perform its duties of caring for the flock of God in the fear of His Name?

Then the hands of the existing elders shall be placed on the new elders and prayer offered on their behalf. Following this, the people shall be exhorted to esteem and obey those whom God has placed over them.

Section 3: Installation of Deacons

In a regular worship service of the church, the elders shall question newly elected deacons as follows:

A. Do you believe the Scriptures as written in the Old and New Testaments to be the Word of God, and do you accept them as the only inerrant and infallible rule of faith and practice, promising to live wholly under their authority?

B. Have you personally adopted and will you cheerfully submit to and defend the Second  London Baptist Confession of Faith of 1689 and the By-Laws of this church, promising to carry out your responsibilities in accordance with these guiding documents?

C. Do you accept the Office of Deacon and do you promise to care for the poor and needy, to manage the business of this church in the fear of God, and to work for the unity of this church in full cooperation with the elders?

Then the hands of the elders shall be placed on the new deacons and prayer offered on their behalf. Following this, the people shall be exhorted to esteem and obey those whom God has placed over them.

ARTICLE XI. LANGUAGES AND SCRIPTURE TRANSLATIONS 

The English language shall be the official language used for conducting the official business of Coram Deo Reformed Baptist Church.

Coram Deo Reformed Baptist Church recognizes that the Holy Scriptures are the Word of God (see Chapter 1 of the Second London Baptist Confession of Faith of 1689), and that these were originally recorded in the languages of the original authors, and that these have been preserved and passed down through the laboring of faithful translators throughout the (universal) Church’s history. Therefore, there are different and varying kinds of translations available for the English language, some of which may or may not be suitable for corporate or even individual usages. 

Out of the English translations available, Coram Deo Reformed Baptist Church specifically approves the usage of: the King James Version (1611), the New American Standard Bible (1977/1995), and the English Standard Version (2016) as standing bible translations for approved usage within official church business and corporate gatherings.

Therefore, any scriptural references made within the Articles of Faith, the Confession being the Second London Baptist Confession of Faith of 1689, the Church Constitution, the Church By-Laws, and the Church Covenant and other documents may be rendered using any of these approved bible translations.

With who act in the capacity of a preacher or teacher within Coram Deo Reformed Baptist Church shall preach/teach using one of the approved bible translations, or they must obtain approval from a simple majority of the Elders prior to utilizing another bible translation in the corporate preaching/teaching setting within the church body. Any such approval that is given by a majority of the Elders shall be for only such specific individual(s) that made the request, and the approval shall for the individual(s) to utilize such translations shall stand indefinitely, unless it is rescinded at a later time by a simple majority vote of the Elders.

By a simple majority vote of the Elders (with a minimum of 3 voting) or by a two-thirds majority vote of the church body, Coram Deo Reformed Baptist Church can deem certain bible translation(s) unfit for usage within the church body, corporately and/or individually.

Currently, Coram Deo Reformed Baptist Church finds the following bible versions unfit for usage: The Passion Translation, The Message Bible.

ARTICLE XII. FINANCES

Section 1. Fiscal Year

The Fiscal year of this corporation shall begin on the first day of January and end on the last day of December of each year. 

Section 2. Church Budget

(a) We recognize that the work and ministry of this church is entirely dependent upon the prayer, personal service, and gifts of the Lord’s people.

(b) Before the Annual Meeting, the Eldership shall obtain an estimate of the needs of the several divisions of our work and prepare a general budget of the proposed expenditures for the coming year. When these budgets are affirmed by the vote of the membership of a minimum of 75%, they shall be considered.

On the basis for our current operations, no individual, committee, or board is authorized to make disbursements over their budget without approval of the Eldership, as they are subject to (d) of this Section.

(c) The Elders shall oversee the disbursement of funds according to these By-Laws.

(d) It shall be the goal of the Elders to stay within the approved operating yearly budget of the church. However, due to unforeseen costs, events, or ministries, the Elders have the authority to move funds between categories within the church budget. The Elders may spend up to ten percent over the total annual budget without presenting a new budget to the membership. Any spending done by the Elders which is over budget must be done by unanimous vote of the Council of Elders. The Elders may not deficit spend.

(e) In the event that spending needs to exceed the ten percent override mentioned in (d) above the Elders shall call a special membership meeting and affirm by vote of the membership such spending by 75% of the congregation. 

(f) In cases where there is no budget passed before the beginning of a fiscal year, the church shall operate on a month-to-month basis similar to that of the most recently passed budget in a new fiscal year. The budget amount for each month shall be equivalent to one-twelfth the amount of the previously passed budget’s annual amounts. This month-to-month budget shall be temporary and remain only in effect until a new budget is approved by the church.

Section 3. Audits

As often as shall be deemed necessary by the Elders, they shall appoint an Auditor or Auditing Committee to audit the records kept by the Treasurer and any other financial reports of the corporation.

Section 4. Receipt and Disbursement of Funds

(a) The corporation shall receive all monies or other properties transferred to it for the purposes for which the corporation was formed. However, nothing contained herein shall require the Council of Elders to accept or receive any money or property of any kind if it shall determine in its discretion that receipt of such money or property is contrary to the expressed purposes of this corporation.

(b) The corporation shall hold, manage, and disburse any funds or properties received by it from any source in a manner that is consistent with the expressed purposes of this corporation.

Section 5. Designated Funds

From time to time the church, in the exercise of its religious, educational, and charitable purposes, may establish various funds to accomplish specific goals. Contributors may suggest uses for their contributions, but all suggestions shall be deemed advisory rather than mandatory in nature. All contributions made to specific funds or otherwise designated shall remain subject to the exclusive control and discretion of the Eldership. No fiduciary obligation shall be created by any designated contributions made to the church other than to use the contribution for the general furtherance of any of the purposes stated in these By-Laws. We believe that a Christian relinquishes all rights to direct the use of the offering once the gift has been made.

Section 6. Private Inurement

No part of the net earnings of the church shall inure to the benefit of, or be distributable to, its members, trustees, officers, or other private persons, except that the church shall be authorized and empowered to pay reasonable compensation for the services rendered and to make payments and distributions in furtherance of the purposes set forth in these By-Laws.

Section 7. Tax Exempt Provision of Political Involvement

No substantial part of the activities of the church shall be the carrying on of propaganda or otherwise attempting to influence legislation. The church shall not participate in, or intervene in (including the publishing or distribution of statements) any political campaign on behalf of any candidate for public office.

Section 8. Dissolution

Upon the dissolution of the church, the Elders shall, after paying or making provision for payment of all the liabilities of the church, dispose of all of the assets of the church to such organization or organizations formed and operated exclusively for religious purposes as shall at the time qualify as an exempt organization or organizations under Section 501(c)(3) of the Internal Revenue Code of 1986 (or the corresponding provision of any future United States Internal Revenue Law), as the Elders shall determine. Assets may be distributed only to organizations which agree with the church’s Statement of Faith.

ARTICLE XIII. INDEMNIFICATION

Section 1. Actions Subject to Indemnification

The church may indemnify any person who was or is a party or is threatened to be made a party to any threatened, pending, or completed action, suit, or proceeding, whether civil, criminal, administrative, or investigative, including all appeals (other than an action by or in the right of the church) by reason of the fact that the person is or was a elder, deacon, officer, employee, or agent of the church, against expenses, including attorneys’ fees, judgments, fines, and amounts paid in settlement actually and reasonably incurred by him in connection with the action, suit, or proceeding; and if that person acted in good faith and in a manner he reasonably believed to be in, or not opposed to, the best interests of the church and, with respect to any criminal action or proceeding, had no reasonable cause to believe his conduct was unlawful. The termination of any action, suit, or proceeding by judgment, order, settlement, conviction, or on a plea of nolo contendere or its equivalent, shall not, of itself, create a presumption that the person did not act in good faith and in a manner that he reasonably believed to be in, or not opposed to, the best interest of the church and, with respect to any criminal action or proceeding, had reasonable cause to believe that his conduct was unlawful.

Section 2. Expenses Subject to Indemnification

To the extent that a elder, deacon, officer, employee, or agent has been successful on the merits or otherwise in defense of any action, suit, or proceeding referred to in this Article, or in defense of any claim, issue, or matter in that action, suit, or proceeding, he or she may be indemnified against expenses, including attorneys’ fees, actually and reasonably incurred by him or her in connection with the action, suit, or proceeding.

Section 3. Limitations of Indemnification

Any indemnification made under this Article, may be made by the church only as authorized in the specific case on a determination that indemnification of the elder, deacon, officer, employee, or agent is proper in the circumstances because he has met the applicable standard of conduct set forth in Section 1 of this Article. The determination shall be made (a) by a majority vote of a quorum of the Council of Elders who were not and are not parties to, or threatened with, the action, suit, or proceeding; (b) if the described quorum is not obtainable, or if a majority vote of a quorum of disinterested Elders so directs, by independent legal counsel in a written opinion; or (c) by a majority vote of the members of the church.

Section 4. Timing of Indemnification

Expenses of each person seeking indemnification under this Article, may be paid by the church as they are incurred, in advance of the final disposition of the action, suit, or proceeding, as authorized by the Council of Elders in the specific case, or receipt of an undertaking by or on behalf of the elder, deacon, officer, employee, or agent to repay the amount if it is ultimately determined that he is not qualified to be indemnified by the church.

Section 5. Extent of Indemnification

The indemnification provided by this Article shall be deemed to be discretionary unless otherwise required as a matter of law or under any agreement or provided by insurance purchased by the church, both as to action of each person seeking indemnification under this Article in his official capacity and as to action in another capacity while holding that office, and may continue as to a person who has ceased to be an elder, deacon, officer, employee, or agent and may inure to the benefit of the heirs, executors, and administrators of that person.

Section 6. Insurance

The church may purchase and maintain insurance on behalf of any person who is or was an elder, deacon, officer, employee, or agent of the church against any liability asserted against him and incurred by him in that capacity, or arising out of his status in that capacity, whether or not the church would have the power to indemnify him against liability under the provisions of this Article.

ARTICLE XIV. SETTLEMENT OF DISPUTES AND ARBITRATION 

Section 1. Settlement of Disputes

In any dispute arising between church members, elders, or staff pertaining to any matter of spiritual teaching or practices, church finances, or title to property purchased with church contributions, the dispute shall be resolved by the Council of Elders of the church (or a duly appointed Committee of the Elders at the sole discretion of the Council). A decision shall be reached after prayerful consideration, in a spirit of humility, with each Elder regarding one another before himself and striving to preserve the unity of the Spirit in the bond of peace (Ephesians 4:1-3).

Section 2. Submission to Arbitration

Believing that lawsuits between believers are prohibited by Scripture, all members of this church agree to submit to binding arbitration any matters which cannot otherwise be resolved, and expressly waive any and all rights in law and equity to bringing any civil disagreement before a court of law, except that judgment upon the award rendered by the arbitrator may be entered in any court having jurisdiction thereof.

Section 3. Notice of Arbitration

In the event of any dispute, claim, question, or disagreement arising out of or relating to these By-Laws or any other church matter, the parties shall use their best efforts to settle such disputes, claims, questions or disagreement as befits Christians. To this effect, they shall consult and negotiate with each other in good faith and, recognizing their mutual interests not to disgrace the name of Christ, seek to reach a just and equitable solution. If they do not reach such solution within a period of sixty (60) days, then upon notice by either party to the other, disputes, claims, questions or differences shall be finally settled by arbitration as described in Sections 1 and 2 of this Article, and such Procedures for Arbitration are adopted pursuant to the following two sections.

Section 4. Limitations on Arbitration Decisions

(a) Should any dispute involve matters of church discipline, the arbitrators shall be limited to determining whether the procedures for church discipline as outlined in these By-Laws were followed.

(b) Should any dispute involve the removal from office of an Elder or any church officer, the arbitrators shall be limited to determining whether the procedures set forth in these By-Laws were followed.

Section 5. Arbitration Procedures

The procedures for arbitration shall be as determined and adopted by the Council of Elders.

ARTICLE XV. DISCRIMINATION

Section 1. Racial Nondiscrimination

As we are all descended from Adam, there is only one race of people. The church shall have a racially nondiscriminatory policy and therefore shall not discriminate against members, applicants, students, and others on the basis of ethnicity, color, or national or ethnic origin.

Section 2. Discretionary Discriminatory Policies

(a) This church shall have the right and shall exercise the practice, as determined by the Elders, of withholding employment, membership, office, or influence on the basis of an applicant’s faith or lifestyle practices as described in our church documents as well as in the creeds and confessions we affirm.

(b) In keeping with Coram Deo Reformed Baptist Church’s beliefs, any employee of the church becoming pregnant or causing pregnancy as a result of consensual intercourse, outside of the marriage relationship, shall be terminated from employment. Likewise, any employee, or officer who is found involved in immoral practices including, but not limited to, those mentioned in the church documents will be dealt with in accordance with these By-Laws and will be terminated from employment.

ARTICLE XVI. MISCELLANEOUS PROVISIONS

Section 1. Statement on Civil Government

We believe that God has ordained and created all authority consisting of three basic institutions: 1) the home, 2) the church, and 3) the state. Every person is subject to these authorities, but all (including the authorities themselves) are answerable to God and governed by His Word. God has given each institution specific Biblical responsibilities and balanced those responsibilities with the understanding that no institution has the right to infringe upon the other. The home, the church, and the state are equal and sovereign in their respective Biblically-assigned spheres of responsibility under God (Romans 13:1-7; Ephesians 5:22-24; Hebrews 13:17; 1 Peter 2:13-14).

Section 2. Statement on Lawsuits

We believe that Christians are prohibited from bringing civil lawsuits against other Christians or the church to resolve personal disputes. We believe the church possesses all the resources necessary to resolve personal disputes between members. All lawsuits between believers are contrary to the faith of the church. We do believe, however, that a Christian may seek compensation for injuries from another Christian’s insurance company as long as the claim is pursued without malice or slander (1 Corinthians 6:1-8; Ephesians 4:31-32).

ARTICLE XVII. AMENDMENTS

Amendments to the Constitution may be adopted by a 75% majority vote of the members present and voting at a congregational meeting, provided that such amendments have been distributed by the officers in written form at least two weeks prior to the congregational meeting.