Because we believe that the Bible must dictate the doctrine and life of this church, Scripture references which form the basis of our practice have been included. These references include portions which directly address a specific issue, as well as those which contain a more general principle. It is hoped that each reader of this document will study it with the noble spirit of the Bereans, who received the apostle's teaching but then examined the Scriptures diligently to confirm the truth of that instruction (Acts 17:11).
Although much effort has been given to prepare this Constitution as an effective method for ordering our life together, we recognize that it is still an imperfect and changeable product of men. We therefore prayerfully commit this Constitution, and the church it is intended to govern, into the hands of our omniscient and changeless God, whose Word shall stand forever.
Preamble
Article I Name
Article II Purpose
Article III Covenant
Article IV Articles of Faith
Article V Affiliation
Article VI Membership
Article VII Church Discipline
Article VIII Baptism and the Lord's Supper
Article IX Church Officers
Article X Congregational Business Meetings
Article XI Dissolution
Article XII Amendments
We, the members of Heritage Baptist Church of Worcester, Mass., do ordain and establish the following articles, to which we voluntarily submit ourselves.
The official name of this church shall be the Heritage Baptist Church of Worcester, Mass.
The purpose of this church is to glorify the God of the Scriptures (Eph. 3:21) in promoting His worship (Ex. 20:3-11; Jn. 4:23-24; 1 Cor. 3:16-17; 1 Pet. 2:5), evangelizing sinners (Acts 13 and 14; 1 Cor. 14:24-25; 1 Tim. 2:1-4 with 3:15), edifying saints (1 Cor. 14:12, 18-19, 26; 1 Cor. 12:27-28; Eph. 4:11-16), planting and strengthening churches (Acts 11:29-30; 15:3,36,41; 16:5), and showing benevolence to the needy (Rom. 15:26-27; Gal. 2:10; 6:10). We are committed to the proclamation of God's perfect Law and the glorious Gospel of His grace through all the world (Lk. 24:47; Acts 20:20-21,27; Rom. 1:15-8:39) and to the defense of "the faith once delivered unto the saints" (Jude 3).
The primary means for the accomplishment of this purpose are prayer and the public and private ministry of the Word of God (Acts 6:4; 20:20; 2 Cor. 10:3-5; 1 Tim. 2:1-8 with 3:14-16 and 4:6,13-15; 2 Tim. 4:1-2). We may also for the accomplishment of this purpose use other means and engage in other ministries which in the judgment of the elders are biblically justified, as, for example (but not limited to these), the sale of books and tapes, Summer Day Camps, student ministries, special conferences, etc.; which additional ministries we may, conversely, discontinue at any time.
God has graciously entered into a covenant relationship with His believing people (Jer. 31:31-34; 32:40; Heb. 8:7-13; 10:16, 17; 13:20, 21). Jesus Christ is the Mediator of the New Covenant (Heb. 8:6). His blood is the blood of the New Covenant, which infallibly secures all the benefits of the covenant for all of God's people (Matt. 26:26-28; Heb. 13:20, 21). God has in this New Covenant made us members one of another (Rom. 12:4, 5; I Cor. 12:12-27; Eph. 4:25). Therefore, we have covenant responsibilities to each other, as well as to God. God has promised in this covenant to write His laws in our hearts and to cause us to walk in His ways (that is, to enable us to keep our covenant responsibilities). The motivation and ability to obey God's laws spring from the atoning sacrifice of Jesus Christ, who, by His death, satisfied the holy wrath of God that was against us due to our sins. It is by the enablement of the Holy Spirit that we obey, in loving gratitude for Christ's righteousness, which has been imputed to us, and not to establish our own righteousness before God. We obey with the confidence that the end of Christ's death will be realized in us (that is, "that the righteousness of the law might be fulfilled in us" [Rom. 8:4] and that we should be a people "zealous of good works" [Titus 2:14]). The following paragraphs are a summary of what we believe are our covenant responsibilities toward God and toward one another. This summary forms the basis for our giving and receiving instruction for ourselves and for our families.
1. We agree to worship only the one true and living God, Father, Son, and
Holy Spirit, who has revealed Himself to us in the Scriptures of the Old
and New Testaments. We will have no other gods before Him.
2. We agree to worship God in His appointed way and to exclude from our
worship anything that He has not appointed.
3. We agree not to use the name of our God emptily or to take it upon
ourselves carelessly, but to walk in the paths of righteousness for His
name's sake.
4. We agree to cease from our own works on the Lord's Day, if they are not
works of mercy, piety, or necessity, and to positively sanctify the day by
special exercises of public and private worship.
5. We agree to honor and obey, within the bounds of Scripture, all our
superiors, whether in family, church, state, or business; and, if we be
superiors, to deal reasonably and lovingly with our subordinates and thus
to teach them by word and example to fear God and keep His
commandments.
6. We agree to avoid whatever tends to destroy us or our neighbors and to
engage vigorously in all lawful endeavors to preserve our own lives and
the lives of others, especially by ready reconciliation and faithful
exhortation in the church.
7. We agree to possess our bodies in holiness as vessels joined to Christ
and indwelt by the Holy Spirit and to avoid all uncleanness of thought,
speech, or action.
8. We agree to be diligent in our vocations, that we may provide for our
own households, avoid theft of time, money, or goods, and have to give to
him who has need.
9. We agree earnestly to promote truth among men and to avoid anything
that would prejudice the truth or injure our neighbor's good name.
10. We agree fully to be content with our own condition in life, to rejoice
in the advancement of our neighbor, and to avoid envying him or coveting
anything that is his.
We adopt as the fullest expression of our faith the London Baptist Confession of Faith of 1689, with the exception of the words in Chap. 26 paragraph 4 following the first semi-colon. The ultimate authority in all matters of faith and practice is the Bible alone, which truth is clearly set forth in the opening article of the Confession itself. This historic document, albeit imperfect, is an excellent summary of the things most surely believed among us, and we find it to be an assistance in controversy, a confirmation in faith, and a means of edification in righteousness.
We acknowledge no ecclesiastical authority other than our Lord Jesus Christ, who is the Head of the Church (Eph. 5:23) and who directs the affairs of the church through elders chosen and ordained according to the precepts of Holy Scripture (Acts 14:21-23; 1 Tim. 3:1-13; Titus 1:5-9). The elders themselves at all times and in all their activities stand under the authority of Holy Scripture (Acts 16:4; 1 Cor. 7:17).
The church should cooperate with other like-minded churches in matters of mutual interest and concern (2 Cor. 8:18-24), and may, upon approval of the members of the church, formally associate with other churches of like faith and practice. We may seek the assistance (1 Cor. 16:1-2) and should seek the counsel (Prov. 11:14; 1 Thess. 2:14) of other churches in matters of special importance and concern to us, but the decision of no other church, group of churches, or council shall ever be binding on this church (Acts 14:21-23; Phil. 4:15; London Confession 26:15).
In addition to respecting the principles articulated in our Confession of Faith (26:15), the church shall seek the assistance of an Advisory Council in cases of critical concern which threaten the integrity, unity, or biblical order of this congregation (Acts 15:2).
The Advisory Council shall consist of a minimum of five elders chosen jointly by the elders and the church. They shall be chosen from a minimum of three sister churches of like faith and practice with whom we have close fellowship.
The Advisory Council shall be convened or consulted at the discretion of a majority of the elders or, should the church be without elders, at the discretion of a majority of the deacons, or at the request of 75% of the members in good standing of the church. It shall be charged with the responsibility of investigating the circumstances surrounding the difficulty in the church, and with giving the church detailed advice as to the course upon which it should proceed. The decisions of the Advisory Council are not binding on the church, though they should be given careful consideration. All expenses related to the work of the Advisory council shall be provided by this church.
The example of the New Testament teaches us that all professing Christians should be joined to a specific local church. In the book of Acts, those who professed faith in Jesus Christ were "added" to the church (Acts 2:41, 47; 5:14 &11:24); or were "joined" (Acts 5:13; 9:26-28) to it. They entered into a formal relationship with the existing body, enjoying all of the privileges of participation in the Christian assembly, and taking on all of the attendant responsibilities. We believe that the norm in Scripture is for every Christian to be a member of a local church.
Paragraph A. Requirements for Membership. Any person (Acts 5:14; 8:3,12) shall be eligible for membership in this church who professes repentance toward God and faith in our Lord Jesus Christ (Acts 2:37-42; 5:14; 8:12; 16:30-34; 20:21), who manifests a life transformed by the power of Christ (1 Cor. 1:1-2 with 6:11; Gal. 1:1-2 with 4:8-9; 1 Thess. 1:1-9), who has been baptized upon profession of faith (Mt. 28:18-20; Jn. 4:1-2; Acts 2:41; 8:12; 16:31-34; 18:8), who expresses agreement with the Covenant, Confession and Constitution of this church (1 Cor. 1:10; 14:40; Eph. 4:3), who intends to give wholehearted support to its ministry (1 Cor. 14:40; 2 Cor. 8:5; 1 Thess. 5:12-14; Acts 15:39), and who is willing to submit to its government (1 Cor. 14:40; Acts 2:42; 1 Cor. 1:10; Heb. 13:17) and discipline (Mt. 18:15-18; Acts 5:13-14).
Paragraph B. Mastery of church confessions is not required of any new disciple before he is admitted to church membership. Such a requirement would violate the order of Matthew 28:19-20, which instructs us to disciple, to baptize, and then to teach the baptized disciple to observe all things whatsoever Christ has commanded. It is necessary, however, that any disciple applying for membership manifest a willingness to be taught and agreement with what he already knows concerning the church's doctrine and government.
Each member of the church is acknowledged to form a vital part of the body and to have a special function in the life of the body (1 Cor. 12.14-27). Practical considerations, however, require that certain distinctions be recognized in the membership of this church.
Paragraph A. Regular Members. All who are received into the membership of the church according to the procedures set forth in Section 3 of this Article, whose membership has not been terminated in any of the ways specified in Section 5 of this article, and who do not come under the corrective discipline of the church as set forth in Article VII, shall be considered regular members in good standing and entitled to all the rights and privileges of membership in the church (Acts 2:37-47). While we recognize that young people are often truly converted by God's Spirit (2 Tim. 3:15) and thus deserve baptism as the sign of their conversion, and similarly deserve the privilege of pastoral oversight and church membership, we also recognize that there may be some matters of business which are best handled without the presence of young people below the age of 18. For this reason, members must be at least 18 years of age to participate (speak at, or vote upon matters) in church business meetings. At the discretion of the elders or the church, minor members may be asked to leave a church meeting where sensitive issues might be discussed.
Paragraph B. Temporary Members. Persons who come to live in our area for a limited period of time (e.g., students, military personnel, persons on special work assignments) may be received into or removed from the membership of the church on the same basis and in the same manner as persons who have permanent residence in our geographical area. If such a person is already a member of a church in his place of permanent residence, he need not be released from the membership of his home church but will be regarded as a temporary member while in our midst, enjoying all the rights and privileges and subject to all the duties and discipline of regular membership. When a temporary member leaves our area, he will be released to the oversight of his home church and no longer be regarded as a member of this church (Acts 18:27; Rom. 16:1-2; 2 Cor. 3:1; Col. 4:10; 3 Jn. 5-10).
Paragraph C. Associate Members. Regular members who move away from our area and who cannot find another local church with which they can conscientiously unite will, at their request, be retained as associate members of this church. Such persons must maintain regular communication with the church in order to maintain their associate membership. However, they are urged diligently to seek a church with which they can unite elsewhere, since associate membership is an abnormality which ought to be rectified as soon as possible. An associate member shall not be allowed to vote in any business meeting of the church. At the discretion of the elders, associate membership may also be granted to invalids, Christian workers, and others whose relation to the church involves unusual circumstances (Acts 8:27-40).
Paragraph A. Any person desiring to become a member of the church must submit a written testimony to the Elders explaining his understanding and experience of the Gospel of Christ. Exceptions to this shall be determined by the Elders in cases involving extraordinary circumstances. The twofold purpose of the written testimony is to enable present members to have proper spiritual discernment concerning potential members and to enjoy knowledgeable fellowship with them. The elders will interview the individual and seek to determine whether that person has a credible profession of faith in Christ, has been scripturally baptized, is in agreement with the Covenant, Confession and Constitution of the church, is capable of assuming the responsibilities and liabilities of church membership, intends to give wholehearted support to its ministry, and is willing to submit to its government and discipline (Acts 9:26-27; 10:47-48 with 11:2-18; 11:23).
Paragraph B. If the applicant is or has been a member of another church, efforts will be made to determine the person's standing in that church and his reasons for leaving (Acts 15:1-2 with 24-25). If a former church raises an objection which the elders consider valid (3 Jn. 8-10), the applicant may be denied membership at the discretion of the elders.
Paragraph C. Congregational Approval. If the elders are satisfied that the applicant meets the requirements for membership, they shall announce the same to the congregation at a stated meeting of the church. At least two weeks will be allowed for objections or questions to be raised privately with the elders concerning the applicant's manner of life or doctrine. After this period, a special business meeting will be held at which time the applicant's name will be presented to the membership for approval. If approved, the applicant will be publicly received into the membership at a stated meeting of the church, usually the next meeting for the celebration of the Lord's Supper. The elders shall postpone the reception of a person into membership until any objections are investigated and resolved to their satisfaction (Acts 9:26-29).
Paragraph D. Congregational Consent. In the stated meeting of the church at which a person is to be received into membership, he shall be asked verbally to affirm his commitment to Christ and to the Covenant, Confession and Constitution of this church (1 Tim. 6:12), and the members of the congregation shall be asked to welcome the new member into church fellowship (Acts 9:26-28; Rom. 15:7).
Paragraph A. Godly Churchmanship.
(1) Attendance at Stated Meetings. Regular and temporary members are required to attend all the stated meetings of the church unless providentially hindered (by illness, accident, unusual working conditions, and other such circumstances). The stated meetings of the church are all the services on the Lord's Day, the midweek prayer service, the business meetings of the congregation, and any special meetings to which the elders shall occasionally summon the church (Joel 2:15-16; Acts 2:42; Heb. 10:24-25).
(2) Commitment to Our Corporate Standards. It is the responsibility of every member to contribute to the maintenance of the doctrinal purity and unity of the congregation (Eph. 4:1-6, 13-15). In pursuit of these goals, all regular and temporary members are strongly urged to read the Covenant, Confession and Constitution of the church at least once a year in order to maintain sensitivity to our commonly held standards of doctrine and practice (Amos 3:3; 1 Cor. 1:10; Col. 2:5).
(3) Financial Support. Since it is clearly taught in Scripture that Christians should support financially the work of the Lord by systematic and proportionate giving made through the local church (Mal. 3:8-10; 1 Cor. 16:1-2; 2 Cor. 8 and 9), all the members of this church are expected to conform to this rule of Scripture. The tithe (ten percent of one's income) is strongly urged upon each member as an expression of worship and as the biblical norm for basic giving, to which should be added gifts and offerings according to one's ability and the willingness of his heart (Gen. 14:18-20; 2 Cor. 8:1-5; Ex. 36:2-7).
(4) Promotion of Edification and Peace. Since the church is represented in Scripture as a body having many members, each of the members having its particular function and yet having a concern for the health and protection of the whole (1 Cor. 12:12-27; Eph. 4:4, 11-16), this church expects that each of its members will strive for the good of the entire body. The members must actively seek to cultivate acquaintance with one another and maintain mutual transparency and honesty so that they may be better able to pray for one another (Eph. 6:18); love, comfort, and encourage one another (1 Jn. 4:20-21; 1 Thess. 4:18); and help one another materially as necessity may require (Eph. 4:25; Gal. 6:10; 1 Jn. 3:16-18). In addition, members must discreetly confess their sins to one another (Jas. 5:16), faithfully admonish and exhort one another (Mt. 18:15-16; 1 Thess. 5:14; Heb. 3:12-13; 10:24-25), refrain from all backbiting and gossip (Ps. 15:3; Prov. 16:28; 26:20-22), and keep in strict confidence all matters which the elders determine are private concerns of the church (Prov. 11:13).
(5) Support of and Submission to the Leadership. All who come into the membership of this church are expected to support and submit to the overseers of the church. Supporting God's servants involves praying for them and their labors (Rom. 15:30-32; Eph. 6:18-19); cultivating personal acquaintance with them, loving them, and esteeming them highly for their work's sake (1 Thess. 5:12-13); standing by them in their afflictions and in all their good causes (2 Tim. 1:15-18); assisting them (Rom. 15:23-24; Phil. 4:15-16); and defending rather than prejudicing or damaging their good name (Acts 23:5; 1 Tim. 5:19).
Submitting to God's servants includes imitating their faith, Christian graces, and godly practices as they also imitate Christ (1 Cor. 11:1; Heb. 13:7; 1 Pet. 5:3); receiving their teaching with all readiness of mind and teachableness of spirit, yet with ultimate allegiance to the Word of God (Acts 17:11; Jas. 1:19-21;1 Thes.2:13); humbly heeding their scriptural rebukes and warnings as those appointed to watch for the members' souls and committed to labor to present them complete and mature in Christ (Heb. 13:17; Col. 1:28); seeking and carefully considering their counsel as those counted faithful by the Lord (1 Cor. 7:25); and cheerfully embracing and abiding by their decisions regarding corporate policy in God's house, which is His church (1 Tim. 3:5,15; Heb. 13:17), without gainsaying and murmuring even when differing with their judgment (Rom. 10:21; 1 Cor. 10:10; Phil. 2:14; Jude 11).
Paragraph B. A Godly Christian Life. All who come into the membership of this church are expected to walk worthily of the Lord, that His Name and Word not be blasphemed but rather His excellencies be displayed through us (Col. 1:10; 1 Pet. 2:9), and that the good name of the church not be damaged but rather enhanced (Acts 2:47; 2 Cor. 8:18-21). Therefore every member is expected to practice and cultivate godliness in all areas of life, including the following:
(1) Personal Devotion to God. Each member is expected to walk personally with the Lord (Gen. 5:24; 6:9), making regular use of the private means of grace, such as daily secret prayer (Mt. 6:6,10; Ps. 55:17; 88:9; Dan. 6:10); daily reading and meditating on God's word (Ps. 1:2; 119:11, 97); continual maintenance of a good conscience with Judgment Day honesty (Acts 24:16; 1 Tim. 1:19; Heb. 10:22; 13:18); periodic and wholesome self-examination, prayerfully conducted by the standard of God's word (Ps. 139:23-24; 2 Cor. 13:5; 2 Pet. 1:10-11; 1 Jn. 5:13); and careful and spiritual observance of the Lord's Day Sabbath (Gen. 2:1-3; Ex. 20:8-11; Is. 58:13-14; Acts 20:7; 1 Cor. 16:2; Rev. 1:10).
(2) Family Life. The church expects its members to obey the teachings of the Scriptures with respect to family life and the government of the home. As the God-appointed head of the family, the husband must rule his household with gentleness and love but also with wisdom and firmness (Eph. 5:25-33; 1 Tim. 3:4-5). The wife must be in subjection to her husband in all things according to the rule of Scripture (Eph. 5:22-24; 1 Pet. 3:1). The husband with the wife must nurture the children in the chastening and admonition of the Lord (Eph. 6:1-4) by setting a godly example before them; by leading them in family worship; by instructing them consistently in the Scriptures (Gen. 18:19; Deut. 6:7,9); by praying for them (1 Chron. 29:18-19); and by wise, loving and firm discipline, including the biblical use of the rod when it is needed (Prov. 13:24; 22:15; 29:15; Heb. 12:7).
(3) Personal Evangelism. It is the duty of every member to pray and labor according to his God-given ability and opportunity (Rom. 12:6) for the extension of the Kingdom of God both at home and to the ends of the earth (Acts 1:8). Therefore, every member should seek to recognize and seize every opportunity to bear witness to Christ by consistent Christian conduct and by verbal testimony (Mt. 10:32-33; Rom. 1:16-17; 9:1-3; 10:1; Phil. 2:14-16; 1 Pet. 3:14-16).
(4) Christian Liberty. Each member is required in his daily life to render loyal obedience to all the moral precepts established in the Word of God (Rom. 8:3-4). If God has not condemned or forbidden a practice in His Word, a Christian is at liberty to participate in it. The exercise of Christian liberty, however, must at all times be governed by an earnest desire to walk in the fear of God and to glorify Him in all things (1 Pet. 1:17; 1 Cor. 10:31), a loving regard for the consciences of weaker brethren (1 Cor. 8:9-13; Rom. 15:1-3), a compassion for the lost (1 Cor. 9:19-22), and a zealous regard for the health of one's own soul (Rom. 13:14; 1 Cor. 9:23-10:13; 1 Pet. 2:16).
(5) Separation from the World. God never intended the glorious blessing of Christian liberty which His people enjoy to become an excuse and covering for worldliness (Gal. 5:13; 1 Pet. 2:16). To the contrary, Christians have been liberated from bondage to their former sins in order that they might be a people distinct from this wicked world and set apart unto God (Lev. 18:1-30; Titus 2:11-14; 1 Pet. 1:14-15). Accordingly, Christ's disciples are commanded not to love the world (Ps. 139:19-22; Jas. 4:4; 1 Jn. 2:15), but rather to refrain from their former wicked attitudes and deeds (Eph. 4:17-22; 5:7-12; Titus 2:12; 3:3; 1 Pet. 4:3-4) and to resist the wicked influences of a godless society (Prov. 1:10-19; Jas. 1:27).
Therefore, all the members of this church are expected to separate from the attitudes, practices and unwholesome influences of the world however they are exerted upon them and their families (Rom. 12:1-2). Specifically, members are expected to resist the worldly materialism which regards the things of this life to be of primary importance (Mk. 8:36; Lk. 12:15; 1 Jn. 2:15-17). Members are expected not to indulge in any of the world's vices, such as drunkenness, drug abuse, gluttony, fornication, homosexuality, viewing, reading or listening to pornography, and all other forms of uncleanness and shameful deeds (1 Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-12). Members are also expected to refrain from all entangling relationships with the ungodly, such as intimate, frequent companionship with them (1 Cor. 15:33; Jas. 4:4), pursuing romantic interests in them (Judges 16:4-5; 1 Kings 11:1-4,9; Prov. 2:16-17), and contracting marriages with them (2 Cor. 6:14; 1 Cor. 7:39).
Paragraph A. Ways of Termination.
(1) By Physical Death. When a member of the church dies, his name shall be removed from the membership roll (Heb. 12:23).
(2) By Transfer. When it is so requested, the elders, with the approval of the church, may grant to a member in good standing a letter of commendation to another church (Acts 18:27). No such letter may be given to a member who is under corrective discipline. The elders may refuse to send a letter of commendation to any church which is in their judgment disloyal to "the faith which was once for all delivered unto the saints" (Jude 3) or which does not exercise godly care over its members (Heb. 13:17).
(3) By Resignation. Membership in Heritage Baptist Church is entered and initiated jointly, by voluntary commitment from the individual applicant and acceptance by the church, expressed in terms of the procedures described in Section 3 of this Article. Accordingly, members cannot terminate their membership unilaterally under all circumstances. As a general rule, a member may voluntarily resign from membership in Heritage Baptist Church. In such cases the member should first consult with the elders. However, a resignation offered by a person guilty of sin which warrants corrective discipline will be regarded as invalid, and the church may proceed with public censure, suspension of privileges, or excommunication in accordance with the procedures outlined in Article VII (Acts 15:24; 1 Jn. 2:18-19 with 2 Jn. 7-11).
(4) By Exclusion. If a member ceases to attend the stated meetings of the church without showing just cause, or if upon relocation ceases to maintain a vital contact with the church, he may be excluded from the membership. In such cases the elders shall try to contact the person and resolve the situation (Ezek. 34:4). If these efforts are unavailing, the elders shall recommend to the congregation that the person be excluded. If a member not guilty of sin which warrants corrective discipline either renounces his commitment to keep any of the requirements of membership listed in Section 1 or Section 4 of this article (Num. 30:2; Deut. 23:21-23; Ps. 15:4; 24:4; Mt. 5:37), or ceases without just cause to practice any of them as a pattern of life (Ps. 65:1; Eccl. 5:1-5; Mt. 21:28-31; 23:3), and yet refuses to resign voluntarily, he may be excluded, but only after due admonition from the elders (2 Tim. 2:24-26). In such cases the elders shall announce to the congregation at a stated meeting of the church their recommendation to exclude the person and the grounds for such action. Opportunity will be given for questions, and if no valid objection is raised, the members of the congregation shall be asked to express their consent to the exclusion. The elders will inform the person, when feasible, that he is no longer a member.
(5) By Excommunication. According to the teaching of Holy Scripture, a congregation must cut off from its fellowship and membership any person who teaches or insists on holding heretical doctrine, who impenitently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity, peace, or purity of the church (Mt. 18:15ff; Rom. 16:17-20; 1 Cor. 5:1 ff.; Titus 3:10-11). The procedure to be followed in such excommunication is set forth in Section 2 of Article VII of this Constitution.
Paragraph B. Implications of Termination.
(1) Heritage Baptist Church does not exist in isolation from, but is part of the universal church of Christ, composed of all true churches (Gal. 1:13, 22; Eph. 3:21). Accordingly, open and forthright communication among the churches is vital for the purity, peace, edification, and unity of the church universal. Therefore the elders may, at their discretion, disclose to the members of Heritage Baptist Church and to other churches the circumstances under which a person's membership was terminated (Acts 15:24; 1 Tim. 1:20; 2 Tim. 2:17; 4:10).
(2) In addition, Heritage Baptist Church does not exist in isolation from society at large. Accordingly, Heritage Baptist Church has a moral obligation both to act with integrity and to maintain its testimony before the civil authorities and society in general (2 Cor. 8:20-21). Therefore, the elders may, at their discretion, disclose to persons outside the ecclesiastical circles mentioned above the circumstances under which a person's membership was terminated (Lev. 5:1; Prov. 29:24; Rom. 13:1-7; 1 Pet. 4:15).
(3) Termination of membership does not give license to former members to sow discord, to spread false teachings or slander, or to engage in any other behavior which threatens the peace and unity of this church or the church universal. Accordingly, when it is established that a former member is behaving divisively, the elders may issue whatever warnings they deem appropriate to preserve the peace and harmony of this congregation and the church universal (Acts 15:24; Rom. 16:17-20; 1 Tim. 1:20; 2 Tim. 2:17; 4:14-15).
Every disciple of Christ must be under His discipline (instruction and correction), which is administered to each one both personally (Acts 5:1-11; 1 Cor. 11:30-32; 1 Thess. 4:6; Heb. 12:5-11; Rev. 2:22-23) and through the church (1 Cor. 12.12-27; Eph. 4:11-15; Gal. 6:1; 1 Thess. 5:14; Heb. 3:12-14; 12:15). Mutual submission to one another and to the overseers whom the Lord has set over His church (Eph. 5:21; Heb. 13:17; 1 Pet. 5:5) will result in the sanctification of each member individually and of the whole body of the church collectively. There are occasions, however, when formative discipline alone is insufficient and corrective discipline becomes necessary.
Paragraph A. General Statement. Corrective discipline becomes necessary when either heretical doctrine or disorderly, immoral, or scandalous conduct is discovered within the membership of the church. As a general rule and whenever feasible, an effort must be made to bring the offending party to repentance through private counsel, admonition, and restriction of certain privileges by the elders before more public steps are taken (Gal. 6:1; Jas. 5:19-20). The principles given to us in Mt. 18:15-16; Rom. 16:17-20; 1 Cor. 5:1-13; 2 Thess. 3:6-15; 1 Tim. 5:19-20; and Titus 3:10 must be applied appropriately to each case of corrective discipline. In some cases public reproof or censure may be warranted (Mt. 18:17; 1 Tim. 5:20). In more serious cases some of the privileges of membership may need to be suspended and appropriate strictures imposed (Rom. 16:17-20; 2 Thess. 3:14-15). In the most extreme cases excommunication from the membership of the church may be necessary (Mt. 18:17; Rom. 16:17-20; 1 Cor. 5:1-13; 1 Tim. 1:20; Titus 3:10).
Since the church is under the rule of Scripture, its disciplinary actions must accord with the directives of Scripture (2 Cor. 2:6-7). These actions include public verbal reproof (Mt. 18:17; 1 Tim. 5:20), social avoidance (Rom. 16:17; 1 Cor. 5:9-11; 2 Thess. 3:6,14) and withdrawal of distinctively Christian fellowship (Mt. 18:17; 1 Cor. 5:13; 2 Jn. 10), and are intended to effect repentance through a sense of sorrow and shame (2 Cor. 2:7; 2 Thess. 3:14). The church has no right, however, to confiscate goods, forbid conjugal rights, or inflict corporal punishment of any kind. Nevertheless, when in the judgment of the elders a member is guilty or suspected of a crime, he may be reported to the civil authorities (Acts 4:29; 25:11; 1 Pet. 4:15).
The goals of corrective discipline are always the glory of God, the welfare and purity of the church (1 Cor. 5:6), and the restoration and spiritual growth of the offender (1 Cor. 5:5; 2 Cor. 2:5-8; 1 Tim. 1:20), and to those ends the elders will seek to maintain regular pastoral contact with all members under corrective discipline.
Paragraph B. Public Reproof or Censure. Public reproof consists of a pastoral effort, before the gathered church, to call an impenitent church member to repentance for sin too serious to be covered with a blanket of love (1 Pet. 4:8). The elders may administer public censure whenever in their judgment public misconduct (Gal. 2:11-14; 1 Tim. 5:20), patterns of sin (Titus 1:12-13), or serious doctrinal error (Titus 1:10-13) poses a significant threat to the godliness, unity, or testimony of the congregation. Those who humbly receive the word of public reproof, own and confess their sin, and manifest a transformed life (Prov. 28:13) shall afterward be publicly commended for their godly repentance (2 Cor. 7:7-11). If the reproof is not heeded, further discipline may be imposed.
Paragraph C. Suspension of Privileges. Some misconduct by a member is so detrimental to the unity, holiness, and testimony of the church that the Lord requires public reproof to be accompanied by the suspension of some or all of the privileges of membership according to the nature and gravity of the offense (Rom. 16:17-20; 2 Thess. 3:14-15). In all cases of suspension the offending person is still to be regarded as a brother in Christ and as a member of the church (2 Thess. 3:14-15), and not as a wicked man cut off from distinctively Christian fellowship (Mt. 18:17-18). In addition, the Lord wills that this severe reproof be expressed and enforced by the entire church (Mt. 18:17; Rom. 16:17-20; 2 Thess. 3:6-15).
Therefore, in accordance with the procedures outlined below for each of the five major categories of offenses, the elders shall, at a regular or specially called congregational meeting, recommend to the congregation that the offending member be suspended, specifying the grounds for the discipline, the privileges to be revoked, and any other strictures to be imposed. To be valid, an act of suspension must have the approval of at least three-fourths of the members present and voting. In the interest of maintaining a climate of peace, the elders shall have the right, at their sole discretion, to impose a temporary suspension upon a member during the brief interval between their determination to recommend suspension and the congregational vote.
A member under suspension shall be treated by the congregation according to the specific applications of the general principle of social avoidance (Rom. 16:17-18; 2 Thess. 3:14-15) determined by the elders. Those who humbly submit to the imposed discipline and manifest repentance for their sin shall afterwards be forgiven, have their privileges restored, and be publicly received back into the full fellowship of the church with the consent of the congregation (Mt. 18:15; 2 Cor. 2:5-11). The major categories of sin which require suspension are as follows:
(1) Unresolved Private Offense (Mt. 18:15-17). When a private offense remains unresolved, even after the method prescribed by our Lord in Mt. 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 it to be serious enough and cannot persuade the brother to repent, shall report the situation to the church, and recommend that the stubborn brother be suspended (Mt. 18:17a). If, even after suspension, the person remains adamant in his sin, excommunication may be enacted according to the procedure outlined in Paragraph D of this Article (Mt. 18:17b).
(2) Divisive Teachings or Behavior (Rom. 16:17-18; Titus 3:10-11). When a member deliberately persists in the propagation of serious doctrinal error contrary to Scripture and our Confession of Faith, or attempts to sow discord among the membership contrary to Scripture and this Constitution, he may be suspended as a factious man. Since every member is responsible to help preserve the unity of the Spirit (Eph. 4:1-3), no member is to conceal such divisive behavior, but rather to reprove it and if necessary disclose it to the elders (Deut. 13:6-8; 1 Cor. 1:10-11). Whenever the elders become aware of divisive behavior, they are to confront it according to the Word of God. If after receiving repeated admonition from the elders a member persists in such behavior, the elders shall report the situation to the church and recommend that the divisive member be suspended. If after the suspension the person persists in sowing discord or in spreading serious doctrinal error, excommunication may be enacted according to the procedure outlined in Paragraph D of this Article.
(3) Disorderly Behavior (2 Thess. 3:6-15). When a member deliberately persists in conduct which displays a flagrant or public disregard for the order appointed by God for all mankind in the creation ordinances, namely, work, Sabbath and marriage (Gen. 2:1-3,15, 18-24; Ex. 20:8-11; 1 Cor. 7:1-17, 39; 2 Thess. 3:6-15; 1 Tim. 5:8; Titus 2:5); for the ethical principles embodied in the Ten Commandments (Ex. 20:1-17; Rom. 13:8-10; Jas. 2:8-12), for the order established by Christ for His church in Scripture (1 Cor. 11:17-34; 1 Cor. 14:37-40; 1 Tim. 3:14-15; Titus 1:5) and adapted to our congregation in this Constitution; or for the order established by God with respect to the civil government (Rom. 13:1-7; 1 Pet. 2:13-17), he may be suspended as a disorderly man (2 Thess. 3:6). Whenever the elders become aware that in spite of the admonitions of formative discipline (1 Thess. 5:14) a member is behaving disorderly, they are to confront him according to the Word of God (2 Thess. 3:10-12). If after receiving such admonition from the elders a member persists in such behavior, the elders shall report the situation to the church and recommend that the disorderly member be suspended (2 Thess. 3:14-15). If after the suspension the person persists in disorderliness, excommunication may be enacted according to the procedure outlined in Paragraph D of this Article.
(4) Scandalous Sin Followed by Signs of Repentance. If a member has sinned scandalously but shows hopeful signs of repentance, including submission to the admonition of the elders, it may still be necessary to suspend him for a time from some of the privileges of membership, lest reproach be brought upon the name of Christ and the church (2 Sam. 12:14; Rom. 2:24), lest others be emboldened to sin (1 Tim. 5:20), and lest the offender himself fail to test his own soul and realize the gravity of his offense (2 Cor. 13:5). Should the person cease to manifest ongoing fruits of repentance, excommunication may be enacted according to the procedure outlined in Paragraph D of this Article.
(5) Contempt of Church Discipline. If a member is accused or suspected of gross sin and absents himself from the congregation, refusing to meet with the elders that the matter may be investigated, he may be suspended from all the privileges of membership (Mt. 18:17; Num. 16:12, 20-27). The elders may recommend to the congregation at a later date that such a person be either excluded or excommunicated.
Paragraph D. Excommunication.
(1) Some types of conduct must be categorized as immoral (1 Cor. 5:9-11; 6:9-10), and a member impenitently guilty of such conduct must be cut off from the fellowship of the church (1 Cor. 5:3-5, 13; Mt. 18:17). In such a case the elders shall make earnest efforts to bring the offender to true repentance, evidenced by biblical reformation (2 Cor. 7:10-11). If these efforts fail, they shall report the same to the congregation at a regular or specially called business meeting of the church and recommend that the offender be excommunicated, which must be done by action of the entire church (Mt. 18:17; 1 Cor. 5:4). To be valid, an act of excommunication must have the approval of at least three-fourths of the members present and voting.
(2) Likewise, some wrong opinions regarding the doctrines of Scripture are so serious that they are categorized by the apostles as heretical-that is, as damning errors inconsistent with a credible profession (Gal. 1:6-9; 2 Thess. 2:11-12; 1 Tim. 4:1). A member who persists in holding or propagating any such opinion, in spite of earnest and repeated admonition by the elders (Titus 3:10), shall be excommunicated in the same manner as an immoral person.
(3) A suspended person who persists in his sin may be excommunicated in the same manner as an immoral person.
While the church has no authority to exercise discipline over non-members, it does have the right and responsibility to protect its members from those who would disrupt its peace and the purity of its life and doctrine (Titus 1:9-11). If and when such persons should trouble the church, the elders shall name them, identify their errors, and warn the members not to associate with them.
There are two ordinances of special significance which our Lord has commanded us to observe, namely, baptism and the Lord's Supper. Neither of them has saving merit, nor is receiving them absolutely necessary for salvation, nor is any grace automatically imparted to the recipient through the water of baptism or the bread and the cup of the Supper (Acts 8:13, 18-24; 1 Cor. 11:20, 27-30; Lk. 23:32-43). Nevertheless they are means of grace and powerful aids to the faith of believers who properly participate in them. Accordingly our Lord is concerned that they be observed unto edification, in a decent and orderly manner. Therefore, our policy regarding their observance is specified in the following sections.
Only confessed disciples of our Lord Jesus Christ are proper candidates for baptism, and all such persons should be baptized (Acts 2:38). Believing that baptism is the God-ordained door of entrance into the visible community of the people of God, we shall receive into the regular membership of the church only those who have been baptized in the biblical mode, which is by immersion (Acts 8:38-39; Col. 2:12) and "into the name of the Father and of the Son and of the Holy Spirit" (Mt. 28:19).
Whereas baptism is the initiatory ordinance by which one enters the visible church and should be observed only once by each believer, the Lord's Supper should be observed frequently by the assembled church (Acts 2:42; 1 Cor. 11:26). Therefore, in virtue of the unity of all the true churches of Christ, which collectively are His body (1 Cor. 10:16-17; 12:27- 28; Col. 1:18), and in virtue of our Lord's will that only those who are under the government of His church should be admitted to the privileges of His church (Acts 2:41- 42; 1 Cor. 10:16; London Confession 26:12), we welcome to partake of the Lord's Supper with us all those believers, and only those believers, who are members in good standing of churches holding to the essential doctrines and disciplines of historic Protestantism (The only exception to this rule shall be, with the approval of and at the discretion of the elders, others not meeting the aforesaid requirements may be given temporary permission to partake of the Lord's Supper if they pursue this permission prior to the service in which the ordinance will be offered). This is a most holy ordinance and should be observed with solemn joy (Ps. 2:11- 12) and dignity, even though the bread and the cup of the Supper are and remain only symbols of the body and the blood of our Lord Jesus Christ. The Lord's Supper shall be held by the church, under normal circumstances, on the first Lord's Day of each month.
Jesus Christ alone is the Head of the church (Eph. 5:23; Col. 1:18), and He governs His church through officers whom He appoints (Acts 20:28; Eph. 4:11) and who are endowed by His Spirit with the gifts and graces needed to accomplish their work (1 Tim. 3:1-13). Because Christ appoints church officers, they have authority (2 Cor. 13:10) and their authority is limited by Him in the Scriptures (1 Cor. 14:36-38; 2 Tim. 3:16-17). There are two kinds of church officers, elders and deacons (Phil. 1:1; 1 Tim. 3:1-13). Elders are called "bishops" (meaning "overseers") because they are charged with the oversight of the assembly (Acts 20:28; 1 Pet. 5:2), "pastors" because they shepherd the flock of God (Acts 20:28), and "rulers" because they govern and care for the house of God (1 Tim.3:5; Heb. 13:17,24).
It is the duty of the church to seek to discover among its members those to whom Christ the Lord has imparted the graces and gifts necessary for office (Acts 6:3), and after formally recognizing them by common suffrage (Acts 6:5-6), to set them apart by united prayer (Acts 6:6), and then to submit to their authority (Lk. 10:16; Jn. 13:20; Heb. 13:17). Church officers are not exempt from church discipline, but to the contrary, their office obliges them to adhere to a more rigorous standard of conduct than other members (Jas. 3:1).
Paragraph A. Authority of Elders.
(1) Ground of Their Authority. The Head of the Church (Col. 1:18) has given the Scriptures to His Church as an infallible and unchanging rule of practice (2 Tim. 3:16-17; Mt. 28:20; 2 Thess. 2:15; 1 Tim. 3:14-15; 4:11), to which the elders are always bound in discharging the duties of their office (1 Cor. 14:36-38). Insofar as the instruction of the elders is in accord with the Scriptures, that instruction carries with it the authority of Christ Himself (Lk. 10:16). Where the Scriptures give explicit or implicit direction to the church on any issue, this direction is always to be obeyed (Jn. 14:21). Where no regulative word from Christ is given, elders must exercise their authority in subjection to the general principles of Scripture and to the light of nature and Christian prudence (1 Cor. 11:13-14; 14:40; London Confession 1:6b).
(2) Sphere and Limits of Their Authority. The Word of God defines the sphere and limits of the authority of elders. The eldership, as a body, is authorized and responsible to give comprehensive oversight to the church (Acts 20:28; 1 Pet. 5:1-3), including the preaching and teaching of the whole counsel of God (Acts 20:20-21,27; Titus 1:9), the watching out for the welfare of the soul of every member of the church (Eph. 4:11-13; Col. 1:28; 1 Thess. 2:11; Heb. 13:17), and the directing of the church in all its tasks (1 Tim. 3:4-5). Nonetheless, the elders must exercise this authority with sensitivity to the congregation (Ezek. 34:4; Acts 6:5) and in the posture of servants and examples to them (Mt. 20:25-28; 1 Pet. 5:3). Therefore, the elders should seek the support of the congregation respecting any major endeavor. They should also carefully consider congregational input when to do so would serve the interests of the church and would not involve the elders in a sinful relinquishment of their God-given responsibilities or authority (1 Tim. 3:5; Acts 19:30; 21:11-14).
According to Scripture the elders may not impose officers on the church without congregational suffrage, nor may they excommunicate any member without action by the entire church (Acts 6:3-6; Mt. 18:17; 1 Cor. 5:4-5; 2 Thess. 3:14). Furthermore, congregational approval is required for any change to this Constitution and for receiving, suspending, or excluding members of the church.
Paragraph B. Plurality of Elders. The Scriptures teach that normally there should be a plurality of elders in each local church (Acts 14:23; 20:17; Phil. 1:1; Titus 1:5). Therefore the church should endeavor to discover and then formally to recognize all the men whom the Holy Spirit has endowed with the requisite graces and gifts, but only such men (1 Tim. 5:22). In addition, the men of the congregation should seek to cultivate the graces and gifts required for the eldership, since godly desire for this office is highly commended (1 Tim. 3:1).
If in the providence of God Heritage Baptist Church were to have only one elder, the church should pray fervently that God would raise up others (Mt. 9:37- 38).
Paragraph C. Parity and Diversity of Elders. The elders are all equal in office and authority (Acts 20:28; Heb. 13:17), but diverse in gift and function. Each elder must be "apt to teach" (1 Tim. 3:2; Titus 1:9) and must be engaged in private instruction and admonition and in the administration and government of the church (Acts 20:28; 1 Thess. 5:12; 1 Tim. 5:17). However, some elders will be more gifted by God, more experienced, more involved, and more proficient than others in executing various dimensions of the pastoral office (Rom. 12:3-8; 1 Cor. 12:4-7). For example, some should be more engaged in public preaching and teaching than others (1 Tim. 5:17). In view of this diversity of gift, as well as the numerous and grave responsibilities of the office, it is highly desirable that at least one elder should devote himself full-time to the work of preaching and teaching and the oversight of the church as his calling in life (1 Cor. 9:14). The church is responsible to give adequate financial compensation, according to its ability and according to the evidence of a man's gift, especially, but not exclusively, to those elders who labor in the Word (Prov. 3:27; 1 Tim. 5:17-18).
Paragraph D. Number of Elders and Length of Term. Since the church should endeavor to recognize all the men whom the Holy Spirit has endowed with the requisite graces, gifts, and sanctified desire, the number of elders shall not be fixed. These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet. 5:2).
Paragraph E. Qualifications of Elders. The general qualifications for an elder are clearly set forth in Scripture, particularly in 1 Tim. 3:1-7 and Titus 1:5-9. Any man called to this office must be able conscientiously to affirm his agreement with our Confession of Faith and his submission to the Covenant and Constitution of the church. Should he at any time change his convictions respecting the teachings of the Confession of Faith of this church, he is under moral obligation to make this fact known to the church (Ps. 34:13; Eph. 4:25; Mt. 5:37), and to remove himself from his office immediately in an orderly manner.
Paragraph F. Chairmanship of the Elders. To help the eldership function in an efficient and orderly manner, the elders shall choose from their number a chairman and a vice-chairman (1 Cor. 14:40; London Confession 1:6b). The chairman shall be responsible to organize and lead the regular elders' meetings and, ordinarily, all congregational business meetings. In his absence these functions will be performed by the vice-chairman. Under ordinary circumstances, the chairman shall be a man who has been set apart to labor full-time in the work of the ministry.
Paragraph A. General Statement. Christ, the Head of the church, has instituted the office of deacon as an aid to the people of God in general and to the elders of the church in particular (Acts 6:1-6). While the office of deacon is a serving rather than a ruling office, God has promised a special blessing to those who serve well as deacons (1 Tim. 3:13). Deacons are responsible to administer the benevolent concerns, ordinary business and secular affairs of the church so that the elders may devote themselves without distraction to the biblical priorities of their office (Acts 6:3-4). Deacons must fulfill the duties of their office in cooperation with and under the oversight of the elders (1 Tim. 3:10; Acts 20:17, 28; 11:30).
Paragraph B. Number of Deacons and Length of Term. The number of deacons shall not be fixed. The church shall choose as many as are needed for the work to be done from among the men who give evidence of having the scriptural qualifications for the office (Acts 6:3). These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet. 5:2
Paragraph C. Qualifications of Deacons. The qualifications for a man chosen to fulfill the office of deacon are particularly set forth in Acts 6:3 and 1 Tim. 3:8-13. Any man called to this office must be able conscientiously to affirm his agreement with our Covenant, Confession of Faith and submission to the Constitution of the church. Should he at any time change his convictions respecting the teachings of the Confession of Faith of this church, he is under moral obligation to make this fact known to the church (Ps. 34:13; Eph. 4:25; Mt. 5:37), and to remove himself from his office immediately in an orderly manner.
Paragraph D. Chairmanship of the Deacons. To help the diaconate function in an efficient and orderly manner (1 Cor. 14:40), the elders, in consultation with the deacons, shall choose one of the deacons to serve as chairman and another as vice-chairman. The chairman shall be responsible to organize and lead the regular deacons' meetings and to communicate regularly with the eldership concerning diaconal business and concerns. In his absence the vice-chairman shall undertake these responsibilities.
Paragraph A. General Statement. The local church, under the guidance of the Scriptures and in dependence upon the Holy Spirit, is responsible to appoint men to the offices of elder and deacon. Each potential officer should have a desire for the office, and the church should recognize the call of Christ as it observes in the man evidence of the graces and gifts which Scripture requires for the particular office. In no case may a man be nominated to either office without his prior consent (1 Tim. 3:1; 1 Pet. 5:2).
This responsibility to recognize the gifts of Christ to His church is a matter of such importance that it should be discharged with much prayerful waiting on God for guidance, a careful consideration of the relevant passages of Scripture, and an objective evaluation of each man considered for office. These activities are the responsibility of each individual member of the church (Acts 6:1-6).
Paragraph B. Process of Recognition. Recognition of officers occurs through nominations and congregational approval.
(1) Nominations. Nominations to the office of elder or deacon shall be made by the elders (Acts 14:23; Titus 1:5).
At any time during the year the elders may nominate men to either office and call a special congregational business meeting for their consideration. Likewise, members are free at any time to communicate to the elders the names of men whom they consider to be potential officers.
(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. During this period the members have a solemn obligation prayerfully to assess the nominee in the light of relevant passages of Scripture. Any member who has reservations about the man's fitness for office should contact him or one of the elders. Failure to resolve the reservation to the elders' satisfaction may warrant postponement of the congregational vote.
When the time comes to consider a nomination during a business meeting of the church, the candidate for office and any members of his immediate family who are present shall be requested to leave the room while his qualifications are discussed by the congregation in the fear of God and the light of Scripture (1 Tim. 3:1-3; Titus 1:5-9). After that, a written ballot shall be taken. It is desired that the vote of the congregation be unanimous, but if unanimity is not realized, no less than a three-fourths majority of the members present and voting shall be required for the election of an officer.
Paragraph C. Installation. Following the recognition of an officer by vote of the congregation, he shall be publicly installed in his office at a regular worship service by prayer and the laying on of the hands of the existing elders on behalf of the church, and if appropriate, from sister churches with whom we have close fellowship (Acts 6:6; 14:23; 1 Tim. 4:14).
Paragraph D. Terms in Office. Church officers shall hold office as long as they are faithful to their calling and have the confidence of the congregation.
Paragraph A. Warrant for the Discipline of Officers. While elders are overseers of the flock, they are themselves members of the flock. Therefore, each elder is under the oversight of his fellow elders and is subject to the same discipline as are all the members of the church, but must adhere to a more rigorous standard of conduct than other members (Gal. 2:14; 1 Tim. 5:20). Deacons likewise are under the oversight of the elders and are subject to the discipline of the church. In addition to the ordinary strictures of public reproof and censure, suspension of privileges, and excommunication, officers are subject to removal from office as part of the disciplinary action of the church (1 Tim. 3:2).
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 by the behavior of any church officer should first approach that officer privately and express his concerns. If the concerns are not resolved, the member should inform the elders of the situation and wait upon them in the determination of the matter (Mt. 18:15ff). In the case where a sole elder is involved in such proceedings, an Advisory Council shall be convened with the responsibility to investigate the matter and to recommend congregational action if they judge it to be warranted.
Since this is such a delicate and serious matter, the elders shall proceed with due caution and earnest prayer (1 Tim. 5:19; Prov. 19:2). If the elders judge public discipline or removal from office to be necessary, they shall inform the congregation of the basis for the proposed action. If the congregation votes to impose corrective discipline upon the officer under any of the terms of Article VII, he shall be removed automatically from office. If a congregational vote is taken but is less than the three-fourths majority required to invoke discipline, the officer must submit himself to an immediate vote of confidence and must attain a three-fourths majority of the members present and voting in order to remain in office.
Paragraph A. Reasons for Termination.
(1) By Voluntary Resignation. An officer may resign his office without prejudice if for good and valid reasons he finds he is no longer able to discharge the duties of it with a good conscience (Acts 24:16).
(2) By Removal for Non-culpable Incompetence. In cases where the elders determine that an officer is no longer competent to fulfill all the duties of his office, by reason of infirmities not of themselves culpable (2 Sam. 21:15-17), they shall explain their concerns to him and seek his resignation. If he will not resign, they shall present their concerns to the congregation and call for a vote of confidence in him. In order to retain his office in such circumstances the officer must receive a vote of confidence by no less than a three-fourths majority of the members present and voting.
(3) By Loss of the Confidence of the Congregation. The elders may call for a vote of confidence in any officer at any time. The elders will set forth their recommendation in the matter and the reasons for it. In order to retain his office in such circumstances the officer must receive a vote of confidence by no less than a three-fourths majority of the members present and voting.
(4) By Removal through Disciplinary Action of the Church. An officer may be removed from office by congregational vote according to Section 5 of this Article.
Paragraph B. Implications of Termination.
(1) When a man leaves office he no longer retains the authority of that office and may no longer continue in its functions, privileges and titles in relation to this church, other churches and society at large.
(2) It is expected that all former officers will respect the sanctity of the trust previously given to them and that they will maintain the confidentiality of all ecclesiastical matters to the extent required by Scripture, this Constitution and the judgment of the existing elders (Prov. 11:13).
(3) A former officer may be considered again for office, but only in the manner prescribed in Section 4 of this Article.
There shall be three categories of meetings under this Constitution. These are (1) the annual business meeting; (2) other business meetings requiring congregational votes; and (3) meetings called for purposes not requiring a congregational vote.
Paragraph A. The annual business meeting shall be for the purpose of receiving reports from the elders, deacons, and any church ministries from which a report is requested by the elders, and for the transaction of other business, which may include the initial election of elders and deacons.
Paragraph B. Other business meetings requiring a congregational vote may include, but not be limited to, the initial election of elders and deacons; matters involving the purchase and sale of church properties; and for certain matters of church discipline as set forth in Article VII of this Constitution.
Paragraph C. Meetings called for purposes not including a congregational vote may include, but not be limited to, meetings for the hearing of special reports or seeking the counsel of the congregation; meetings called to announce certain actions of the elders not requiring congregational votes; meetings called on an emergency basis to advise the congregation of serious matters of concern, in advance of a meeting requiring a congregational vote; and meetings called for the purpose of instructing the congregation in rules of conduct so that everything is done decently and in order in our life together.
Paragraph A. No less than ten days' notice shall be given of the annual business meeting and other business meetings requiring congregational votes. Notice shall include posting a written notice of the meeting and announcements made at the stated meetings of the church.
Paragraph B. Meetings called for purposes not including a congregational vote may be called upon shorter notice.
The regular and temporary members present at any properly convened congregational business meeting shall constitute a quorum for the transaction of business.
The elders of the church will set the agenda for all business meetings. Members may submit items for consideration at least 5 days prior to the day of the scheduled meeting. In the absence of elders, the deacons shall fulfill this task, and in the absence of elders and deacons, the church will appoint a steering committee to handle this responsibility.
As a general rule, the chairman or vice-chairman of the board of elders shall preside at congregational business meetings. In the case of their absence or inability to serve, or due to the nature of the business being considered, the elders may appoint another officer to preside, or the church may appoint a chairman in the absence of elders.
Paragraph A. In order that the conduct of church business may be an expression of the mind of Christ, and not merely of men, the members of the congregation must form the judgments expressed in their voting in subjection to the Word of God and in prayerful reliance upon the Spirit of God who indwells them (Acts 15:22, 25-28; 13:1-4; 2 Cor. 8:19; Acts 6:2-7; 1 Jn. 2:27). We reject the necessity of following the pattern prescribed in Roberts Rules of Order or similar man-made standards of parliamentary procedure.
Paragraph B. All regular and temporary members over the age of 18 and in good standing may vote on any question properly brought before the congregation. Unanimity of heart and mind shall at all times be sought and prayed for (Acts 6:5), but when unanimity is not realized, not less than a three-fourths majority of the members present and voting shall be required to make any resolution valid.
Church Meetings are private matters involving the business of the household of God (1 Tim. 3:4-5). As families do not conduct their business in public, neither should churches. For this reason, attendance at church meetings will be limited to members of Heritage Baptist Church. Guests may be permitted to attend by specific action of the church at the convening of a meeting.
In the event that Heritage Baptist Church must dissolve, all assets will be used to pay any outstanding debts incurred by the church. All remaining funds and assets will be distributed equitably among the missionaries (home or foreign) currently supported by the church. Under no circumstances shall any member or officer of Heritage Baptist Church profit from the dissolution of this assembly.
This Constitution may be amended by a three-fourths majority of the members present and voting at a duly convened business meeting of the congregation.
No proposed amendment may be voted on which has not been distributed to the congregation in written form at least one month prior to such a meeting. Also, during that period and separate from the meeting at which a vote will be taken, there must be at least one stated meeting at which the elders shall present the biblical reasons for the proposed amendment and entertain appropriate questions.
The following parenthetical comment is added for clarification after the sentence ending Protestantism: (The only exception to this rule shall be, with the approval of and at the discretion of the elders, others not meeting the aforesaid requirements may be given temporary permission to partake of the Lord's Supper if they pursue this permission prior to the service in which the ordinance will be offered).
All amendments are also found in the body of the text of this
document.