CONSTITUTION

In the church of God all things are to be done decently and in order (1 Cor 14:40). This command pertains to the government of the church as much as to the corporate worship of the church. Convinced that Jesus Christ, the Head of Church, will protect and guide her, we seek to obey Scripture through the following standards for the orderly and scriptural government of our church, hereby constituted as Covenant Reformed Presbyterian Church (CRPC). These standards do not supplant Scripture, but rather are an expression of biblical church government under God. While biblical, these standards are primarily procedural; the doctrinal position of the church may be found in our Articles of Faith.

The purpose of this church is to glorify the God of the Scriptures by maintaining and promoting His worship both individually and corporately, by evangelizing sinners, and by edifying His saints. Therefore, we are committed to the proclamation of God’s perfect Law and of the glorious Gospel of His grace through all the world, to the defense of that “faith which was once delivered unto the saints” (Jude 3), and to the pure and faithful celebration of the sacraments of the New Covenant.

Our intention is to submit to all those principles regarding church order which are clearly required by Scripture, or required by deductions from Scripture which can be understood through good and necessary consequence. For the rest, we desire to operate in terms of a sanctified Christian prudence, with all things done in good order and biblical decency. At all times, we seek to submit to the Scriptures and to reflect the unity of the Spirit in the bond of peace (Ps. 133; Eph. 4:3,13).

As a church of the Lord Jesus Christ, CRPC is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only Head of the Church. We maintain our status as an unincorporated church as a matter of conscience, and we accept the various burdens and entanglements of civil regulation and taxation under protest. CRPC has constituted herself, under the authority and headship of the Lord Jesus Christ, as an association of natural persons, and recognized as such by the laws of the State of Tennessee.

Article I. Particularization

A. Constitutional Authority

1. This constitution, as with any other non-inspired document, is not infallible. It does, however, reflect an earnest and sincere attempt to apply the Scriptures in ordering the life of this local church. Therefore the demands of the ninth commandment, and the sanctity of truth in general, require that the Elders and all of the members of this church abide by our mutual commitment.

2. The procedures of membership outlined below are designed solely for the purpose of maintaining scriptural and accountable local church government (Heb. 13:17), such that our affairs are conducted in decency and in order (1 Cor. 14:40). In no way is our practice of membership to be construed in such a way as to disrupt our Christian unity and fellowship with true saints who attend church elsewhere (Gal. 3:28; 1 Cor. 3:1-4).

3. The Statement of Faith and Constitution may be amended at any time through 3/4 consent of the Elders, when the following conditions have been first fulfilled.

     a. A written copy of the proposed change is made available to the congregation.

     b. The congregation will have one month to discuss said changes with the Elders.

B. Name

1. The name of the church shall be Covenant Reformed Presbyterian Church, hereinafter referred to as CRPC.

C. Denominational Affiliation

1. CRPC is a mission work of Providence Church, Lynchburg, VA—a member congregation of the Confederation of Reformed Evangelicals (CRE). Oversight is delegated to St. Peter Presbyterian Church, Bristol, TN—until such time as Providence Church is able to undertake this task. Full membership with the Confederation of Reformed Evangelicals shall proceed according to the Constitution of the CRE. Per CRE requirements, the entire constitution of the Confederation of Reformed Evangelicals is adopted as part of the Constitution of CRPC.

2. Withdrawal from the CRE may only occur by a 3/4-majority vote of the Elders of CRPC at a meeting called for that purpose.

D. Dissolution

In the event of the dissolution of CRPC, all of its debts shall be fully satisfied. None of its assets or holding shall be divided among the members or other individuals, but shall be irrevocably designated by the Elders prior to dissolution to such other non-profit corporations or Reformed ministries or churches as are in agreement with the letter and spirit of the Articles of Faith adopted by this church.

Article II. Articles of Faith

1. We acknowledge the ultimate authority of the Holy Scriptures in all matters of the Christian faith.

2. We have adopted the following historic confessions as setting forth the system of doctrine taught in the Holy Scriptures: the Ecumenical Creeds (the Apostles’ Creed, the Nicene Creed, and the Definition of Chalcedon) and the Westminster Confession of Faith (1647).

3. These confessions not only summarize the heart of the Christian faith, but also summarize some of our distinctives as a particular body. As such, our confessions do not necessarily define the boundaries of our fellowship. Some Christians will certainly differ with some of the statements in these confessions. Such Christians are nevertheless welcome to worship the Lord together with us.

4. These confessions do represent the doctrinal understanding of the eldership of CRPC, and it is our intention that the teaching and preaching at CRPC reflect this understanding also.

5. As a body of reformed evangelicals, we seek to display our unity in truth with other faithful churches, not only in the present, but also with the historic Christian church throughout the ages. Although we have not officially adopted the following confessions, we are in general agreement with the following historic confessions of the Reformation:

a. Three Forms of Unity (the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort

b. The Thirty-Nine Articles of Religion

c. The London Baptist Confession (1689)

6. As members of the Confederation of Reformed Evangelicals (CRE), we also express our agreement with the Reformed Evangelical Confession (Article XII of the CRE Constitution). From time to time our church may adopt position papers, or memorials, on current issues (e.g. abortion, homosexuality, Christian education, women in the military, etc.). These papers do not carry the same weight as our confessions for they have not stood the test of time nor the scrutiny of the Church universal. However, they do represent the thinking of the eldership on a particular issue.

Article III. Members 

A. Household Membership

1. Membership in the community of our church will be normally reckoned by household. A household will be eligible when the head of that household meets the following criteria:

a. He professes faith in the Lord Jesus Christ (Rom. 10:9-10);

b. He does not contradict his profession through his manner of life (Matt. 7:22-23);

c. He has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19);

d. He considers his permanent residence to be in our geographical region (Eph. 1:1);

e. He submits himself to the government of this church (Philemon 2; Heb. 13:7,17).

2. Mastery of church confessions is not required for church membership (Matt. 28:19,20). It is necessary, however, that any disciple seeking membership manifest a willingness to be taught and be in substantial agreement with what he already knows concerning the church’s doctrine and government. 

3. The Elders in session may admit eligible households and/or individuals into membership based upon the positive testimony of two or more elders who have personally heard their profession of faith and ascertained that they have been lawfully baptized by a Christian church in the name of the Father, the Son and the Holy Spirit. For those seeking membership who have never been baptized, baptism will be required as part of the membership process. Letters of transfer from other Christian churches will be accepted, but will not mitigate the requirement to meet with a minimum of two elders. 

4. The Session of the church recognizes, through admitting the head of the household into membership, that he is responsible before God for the spiritual condition of that household. Under the headship of Christ, the administration of church ordinances and discipline remains with the Session. However, in such administration, the Session is to respect the spiritual responsibility of the head of the household. 

5. The Elders will maintain a membership list, with the members of each household listed in a clear manner, including names with yes/no entries for baptism. This membership list will be maintained by the Elders, and is not to be confused with the church directory of addresses and phone numbers. 

6. If an individual satisfies the criteria listed above, but has no family, or members of his family choose to join another church or refuse to believe, then he will be included as an individual member of our church.

7. Households lacking a male head of household, whether through widowhood, divorce, or other circumstances, may be received into membership according to the above provisions. Such households will be assigned to the pastoral oversight of another covenant household in which a male head of household is present. 

8. Because water baptism is required of those seeking membership, the following guidelines will apply:

a. When an unbaptized professor of faith moves to our church or has been brought to a first profession through the ministry of our church, he will be instructed on his responsibility to obey Christ by receiving baptism at the first opportunity.

b. When a baptized believer moves to our church, the Elders acknowledge his baptism as Christian baptism by receiving him into membership. This will not be affected by whether the baptism was administered in infancy. If the baptism was administered by an apostate church, or a non-Christian sect or cult, as formally decided by the Elders of the church in session, the individual will be instructed on his responsibility to be baptized at the first opportunity. As an act of an ecclesiastical government, a valid baptism does not depend upon the personal integrity of the minister conducting the baptism, or the doctrinal and moral integrity of the administering church. Nevertheless, if the doctrinal and moral corruptions are so far advanced as to require our Elders to consider that church to be no Christian church at all, then the baptisms administered by such a church will not be received. Given the complexity of all such issues, the Elders will deal with each situation on a case-by-case basis. 

9. When the criteria listed above have been fulfilled, a household or individual will be formally received into the membership of CRPC before the congregation during the next Lord’s Day service (See the Public Membership Vows).

10. When baptisms are administered by the Elders of our church, “dipping of the person into the water is not necessary; but baptism is rightly administered by pouring, or sprinkling water upon the person” (WCF XXVIII, iii). Baptism is normally administered by entire household.

B. Members & Non-members of Member Households

1. Under the headship of Christ, the administration of church sacraments remains with the Elders. However, in such administration, the Elders recognize that not all members or prospective members have the same background or understanding as CRPC concerning the recipients of the sacraments.

2. All members of member households, upon baptism, shall have access to and are welcome at the Lord’s Table.

3. Those members of credo-baptist households who have not professed faith in the Lord through water baptism, and have not come to the Lord’s Table, are not recognized by the Elders as members of the church, though they are members of member households.

4. When a child in a credo-baptist home professes faith in the Lord to the satisfaction of the head of the house, the parents should notify the Elders, who will arrange for the baptism of the child. The child will then be welcome to the Lord’s Table. 

C. Associate Members

Occasionally there are those Christians who cannot find a good Christian church to join in their area. Such persons may apply to CRPC for spiritual oversight and accountability, admission to the sacraments, and subjection to discipline. Nevertheless, they are urged to seek diligently a church with which they can unite elsewhere. An associate member shall not be allowed to vote in any business meeting of the Church. Requests for associate status shall be granted at the discretion of the Elders. 

D. Termination of Membership

1. By physical death. When a member of this Church is removed from our midst by death, his name shall be automatically removed from the membership roll.

2. By transfer. When it is so requested, the Elders may grant to a departing member in good standing a letter of dismissal to the fellowship of another Church. No such letter may be given to a member who is at the time under corrective discipline of this church. The Elders may refuse to grant a letter of transfer to any church which is in their judgment disloyal to “the faith which was once for all delivered unto the saints” or which does not exercise godly care over their members.

3. By excommunication. According to the teaching of Holy Scripture, a congregation must cut off from its fellowship and visible membership any person who teaches or insists on holding to false and heretical doctrine, or who blatantly and persistently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity or peace of this Church. The procedure to be followed in such excommunications is set forth in Article VI of this Constitution. (Matthew 18:15ff; I Corinthians 5:1ff).

4. By release. If a member household or individual member is moving from our geographical area, before they leave the Elders will exhort them on their duty to find a new church home. Ordinarily, if they have not joined themselves to a new church within six months of moving, the Elders will release them from membership in CRPC with a letter of admonition. If a member household or individual member seeks to resign from the church for reasons other than transfer or corrective discipline, the Elders may release them from membership in CRPC with a letter urging them to join another Christian church.

Article IV. Church Officers 

A. Elders

1. Authority

a. Because the authority of the Elders of the church is human authority exercised in the house of God, it has both high prerogatives and important limitations.

b. It is divinely-delegated authority. Thus, the Elders are answerable to God for the exercise of this authority (Acts 20:28; Heb. 13:17). Therefore, the Elders are obligated to discharge all of the duties specified by God in the Scriptures (particularly in such passages as Acts 20:17, 28ff; 1 Pet. 5:1-4; and Heb. 13:17). 

c. When the Elders exercise this authority by requiring obedience, they must seek to gain the consciences of God’s people through the ministry of the Word (Eph. 4:11c; 1 Tim. 3:2c; 2 Tim. 4:1-2; Heb. 13:17).

d. The authority of the Elders does not include the right to make certain decisions unilaterally. In major decisions of church life, such as those having to do with recognition of officers (Acts 6:2-6), the local church as a whole has a voice. Yet the Elders’ must provide definitive leadership to the church in the making of such decisions.

e. The authority of the Elders is limited to the sphere of the local church. Thus, they will not require punishments for sin beyond those of biblical church discipline, will not invade the biblically-defined spheres of other divinely ordained human authorities (husbands, fathers, civil rulers, and employers), and will not command God’s people regarding matters not specified in Scripture except to order the house of God by the application of His Word (Matt. 22:21; Luke 12:13-14; Acts 20:28; 1 Pet. 5:3a; Rom. 13:1-7; Eph. 5:22-6:9; 1 Cor. 7:25-28; 35-40). 

f. The authority of Elders is conditioned by the fact that they are themselves members of the local church. While Elders are shepherds over the flock, they are also members of the flock. Therefore, each individual elder is entitled to the same privileges, is obligated by the same responsibilities, and is subject to the same discipline as are all the other members of the church. Thus, each individual elder is both under the oversight of his fellow elders and accountable to the church as a whole (Matt. 18:17; 23:9; 26:31; 2 Cor. 11:19-20; Gal. 2:11; 3 John 1, 9, 10).

g. The authority of every elder (or pastor) is the same. Thus, every elder has equal rule in the church. Though gifts possessed and functions performed will vary from elder to elder, this diversity must not undermine real parity among the Elders (Acts 20:28 (cp. 17); Gal 2:11; 1 Pet. 5:1-2; 1 Tim. 5:17).

h. Finally, the authority of the Elders is very real authority. God’s people are, therefore, required to submit when it is biblically exercised (Heb. 13:17; note also the scriptural titles and functions of the office).

2. Corporate Responsibilities

a. Ruling/shepherding (1 Peter 5:1-2)

b. Equipping (Ephesians 4:11-12)

c. Prayer/fasting (Acts 6:4; 13:1-3)

d. Teaching/preaching (1 Timothy 5:17)

e. Administering baptism and communion (Matthew 28:19-20; 1 Corinthians 11:23-26)

f. Administering church discipline and restoration (1 Corinthians 5:1-5)

g. Prayer for the healing of the sick (James 5:14-15)

h. Delegating responsibilities to the Deacons, hiring and firing church staff, defining the responsibilities of church staff, and approval of the budget

i. Commission or license ministerial students, and oversee the course of their training for the eldership: Under the guidance and oversight of the Elders, such commissioned individuals will have the opportunity to perform all the various ministerial functions of Elders, participation in the rule of the church being the sole exception.

3. Individual elders are responsible for those duties delegated to them by the body of Elders, and recorded in the minutes, with due regard to their gifts and desires. Elders with such a charge will serve willingly, and without domineering in the discharge of their assigned duties, whether pastoral or administrative (1 Peter 5:1-3). There is no distinction of rank within the body of Elders.

4. All usual business of the Elders will be conducted at their regular meetings, or at special meetings called for a particular purpose. The Elders will appoint one of their number to moderate the meetings of the Elders, and one to record the minutes of the meetings. It is desirable that the moderator will not be an elder whose principal duties include teaching the church on Sunday.

5. In all meetings of the Elders, each elder has one vote. In their capacity as a body of Elders, the Elders oversee all the affairs of the church. 

B. Deacons

1. Under the general oversight of the Elders, the Deacons will manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget, building maintenance, fellowship meals, administration of subordinate ministries and office support.

2. Individual deacons are responsible for those duties assigned to them by the Elders, and recorded in the minutes, with due regard to their gifts and desires. There is no distinction of rank among the Deacons.

3. All usual business of the Deacons will be conducted at their regular meetings, or at a special meeting called for a particular purpose. The Deacons will appoint one of their number to moderate the meetings of the Deacons. The Deacons will provide a quarterly financial report to the church, which will be freely distributed, and they will give an annual report to the Elders with proposals for the upcoming year.

4. Diaconal Ministries

a. Deacons’ Fund

i. In the benevolent functions of the church, the Deacons are responsible to maintain the biblical standard of money, charity, work, and related issues (Gal. 6:10; 2 Thess. 3:4-16; Eph. 4:28; 1 Tim. 5:3-4, 8; Is. 10:1-4).

ii. The Deacons’ Fund is available to members of CRPC to meet pressing needs. When a need is made known through the Elders, Deacons, or members of the church, the Deacons will examine the scope and urgency of the need and present it to the Elders. Upon approval by the Elders, the family or individual will be placed on the Deacons’ Fund until the need is met or they are removed for other reasons.

iii. Upon being placed on the list for the Deacons’ Fund, the head of the household will be asked to submit an acceptable household budget to the Deacons within thirty days. A deacon or elder will be assigned to review the family budget and give counsel and financial advice as necessary.

iv. If able, the head of the household is required to work at a full-time job. Under certain extraordinary circumstances, where no male head of household is present and children are involved, this requirement may be waived.

v. The household will be discouraged from receiving public assistance in the form of direct welfare payments.

vi. In case of one-time needs exceeding $1000, the Deacons will seek elder approval for the expenditure at the next regular Elders meeting. If the need cannot be met from the Deacons’ Fund, the Deacons may seek elder approval to move funds from general savings to meet the need. A household budget will not be required for one-time needs paid in full from the Deacons’ Fund. However, a budget will be requested by the Deacons if the family stays on the list for the Deacons’ Fund after that particular need is met.

vii. Families supported by the Deacons’ Fund will be contacted by a deacon at least once a month to ensure their financial needs are being met. Budget counseling will be provided by the Deacons when necessary. If there are spiritual matters that need attention, the Deacons will notify the Elders. The Deacons will report regularly to the Elders on the status of families remaining on the list for the Deacons’ Fund more than three months.

viii. Indigent giving will be decided by the Deacons on a case-by-case basis. As a general rule the Deacons will not disburse money to indigents, but will purchase items necessary to meet basic needs in such areas as food, clothing, shelter, and travel.

b. Christian Education Fund:

i. The Christian Education Fund is a special category of the Deacons’ Fund. Monies from this fund will be available to help qualified families with expenses associated with providing a biblical education for their dependent children, whether for home schooling, tutorial services, or a private Christian school.

ii. In ordinary situations, the family concerned will be asked to show its commitment to Christian education through providing as much for their children’s education as their budget will allow. In extraordinary situations, the entire cost may be borne by the fund.

iii. Whenever possible, payments will be made directly to the school, tutorial service, textbook supplier, etc.

iv. Recipients of the Christian Education Fund must qualify fully for the Deacons’ Fund.

v. In addition to Deacons’ Fund criteria, the following standards also apply. The Elders must have reason to believe that, due to personal or financial constraints, the children are likely to receive non-Christian or sub-standard Christian education. The family will receive consistent pastoral counseling for the duration of support from the fund, consistent with the circumstances. The Deacons will verify that the fund is not being used to pay tuition in such a way as to receive a tax write-off.

vi. Recipients must be re-approved in June for the following school year. After a family has received support for one school year, a deacon will review the family’s household budget and help them set up a plan to assume the entire cost of their children’s education.

c. Widows’ Fund

i. CRPC joyfully acknowledges its obligation to provide support to those truly widowed women who meet specific biblical criteria, especially as articulated in I Timothy 5:3-16. In summary, we believe those criteria are:

(a) Eligible widows must be over 60 years of age - v9a

(b) The faithful wife of one man, (The Greek here is literally a one man woman) - v9b

(c) An active member in good standing of our church.

(d) Well-reported for good works (v10a) such as:

(e) Brought up children - v10b

(f) Lodged strangers - v10c

(g) Washed the saint’s feet (humble servitude) - v10d

(h) Relieved the afflicted - v10e

ii. The Scriptures clearly state that the children or grandchildren of a widow are the first line of support. In the event a widow is without a family or the family neglects its obligation for support, a woman shall be considered to be placed on the roll.

iii. The determination of whether to place a widow on the roll or not will be made by the Elders. This determination will be made by a careful examination of the qualifications listed above, which may include seeking the testimony of others with regard to the manner of life of the candidate. Each candidate will be evaluated by the Elders in light of direct scriptural commands in 1 Timothy 5:3-16 and by those other things which may be deduced through sound exegesis of the Scriptures. 

C. The Vow of Subscription

Upon ordination, Elders and Deacons shall subscribe to the Confessions of the Church (See Ordination Vows.)

D. Compensation

1. The pastor shall be compensated as part of his call, and his compensation can only be changed by vote of the Elders.

2. Those elders whose assigned duties preclude them from providing for their families in the ordinary way must be compensated by the church (1 Timothy 5:17-18). 

E. Term

1. Once installed, the officer will serve for life, unless he resigns or is removed. 

F. Removal

1. If one of the saints believes an officer may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that officer individually first (Matthew 18:15), and then with one or two others (Matthew 18:16). If the problem remains, then the individual, with the one or two witnesses, should come to the other Elders and present the charges (1 Timothy 5:19).

2. If the charges are doctrinal or moral in nature, and if 3/4 of the Elders decide that the question merits an investigation and/or trial, then they will:

a. Inform the congregation of the nature of the charges.

b. Announce the date(s) of the scheduled investigation and/or trial.

c. Encourage the congregation to attend.

3. If the charges are sustained by 3/4 of the Elders, then that officer, depending on the gravity of the charges and the response to the correction, will be rebuked in the presence of the congregation (1 Timothy 5:20), or will be removed from his office (1 Timothy 3:1-13; Titus 1:5-9), or both. 

G. Resignation

1. If an elder or deacon desires to resign his office, or to take a leave of absence, he will present a letter expressing this desire and explaining his reasons to the board of Elders. If the resignation or leave of absence is approved, the Elders will notify the congregation.

2. If the resignation is sought for reasons of moral or doctrinal turpitude, then the Elders must also consider whether additional church discipline ought to be exercised. 

Article V. Church Business 

A. Electors

1. Those members of CRPC who vote in church elections or business meetings will be called electors. Electors of CRPC are those who are male heads of member households in good standing. Unmarried male members, who are independent of their parents, may be considered by the Session as a household for purposes of voting on a case-by-case basis.

2. Electors may vote in the elections of elders and deacons and other Heads of Households meetings.

3. Three weeks prior to any election to church office, the election will be announced and the ballot will be provided to the electors. Those who desire to vote but who do not receive a ballot may contact the Elders. If in good standing, they will be provided a ballot in time for the election. 

B. Officer Elections

1. Elections will be conducted at appropriate times and will be scheduled by the Session as the need for additional officers arises. Alternatively, the Electors may also petition the session at any time to call a Heads of Households meeting for the purpose of electing additional elders, or deacons, as provided in this Article.

2. A man may be nominated for elder in several ways. He may aspire to the office himself (1 Tim. 3:1), the Elders may approach him, or the people of the church may suggest his name to the Elders. Once he becomes a candidate, the Elders will examine the candidate with regard to his doctrine and manner of life. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the Elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-4).

3. A man may be nominated for the office of deacon in several ways. He may aspire to the office himself, the Elders or Deacons may approach him, or individuals in the church may suggest his name to the Elders or Deacons. Once he becomes a candidate, the Elders will examine him concerning his doctrine and manner of life. The Deacons will then include the candidate in their work in order to prove his fitness for the office (1 Tim. 3:10). When the candidate has shown, in the unanimous judgment of the Deacons, his fitness for office, the Deacons will make a recommendation to the Elders to place his name on the ballot. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the Elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:8-13).

4. A man may not be placed on the ballot without the unanimous consent of the current Elders (Phil. 2:1-4). Once on the ballot, the electors of the church have the option of voting either “yes” or “no.”

5. If the candidate receives at least 3/4 of the vote of the church as represented, the Elders will ordain the new elder to the ministry of eldership through the laying on of hands and prayer (Acts 6:6). 

6. If a candidate for office is not elected, then one of the Elders will meet with him within one week to discuss the election and answer any questions the candidate might have. 

C. Proxy Voting

1. An elector who expects not to be able to attend a meeting at which he will have voting rights may be represented and cast his vote by giving another elector (who must himself have voting rights at the meeting) his proxy. Proxies shall be in writing, signed by the elector giving the proxy, and shall specify:

a. The name of the elector being represented by proxy.

b. The name of the elector being given representative capacity.

c. The date of the meeting at which the proxy is to be used.

2. Proxies shall be valid only for the one meeting specified therein. If the elector who gave a proxy attends the meeting specified in his proxy, the proxy shall be void, and the elector shall cast his own vote. No elector shall represent more than five other electors by proxy at any meeting of electors. 

D. Heads of Households Meetings

1. The Session shall call a Heads of Households meeting annually, to be held in November or December, for the purpose of reviewing the past year’s progress, and the presentation of the next year’s budget and ministries. 

2. Special Heads of Households meetings shall be called by the Session at any time, or whenever 75% of the electors shall request such a meeting. A meeting shall be held within 4 weeks of receipt by the Session of a valid petition requesting such a meeting.

3. No business shall be voted on at Heads of Households meetings except that which was stated in the call. No business shall be conducted unless a quorum is present. A quorum shall consist of at least 75% of the regularly attending electors. A two (2) week notice for all meetings shall be given in the church bulletin and/or announced at the morning service(s). 

Article VI. Discipline 

A. Types

1. Informal Church Discipline: Informal discipline is applied by an individual or multiple members of the church without the formal action of the Elders or the church as a body. The Elders will, through teaching and example, encourage the members of the congregation to discipline themselves and one another through the following practices:

a. Self-discipline: Exercising self-control or applying self-correction;

b. Overlooking the minor failings of others in love (1 Pet. 4:8);

c. Informal admonishment: Admonishing a brother when necessary (Matthew 18:15) and taking one or two others as witnesses if the admonition is rejected (Matthew 18:16).

2. Formal Church Discipline: If informal discipline does not result in repentance, then those who are aware of the need for discipline are expected to call the matter to the attention of the Elders. In the case of open and scandalous sin, there is no requirement to attempt private resolution of the matter, and it should be brought to the Elders without delay. Formal discipline will be pursued only after scriptural prerequisites have been satisfied and the Elders have made sufficient inquiry. In extraordinary situations, the Elders have the authority to take immediate disciplinary action if the honor of Christ or the purity of the church is directly threatened by a failure to act. Formal church discipline is applied through the formal action and unanimous judgment of the Elders. Formal discipline generally entails the following actions under the authority and oversight of the Elders:

a. Private Admonishment: When a brother or sister is in sin and remains unrepentant, rejecting informal admonition, one or two members of the church, appointed by the Elders, will formally admonish them in private, pleading earnestly for their repentance and solemnly warning them of the dire spiritual consequences and judgment that may follow if they fail to repent (Matt. 18:16).

b. Public Admonishment: In some cases, considering the gravity and scandalous nature of the sin, the Elders may decide to admonish and warn the brother or sister publicly so that they may be ashamed and repent (2 Thess. 3:14-15).

c. Suspension: In some cases, considering the gravity or scandalous character of the sin, the Elders may decide to suspend the brother or sister from the Table, from positions of responsibility or leadership, or from normal fellowship so that they may be ashamed and repent (2 Thess. 3:14-15).

d. Trial: When all other informal and formal measures and admonishments have failed to bring about the desired repentance, or in extraordinary situations where the honor of Christ or the purity of the church demand immediate action, the Elders must proceed to formally charge the brother or sister of specific, willful, and unrepentant violations of God’s Law and try them accordingly in a fair, just, solemn and timely manner. The most severe judgment which may be brought against a brother or sister convicted at trial is excommunicative censure, which is exclusion from the Supper and being regarded as an unbeliever. 

B. Subjects and Nature

1. Members: Those who meet the criteria of membership according to Article III may be disciplined in the manner described in this Constitution. Members who are children are also subject to the discipline of the church, although the Elders will seek to work with the parents as possible, taking into account the age and circumstances of the child.

2. Members of Member Households: In the case of baptized children who have not come to the Lord’s Supper over a period of years, the Elders will begin offering pastoral help to the head of that household. If the child leaves the household without ever having made such a profession of faith, or if the child falls into obvious and scandalous sin, then the Elders will solemnly warn the child of the spiritual hazards in rejecting a biblical upbringing, and urge him to repent and believe. If the warning is not heeded, then the Elders will remove the child’s name from the list of member households.

3. Non-Members: Professing Christians who attend the church regularly, but who are not members, and non-baptized members of member households will be subject to pastoral admonishment but not excommunication. Both may be rebuked whereas the former may also be prevented from partaking of the Lord’s Supper.

4. Professing Christians Under Discipline by Other Churches: If another church has disciplined one of its members, and that person subsequently comes to our church, then the Elders will decide whether to honor the discipline of the other church after due consultation with the person concerned and after all appropriate information is obtained from the disciplining church.

C. Formal Procedures

1. Formal Pre-trial Procedures:

a. When the Elders determine that formal discipline is necessary, they will initiate the biblical means to admonish or suspend the brother or sister in a fair, just, solemn and timely manner.

b. The Elders shall establish the specific procedures for each admonishment and/or suspension, singly or in combination, on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include formal private admonishment, formal public admonishment, and suspension as described in this Article.

2. Formal Trial Procedures:

a. When the Elders determine that a trial is necessary, they will endeavor to use all biblical means to conduct a fair, just, solemn and timely trial.

b. The Elders shall establish the specific procedures for each trial on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include:

i. Informing the accused of the detailed charges against them in writing, including the time, place, and date of the trial, and giving them ample time for the preparation of a defense;

ii. Informing the congregation.

iii. At the trial, one of the Elders will open with prayer and a solemn charge from the Word of God on the responsibilities of those present;

iv. Granting the accused time to make a reasonable defense at the trial, to reply and answer all charges, and to cross examine all witnesses called to testify;

v. Taking a separate vote by the Elders on each of the charges, if there are more than one, only after all the evidence has been presented, all relevant considerations have been fairly addressed, and the Elders have had time to deliberate and prayerfully consider the matter; and

vi. Declaring publicly the judgment and actions of the Elders regarding the accused on an appointed Lord’s Day, following an explanation and exhortation appropriate for the occasion, and providing the accused with a written copy of the judgment of the Elders;

vii. Making an official file containing all the records pertaining to the excommunication, including pertinent correspondence, transcripts, and minutes. If he requests it, the convicted member will be given one copy of this file at the expense of the church.

viii. Any appeals to presbytery will be conducted in accordance with the Constitution of the Confederation of Reformed Evangelicals. 

D. Verdicts

1. If a guilty verdict is reached, the Elders will read a statement (See the Form for Excommunication) to the congregation of CRPC on the subsequent Sunday.

2. If an innocent verdict is reached, the accused party’s name will be cleared during the next regularly scheduled church service. If such a verdict suggests deceitfulness on the part of any of the witnesses who testified against the accused, such witness or witnesses will become the subject of an immediate judicial investigation according to the rules set forth in this Article (Deut. 19:15-21). 

E. Penalty

As a result of the discipline, the one under discipline is to be considered and treated as an outcast (Matthew 18:17). To the members of CRPC this means:

1. He is not welcome to attend services of the church. If the person chooses to attend, he will not be physically restrained from entering the church premises, but will not be allowed to partake of the Lord’s Supper. The saints must not fellowship with him at all.

2. If the circumstances warrant, there is no longer a scriptural prohibition of a Christian taking the individual under discipline to court before a civil magistrate.

3. If the one under discipline seeks to find a church that will accept him, then the Elders of CRPC will contact that church and supply them with all the records of the disciplinary action. 

F. Restoration

Excommunicative censure shall be ended when, in the unanimous opinion of the Elders, the one under discipline has been restored through repentance. A confession by the individual under discipline will be read to the congregation on the Lord’s Day, and the Elders shall announce the end of the disciplinary action to the church.

Adopted by the Elders: ____ July 2003.

MEMORIALS

The following are position statements, adopted by the eldership of CRPC, regarding particular issues; they do not carry the weight of the church’s confessions. 

On Various Governments

We believe that God has ordained various governments among men. The three basic governments are civil government, church government, and family government as foundational to the first two. To fulfill their proper function, all of these governments are dependent on the grace of God, common or special, working in individuals to bring about self-government. Without such self-control, no other government can function according to the Word of God.

We deny that the authority of these governments should be set against one another. God has ordained them all, and assigned to them differing responsibilities. We further deny that any form of human government can be considered absolute. 

On Self-government

We believe that a man is saved in truth when in an effectual call the Holy Spirit regenerates him and he consequently submits, in faith, to the Lord Jesus Christ (Eph. 2:5). As a follower of Jesus Christ, he seeks to live in submission to His Word.

We deny that Christ can be received as Savior and rejected as Lord (Matt. 7:21).

We believe that the elect were chosen in Christ before the foundation of the world to live holy and blameless lives (Eph. 1:4).

We deny that holiness can be defined on the authority of the word of man. Our only standard of holiness is the law of God, found in the Old and New Testaments (2 Tim.3:16). 

We believe that God will always complete any saving work He has begun. A regenerated man will not fall away from God’s work of salvation (Rom. 8:29-31). The basis for this is God’s faithfulness and not the faithfulness of the believer (1 Cor. 1:8-9).

We deny that faith in God’s sustaining faithfulness is in any way a cushion for sin. A life characterized by sin is inconsistent with assurance of salvation (Rom. 6:1-6; 1 John).

We believe that a follower of Christ has an obligation to regularly and honestly confess his sins before God (1 Jn. 1:9; Prov. 28:13). In honest confession, the quality of a man’s relationship with God is maintained and protected.

We deny that confession of sin is the foundation of the believer’s relationship to God. Salvation does not depend on ongoing confession of sin; the joy of salvation does (Ps. 51:10-13).

We believe that God commands all men everywhere to repent and believe the gospel. All unregenerate men therefore have a true obligation to do so (Acts 17:30; 2 Thess. 1:8).

We deny that unregenerate men are unjustly excluded from grace. Because they are dead in their sins, they have no desire for God’s grace apart from the quickening influence of that grace (Eph. 2:1; Rom. 8:6-8; 1 Cor. 2:14). They are therefore responsible for remaining in sin.

We believe that at regeneration God creates each true believer a new man, created to grow in love and good works (Eph. 2:10; 2 Cor. 5:17).

We deny that this new man exists alongside the old man inherited from Adam. The old man was crucified in Christ (Rom. 6:1-11; Gal. 2:20). We deny that the crucifixion of the old man eliminates an ongoing struggle against the flesh (Gal. 5:17)

We believe that God has given to each individual various gifts of varying worth (1 Cor. 12:7-24). Each believer has an obligation to understand accurately what his gifts are and to put them to work in the worship of God (Eph. 4:11-16).

We deny that equality in Christ (Col. 3:10,11) nullifies God-assigned roles and stations (Col. 3:12-22; Phil. 2:3). 

On Family Government

We believe that God has ordained the husband as the head of his wife, and that he is answerable to God for the spiritual state of everyone in his household (Eph. 5:23).

We deny that the hierarchy established by God in the household diminishes in any way the worth of women in the sight of God or their husbands (Gal. 3:28). Righteous men rise up and call their righteous wives blessed (Prov. 31:28).

We believe that men are responsible to protect their families and to provide for them (1 Tim. 5:8), loving their wives as Christ loved the church (Eph. 5:25). Wives are responsible to minister to their husbands and children (Tit. 2:4), to be homemakers, keeping their homes well-managed and clean (Tit. 2:5).

We deny that reversal or rejection of God’s assigned roles to husbands and wives can occur without serious damage to the family and, consequently, to the society and church (Tit. 2:5).

We believe the prosperity of a household is a gift from God (2 Cor. 9:10-11).

We deny that godly living is an automatic means to wealth and prosperity (Heb. 11:35-38).

We believe that God blesses in a material way when men honor Him through hard work over a long time, when they are generous with the blessings God has already given, and when they provide for their families and dependents (2 Thess. 3:7-10).

We deny that covetousness and greed can be a means to obtain the blessings God bestows (1 Tim. 6:5). 

We believe that believing parents have an obligation before God to provide their children with a godly understanding of the world in which they are growing up. To this end, Christian education, however administered, is essential (Dt. 6:1-6).

We deny that the civil authority or the church has the obligation to educate our children for their vocational callings. That responsibility belongs to the parents (Eph. 6:4).

We believe that marriage is ordained by God, and that man has no authority to sever what God has joined together. God hates divorce (Mal. 2:16). In certain circumstances, divorce and remarriage are permissible, but must be governed in all respects according to the Word of God (Matt. 19:9; 1 Cor. 7:12-13).

We deny that compassion for the divorced requires any softening of the biblical teaching on the subject. 

On Church Government

We believe that each local gathering of the visible church is to be governed by a plurality of men called Elders, each of whom must meet the requirements for church leadership (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:1-4).

We deny that someone can be called by God to such leadership when his life or family is not in order. Seminary training, long experience, and gifts of leadership or communication are no substitute for obedience (1 Sam. 15:22).

We believe that each local gathering of the visible church is to be served by a plurality of deacons, each of whom must meet the requirements for church service (1 Tim. 3:8-13).

We deny that such service can be rendered properly when a deacon’s life does not meet the criteria set by Scripture.

We believe the Bible, both Old and New Testaments, to be the sole ultimate and infallible authority for faith and practice in the church. The laws of the Old Testament, including the Mosaic code, are normative for Christians today, provided they are understood and applied according to the teaching of the New Testament (Rom. 13:8-10).

We deny that the grace of God in Christ has changed in any way the definition of right and wrong. Rather, the Spirit works love in us to accomplish the righteous requirements of the law (Rom. 8:4).

We believe a great commission has been given to disciple the nations to Christ. The means for accomplishing this are the preaching of the gospel, baptism, and the teaching of obedience to the commandments of Christ, prior to His return (Matt. 28:18-20).

We deny that the church should work as though we are living in the last generation (2 Thess. 2:1-2).

We believe the Lord commissioned His church to undertake the discipleship of the world (Matt. 28:18-20). The Lord has commanded baptism with water in the name of the Father, Son, and Holy Spirit. Baptism with water is therefore a sacrament (or ordinance) of the Christian church, and the Elders of the church are responsible to ensure that baptisms are administered in a scriptural fashion, and the proper signification of water baptism preserved and maintained. We affirm that water baptism signifies: union with Christ (Rom. 6:3-7); the baptism of the Holy Spirit (1 Cor. 12:13); the washing away of sin (Acts 22:16); the washing of regeneration (Tit. 3:5); the outpouring of the Holy Spirit (Tit. 3:6; Acts 10:44,47); and the circumcision of the heart (Col. 2:11-12).

We deny that water baptism imparts grace by means of water. God imparts grace to His saints to enable them to obey Him (2 Cor. 9:8), and strengthens them further by grace in that obedience (Heb. 12:14-15). The faithful observance of water baptism constitutes one part of that obedience, and is therefore a means of grace.

We believe the Lord’s Supper to be a participation by faith in the body and blood of Christ. Christians should regularly eat at this table, as long as they are not under the discipline of God or God’s people (1 Cor. 11:23-26). It is a participation in Christ (1 Cor. 10:14-17), and God blesses faithful participation in the Lord’s Supper (1 Cor. 10:16-17), and disciplines faithlessness in it (1 Cor. 11:30).

We deny that the Lord’s Supper imparts grace by means of the bread and cup. It is, however, a participation in Christ (1 Cor. 10:14-17). God imparts grace to His saints to enable them to obey Him (2 Cor. 9:8), and strengthens them further by grace in that obedience (Heb. 12:14-15). The faithful observance of the Lord’s Supper constitutes one part of that obedience, and is therefore a means of grace. 

We believe baptism in water and the Lord’s Supper to be external signs and seals of covenantal, historical, and spiritual realities.

We deny that these sacraments are an automatic means of grace, ex opere operato, grace being through faith alone. Any biblical means to build biblical faith is therefore a means of blessing and grace — especially including water baptism and the Lord’s Supper.

We believe that legitimate modes of water baptism include immersion, pouring, or sprinkling in the name of the Father, Son, and Holy Spirit (Rom. 6:4: Acts 10:44-48; Heb. 9:9-10).

We deny that the scriptural significance of water baptism can be nullified by the mode of application.

We believe the sign gifts which were apparent in the first-century church were not given as a normative pattern for subsequent generations (1 Cor. 13:8-13), and have now ceased (2 Cor. 12:12).

We deny that a church must manifest such gifts in order to please God in worship (1 Cor. 14:20-22). 

We believe that Christians must fellowship in unity with all true Christians, and that we have no right to judge the hearts of fellow servants. If God has accepted someone, we must gladly do the same.

We deny that such fellowship requires joint ministry with those Christians who teach or practice that which is unbiblical. We may hold someone to be a Christian, and yet believe them to be unqualified for leadership. The qualifications for leadership differ from those for fellowship (Rom. 14:1-8; 1 Tim. 3:1-7). 

On Civil Government

We believe that Christians are to live quiet and peaceful lives, in true submission to the constitutions, laws, and civil magistrates as ordained by God to be His servants (Rom. 13:1-7).

We deny that this submission is absolute. When civil authorities require something forbidden by God, or forbid something required by God, the duty of Christians is to humbly, respectfully, and submissively disobey (Acts 4:19-20). 

We believe that Christians are to pray for those authorities that God has placed above them (1 Tim. 2:1-4).

We deny that this prayer should be limited to blessings (Ps. 139:19-24).

We believe that Christians should be involved in the political process. Christ required His followers to be salt and light in the world, and He did not exclude civil government from that Christian influence (Matt. 5:13-16).

We deny that the power of the gospel is to be found in political involvement. We do not believe civil government to be a savior (2 Cor. 10:3-6), and deny that the church is a political organization. 

We believe that in the prohibition of stealing, God has ordained the institution of private property. We believe that the Christian church should teach against theft in all its forms (Ex. 20:15).

We deny that the institution of private property is a human invention. Rather, it is the result of a biblical understanding of God’s ordination of private property. But because man is fallen, the institution of private property, like all God-ordained institutions, has been much abused (Eph. 5:5).

We believe that the root cause of political disregard for the institution of private property is envy and covetousness (Matt. 20:1-16).

We deny that theft can be sanctified, even if it is done in the name of civil justice (Is. 5:20). If the civil magistrate oversteps the boundaries established for him in Scripture, one result can be various forms of theft, including oppressive taxation.

We believe that the church is to be constituted or incorporated by the Lord Jesus Christ alone, the only head of the Church (Eph. 5:23).

We deny that an unbelieving civil magistrate has the spiritual authority to establish a Christian church, or to prohibit the free exercise of the Christian religion in any way. While the doctrine of the church establishments in a genuinely Christian nation may be defended, we deny that a pluralistic and humanistic civil magistrate may establish or restrict true religion.

We believe acceptance of civil incorporation would be an acknowledgment that the civil magistrate has the authority to bring a Christian church into existence, and testifies falsely that the church is a creature of the state. Consequently, we believe that the church must maintain a status as an unincorporated church as a matter of conscience.

We deny that the civil magistrate has no authority in religious matters. We recognize that while the civil magistrate has no authority in sacris, in sacred things, he nevertheless has a measure of authority circa sacra, around sacred things. It is therefore lawful for a church, under the authority and headship of the Lord Jesus Christ, to form an association of natural persons, recognized as such by the civil magistrate.

We believe that churches should accept various burdens and entanglements of civil regulation and taxation only under protest, acknowledging the weight of such tyrannies as a judgment from God upon a disobedient church.

We deny that to receive this chastisement is compromise. The justice of such chastisement is received from the hand of God, but not acknowledged as just or right in the hand of the magistrate.

Adopted by the Elders: ____ July 2003. 

VOWS

Public Membership Vows

The individual or head of household will be asked questions like:

1. Do you acknowledge yourself to be a sinner in need of salvation by Christ, and do you believe in the Lord Jesus Christ, receiving and resting upon Him alone as He is offered in the gospel?

2. Have you been baptized in accordance with His Word?

3. Do you swear in the name of God, in humble reliance upon the grace of the Holy Spirit, to live in a way that becomes followers of Christ?

4. Do you swear in the name of God to support the ministry of this church in its worship and work, submitting to its government and discipline, while pursuing its purity and peace?

When an affirmative answer has been given, the following or something similar will be read:

Pastor: Together with all the members of this church, we receive you and welcome you into membership in this Church. To you we commit our blessings, our prayers and the right hand of fellowship.

Congregation: Amen. 

Ordination Vows

1. I wholeheartedly and willingly acknowledge before God and man that the Holy Scriptures, consisting of the Old and New Testaments, are the inspired, inerrant Word of God and the final rule of faith and conduct.

2. I further wholeheartedly and willingly acknowledge before God and man that I receive and adopt the Ecumenical Creeds and the Westminster Confession of Faith as setting forth the system of doctrine taught by the Holy Scriptures. I have made known my reservations to the Elders, and they have judged them not to be out of accord with the fundamentals of this system of doctrine. My reservations are:

a.

b.

c.

If I at any time find myself to have any other reservations to the Ecumenical Creeds and the Westminster Confession of Faith, I will, on my own initiative, make them known to the Elders.

3. In making this subscription I understand that the Ecumenical Creeds and the Westminster Confession of Faith are not on a level with the Word of God, and thus I do not declare that the statements of doctrine in them are necessarily formulated in the best manner, or that they are exhaustive statements of the doctrines confessed, or that every teaching of Scripture is dealt with or every error condemned, or that mere allusions or incidental remarks in them are binding. Nevertheless, I subscribe as previously stated to the system of doctrine conveyed by the Ecumenical Creeds and the Westminster Confession because they are derived from the Holy Scriptures.

4. I pledge myself faithfully to adhere to all the teachings of Ecumenical Creeds and the Westminster Confession and to reject all doctrines or opinions whatever that are contrary to or inconsistent with them. I further promise to observe the provisions of the Church Constitution of Covenant Reformed Presbyterian Church and faithfully to uphold its duly adopted worship, discipline, and government.

Adopted by the Elders: ____ July 2003. 

APPENDIX 

Form for Excommunication

Church discipline must always be conducted under the headship and the authority of the Lord Jesus Christ. This being the case, we acknowledge that Christ has required His church to conduct such church discipline in order to preserve and protect moral and doctrinal purity. The purpose of our church discipline is to glorify God through obedience, to maintain the purity of Christ’s church, and to reclaim the offender if possible.

After repeated efforts to exhort and instruct [ ] with regard to [his/her] Christian duty to [ ], the Elders of Covenant Reformed Presbyterian Church have determined, after a judicial trial on [date] in accordance with the pattern set forth in Scripture and the procedures of our church constitution, that [ ] is guilty of the [charge/s] brought against [him/her] at that trial. The [charge/s was/were]:

1.

2.

3.

It is therefore with grief that the Elders of CRPC unanimously pronounce that [ ] is hereby expelled from Christ’s church. We declare this day, by the authority of the Lord Jesus Christ, the Head of the Church, that [ ] is excommunicated in accordance with the requirements of Scripture, and is put outside the Church and is excluded from the fellowship of Christ and the spiritual blessings and benefits which God promises to and bestows upon His Church. [He/she] is delivered to the domain of Satan, and is hereafter to be accounted by you as a Gentile and an outcast. We exhort you not to associate with [him/her] that [he/she] may be ashamed.

It is our prayer that God will use this action we have taken today to glorify His name, and if He is willing, _{to restore [ ] to fellowship with us.}

Adopted by the Elders: ____ July 2003.