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• 1.   Fulfillment of Christ's Great Commission requires church membership.  According to the Great Commission of Christ (Mt. 28:18-20) there is an inseparable connection between making disciples, baptizing them and teaching them.  The Apostles implemented this commission by gathering baptized disciples into local churches.  It was therefore in local churches that baptized disciples were taught all that Christ commanded (Acts 2:38-42, 1 Co. 4:17).  With the uncertain exception of the Ethiopian eunuch, the New Testament knows nothing of believing men and women who are not members of local churches.
   
  
• 2.   Obedience to Christ's directive to observe the Lord's Table requires church membership.  Since all believing men and women are required by Christ to observe the Lord's Table (Luke 22:19; 1 Co. 11:23-25), and since the Lord's Table is clearly a local church ordinance (1 Co. 11:17-18, 33-34; cp. 1 Co. 1:1-2), it follows that all Christians must belong to a local Bible-believing church in order to partake biblically. 
   
  
• 3.   The New Testament presents the local church as a group of individuals which could:
   
  
  • a.   be counted (Acts 2:41-42; 4:4)
     
    
  • b.   be added to (Acts 2:47; 5:14)
     
    
  • c.   be called upon to select leaders and representatives from among itself (Acts 6:1-6; 2 Co.  8:19, 23; Acts 15:22)
     
    
  • d.   be officially gathered together (Acts 14:27; 15:22)
     
    
  • e.   carry out church discipline (Mt.  18:17; 1 Co. 5:4, 13; 2 Co. 2:6)
     
    
  • f.    observe the Lord's table as a wholly present corporate assembly (1 Co. 11:17-20, 33-34)
     
    

• 1.   To be eligible for membership, a man or woman (Acts 5:14; 8:3, 12) must demonstrate repentance toward God and the fruits thereof (Acts 26:20), as well as that faith toward our Lord Jesus Christ (Acts 20:21) which produces godly works (Eph. 2:8-10; James 2:18, 22) beginning with believer's baptism.
   
  
• 2.   The candidate for membership must also profess full agreement with our Statement of Faith (Article IV).  Occasionally, individuals may have reservations about specific doctrinal positions.  The church still allows that these may be considered members in good standing if they declare their specific reservations (privately to the eldership), and commit not to speak contrary to the church's doctrinal positions (Note: men who maintain such doctrinal reservations shall not be considered for service as an elder of this church -- see Article IX: Officers).  The candidate must also be willing to submit to the constitution of this Church, noting carefully the Agreement of Fellowship (Article V), and the governmental structure of this church.  Finally, he or she must not be under the biblically warranted, corrective discipline of a genuine church (3 Jn. 9-10; Mt. 18:17-18; 1 Co. 5:11-13; 2 Th. 3:6, 14-15; 2 Co. 2:6-8).
   
  
• 3.   Church members must be in submission to the appointed rule of the church to which they belong (Heb. 13:17).  He who cannot intelligently and freely submit to a church's government or elders should not belong to that church. 
  
• 4.   Anyone who is in substantial disagreement with the constitution of the church could not be consistently submissive to the church's teaching ministry.  Therefore, to admit such a person to membership would be unwise (Eph. 4:3) and unscriptural. 
   
  
• 5.   Mastery of church confessions is not required for church membership.  Such a requirement would violate the order of Mt. 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.  He or she should be able to profess a general agreement with the Confession (Article IV) together with a willingness to be taught.
   
  
• 6.   If one who is already a member of the church at any time concludes that he no longer satisfies the requirements for membership, he is obligated to inform the elders of that fact, and both actively begin seeking another fellowship and submission to dismissal of this church.
   
  
• 7.   All who are received into the membership of the church (according to the procedures set forth in Section C 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).
   
  

• 1.   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 requirement shall be determined by the elders in cases involving extraordinary circumstances.  The written testimony is intended to promote a proper evaluation of the potential member and to encourage knowledgeable fellowship with him.  The elders may request further clarification and/or expansion of this written testimony before proceeding with the application process.
   
  
• 2.   If the applicant has been a member of another church, the elders will investigate his standing in that church before he is accepted as a member in this church.  Where it is possible and appropriate, a letter of transfer will be requested.  Reception by transfer does not negate any of the requirements for becoming a member in this assembly. 
   
  
• 3.   Upon the reception of an acceptable written testimony, the elders may at their discretion ask for a preliminary meeting with the applicant; otherwise, the name of the applicant shall be announced for at least three consecutive Lord's Days at stated meetings of the church.  This time period is for the purpose of enabling the members to read his testimony and to raise any questions or objections concerning the applicant's qualifications.  Members are expected to consider this a personal duty of the most serious character.  They are expected to voice privately to the elders all questions or objections that have not yet been resolved, after personal contact has been made with the applicant (Mt. 18:15ff; Lev. 19:16-17).  During the application process, the applicant will be interviewed.  During the interview the elder(s) will seek to clarify any questions the applicant may have concerning the church or church membership.  They shall also determine whether or not that person meets the qualifications as stated in Article VI, Section B, of the Constitution and, if necessary, resolve any questions or objections raised by the church.  The elders may postpone the reception of the person into membership until any objections can be resolved.  If the elders are satisfied that the applicant meets the qualifications, the person will be received at a stated meeting of the church (Mt. 3:6-12; Acts 9:26-27; 1 Jn. 4:1; Rev. 2:2). 
   
  

• 1.   Participation in the Lord's Supper (Acts 2:41-42; 1 Co. 11:18-26, 33);
   
  
• 2.   Attendance at, appropriate participation in church business meetings (Acts 6:1-6 (cp. Acts 2:41; 4:4; 5:13-14); 1 Co. 5:4-7; 13 (cp. 1 Co. 1:2));
   
  
• 3.   Laboring to extend God's Kingdom in ministries of the church (as one's gifts, graces and calling make appropriate) (1 Co. 12:4-27 (cp. 1 Co. 1:2); Eph. 4:7; 11-12; 16; 1 Pe. 4:10-11).
   
  
• 4.   Reception of the committed oversight and care of the pastors of the church (Acts 20:28; 1 Pe. 5:2-3).
   
  
• 5.   Reception of the committed care and discipline (as needed) of the membership of the church (Acts 6:1-2 (cp. Acts 2:41; 5:13-14; 9:26); 1 Co. 5:4-5 (cp. 1 Co. 1:2); Gal. 6:10).
   
  

• 1.   All the members of this church are expected to attend worship services on the Lord's Day unless providentially hindered by illness, unusual working conditions, and other such circumstances (Heb. 10:24-25).  Members are strongly encouraged to attend other official services so deemed by the elders.
   
  
• 2.   All the members are strongly encouraged to attend other stated meetings of the church including, church business meetings, or any special meetings that the elders shall occasionally deem necessary.  When any member must absent from the above stated meetings, he or she is encouraged to inform an elder.
   
  
• 3.   All the members of the church are strongly encouraged to make use of the various other means of grace that are available to them, such as daily private prayer and systematic reading of the Bible, daily family worship, and a proper reverence for and observance of the Lord's Day.
   
  
• 4.   All the members of this church are strongly encouraged to financially support the work of the Lord by systematic and proportionate giving made through the local church (Mal. 3:8-10; 1 Co. 16:1-2; 2 Co. chs. 8-9) as we are clearly taught in the Scriptures.  Added to this should be gifts and offerings according to one's ability and the willingness of his heart (2 Co. 8:1-5; Ex. 36:2-7).
   
  
• 5.   All the members of this church are expected to obey the teachings of Scripture in respect to the life and government of the family.  The husband is the God-appointed head of the family and must rule his household with gentleness, love, wisdom, and firmness (Eph. 5:25ff; 1 Ti. 3:4, 5; 1 Pe. 3:7).  The wife must be in Scriptural subjection to her husband in all things (Eph. 5:22-24; 1 Pe. 3:1-6).  The husband and wife must bring up their children in the nurture and admonition of the Lord (Eph. 6:1-4).  This includes setting a godly example before them, consistently instructing them from the Scriptures (Deut. 6:4-9), and administering corporal chastening to them when needed (Prov. 13:24; 22:15; 29:15; Heb. 12:7).
   
  
• 6.   It is the duty of every Christian, as an individual and as a member of a local church, to labor by prayer, word, and deed for the extension of the kingdom of God in ever widening circles, beginning at home and stretching forth to the ends of the earth (Is. 54:1-3; Acts 1:8).  Therefore, every member of this church is expected prayerfully to recognize and to seize every opportunity to bear witness to his faith in Christ, both by consistent Christian conduct and by the testimony of his lips.
   
  
• 7.   Each member of the church is required to render loyal obedience to all the moral precepts of God's Word in his daily life (Rom. 8:3-4; 1 Co. 9:20-21; James 2:12).  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 Pe. 1:17; 1 Co. 10:31), a loving regard for the consciences of weaker brethren (1 Co. 8:9; Rom. 15:1-3), a compassion for the lost (1 Co. 9:19-22), and a zealous regard for the health of one's own soul (Rom. 13:14; 1 Co. 6:12; 9:24-27; Gal. 5:22-23; 1 Pe. 2:16).
   
  
• 8.   All who come into the membership of this church are expected to recognize and to submit to the authority of the overseers of the church (1 Co. 16:15-16; 1 Th. 5:12-13; Heb. 13:17).
   
  
• 9.   We who have been joined to Christ by faith and are members of this church are also members one of another (Rom. 12:5).  With this privileged relationship come particular responsibilities.  We must maintain mutual transparency and honesty (Eph. 4:25).  We must rejoice in each other's honor and bear one another's sorrows (1 Co. 12:26).  We must discreetly confess our faults one to another (James 5:16).  We must mutually oversee each other, faithfully admonish and encourage one another, avoid all backbiting and gossip, and keep in strict confidence all matters which the elders determine are of private concern to the church (Prov. 11:13; Mt. 18:15ff; 1 Th. 5:14-15; Heb. 3:12-13; 10:24-25).  Also, we must, when necessary, help meet the material needs of our brethren (Gal. 6:10; James 2:14-16; 1 Jn. 3:16-18).
   
  

• 1.   Types of Termination
             
  • a.   By Physical Death.
    When a member of the church is removed from our midst by death, his name shall be transferred to the file of former members.
     
    
    
  • b.   By Transfer
    
    • (1)  Because the New Testament norm for Christians is that they be members of true local churches of Christ, and because the spiritual health of believers is endangered when they are not thus committed to a church, any Christian who leaves the membership of this church should seek to do so by means of transfer to another true church of Christ.  Therefore, if a church member in good standing whose conduct does not warrant corrective discipline desires to leave the membership of this church, he is strongly urged to leave in an orderly way by privately indicating that desire to the elders along with his reasons for leaving, and by submitting a request to the elders for a transfer of membership to another true church of Christ. 
       
      
    • (2)  When such a departing member has not yet chosen a suitable church to which he may transfer, the elders may provide, if he wishes, for a transitional period which will allow the departing member to decide where he wishes to be transferred.  Such a transitional status will be allowed to continue as long as the departing member maintains regular contact with the elders, does not unnecessarily prolong the transitional process, and does not engage in conduct requiring the exercise of church discipline. 
       
      
    • (3)  When it is so requested, the elders may transfer a departing member of good standing to the fellowship of another church.  A letter of transfer will be sent to the appropriate officer(s) of the church to which the member wishes to transfer.  No such letter may be given to a member who is at the time under the corrective discipline of this church.  The elders may refuse to grant a letter of transfer to any church which is in their judgment disloyal to 'the faith which was once for all delivered unto the saints' (Jude 3) or which does not exercise godly care over its members. 
       
    
    
  • c.   By Dismissal
    
    • (1)  Occasionally, a person's membership may need to be terminated under circumstances which make both transfer and corrective discipline inappropriate.  In such circumstances a member may be dismissed.
       
      
    • (2)  While there is no explicit precedent for Dismissal in the New Testament, it is required by biblical principles, including the voluntary nature of local church membership (Acts 5:13; 9:26; 1 Jn. 2:19), by the demands of biblically defined love and justice (Lam. 3:31-33; 1 Co. 13:4a, 5a, 7a; Prov. 17:15; 18:5); and by the exigencies of a church not yet wholly redeemed and facing the results of nearly 2000 years of church history. 
       
      
    • (3)  Dismissal may be initiated either by the written request of a member to the elders, or by the elders themselves when a member ceases to maintain vital contact with this church.  In either case, the final decision regarding the action of Dismissal will lie with the elders.  Church membership is a very serious matter.  Members, therefore, shall be dismissed only after due inquiry and admonition by the elders, whenever such contact is possible.  Before any individual is dismissed, the church shall be informed of the intention of the elders to dismiss the individual.  This information must include the grounds for the proposed Dismissal.  A suitable period of time following the announcement shall be given for the church to privately raise concerns with the elders.  After due consideration of such concerns, the elders may proceed with Dismissal.  When possible, they shall send a letter to the dismissed individual informing him of his Dismissal.  The elders shall subsequently communicate to the church that the person has been dismissed.  If one who has been dismissed applies again for membership, the normal procedures shall be followed as set forth in Section C of this Article.
       
      
    • (4)  Dismissal may be warranted for any of the following reasons:
       
    
    
    • (a)  A member in good standing concludes that he is not truly saved.
       
      
    • (b)  A member in good standing wishes to terminate his membership for reasons that do not impugn his Christian profession.
       
      
    • (c)  A member ceases to maintain vital contact with this church due to relocation or other unique circumstances. 
       
      
  • d.   By Excommunication
          According to the teaching of Holy Scripture, a church must cut off from its fellowship and visible membership any person who teaches or insists on holding to false and heretical doctrine, or who blatantly or persistently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity or peace of the church (Mt. 18:15ff; 1 Co. 5:1f; Rom 16:17; Titus 3:10-11).  The procedure to be followed in such excommunication is set forth in Article VII, Section B, of this Constitution.
  
  
  
• 2.   Implications of Termination
  
  
  • a.   Providence Bible Church does not exist in isolation from, but is part of the universal church of Christ, composed of all true churches.  Accordingly, open and forthright communication among the churches is vital for the purity, peace, edification and unity of the church universal.  Therefore the elders may, at their discretion, disclose to the members of this church and to other churches the circumstances under which a person's membership was terminated (Acts 15:24; 1 Ti. 1:20; 2 Ti. 2:17; 4:10; 1 Jn. 2:18, 19).
     
    
  • b.   In addition, Providence Bible Church does not exist in isolation from society at large.  Accordingly, this church has a moral obligation to society both to act with integrity and to maintain its testimony (2 Co. 8:20-21).  Therefore, the elders may, at their discretion, disclose to other persons outside the ecclesiastical circles mentioned above the circumstances under which a person's membership was terminated (Lev. 5:1; Prov. 29:24; 1 Pe. 4:15).
     
    
  • c.   Termination of membership does not give license to former members to sow discord, spread false teachings or reports, or engage in any other behavior which threatens the peace and unity of this church or the church universal.  Accordingly, when it is established that a former member is behaving divisively, the elders may issue whatever warnings they deem appropriate to maintain and preserve the peace and harmony of this church and the church universal (Acts 15:24; Rom. 16:17-20; 1 Ti. 1:20; 2 Ti. 2:17; 4:10; 1 Jn. 2:18, 19).
     
  
  

• 1.   Means of Punishment
  Since the church is a spiritual and religious institution, the punishments inflicted by the church in corrective discipline
  (2 Co. 6:7) are also spiritual.  They include public verbal reproof (Mt. 18:17; 1 Ti. 5:20), social avoidance (Rom. 16:17; 1 Co. 5:9-11; 2 Th. 3:6, 14), suspension from the Lord's Supper (1 Co. 5:11), and removal from the membership of the church (Mt. 18:17; 1 Co. 5:13).  They are intended to effect repentance through a sense of sorrow and shame (2 Co. 2:7;
  2 Th. 3:14).  The church has no right, however, to confiscate goods, revoke conjugal rights, or inflict corporal punishment of any kind.  Nevertheless, a member guilty of criminal actions may be delivered to the civil authorities according to the rule of Scripture (1 Pe. 4:15).
   
  
• 2.   Goal of Correction
  The goals of corrective discipline are always the glory of God, the welfare and purity of the church (1 Co. 5:6) and the restoration and spiritual growth of the offender (1 Co. 5:5;
  2 Co. 2:5-8; 1 Ti. 5:20). 
   
  
• 3.   Process of Correction
  If anyone who is charged with serious misconduct[1] persists in the sin, after having been confronted and admonished from Scripture, they may be admonished a second time with at least one Elder present (representing the consenting Board of Elders).  If the individual remains unrepentant they shall be exposed to the church membership as such.  This action shall be communicated privately to the membership of the church following a Sunday service (Mt. 18:15-17).  At this time the entire church body shall begin to pray for and call the individual to repentance.  After a thirty-day period, during which time the church should be engaged in much prayer, if the individual remains unrepentant, they are removed from the membership of the church and expelled until which time they repent (Mt. 18:17; 1 Co. 5:2, 7; 2 Th. 3:6, 14).  This action too shall be communicated privately to the membership of the church following our Sunday-morning worship service.  Thus communicated, the body will continue to pray for the individual to come to repentance but shall have no Christian fellowship with them.
   
  
• 4.   Restoration
  Excommunication is not intended to be the final 'step' of church discipline; the goal is rather restoration to the offended, the church, and to the Lord Jesus Christ.  Since one purpose of church discipline is to restore a fallen brother or sister, it is the duty of the church to forgive and to restore to full membership a suspended or excommunicated member who gives satisfactory evidence of his repentance.  Hence, upon both private and public statements and deeds of remorse and repentance the individual shall be fully restored to the body (Mt. 18:15; James 5:19-20; Gal. 6:1; 2 Co. 2:5-11.) to the glory of God.  This shall be done in a duly convened business meeting of the church.
   
   
  

• 1.   All officers of this church must be members of it except as provided in Section H of this Article.
   
  
• 2.   Any individual set apart to one of these offices must not only be able to wholeheartedly and conscientiously affirm his full agreement with the church's Statement of Faith and Constitution -- but also have the capacity to biblically defend them.  Further, a candidate for eldership should be thoroughly conversant with the Confession.  He should be able to profess a general agreement with the Confession, noting carefully any exceptions of which he is aware providing Scriptural support for his conviction.  If an elder should at any time radically move from these doctrinal positions, he would be under spiritual and moral obligation to immediately declare such to his fellow elders in an orderly manner.  Depending upon the doctrine involved and his strength of conviction his fellow elders may request his resignation as an elder and possibly seek dismissal from the church per Article VI.F.1.c.
   
  
• 3.   While we acknowledge the valuable gifts which God has given women and the valuable assistance they may render to the officers of the church (Rom. 16:1-6; Phil. 4:3; 1 Ti. 3:11), the Bible prohibits women from holding either the office of deacon or elder in the church (1 Co. 14:33b-35; 1 Ti. 2:8-15; 3:1-7).  Women, therefore, shall not be nominated, elected, or appointed to either of these offices in the church.  It is also contrary to Scripture for any woman to exercise headship or leadership in a formal meeting of the whole church either by leading in prayer, conducting the worship, reading the Scripture, leading the singing, administering the sacraments, or ministering the Word of God (1 Co. 14:33b-35; 1 Ti. 2:8-15).  Since it is also a violation of the Scriptures for a woman to exercise authority over a man in spiritual things outside a meeting of the whole church, no woman shall be appointed to a teaching or authoritative function in a ministry of the church where adult men would be regularly under her ministry.  Nevertheless, we acknowledge and encourage the valuable gifts and assistance of women in the formal instruction of children and other women (Titus 2:3-5), in the informal instruction even of men (1 Co. 11:5; Acts 18:26), and in the service to fellow saints, and especially the benevolent ministries of the church (1 Ti. 3:11; 5:9-10). 
   
  

• 1.   Authority
  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:
   
  
  • a.   It is divinely-delegated authority.  Thus, elders are answerable to God for the exercise of this authority (Acts 20:28; Heb. 13:17).  Therefore, 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 Pe. 5:1-4; and Heb. 13:17).
     
    
  • b.   When they exercise this authority by requiring obedience to themselves, they must seek to gain the consciences of God's people through the ministry of the Word (Eph. 4:11c; 1 Ti. 3:2c; 2 Ti. 4:1-2; Heb. 13:17).
    
  • c.   In major decisions of church life (such as those having to do with corrective discipline, recognition of officers, and the sale of a church building), the local church as a whole has a voice (Acts 6:2-6; 9:26; 1 Co. 5:4-5; 13; 2 Co. 2:6).  Yet the elders' must provide definitive leadership to the church in the making of such decisions. 
     
    
  • d.   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 (Mt. 22:21; Luke 12:13-14; Acts 20:28; 1 Pe.  5:3a; Rom. 13:1-7; Eph. 5:22-6:9; 1 Co. 7:25-28; 35-40).
     
    
  • e.   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 (Mt. 18:17; 23:9; 26:31; 2 Co. 11:19-20; Gal. 2:11; 3 Jn. 1, 9-10). 
     
    
  • f.    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 Pe. 5:1-2; 1 Ti. 5:17).
     
    
  • g.   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.   Decisions of the Board of Elders.
  
  
  • a.   General Statement
          Decisions shall be reached after prayerful consideration only by the unanimous or majority vote of the Board of Elders, as differentiated below, in a spirit of humility, each Elder regarding one another before himself.  Therefore, in essence, whether the decision is one that necessitates a unanimous vote or a majority vote, the net result after all discussions are terminated and binding decisions have been made, the board must have a spirit of unanimity as to the direction the Church should take.  Any violation of this spirit of unanimity must be considered a serious breach of Elder qualifications.  If such behavior occurs more than once without genuine repentance this Elder must seek the re-approval of the Elder Board to continue in the office of Elder (Titus 3:10).
     
    
  • b.   Unanimity of all Elders required
          Whenever the matter to be considered concerns calling a member of the Vocational Staff, approving an Elder, Deacon, or Missionary (to be supported), an amendment to or modification of the Constitution, or a modification to indebtedness limitations, a quorum as it pertains to the vote shall consist of all of the Board of Elders whether voting in person, or by telephone, to be later confirmed in writing, and must be unanimous.
     
    
  • c.   Majority of all Elders required
          All other decisions (other than those listed under the preceding unanimity paragraph), will be made on the basis of simple majority of Elders.  Those Elders in the minority position, after being given an opportunity to defend their minority view from Scripture, will yield to the majority position of the Elder Board in the spirit of Philippians 2:3,
    Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others.
     
          This will thereby preserve the spirit of unanimity that the Elder Board must maintain to the Church congregation and the public, in general.  Therefore the minority Elder's must publicly support the decision of the majority of the Elder Board, in every situation.  Any violation to this spirit of unanimity will be dealt with as outlined in the opening paragraph of this section. 
     
    
  • d.   Voting exclusions
          Decisions by the Elder Board that pertain directly to any of the Elders, themselves (such as Church discipline or salary review, etc.), may be made (at the discretion of the majority of the other Elders) without the participation of the Elder in question (other than input required of him by the other Elders), in the discussions or the final decision of the Elders.  Under no circumstances is any Elder allowed to influence other Elders or vote upon any issue involving him in a conflict of interest. 
     
    
       
• 3.   Duties
  
  • a.   One crucial aspect of the elders' duties is personally overseeing the flock of God.  Fulfillment of this duty shall include regularly and systematically meeting with each member of the church on at least an annual basis, except when physically impossible due to distance.
     
    
  • b.   Subject to the limitations of this Constitution, all the activities and affairs of Providence Bible Church shall be exercised by or under the direction of the Board of Elders, who are responsible for the shepherding and spiritual oversight of the Church membership.  Without prejudice to such general powers but subject to the same limitations, it is hereby expressly declared that the Board of Elders shall have the following powers in addition to the other powers enumerated in this Constitution.
     
    
    • (1)  To select and remove all the officers, agents, vocational pastors, deacons, staff and employees of Providence Bible Church, prescribe such duties for them as may not be inconsistent with law, or with this Constitution, fix the terms of their offices and their compensation.
       
      
    • (2)  To make such disbursements from the funds and properties of Providence Bible Church as are required to fulfill its purposes, and generally to conduct, manage and control the activities and affairs of the Church and to make such rules and regulations therefore not inconsistent with law or with this Constitution, as they may deem best.  The elders will not approve any expense greater than $500 without informing and seeking input and assent from the Church body.
       
      
    • (3)  To establish policies, positions and practices for Providence Bible Church consistent with the purposes of the Church. 
       
      
    • (4)  To assist vocational teaching elders in the administration of the ordinances of Baptism and Communion.
       
      
• 4.   Devotion
  Elders will be maintained in material necessities and disentangled from the cares of another vocation according to their gifts, the needs and capability of the church, and the direction of Christ her Head (1 Ti. 5:17ff).
   
  
• 5.   Plurality
  Though a plurality of elders is the New Testament norm for every church, Scripture does not specify the number of elders each church should have, nor does it dictate the length of an elder's term of office.  One truly called to this office is usually called to it for life.  He is a gift of Christ to the church, and the gifts of God are without repentance.  Only when an elder fails to meet the necessary scriptural qualifications for his office does he disqualify himself from being an elder. 
   
  

• 1.   General Statement
  The Elders shall serve an indefinite term.  Elder accountability is first and foremost unto God (1 Pe. 5:1-5).  It is mandatory, however, that the Elders must also be accountable to one another, at all times.  Any Elder may be removed from office if he becomes physically incapacitated, relocates to a different area and church, becomes spiritually unqualified, or his inability to serve is established in the minds of the remainder of the Board of Elders. 
   
   
  
• 2.   Discipline of Elders
  Any Elder may be disciplined according to Biblical principles, although no accusation against an Elder is to be taken seriously unless there are two or three witnesses (1 Ti. 5:19).  When the confronted Elder 'continues to sin', he is to be rebuked by the other Elders before the whole assembly, that others may fear (1 Ti. 5:20).  An Elder will be subject to scrutiny not only in the areas which might call for general Church discipline, but also as to his continued meeting of the Biblical qualifications for Eldership listed above.  When an Elder ceases to meet those qualifications, he shall be asked by the Elders to step down for a time so that he may get his life in order in that area.  Such a request by the other Elders shall be made only when they are in unanimous agreement.  An Elder may also desire to be relieved from office either temporarily or permanently, if he feels unable to serve for any reason.  The process of his possible reinstatement at a later date shall be governed by the attendant circumstances of his particular situation.
   
  

• 1.   The word for 'deacon' means 'servant.'  As such, deacons play a crucial role in the life of a healthy church.  Specifically, deacons provide 'any kind of service that supplies the need of another person.'  Being subject to the elders, deacons serve in the capacity of assisting the Elders / Pastors (who are assigned spiritual oversight) with administrative responsibilities, business affairs, and practical care of the church body.
   
  
• 2.   The number of deacons shall not be fixed.  The church shall set apart according to its need men who evidence the scriptural qualifications for that office (Acts 6:1-7; 1 Ti. 3:8-13).
   
  
• 3.   The Deacons bear the responsibility for the oversight and distribution of the benevolent fund (Acts 6:1-4).  They shall consider all requests for financial assistance consistent with the following guidelines: The recipient must either be a member of Providence Bible Church, in good standing; or an individual or family in genuine need to whom we bear a Scriptural responsibility.  The Deacons will be required to submit the individual's name, need, and amount requested to the Elders for affirmation.
  

• 1.   General Statement
        The appointment of elders and deacons is the prerogative of the Lord Jesus Christ alone.  However, He has ordained that each local church exercise the responsibility of recognizing those whom He is appointing to be elders and deacons in that particular church.  Elders and deacons are appointed to office by the laying on of hands by the eldership (1 Ti. 4:14).  This is an expression of approval for which the elders are responsible (1 Ti. 5:22).  Therefore, each officer must have the approval, not only of the church as a whole, but of the eldership in particular.  The Lord's appointment of an individual to either of these offices is recognized by means of that individual's possession of those graces and gifts required by Scripture for the particular office and his own conviction that the Lord is calling him to minister in that office.  The recognition of officers is a matter of such importance that it should never be dealt with without much prayerful waiting upon God, an honest perusal of the relevant passages of Scripture, and a frank evaluation of those who are being considered.  Each member of the church has a spiritual responsibility to be intelligently informed regarding these matters. 
   
  
• 2.   Calling
        Anyone desiring the office of an elder must evidence to God's people the personal, domestic, and ministerial qualifications that are set forth in the Scriptures (1 Ti. 3:1- 7; Titus 1:5-9).
   
  
• 3.   Presentation
  
  • a.   Since it is really God who makes men overseers by maturing them and burdening them with such a ministry, then it is the responsibility of the Church to recognize the men whom the Holy Spirit is appointing for pastoral function.  The process of recognition will be as follows:
     
    
  • b.   Any member of Providence Bible Church may present one of the male members for consideration as an Elder via a letter.  This communication should focus on the individual's apparent conformity with the aforementioned Scriptural qualifications and a brief history of his service among the Body.  This letter of recommendation is to be submitted to the existing Elder Board, and each person so presented will be considered seriously. 
     
    
• 4.   Evaluation
  
  • a.   The Elder Board, by unanimous consent will decide whether the man suggested should be regarded as a true candidate for the office of Elder.  In determining this, the Elders will contact the man himself in order to determine his assessment of God's will in this matter.  If the man, under the Lord's conviction, desires the office, the Elder Board will then take a minimum of three months to get to know the candidate. 
     
    
  • b.   Following this time for spiritual evaluation, the Elder-Board, by unanimous consent, may present the name of the candidate to the whole congregation for consideration.  The entire Body will be given at least two weeks to express concerns or needed input to the Elders, personally. 
     
    
  • c.   After the Elders have acted upon the input of the congregation (if necessary), and if the Elders are in unanimous agreement that the individual has indeed been qualified by the grace of God for leadership within the Church, the Elders will affirm what God has already done in the man's life by setting him apart as an elder at Providence Bible Church.  Should the elders be unable to conscientiously appoint him as an elder (1 Ti. 5:22), they shall inform each member of their reasons in an appropriate manner.
     
    
• 5.   Appointment
        Following the recognition of an elder there shall be a portion of a regular worship service set aside at which time the officer shall be appointed by the laying on of the hands of the eldership.  This solemn act should always be accompanied by the special prayers of the whole church (Acts 13:1-3).  The laying on of the elders' hands shall signify their approval of an officer-elect.
   
  

• 1.   full support necessitates his removal from a secular vocation, which, in the interests of Christ's Kingdom and of his family, might be a more advantageous position for him to occupy;
   
  
• 2.   a major portion of the church's financial stewardship is involved, for which its Head will hold it accountable; and
   
  
• 3.   a fully supported elder has a greater influence upon the church, for good or ill.  The provisions of this Section apply to any proportion of financial support required by an increase of ministry that would hinder an elder's full-time employment in a secular vocation.
   
  

• 1.   Unanimous Approval
        A Vocational Teaching Elder must be unanimously approved by the entire Board of Elders after the same careful examination required of any other Elder candidate.  Before the final decision of the Board is made, the candidate must be available to preach and teach a minimum of two weekends.  The Church body must also be given an opportunity to interact with the candidate so as to properly evaluate and express such to the Elder Board.
   
  
• 2.   Qualifications
        As an Elder, a vocational Teaching Elder must meet the qualifications set forth in 1 Ti. 3:1-7, Titus 1:6-9, and 1Pe. 5:1-3.
   
  
• 3.   Accountability
        A vocational Teaching Elder, being an Elder, will be accountable in every respect as any other Elder, and he shall be directly responsible to the Elder Board.
   
  
• 4.   Termination
        A vocational Teaching Elder shall remain in office for an indeterminate period of time subject to the following reservations:
   
  
  • a.   A vocational Teaching Elder who intends to resign must provide at least one (1) month notice to the Board of Elders, and will be compensated for a minimum of three (3) months beyond the date of the resignation.
     
    
  • b.   The Elders have the right, for Biblical or providential reasons, to dismiss a vocational Teaching Elder upon giving him written notice of its intention to dismiss.  Upon receiving written notice of dismissal, the vocational Teaching will be compensated for a minimum of three (3) months from the date of the notice.
     
    
   
  

• 1.   Must be a member of Providence Bible Church (See Article VI.D.3). 
   
  
• 2.   Must be spiritually mature. 
   
  
• 3.   Must understand and be in full agreement with the Statement of Faith (Article IV) and be submitted to the Church Constitution per Article VI.B.1-7. 
   
  
• 4.   Must be able to teach, especially in reference to handling the Scriptures accurately. 
   
  

• 1.   Adult classes comprising both men and women will be taught by men (1 Ti. 2:11-12). 
   
  
• 2.   Older women will, formally and informally, teach the younger women to be godly ladies, loving wives, and caring mothers (Titus 2:3-5). 
   
  
• 3.   All teachers of pre-school age children shall be married couples or adult women. 
   
  
• 4.   Any male teacher of school-age children through the 6th grade classes will be assisted by his wife. 
   
  
• 5.   Young adult classes (7th grade and up) will be taught by men who may be assisted by their wives. 
   
  

• 1.   At no time will a counselor counsel a person of the opposite sex without a third party present.
   
  
• 2.   Counsel is a privileged ministry of Providence Bible Church and is available to all members at no charge. 
   
  
• 3.   The frequency, length of appointments, and duration of counseling relationship is subject to the availability of resources and the discretion of the counselor.
   
  
• 4.   If it becomes apparent that there is an unwillingness on the part of the counselee to change his or her thinking patterns in accordance to the Word of God; or if a pattern of unfaithfulness in worship attendance develops; or if there is an unwillingness to complete, in a timely manner, the designed assignments given by the counselor; counseling will be immediately suspended until which time the counselee can make the necessary adjustments.
   
  
• 5.   Pre-marriage counseling is required of any couple desiring to be married by a pastor (elder) of Providence Bible Church.  Counseling must be satisfactorily completed before an elder makes a commitment to conduct a wedding ceremony.  This position will be maintained regardless of any planning done prior to or concurrent with the counseling (i.e. the setting of a wedding date, etc.).
   
  

• 1.   To be an acceptable offering to God, music must be the song of the redeemed heart. 
   
  
• 2.   The message (lyrics) of the music must be consistent with Bible truths. 
   
  
• 3.   The style of the musician must be one of worship and not one of sensuality; in other words, the music and its performance must call attention to God, not to the performer. 
   
  
• 4.   A high level of proficiency and quality will be maintained at all times consistent with the above mentioned parameters.  As in everything we do, worship ought to be done with excellence to the glory of God.
   
  

• 1.   Like-mindedness
        Financial support will be limited to those persons, programs, ministries or mission agencies that are substantially in agreement with our doctrinal statement, positions and policies, as well as our strong views concerning the authority of and accountability of all missionaries to the local Church.  The Church preference will be to directly support those from our own Church membership who are sent out from among us in fulfillment of the great commission of Christ.  However, we will also consider supporting a candidate whose character and calling as a lifetime missionary has been affirmed by a sending church or agency, whose history of service manifests a proven faithfulness, who possess a high view of Scripture and sound theological training, and who endeavor to operate with a biblical approach to ministry (i.e. preaching the Word, discipleship, establishing churches etc.).
   
  
• 2.   Eldership Agreement
        All financial support of any ministry or missionary supported by Providence Bible Church needs the unanimous approval of the Board of Elders together with the affirmation of the Church.  The Elder Board must continually evaluate the Scriptural integrity of all supported ministries or missionaries and take appropriate actions.