Welcome to Grace Reformed Church, Where Grace Abounds!
Having been brought by divine and sovereign grace into salvation in the Lord Jesus Christ, and upon confession of faith having been baptized in the name of the Father and the Son and of the Holy Spirit, we do now most solemnly and joyfully enter into a covenant with one another as one body in Christ, and do declare and enact this constitution.
God being our witness and help, we do undertake to walk together in brotherly love, to exercise Christian care and watchfulness over one another, to participate in one another's joys and sorrows, to be slow to take offense, to be always ready for reconciliation, to be considerate of one another and to encourage one another toward love and good works, to pray for one another, to strive for mutual edification and peace, and to be diligent in the assembling of ourselves together (John 13:34-35; 15:12-17; Hebrews 10:25).
We further covenant to strive for the advancement of God's work among us in grace, faith, knowledge, holiness, and love; to promote its prosperity in the Gospel; to maintain the unity of the Spirit in the bond of peace. We further engage to sustain God's work through worship, ordinances, maintaining doctrine, and discipline; to give of ourselves and our resources cheerfully, and regularly to support the ministry and expenses of the church (1 Timothy 4:13; Hebrews 10:25; 13:17).
We also covenant to avail ourselves of all that promotes personal holiness, to maintain family and private worship, to bring up our children in the nurture and admonition of the Lord, to seek the salvation of our families and acquaintances, and to avoid or separate from all that would hinder either personal or corporate godliness (Ephesians 5:22-6:4; 1 John 2:12ff).
We further covenant to walk circumspectly (Ephesians 5:15) 1 , denying ungodliness and sinful lusts; to be honest and just in our dealings, faithful in our duties, responsible in our actions, exemplary in our conduct; to refrain from gossip, backbiting, slander, or sowing of discord among the brethren; to abstain from every appearance of evil, in public and private; to keep private injuries hidden until initial private attempts at reconciliation have been made; to maintain clear separation from all religious apostasy and to oppose evil in its every form (Romans 12:1-13; Ephesians 4:1-13; Hebrews 12:12-17; 1 Peter 2:11).
We further covenant to watch over one another in brotherly love, to remember each other in prayer, to aid each other in sickness and distress, to cultivate Christian concern and courtesy in speech, and ever remember our union with our Lord and Savior Jesus Christ, to live to the honor and glory of God (Hebrews 10:24; 1 John 3:18; 4:11, 20-21).
We covenant to pursue what is true, honorable, right, pure, lovely, of good repute, and to dwell upon those things which are worthy of praise (Philippians 4:8).
We consider all the above statements, not as a means to obtain our salvation, nor to add any merit to our lives so as to please a Holy and Righteous God; rather, we do so out of gratitude for the sovereign grace He has bestowed upon us; calling us to himself while we were yet sinners and giving us life while we were dead. We do this out of love for God, because He first loved us and gave himself for us.
1 Circumspectly means to be careful to consider all related circumstances and how any action in various situations might affect the Gospel we have been called to bear in our life and words.
The name of this church shall be Grace Reformed Church. In this document the use of the term this church and the church'[with a small 'c'] shall mean Grace Reformed Church. The use of the word Church [with a capital 'C'] shall mean the Invisible Church.
The appended doctrinal statement shall be designated as the Confession of Faith for Grace Reformed Church and shall constitute the doctrinal basis on which this assembly is founded and by which it shall function. It shall serve as our answer to those who seek to know (1) our doctrinal position, (2) our assistance in controversy, and (3) our means of edification in the truth. Yet, we recognize it is only as sound as it is proven by the Word of God and is subject to the constant scrutiny of the Scriptures.
The purpose of this church is to glorify God. This is done through public worship, the proclamation of the Law and the Gospel, the administering of the ordinances of the Lord's Supper and Baptism, the teaching of the Scriptures, the defense of the faith, ministering to the needs of fellow believers, loving and encouraging each other, and living in obedience to His Word.
Recognizing that belonging to the New Testament church was evidenced by a believer's repentance and baptism as well as the participation in the church's faith, practice and ministry, being part of Grace Reformed Church will be assumed on the same basis (Acts 2:41-42: 3:19; 26:20). Although the term member(s) is used in this document, the term refers to and is defined as involved believers. Rather than having formal membership, this church is composed of involved believers. The 'involved believers' of this church as a group are at times referred to as the congregation.
The responsibilities and anticipated conduct of involved believers are set forth above in the Covenant.
The process of church discipline is an effort to restore a brother or sister in Christ who is caught in sin. It must not be used as a means to bully people or to run people's lives. Rather, it is a procedure founded in the love and grace we have received from Christ. Its goal is not punitive but restorative - to bring a brother or sister to restored fellowship and peace with the body of Christ when that peace and fellowship have been broken by sin.
Matters that concern this church are 1) sin that would bring disgrace upon this church of the Church and 2) the breaking of the Covenant which is set forth above. However, not all matters described in the Covenant are circumstances of church discipline. To be sure, many issues set forth are goals to be strived after in the love of Christ and deal more with a Christian's maturity. To this end, those characteristics are to be lovingly encouraged among all who are of the family of God to the glory of God and His Kingdom.
The procedure of church discipline is to begin in private. Matters between believers are to be settled privately by them if possible. An involved believer in need of discipline must be first approached in private. If the matter cannot be settled privately, it would then be brought to the attention of the Presbytery. All discipline shall be in accordance with Scripture. The pattern is indicated in Matthew 18:15 and following.
Church discipline involves both instruction and correction. The goal of church discipline must always be to restore. Mutual submission to one another and submission to the overseers whom the Lord has set over His Church will result in the sanctification of each member individually and of the entire body of the church collectively. Every believer who is involved in Grace Reformed Church's practice & ministry, submits himself/herself to the disciplinary process and to the teaching of God's Word administered by the Presbytery. Should any fail to submit to the disciplinary process as outlined in Scripture and reflected in this document, further steps will be taken to lovingly bring the offending member back into fellowship. The first objective in all such measures will be to restore privately, seeking in love to effect genuine repentance and reconciliation with the offended brother (as per the Covenant). If this objective is not achieved, then the Presbytery will seek to restore the brother or sister. When all such biblical avenues have been exhausted, public reprimand may result.
No member may become exempt from such disciplinary measures by self-removal from the church. As such, the Presbytery may still censure publicly even if the person leaves the fellowship. This does not give, in any way, rights to the Presbytery to seek actions outside of this fellowship.
In the taking of disciplinary measures, the membership will acknowledge the responsibility of the Presbytery to provide leadership and wisdom in biblical attitude and procedure. Any decision presented by the Presbytery is binding upon each member, though input and discussion of how to proceed in the matter are encouraged and welcomed. The desire of the Presbytery and this church must be to follow Scripture and not man-made rules, especially in this area of restoration and/or discipline. For the good and the help of the one under discipline, each member will support and carry out his part in the disciplinary process (Matthew 18:15-20; 1 Corinthians 5, 16:16; Ephesians 5:21; Galatians 6:1).
The Involved Believers of this church are such through a vital and living relationship with Jesus Christ and so are members of the same body with other believers. As such, the relationship with this body is a living and growing bond in the love of Christ, and it must be maintained as long as the church remains faithful to the purposes and doctrines of the Word of God. The church is open for people to come in as well as leave.
If a person feels he/she no longer can worship with this church for any reason, including doctrine or practice, he/she is free to leave. Although the Presbytery may inquire as to why, leaving is not a matter of church discipline. Persons who elect to leave are not to be disciplined, rebuked or remanded, publically or privately, by the Presbytery or by other members. If a person should wish to return in the future, he or she will be gladly welcomed.
Jesus Christ alone is the head of the church. He governs His church through the means of the Presbytery whom He appoints and who are endowed by His Spirit with the gifts needed to accomplish their work. There are two kinds of church officers: 1) EldersII (also called bishops or Presbyters and among whom are included the Pastor/Teachers), who are the leaders and overseers of the church in all matters of the ministry; 2) the Deacons, who, as their title implies, are servants of the church, helping to carry out the work of the ministry as directed by the Presbytery. All church officers must meet the scriptural standards of Elders and Deacons. They shall manifest a spiritual maturity and be examples to the rest of the church in their attitudes and conduct. All officers are themselves subject to the same responsibilities and discipline as other members of the church (Philippians 1:1; 1 Thessalonians 5:12-13; 1 Timothy 5:17; Hebrews 13:7, 17, 24).
While the decision-making process must involve the entire body of believers, authority in all matters pertaining to the church shall reside with the Presbytery only, and they shall constitute the official "board" of the church (Acts 20:28; 1 Timothy 5:17; 1 Peter 5:1-4).
All Elders shall be spiritually minded and mature men, loyal to the Word of God, well advanced in their understanding of the Scriptures, and committed to the spiritual and material well-being of the church.
All Elders must meet the qualifications and fulfill the responsibilities of Elders as stated in Scripture generally and in 1 Timothy 3 and Titus 1 specifically (1 Timothy 3:1-7; Titus 1:5-9).
Men who rise to the eldership from the membership of this church shall have been members in good standing and have demonstrate their abilities and faithfulness and diligence by previous service (office of Deacon or other activities) with the Presbytery.
The number of Elders serving the church, not being specified in Scripture, shall be determined in accordance with the needs of the church and the provision of the Holy Spirit. Scripture indicates only that the norm is a plurality of godly men in leadership as God so provides (Acts 14:23; Titus 1:5; James 5:14).
Appointment: The Elders of this church shall be appointed by those already in the service of leadership and after due, prayerful examination of the candidate for office. Before a man is so appointed, announcement of the same shall be given to the church, requesting the prayers and consideration and solicited response of the involved believers. (Acts 14:23; Titus 1:5)
Tenure: The tenure of Elders shall be indefinite or until, at the prayerful discretion of the Presbytery, one is unable to continue.
In keeping with the scriptural definition and function of the Elder, the Presbytery shall have the following authority and responsibilities:
In view of the fact that the responsibilities of the pastoral ministry are numerous and important and require, by their nature, "full-time" involvement, the church is to give adequate financial support to such men. The New Testament states that Church pastors/Elders are to be supported financially for their work by the church. Such financial support should not be limited to the Pastor/Teachers only, for all Elders share the pastoral responsibility. It is to be remembered that the New Testament does give priority of Pastor/Teachers in that they labor in the Word and teaching (Matthew 6:19-21; 1 Corinthians 9:1-14; Galatians 6:6; 1 Timothy 5:17-18).
Regular meetings shall be held without call or notice as specified by the Presbytery. Due notice shall be given for other meetings as circumstances allow. The meetings shall be moderated by the Pastor/Teacher. Consistent with the New Testament principle of total church involvement, the Presbytery shall keep the membership informed of matters discussed and decisions made which affect the church.
Concensus (if not unanimous) decisions shall be reached after prayerful consideration by the Presbytery. The overarching desire in all decisions is the glory of God and the benefit of the church body. Each Elder shall be considerate and submissive to the others, seeking the mind of Christ and unity of the Spirit (2 Corinthians 13:11; Philippians 1:27; 2:2).
Note: As the Pastor/Teacher is a member of the Presbytery, all matters listed in Section 2 to also apply to the Pastor/Teacher.
The Presbytery shall constitute the pulpit committee, should such need arise, with the possible inclusion of other men from the congregation who are of proven maturity and at the discretion of the Elders. Should the church be found without Elders, the Deaconate shall serve in this capacity.
The Pastor/Teacher must be a man of superior grasp of the teachings of the Scripture and, as the other Elders, must meet the qualifications outlined above.
The Pastor/Teacher shall remain in office for an indefinite period of time or until, at the prayerful discretion of the Presbytery, he is unable to continue. In the event of his resignation, his time of departure shall be mutually agreed upon by the Presbytery.
The Pastor/Teacher shall be responsible for the preaching and teaching in the regular worship services of the church. Any exceptions to this shall be made by the Elders in consultation with the Pastor/Teacher. He shall further be responsible, with the other Elders, for the general oversight of the church (see note above, section 3)
In keeping with the procedure for the appointment of Elders, the Presbytery shall appoint men from the involved believers to serve as Deacons, the number of which shall be determined according to the needs of the church and the provision of the Holy Spirit. The members of the congregation may offer names of those to serve as Deacons to the Presbytery at any time. The names of those approved by the Presbytery will be presented to the congregation whereby they are given opportunity to show just cause, in writing or at a Presbytery meeting, as to why the candidate for office is not suitable in accordance with Scripture and the church constitution.
The tenure of service shall be indefinite or until, at the prayerful discretion of the Presbytery, the Deacon is unable to continue.
The Diaconate shall be responsible for the assistance of the Pastor/Teacher in the condition of the worship service and the administering of the ordinances, the care of the physical needs of the church (both of needy individuals in the church and the properties of the church), and other needs of service that shall arise. They shall fulfill the duties of their office in cooperation with and in subjection to the Presbytery (Acts 6:1-7).
Each Deacon shall meet the qualifications of those in spiritual service generally and those qualifications described in 1 Timothy 3 specifically.
Any man who aspires to the office of Deacon or Elder shall attend sessions of training conducted by an Elder. The sessions shall cover the doctrines of grace, the solas of the Reformation, the responsibilities of Elders, how to study the Bible and biblical hermeneutics.
Organizations and committees may be appointed by the Presbytery for whatever purpose and duration necessary. Organizations shall be an integral part of the church, serving the purposes and goals of the church, and under the oversight and directions of the Presbytery. Officers, teachers, and other leaders in the organization or committees shall be appointed by the Presbytery unless other arrangements are made by the Presbytery.
The church shall gather for worship each Sunday. Additional meetings may be held at anytime at the discretion of the Presbytery. These additional meetings may include, but are not limited to, mid-week Bible study and prayer services, Bible conferences, evangelistic meetings or the like.
Business meetings shall be conducted as often as necessary at the discretion of the Presbytery. In all items of business, every member shall diligently seek and pray for complete unanimity of heart and mind on the part of all as the church follows the godly and scriptural direction of the Presbytery.
Recognizing that the word of God is our only infallible rule of faith and practice, this Constitution, if need be, shall undergo any change necessary to bring it into further conformity to Holy Scripture. Such action shall be brought by the Presbytery to the church for definition and discussion. At all times, however, the Scriptures shall stand to overrule this constitution as well as any policy or practice of the church.
ENDNOTESI The argument for church membership is often taken from this passage in Acts. Using the phrase, "there were added that day about three thousand souls", the argument is made that this was obviously a membership that was being formed on the basis of their 'receiving' the Word and being 'baptized'.
We can crystallize our thinking on this matter by asking some questions of the text. We need to understand what the author is emphasizing here. Is it that there were members added to the local church in Jerusalem? Or is it that members were added to the body of Christ? If to the local church, then how would you account for the fact that many of these people were not locals but from another region entirely? (Cf. Acts 2:8-11)
Further, we see in verse 47 the emphasis being on God building His church (universal) and not the local congregation; "And the Lord was adding to their number day by day those who were being saved" (cf. Acts 5:14; 6:1; 9:31; 16:5).
Robert Saucy, author of "The Church in God's Program" (Moody Press, 1972) makes the following observation, "At the time of salvation, believers are first 'called unto the fellowship of his Son Jesus Christ our Lord' (1 Cor. 1:0; cf. 1 John 1:3, 6-7). This fellowship or participation with Christ constitutes the believer a member of the universal church in the sense of the spiritual reality of the unity of the Spirit in the body of Christ" (pg. 102). He goes on to note, "Whether participation in the assembly constitutes church membership may be open to question. However, it would appear that a participation in the sense of the New Testament, which requires sharing in the ministry of the church both in contributions and reception, is not unlike what is known as "church membership." Membership which requires 'more or less' [than this] is not New Testament membership." (pg. 103).
II It is to be understood throughout this document that references to pastors or to Elders (Presbyters) are of the same office. The term "Presbytery" is a collective term designating the total number of Elders serving.
III Note that gifted men who are not recognized as Elders may also engage in public preaching and teaching, provided they are godly in character and conduct, affirm and uphold the doctrines of grace. It is understood that their gift will be under the direction and control of the Elders.
