We believe the Bible is the inspired, authoritative, and all sufficient Word of God in which it is revealed that there is one true God existing in three distinct persons; the Father, the Son, and the Holy Spirit. Jesus, the uncreated Son is truly God and truly man. We believe He was crucified, buried, and resurrected. This is Good News since man is deeply sinful, thereby under God’s judgment and anger. In Jesus Christ, however, God lovingly reconciles sinners to Himself by justifying them and satisfying His perfect and righteous wrath on the sole basis of what Christ accomplished on the cross and not by anything that man does. Therefore salvation is a gift; a man is justified by faith alone. The individual who trusts Christ will also follow Christ. For this reason the Christian must grow in obedience to His Word, faithfully living out the life of discipleship. 

Laurel Bible Church Constitution (Doctrinal Statement, Philosophy of Ministry, & By-Laws)

PREAMBLE

Placing our faith in the Lord Jesus Christ for salvation, we, therefore, join ourselves together as a body of believers in Jesus Christ, and adopt the following covenant, declaration of faith, and bylaws to which we voluntarily submit; and we hereby revoke all previous action contrary thereto.

SECTION I. NAME, PURPOSE, AND COVENANT

A. Name:

The name of this religious organization as a corporation; a nonprofit charitable organization shall be LAUREL BIBLE CHURCH of Laurel, Montana.

B. Purpose:

It is our belief the Christian walk is a Gospel-centered walk. We, who were dead in our sins, have been saved by God’s grace through faith in the name of Jesus Christ. Therefore, by the necessity of the Holy Spirit working within us and for us, we will promote the saving grace and mercies of God embodied by the Gospel to the world. This is grounded in the fact that God has prepared beforehand all good works that will be accomplished through the Gospel of grace in Jesus Christ. (Eph 2:8–9).

C. Member Covenant:

Having, as we trust, been brought by God’s grace to repent, and believe in the Lord Jesus Christ and to give up ourselves to Him, and having been baptized upon our profession of faith, in the name of the Father, and of the Son, and of the Holy Spirit, we do now, relying on His gracious aid, solemnly and joyfully enter into/renew our covenant with each other.

We will work and pray for the unity of the Spirit in the bond of peace.

We will walk together in brotherly love, as the members of a Christian Church; exercise an affectionate care and watchfulness over each other and faithfully admonish and entreat one another as occasion may require.

We will not forsake the assembling of ourselves together, nor neglect to pray for ourselves and others.

We will endeavor to bring up whomever is under our care, in the nurture and admonition of the Lord, and by a pure and loving example to seek the salvation of our family and friends.

We will rejoice at each other’s happiness and endeavor with tenderness and sympathy to bear each other’s burdens and sorrows.

We will seek, by God’s aid, to live carefully in the world, denying ungodliness and worldly lusts, and remembering that, as we have been voluntarily buried by baptism and raised again from the symbolic grave, so there is on us a special obligation now to lead a new and holy life.

We will work together for the continuance of a faithful evangelical ministry in this church, as we sustain its worship, ordinances, discipline, and doctrines.

We will contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the Gospel through all nations.

We will, when we move from this place, as soon as possible unite with some other church where we can carry out the spirit of this covenant and the principles of God’s Word.

This church is subject to the control of no other ecclesiastical body, but recognizing we are part of Christ’s universal church, we consider ourselves family members and fellow laborers with other orthodox, evangelical churches.

May the grace of the Lord Jesus Christ, and the love of God the Father, and the fellowship of the Holy Spirit be with us all. Amen.

SECTION II. DOCTRINAL STATEMENT

Articles of Biblical Faith

Membership in Laurel Bible Church shall be open to all persons who confess Christ as Savior, who make Him Lord of their lives and who have been baptized. Each and every person, in order to become a member of Laurel Bible Church, shall be required to read and acknowledge the doctrinal beliefs of the following Doctrinal Statement:

A. The Holy Scriptures:

We teach that the Bible is God’s written revelation to mankind, and thus the 66 books of the Bible given to us by the Holy Spirit constitute the plenary (inspired equally in all parts) Word of God (1 Cor 2:7–14, 2 Pet 1:20–21). We teach that the Word of God is an objective, propositional revelation (1 Thess 2:13, 1 Cor 2:13), verbally inspired in every word (2 Tim 3:16), absolutely without error in the original autographs, infallible, and God-breathed. We teach the literal, grammatical-historical interpretation of Scripture is the only biblical way in which to interpret God’s Word. This means we affirm a literal six-day creation, a global flood in Noah’s day, and every other supernatural event and action presented in Scripture. We teach that the Bible constitutes the only infallible rule of faith and practice (Matt 5:18; 24:35, John 10:35; 16:12–13; 17:17, 1 Cor 2:13, 2 Tim 3:15–17, Heb 4:12, 2 Pet 1:20–21), but we also teach that the Bible is completely without error in matters not pertaining to faith in practice, such as science and history.

We teach that God spoke in His written Word by a process of dual authorship. The Holy Spirit so superintended the human authors that, through their individual personalities and different styles of writing, they composed and recorded God’s Word to mankind (2 Pet 1:20–21) without error in the whole or in the part (Matt 5:18, 2 Tim 3:16).

We teach that, whereas there may be several applications of any given passage of Scripture, there is but one true interpretation. The meaning of Scripture is to be found as one diligently applies the literal grammatical-historical method of interpretation under the enlightenment of the Holy Spirit (John 7:17; 16:12–15, 1 Cor 2:7–15, 1 John 2:20).

B. God:

We teach that there is only one living and true God (Deut 6:4, Isa 45:5–7, 1 Cor 8:4), an infinite, all-knowing Spirit (John 4:24), without flaw in all His perfections, one in essence, eternally existing in three Persons—Father, Son, and Holy Spirit (Matt 28:19, 2 Cor 13:14)—each equally deserving worship and obedience.

God the Father. We teach that God the Father, the first Person of the Trinity, orders and disposes all things according to His own purpose and grace (Ps 145:8–9, 1 Cor 8:6). He is the Creator of all things (Gen 1:1–31, Eph 3:9). As the only absolute and omnipotent Ruler in the universe, He is sovereign in creation, providence, and redemption (Ps 103:19, Rom 11:36). His fatherhood involves both His designation within the Trinity and His relationship with mankind. As Creator, He is Father to all men (Eph 4:6), but He is spiritual Father only to believers (Rom 8:14, 2 Cor 6:18). He has decreed for His own glory all things that come to pass (Eph 1:11). He continually upholds, directs, and governs all creatures and events (1 Chron 29:11). In His sovereignty, He is neither the author nor approver of sin (Hab 1:13, John 8:38–47), nor does He abridge the accountability of moral, intelligent creatures (1 Pet 1:17). He has graciously chosen from eternity past those whom He would have as His own (Eph 1:4–6); He saves from sin all who come to Him through Jesus Christ; He adopts as His own all those who come to Him; and He becomes, upon adoption, Father to His own (John 1:12, Rom 8:15, Gal 4:5, Heb 12:5–9).

God the Son. We teach that Jesus Christ, the second Person of the Trinity, possesses all the divine excellencies, and in these He is coequal, consubstantial, and coeternal with the Father (John 10:30; 14:9).

We teach that God the Father created according to His own will, through His Son, Jesus Christ, by whom all things continue in existence and in operation (John 1:3, Col 1:15–17, Heb 1:2).

We teach that Jesus Christ is both fully God and fully man, and that He represents humanity and deity in indivisible oneness (Mic 5:2, John 5:23; 14:9–10, Col 2:9). We teach that our Lord Jesus Christ was virgin born (Isa 7:14, Matt 1:23, 25, Luke 1:26–35); that He was God incarnate (John 1:1, 14); and that the purpose of the incarnation was to reveal God, redeem men, and rule over God’s kingdom (Ps 2:7–9, Isa 9:6, John 1:29, Phil 2:9–11, Heb 7:25–26, 1 Pet 1:18–19).

We teach that, in the incarnation, the second Person of the Trinity temporarily denied Himself of the immediate, normally continuous manifestation of divine appearance, or glory, that is tied to Christ’s divine being (Phil 2:5–8).

We teach that our Lord Jesus Christ accomplished our redemption through the shedding of His blood and sacrificial death on the cross and that His death was voluntary, vicarious, substitutionary, propitiatory, and redemptive (John 10:15, Rom 3:24–25; 5:8, 1 Pet 2:24).

We teach that on the basis of the efficacy of the death of our Lord Jesus Christ, the believing sinner is freed from the punishment, the penalty, the power, and one day the very presence of sin; and that he is declared righteous, given eternal life, and adopted into the family of God (Rom 3:25; 5:8–9, 2 Cor 5:14–15, 1 Pet 2:24; 3:18).

We teach that our justification is made sure by His literal, physical resurrection from the dead and that He is now ascended to the right hand of the Father, where He now mediates as our Advocate and High Priest (Matt 28:6, Luke 24:38–39, Acts 2:30–31; Rom 4:25; 8:34, Heb 7:25; 9:24, 1 John 2:1).

We teach that in the resurrection of Jesus Christ from the grave, God confirmed the deity of His Son and gave proof that God has accepted the atoning work of Christ on the cross. Jesus’ bodily resurrection is also the guarantee of a future resurrection life for all believers (John 5:26–29; 14:19, Rom 1:4; 4:25; 6:5–10, 1 Cor 15:20, 23).

We teach that Jesus Christ will return to receive the church, which is His Body, unto Himself at the rapture, and returning with His church in glory, will establish His millennial kingdom on earth (Acts 1:9–11, 1 Thess 4:13–18, Rev 20).

We teach that the Lord Jesus Christ is the One through whom God will judge all mankind (John 5:22–23):

• Believers (1 Cor 3:10–15, 2 Cor 5:10)

• Living inhabitants of the earth at His glorious return (Matt 25:31–46)

• Unbelieving dead at the Great White Throne (Rev 20:11–15)

We teach that as the Mediator between God and man (1 Tim 2:5), the Head of His Body, the church (Eph 1:22; 5:23, Col 1:18), and the coming universal King, who will reign on the throne of David (Isa 9:6, Luke 1:31–33), Jesus is the final Judge of all who fail to place their trust in Him as Lord and Savior (Matt 25:14–46, Acts 17:30–31).

God the Holy Spirit. We teach that the Holy Spirit is a divine Person, eternal, underived, possessing all the perfections of personality and deity, including intellect (1 Cor 2:10–13), emotions (Eph 4:30), will (1 Cor 12:11), eternality (Heb 9:14), omnipresence (Ps 139:7–10), omniscience (Isa 40:13–14), omnipotence (Rom 15:13), and truthfulness (John 16:13). In all the divine perfections He is coequal and consubstantial with the Father and the Son (Matt 28:19, Acts 5:3–4; 28:25–26, 1 Cor 12:4–6, 2 Cor 13:14, Jer 31:31–34, Heb 10:15–17).

We teach that it is the work of the Holy Spirit to execute the divine will with relation to all mankind. I recognize His sovereign activity in creation (Gen 1:2), the incarnation (Matt 1:18), the written revelation (2 Pet 1:20–21), and the work of salvation (John 3:5–7).

We teach that the work of the Holy Spirit in this age began at Pentecost, when He came from the Father as promised by Christ (John 14:16–17; 15:26) to initiate and complete the building of the Body of Christ, which is His church (1 Cor 12:13). The broad scope of His divine activity includes convicting the world of sin, of righteousness, and of judgment; glorifying the Lord Jesus Christ and transforming believers into the image of Christ (John 16:7–9, Acts 1:5; 2:4, Rom 8:29, 2 Cor 3:18, Eph 2:22).

We teach that the Holy Spirit is the supernatural and sovereign Agent in regeneration, baptizing all believers into the Body of Christ (1 Cor 12:13). The Holy Spirit also indwells, sanctifies, instructs, empowers them for service, and seals them unto the day of redemption (Rom 8:9, 2 Cor 3:6, Eph 1:13).

We teach that the Holy Spirit is the divine Teacher, who guided the apostles and prophets into all truth as they committed to writing God’s revelation, the Bible (2 Pet 1:19–21). Every Christian possesses the indwelling presence of the Holy Spirit from the moment of salvation, and it is the duty of all those born of the Spirit to be filled with (controlled by) the Spirit (John 16:13, Rom 8:9, Eph 5:18, 1 John 2:20, 27).

We teach that the Holy Spirit administers spiritual gifts to the church. The Holy Spirit glorifies neither Himself nor His gifts by ostentatious displays, but He does glorify Christ by implementing His work of redeeming the lost and building up believers in the most holy faith (John 16:13–14, Acts 1:8, 1 Cor 12:4–11, 2 Cor 3:18).

We teach, in this respect, that God the Holy Spirit is sovereign in the bestowing of all His gifts for the perfecting of the saints today, and that speaking in tongues and the working of sign miracles in the beginning days of the church were for the purpose of pointing to and authenticating the apostles as revealers of divine truth, and were never intended to be characteristic of the lives of Christians (1 Cor 12:4–11; 13:8–10, 2 Cor 12:12, Eph 4:7–12, Heb 2:1–4).

C. Man:

We teach that man was directly and immediately created by God in His image and likeness. Man was created free of sin with a rational nature, intelligence, volition, selfdetermination, and moral responsibility to God (Gen 2:7, 15–25, Jas 3:9).

We teach that God’s intention in the creation of man was that man should glorify God, enjoy God’s fellowship, live his life in the will of God, and, by this, accomplish God’s purpose for mankind in the world (Isa 43:7, Col 1:16, Rev 4:11).

We teach that in Adam’s sin of disobedience to the revealed will and Word of God, man lost his innocence, incurred the penalty of spiritual and physical death, became subject to the wrath of God, and became inherently corrupt and utterly incapable of choosing or doing that which is acceptable to God apart from divine grace. With no recuperative powers to enable him to recover himself, man is hopelessly lost. Mankind’s salvation is thereby wholly of God’s grace through the redemptive work of our Lord Jesus Christ (Gen 2:16–17; 3:1–19, John 3:36, Rom 3:23; 6:23, 1 Cor 2:14, Eph 2:1–3, 1 Tim 2:13–14, 1 John 1:8).

We teach that, because all men were in Adam, a nature corrupted by Adam’s sin has been transmitted to all men of all ages, Jesus Christ being the only exception. All mankind are thus sinners by nature, by choice, and by divine declaration (Ps 14:1–3, Jer 17:9, Rom 3:9–18, 23; 5:10–12).

Salvation. We teach that salvation is wholly of God by grace on the basis of the redemption of Jesus Christ, the merit of His shed blood, and not on the basis of human merit or works (John 1:12, Eph 1:7; 2:8–10, 1 Pet 1:18–19).

Regeneration. We teach that regeneration is a supernatural work of the Holy Spirit by which the divine nature and divine life are given (John 3:3–7, Titus 3:5). It is instantaneous and is accomplished solely by the power of the Holy Spirit through the instrumentality of the Word of God (John 5:24) when the repentant sinner, as enabled by the Holy Spirit, responds in faith to the divine provision of salvation. Genuine regeneration is manifested by fruits worthy of repentance as demonstrated in righteous attitudes and conduct. Good works are the proper evidence and fruit of regeneration (1 Cor 6:19–20, Eph 2:10), and will be experienced to the extent that the Christian submits to the control of the Holy Spirit in his life through faithful obedience to the Word of God (Eph 5:17–21, Phil 2:12, Col 3:16, 2 Pet 1:4–10). This obedience causes the believer to be increasingly conformed to the image of our Lord Jesus Christ (2 Cor 3:18), ending with the Christian’s glorification at Christ’s second coming (Rom 8:17, 2 Pet 1:4, 1 John 3:2–3).

Election. We teach that election is the act of God by which, before the foundation of the world, He chose in Christ those whom He graciously regenerates, saves, and sanctifies (Rom 8:28–30, Eph 1:4–11, 2 Thess 2:13, 2 Tim 2:10, 1 Pet 1:1–2).

We teach that sovereign election does not contradict or negate the responsibility of man to repent and trust Christ as Savior and Lord (Ezek 18:23, 32; 33:11, John 3:18–19, 36; 5:40, Rom 9:22–23, 2 Thess 2:10–12, Rev 22:17). Nevertheless, since sovereign grace includes the means of receiving the gift of salvation as well as the gift itself, sovereign election will result in what God determines. All whom the Father calls to Himself will come in faith, and all who come in faith the Father will receive (John 6:37–40, 44, Acts 13:48, Jas 4:8).

We teach that the unmerited favor that God grants to totally depraved sinners is not related to any initiative of their own part or to God’s anticipation of what they might do by their own will, but is solely of His sovereign grace and mercy (Eph 1:4–7, Titus 3:4–7, 1 Pet 1:2).

We teach that election should not be looked upon as based merely on abstract sovereignty. God is truly sovereign, but He exercises this sovereignty in harmony with His other perfections, especially His omniscience, justice, holiness, wisdom, grace, and love (Rom 9:11–16). This sovereignty will always exalt the will of God in a manner totally consistent with His character as revealed in the life of our Lord Jesus Christ (Matt 11:25–28, 2 Tim 1:9).

Justification. We teach that justification (“right standing”) before God is an act of God (Rom 8:33) by which He declares righteous those who, through faith in Christ, repent of their sins (Luke 13:3, Acts 2:38; 3:19; 11:18, Rom 2:4, 2 Cor 7:10, Isa 55:6–7) and confess Him as sovereign Lord (Rom 10:9–10, 1 Cor 12:3, 2 Cor 4:5, Phil 2:11). This righteousness is apart from any virtue or work of man (Rom 3:20; 4:6) and involves the imputation of our sins to Christ (Col 2:14, 1 Pet 2:24) and the imputation of Christ’s righteousness to us (1 Cor 1:30, 2 Cor 5:21). By this means God is enabled to “be just and the justifier of the one who has faith in Jesus” (Rom 3:26).

Sanctification. We teach that every Christian is sanctified (set apart) unto God by justification and is therefore declared to be holy and is therefore identified as a saint. This sanctification is positional and instantaneous and should not be confused with progressive sanctification. This sanctification has to do with the believer’s standing, not his present walk or condition (Acts 20:32, 1 Cor 1:2, 30; 6:11, 2 Thess 2:13, Heb 2:11; 3:1; 10:10, 14; 13:12, 1 Pet 1:2).

We teach that there is also, by the work of the Holy Spirit, a progressive sanctification by which the state of the believer is brought closer to the standing the believer positionally enjoys through justification. Through obedience to the Word of God and the empowering of the Holy Spirit, the Christian is able to live a life of increasing holiness in conformity to the will of God, becoming more and more like our Lord Jesus Christ (John 17:17, 19, Rom 6:1–22, 2 Cor 3:18, 1 Thess 4:3–4; 5:23).

In this respect, we teach that every saved person is involved in a daily conflict—the new creation in Christ doing battle against the flesh—but adequate provision is made for victory through the power of the indwelling Holy Spirit. The struggle nevertheless stays with the Christian all through this earthly life and is never completely ended. All claims to the eradication of sin in this life are unbiblical. Eradication of sin is not possible, but the Holy Spirit does provide for victory over sin (Gal 5:16–25, Eph 4:22–24, Phil 3:12, Col 3:9–10, 1 Pet 1:14–16, 1 John 3:5–9).

Security. We teach that all the redeemed, once saved, are kept by God’s power and are thus secure in Christ forever (John 5:24; 6:37–40; 10:27–30, Rom 5:9–10; 8:1, 31–39, 1 Cor 1:4–8, Eph 4:30, Heb 7:25; 13:5, 1 Pet 1:5, Jude 24).

We teach that it is the privilege of believers to rejoice in the assurance of their salvation through the testimony of God’s Word, which, however, clearly forbids the use of Christian liberty as an occasion for sinful living and carnality (Rom 6:15–22; 13:13–14, Gal 5:13, 25–26, Titus 2:11–14).

Separation. We teach that separation from sin is clearly called for throughout the Old and New Testaments, and that the Scriptures clearly indicate that in the last days apostasy and worldliness shall increase (2 Cor 6:14–7:1, 2 Tim 3:1–5).

We teach that, out of deep gratitude for the undeserved grace of God granted to us, and because our glorious God is so worthy of our total consecration, as well as out of our love for Him, all the saved should live in such a manner as to demonstrate our adoring love to God and so as not to bring reproach upon our Lord and Savior. I also believe that separation from all religious apostasy and worldly and sinful practices is commanded of us by God (John 14:15, Rom 12:1–2, 1 Cor 5:9–13, 2 Cor 6:14–7:1, 1 John 2:15–17, 2 John 9–11).

We teach that Christians should be separated unto our Lord Jesus Christ (2 Thess 1:11–12, Heb 12:1–2) and affirm that the Christian life is a life of obedient righteousness and a continual pursuit of holiness (Rom 12:1–2, 2 Cor 7:1, Heb 12:14, Titus 2:11–14, 1 John 3:1–10).

Marriage and Human Sexuality. We teach that the term ‘marriage’ has only one meaning and that is marriage sanctioned by God which joins a man and a woman in a single, exclusive union, as delineated in Scripture (Rom 7:1–3; 1 Cor 7).

We teach that God intends sexual intimacy to only occur between a man and a woman who are married to each other. We teach that God has commanded that no intimate sexual activity be engaged in outside of a marriage between a man a woman (Rom 1:18–32; 1 Cor 7; 1 Thess 4:3).

We teach that any form of sexual immorality, such as adultery, fornication, homosexuality, bisexual conduct, bestiality, incest, pornography, or any attempt to change one’s sex, or disagreement with one’s biological sex, is sinful and offensive to God (Lev 18; 20:10–26; 1 Cor 6:9–10; Col 3:5–7; Eph 5:1–3; Gal 5:16–21; 1 Thess 4:3–8).

We teach God offers redemption and restoration to all who confess and forsake their sin, seeking His mercy and forgiveness through Jesus Christ (1 John 1:9; Titus 2:14).

We teach every person must be afforded compassion, love, kindness, respect, and dignity (Col 3:12–14). Hateful and harassing behavior or attitudes directed toward any individual are to be repudiated and are not in accord with Scripture.

Therefore, as a result of these above-described Biblical beliefs and our belief in the need for a practice of fidelity to these beliefs, it is our policy that the facilities of this church may not be used for any ceremony that in any way approves of, solemnizes, supports or allows a same-sex union or any union which, in the judgment of the church, is inconsistent with our beliefs. It is also the policy of this church that no pastor or member of the church staff shall officiate at any ceremony designed to solemnize, promote, create, or approve of such a union.

In subscribing to the preceding articles of faith, we by no means set aside, or undervalue, any of the Scriptures of the Old and New Testaments. This statement reflects our best understanding of Scripture and agreement with these doctrinal beliefs, is necessary for membership in Laurel Bible Church.

D. The Church:

We teach that all who place their faith in Jesus Christ are immediately placed by the Holy Spirit into one united spiritual Body, the church (1 Cor 12:12–13), the bride of Christ (2 Cor 11:2, Eph 5:23–32, Rev 19:7–8), of which Christ is the Head (Eph 1:22; 4:15, Col 1:18).

We teach that the formation of the church, the Body of Christ, began on the Day of Pentecost (Acts 2:1–21, 38–47) and will be completed at the coming of Christ for His own at the rapture (1 Cor 15:51–52, 1 Thess 4:13–18).

We teach that the church is thus a unique spiritual organism designed by Christ, made up of all born-again believers in this present age (Eph 2:11–3:6). The church is distinct from Israel (1 Cor 10:32), being a mystery that was not revealed until this dispensation (Eph 3:1–6; 5:32).

We teach that the establishment and continuity of local churches is clearly taught and defined in the New Testament Scriptures (Acts 14:23, 27; 20:17, 28, Gal 1:2, Phil 1:1, 1 Thess 1:1, 2 Thess 1:1) and that the members of the one spiritual Body are directed to associate themselves together in local assemblies (1 Cor 11:18–20, Heb 10:25).

We teach that Christ alone is the supreme authority for the church (1 Cor 11:3, Eph 1:22, Col 1:18), and that church leadership, gifts, order, discipline, and worship are all appointed through His sovereignty as found in the Scriptures. The biblically-designated officers serving under Christ and over the assembly are elders—also called bishops, pastors, and pastor-teachers (Acts 20:28, Eph 4:11)—and deacons, both of whom must meet biblical qualifications (1 Tim 3:1–13, Titus 1:5–9, 1 Pet 5:1–5).

We teach that the most biblical form of church leadership is a plurality of elders (Acts 20:17–28, 1 Tim 5:17, Titus 1:5–9, 1 Pet 5:1–5, Jas 5:14, Heb 13:17), who are to lead as servants of Christ (1 Tim 5:17–22). The congregation is to submit to the leadership provided by through the elders (Heb 13:7, 17).

We teach in the importance of discipleship (Matt 28:19–20, 2 Tim 2:2), mutual accountability of all Christians to each other (Col 3:16), as well as the need for discipline of sinning members of the congregation in accord with the standards of Scripture (Matt 18:15–22, Acts 5:1–11, 1 Cor 5:1–13, 2 Thess 3:6–15, 1 Tim 1:19–20, Titus 1:10–16).

We teach the autonomy of the local church, free from any external authority or control, with the right of self-government and freedom from the interference of any hierarchy of individuals or organizations (Titus 1:5). We also teach that it is scriptural for true churches to cooperate with each other for the presentation and propagation of the faith. Each local church, however, through its elders and their interpretation and application of Scripture, should be the sole judge of the measure and method of its cooperation. The elders should determine all other matters of membership, policy, discipline, benevolence, and government as well (Acts 15:19–31; 20:28, 1 Cor 5:4–7, 13, 1 Pet 5:1–4).

We teach that the purpose of the church is to glorify God in everything we as Christians do (1 Cor 10:31, Eph 3:21) by building itself up in the faith (Eph 4:13–16), by instruction of the Word (2 Tim 2:2, 15; 3:16–17), by fellowship (Acts 2:47, 1 John 1:3), by keeping the ordinances (Luke 22:19, Acts 2:38–42), and by advancing and communicating the Gospel to the entire world (Matt 28:19, Acts 1:8; 2:42).

We teach the calling of all saints to the work of service (1 Cor 15:58, Eph 4:12, Rev 22:12).

We teach the need of the church to cooperate with God as He accomplishes His purpose in the world. To that end, He gives the church spiritual gifts. He gives men chosen for the purpose of equipping the saints for the work of the ministry (Eph 4:7–12), and He also gives unique and special spiritual abilities to each member of the Body of Christ (Rom 12:5–8, 1 Cor 12:4–31, 1 Pet 4:10–11).

We teach that there were two kinds of gifts given the early church: miraculous “sign” gifts (including tongues, interpretation of tongues, and healings), given temporarily in the apostolic era for the purpose of confirming the authenticity of the apostles’ revelatory message (Heb 2:3–4, 2 Cor 12:12); and ministering gifts, given to equip Christians for edifying and serving one another. With the New Testament revelation now complete, Scripture becomes the sole test of the authenticity of a man’s message, and confirming gifts of a miraculous nature are no longer necessary to validate a man or his message (1 Cor 13:8–12). Miraculous gifts can even be counterfeited by Satan so as to deceive even believers (1 Cor 13:13–14:12, Rev 13:13–14). The only gifts in operation today are those non-revelatory equipping gifts given for edification (Rom 12:6–8).

We teach that no one possesses the gift of healing today, but that God does hear the prayer of faith and will answer in accordance with His own perfect will for the sick, suffering, and afflicted (Luke 18:1–6, John 5:7–9, 2 Cor 12:6-10, Jas 5:13–16, 1 John 5:14–15).

We teach that two ordinances have been committed to the local church: baptism and the Lord’s Supper (Acts 2:38–42). Christian baptism by immersion (Acts 8:36–39) is the solemn and beautiful testimony of a believer showing forth his faith in the crucified, buried, and risen Savior, and his union with Him in death to sin and resurrection to a new life (Rom 6:1–11). It is also a sign of fellowship and identification with the visible Body of Christ (Acts 2:41–42).

We teach that the Lord’s Supper is the commemoration and proclamation of His death until He comes, and should be always preceded by solemn self-examination (1 Cor 11:28–32). We also teach that, whereas the elements of Communion are only representative of the flesh and blood of Christ, participation in the Lord’s Supper is nevertheless an actual communion with the risen Christ, who indwells every believer, and so is present, fellowshipping with His people (1 Cor 10:16).

E. Angels:

Holy Angels. We teach that angels are created beings and are therefore not to be worshiped. Although they are a higher order of creation than man, they are created to serve God and to worship Him (Luke 2:9–14, Heb 1:6–7, 14; 2:6–7, Rev 5:11–14; 19:10; 22:9).

Fallen Angels. We teach that Satan is a created angel and the author of sin. He incurred the judgment of God by rebelling against his Creator (Isa 14:12–17, Ezek 28:11–19), by taking numerous angels with him in his fall (Matt 25:41, Rev 12:1–14), and by introducing sin into the human race by his temptation of Eve (Gen 3:1–15).

We teach that Satan is the open and declared enemy of God and mankind (Isa 14:13–14, Matt 4:1–11, Rev 12:9–10), that he is the prince of this world, who has been defeated through the death and resurrection of Jesus Christ (Rom 16:20), and that he shall be eternally punished in the lake of fire (Isa 14:12–17, Ezek 28:11–19, Matt 25:41, Rev 20:10).

F. Last Things:

Death. We teach that physical death involves no loss of our immaterial consciousness (Rev 6:9–11), that the soul of the redeemed passes immediately into the presence of Christ (Luke 23:43, Phil 1:23, 2 Cor 5:8), that there is a separation of soul and body (Phil 1:21–24), and that, for the redeemed, such separation will continue until the rapture (1 Thess 4:13–17), which initiates the first resurrection (Rev 20:4–6), when our soul and body will be reunited to be glorified forever with our Lord (Phil 3:21, 1 Cor 15:35–44, 50–54). Until that time, the souls of the redeemed in Christ remain in joyful fellowship with our Lord Jesus Christ (2 Cor 5:8).

We teach the bodily resurrection of all believers, the saved to eternal life (John 6:39, Rom 8:10–11, 19–23, 2 Cor 4:14), and the unsaved to judgment and everlasting punishment (Dan 12:2, John 5:29, Rev 20:13–15).

We teach that the souls of the unsaved at death are kept under punishment until the second resurrection (Luke 16:19–26, Rev 20:13–15), when the soul and the resurrection body will be united (John 5:28–29). They shall then appear at the Great White Throne Judgment (Rev 20:11–15) and shall be cast into the lake of fire (Matt 25:41–46), cut off from the life of God forever (Dan 12:2, Matt 25:41–46, 2 Thess 1:7–9).

The Rapture of the Church. We teach the personal, bodily return of our Lord Jesus Christ before the seven-year tribulation (1 Thess 4:16, Titus 2:13) to translate His church from this earth (John 14:1–3, 1 Cor 15:51–53, 1 Thess 4:15–5:11).

The Tribulation Period. We teach that shortly following the removal of the church from the earth (John 14:1–3, 1 Thess 4:13–18) the righteous judgments of God will be poured out upon an unbelieving world (Jer 30:7, Dan 9:27, 12:1, 2 Thess 2:7–12, Rev 16), and that these judgments will be climaxed by the return of Christ in glory to the earth (Matt 24:27–31; 25:31–46, 2 Thess 2:7–12). At that time, the Old Testament and tribulation saints will be raised and the living will be judged (Dan 12:2–3, Rev 20:4–6). This period includes the seventieth week of Daniel’s prophecy (Dan 9:24–27, Matt 24:15–31; 25:31–46). We teach that, near the end of the tribulation period, a remnant of Israel will undergo national repentance and faith in Jesus Christ (Rom 9:27; 11:25–29).

The Second Coming and the Millennial Reign. We teach that, after the tribulation period, Christ will come to earth to occupy the throne of David (Matt 25:31, Luke 1:31–33, Acts 1:10–11; 2:29–30) and establish His messianic kingdom for 1,000 years on the earth (Rev 20:1–7). During this time the resurrected saints will reign with Him over Israel and all the nations of the earth (Ezek 37:21–28, Dan 7:17–22, Rev 19:11–16). This reign will be preceded by the overthrow of the Antichrist and the False Prophet, and by the removal of Satan from the world (Dan 7:17–27, Rev 20:1–7).

We teach that the kingdom itself will be the fulfillment of God’s promise to Israel (Isa 65:17–25, Ezek 37:21–28, Zech 8:1–17) to restore them to the land that they forfeited through their disobedience (Deut 28:15–68), which was promised as an everlasting possession to Abraham and later reiterated to Isaac and Jacob/Israel. The result of their disobedience was that Israel was temporarily set aside (Matt 21:43, Rom 11:1–26), but will again be awakened through repentance to enter into the land of blessing (Jer 31:31–34, Ezek 36:22–32, Rom 11:25–29).

We teach that this time of our Lord’s reign will be characterized by harmony, justice, peace, righteousness, and long life (Isa 11; 65:17–25, Ezek 36:33–38), and will be brought to an end with the release of Satan (Rev 20:7).

The Judgment of the Lost. We teach that following the release of Satan after the 1,000-year reign of Christ (Rev 20:7), Satan will deceive the nations of the earth and gather them to battle against the saints and the beloved city, at which time Satan and his army will be devoured by fire from heaven (Rev 20:9). Following this, Satan will be thrown into the lake of fire and brimstone (Matt 25:41, Rev 20:10), whereupon Christ, who is the Judge of all men (John 5:22), will resurrect and judge the great and small at the Great White Throne Judgment.

We teach that this resurrection of the unsaved dead to judgment will be a physical resurrection, whereupon receiving their judgment (John 5:28–29), they will be committed to an eternal conscious punishment in the lake of fire (Matt 25:41, Rev 20:11–15).

Eternity. We teach that after the closing of the millennium, the temporary release of Satan, and the judgment of unbelievers (2 Thess 1:9, Rev 20:7–15), the saved will be rewarded according to their works (1 Cor 3:11–15, 2 Cor 5:10) as they enter the eternal state of glory with God, after which the elements of this earth are to be dissolved (2 Pet 3:10) and replaced with a new earth, wherein only righteousness dwells (Eph 5:5, Rev 20:15; 21:1–27; 22:1–21). Following this, the heavenly city will come down out of heaven (Rev 21:2) and will be the dwelling place of the saints, where they will enjoy forever fellowship with God and one another (John 17:3, Rev 21–22). Our Lord Jesus Christ, having fulfilled His redemptive mission, will then deliver up the kingdom to God the Father (1 Cor 15:24–28), that in all spheres the triune God may reign forever and ever (1 Cor 15:28).

SECTION III. PHILOSOPHY OF MINISTRY

A. Scripture:

Scripture is God’s word to man, and it is the only rule and authority for life. Not only is Scripture valuable for doctrine, but also it is profitable for “teaching, for reproof, for correction, for training in righteousness” (2 Tim 3:16). There is no other source for the church, nor is there any other written source that is superior to the Scriptures. No man can speak for God unless he speaks from the word of God (2 Pet 1:19–21).

Today’s culture is inundated with new ways to communicate, some even neglecting Scripture and using modern vehicles to address the people, apart from the Scripture. This is not the work of God, nor is it the command to His servants. Paul admonished the evangelist Timothy to “preach the word, be ready in season and out of season” (2 Tim 4:2). The word we are called to preach is the Word of God.

B. Gifts:

Christ, after He ascended, gave gifts to men (Eph 4:8). These gifts are to be used for the edifying of the body of Christ. The gifts that are now in use are used for the service of the church and not as a sign that the Holy Spirit has come. So as far as we are able to observe, those sign gifts have ceased.

This does not interfere with the sovereignty of God; rather it accentuates the divine ministry of the apostles. Their unique service of ushering the church age has been completed (Eph 2:2).

C. Resurrection:

While there may be conflicting beliefs on how the resurrection will take place; there can be no rejection of an imminent resurrection. 1 Corinthians 15 and 1 Thessalonians 4 both teach the doctrine of the bodily resurrection of believers.

The Resurrection is essential to the joy of the church. It is a source of comfort for everyone who believes in Christ (1 Thess 4:18), and it is recorded in Scripture as a message to edify the church. For that reason, it will be preached and we will emphasize the importance of the imminent return of our Lord and Savior Jesus Christ. This is essential to the joy of the church as we hope, with increasing anticipation, to be reunited with our God and Savior eternally.

D. Man:

Man was created in the image of God, and because he’s an image bearer, we must respect and honor all of God’s creation. We also realize the depravity of man due to Adam’s transgression. After Adam’s transgression, man continues to sin against a holy God. No one seeks God (Rom 3:11), so therefore we must preach salvation to every man and warn them of the coming wrath (1 Thess 1:10) and implore them to be reconciled to God through Jesus Christ (2 Cor 5:18–20).

With these truths in mind, we have been commanded to let men know where they stand in light of God’s holiness; they must realize they are alienated from the life of God. Consequently, man’s hope cannot be found in any self-help, self-improvement, self-esteem, positive thinking, or positive confession programs. He is hopeless apart from faith in Christ.

E. The Church:

Shepherding. 1 Timothy commands the preacher of the truth to instruct the church from “a pure heart and a good conscience and the sincere faith” (1 Tim 1:5). Colossians says that the duty of a shepherd is to teach, warn, and admonish every man (Col 1:28). This involves instructing the body of Christ through teaching of God’s word. The servant of God encourages the feebleminded, and supports the weak (1 Thess 5:14); he safeguards the flock from savage wolves and from erroneous doctrines by teaching them the full counsel of God (Acts 20:18–32). By shepherding them, he will endeavor to help them deal with the challenges and uncertainties in this fallen world.

Equipping. In keeping with the scriptural mandates of preaching repentance, the pastor also needs to focus on discipling new believers for worship and service to God (Eph 4:11–16). There are those who have been gifted by God to facilitate and advance His Kingdom and it is the Pastor- Teacher’s responsibility, as well as the elders, to make sure that this does happen for the body of Christ.

Church. Christ is the head of the church (Eph 5:23), and it is only right to obey the commands He has given. The purpose of the church is to represent Christ on earth (Acts 1:8). Another purpose of the church is to be a community of worshipers where believers gather to glorify God. The church has been called out of sin and darkness, from hatred towards God into a loving relationship with Him.

So fundamental to the church and its gathering is the worship, and that is the primary objective. There are several aspects of this worship, and we find those aspects in Scripture. Scripture tells us that when believers gather together that they gather for the purpose of prayer, singing (Eph 5:19–21, Col 3:16), giving, preaching, communion (1 Cor 11:24), and baptism (Acts 2:41). Those are the core elements of worship.

The ultimate goal for ministry is to raise God honoring people, so that they can glorify God and worship Him in spirit and in truth (John 4:24). This requires a certain ministry focus, with the intent of discipling and training men and women through the process of preaching, teaching, discipling, and church discipline.

Emphasis. A typical service should include the elements of worship mentioned in Scripture (preaching, singing, prayer, giving, communion, baptism), with an emphasis on expository teaching. We will, at times, have topical teaching, theme messages, seasonal messages, and we will not neglect crisis messages — messages that comfort those who are in distress and preach salvation to those in fear. Ultimately, a high view of Scripture will be exemplified through the sound and intelligent reasoning of expository preaching.

Expository Preaching. Expository preaching is the most fundamental method of preaching the Bible accurately. “Based on Scripture, it should be the determinant of how the message is preached.” (Steve Lawson). The text of Scripture must guide the messenger as he presents the message to the listeners.

We have a rich history of expository preaching, beginning with Moses. When he preached his last message to the Israelites, he explained the past, present, and future implications of their relationship to God (Deut 31:1–33:29). Jesus, on the road to Emmaus, in Luke, exposited the Scripture to verify the necessity of His death: “beginning with Moses and all the prophets, He explained to them all the things concerning Himself in all the Scriptures” (Luke 24:27). The apostles and their disciples in Acts explained the Scriptures when they taught the people (Acts 2:17–21; 7:1–50). Exposition has been a historical foundation of explaining God’s Word, and it has proven to be an effective tool by God.

Biblical exposition is God-centered preaching—involving reading of the text, explaining the meaning of the text, expressing the implications of the text, and challenging the hearts of the believers based on what the text says.

Worship in Music. Worship in music has been, and continues to be, an important aspect of worshipping God. The Old Testament places great emphasis on worship in music (1 Chron 25:1–31, Pss 66:4; 146:2; 149; 150). For music to be pleasing to God, it must be rich in theology and exalt the name and character of God.

There are those who oppose musical instruments altogether in the church; others are steep in tradition and hold to traditional hymns. Music that is deeply moved by truth is of first priority. The musical style makes little difference as long as it supports the truth in the song and does not supplant what is being said. The instruments must not be the focus of the song, but any instrument can be employed for worship (1 Chron 25:6, Ps 150). Ultimately the lyrics should take precedence.

Skillful use of blended music, the traditional with the contemporary, will add to the variety of options the music ministry has in supporting the service. The biblical guideline is to sing “psalms, hymns, and spiritual songs.” To sing psalms is to employ songs from the Psalter. Hymns are songs that are driven by a strong theology of God. Spiritual songs are songs driven by biblical truths and deep with spiritual meaning and insight. What is being sung is always more important than the music that facilitates it. Yet the music must provide support and assist the transition of the song, not the other way around.

The Word of God in song is a very powerful tool for the edification of the church (Col 3:16).

Prayer. Prayer has always been an intricate part of the Old Testament synagogues (Acts 16:13) and the New Testament believers (Acts 18:7, 11; 19:8–10). In fact, a part of the believer’s armor included prayer (Eph 6:18). Prayer must be a part of the service. There should be prayer before the service, where faithful believers can gather as one to ask God for His blessings upon the service.

Giving. Another important aspect of worship to God is the act of giving. The New Testament church practiced the principle of sacrificial giving with joy (2 Cor 8:1–7; 9:6–8). The tithe is not a policy the church can enforce, but it can be a sound biblical principle to disciple the believers in their giving.

In essence, everything that we have belongs to the Lord, but giving to the local church provides finances to:

• Care for the pastor and staff

• Meet the needs of less fortunate members

• Provide support for missionaries

• Maintain the place of worship

• Demonstrate commitment to the church

In keeping with the New Testament church in Macedonia (2 Cor 8:1–7), we have several important principles for true worship in giving:

• Give recognizing God’s grace

• Give in the midst of hardship

• Give with joy

• Give even in poverty

• Give willingly

• Give with compassion

• Give as to the Lord

• Abound in giving

In accordance with New Testament Scripture, believers should examine their heart to give in this way: “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver” (2 Cor 9:6–7).

Believers must be taught the joys of giving to the Lord. The receiving of offering in the service is a time of joy, reverence, and honor to God for His blessings upon us (Ps 116:12). The blessedness of giving must first be taught and practiced by the leaders.

F. Ordinances:

Communion. At the time of the Passover, and during the final moments leading up to His death, Jesus Christ met with His disciples in the upper room. It was there that the Savior took the bread and the cup, using them as symbols of His body and blood. In so doing, Jesus commanded His people to do the same, and when they do, they are doing it in remembrance of Him (Matt 26:26–29, Luke 22:14–20, 1 Cor 11:23–25).

Communion serves as a reminder of the sacrifice of Jesus Christ (1 Cor 11:24). This is a time of reflection, humility, and gratitude when we consider that the one who died in our place was God’s one and only Son. Communion also serves as a reminder of our place in the new covenant (1 Cor 11:25). Communion causes us to look forward to the day of Christ’s coming (1 Cor 11:26). Communion identifies us with the Lord Jesus Christ (1 Cor 11:26). Communion reminds us of the gravity of taking the ordinances with unconfessed sin (1 Cor 11:27–31).

Because of the seriousness of communion, anyone who is not in good standing with their local church will be prohibited from taking the ordinances. Anyone under church discipline must not partake, and those who do not profess genuine fruit-bearing faith in Christ Jesus are prohibited.

Communion is available to all who are saved, even if they are just visiting the church.

Finally, when we serve the elements, we do so symbolically, not literally.

Baptism. Before His ascension to heaven, Jesus Christ commanded the disciples to preach the Gospel, make disciples, and baptize them in the name of the Father, Son, and Holy Spirit (Matt 28:19). Baptism has been an important, yet often misunderstood, practice of the church. Consistent with Scripture, baptism is not an act of salvation nor is it a prerequisite for salvation. Rather, baptism is post-conversion (Acts 2:38; 10:47). Baptism is a public demonstration of an inner transformation. In obedience to Christ’s command, the believer seeks to be baptized as a public demonstration of their new life in Christ Jesus. Even in accordance with Jesus’ words in Matthew, we are to baptize after the convert has become a believer and is able to competently testify of their new life in Christ (Matt 28:18–20).

The meaning for the New Testament Greek word for ‘baptism’ is not to sprinkle, but rather it is to wash, to plunge, or to dip. In Greek literature at the time of the NT Scriptures, the word generally means ‘to put or go under water in a variety of senses’. The word strongly implies immersion in water. There is no such practice as sprinkling or infant baptism In Scripture. Only believers are to be baptized, and infant baptism is not sanctioned in the Bible. Furthermore, infant baptism can be very confusing to many who assume that being baptized as an infant saves them. Even if those who practice it do not teach that it can do great harm to the minds of those who were baptized as infants.

Jesus’ command to baptize involves the willful, volitional choice of being taught to observe all that was commanded (Matt 28:20). An infant is unable to do so, and in general, children in their youth may have an ascent to the Gospel but have not taken into full account of the seriousness of sin.

G. Leadership:

Men. The Bible calls for proper leadership in the church by using biblical parameters for choosing them. The Holy Spirit ultimately calls, but other men confirm this calling, and are called to test and ordain for ministry (Acts 13:2–3).

The Bible also specifies that the leadership in teaching and in an elder rule church must be done by men. In order for the ministry to function biblically, men have been called to lead (1 Tim 3:1–7). In fact, Paul tells Timothy to commit the teachings of the doctrine of Scripture to faithful men who will be able to teach others (2 Tim 2:2).

We must prayerfully find men that God has called, and train them for the purpose of leadership. This mission cannot be neglected. Building godly men of faith, by developing strong leaders who will be able to teach others by first demonstrating fidelity to Scripture, is important to the life and sustainability of the church (2 Tim 2:2).

To allow women to lead, for the purpose of preaching and teaching when we gather as a congregation of believers, is a violation of biblical imperatives (1 Tim 2:9–15; 3:14–15). The ministry and duties that God has given women has been clearly stated in Titus 2, and so we must allow God’s word to be the final ruling authority for leadership in the church and church governance. According to Titus 2, women are to lead the other women in teaching and instruction while setting a godly example for one another to follow.

This aspect of leadership is not negotiable, and is very important for the teaching of Scripture, to disregard this will be to violate, even reject, the clear biblical mandate that God has set forth in Scripture and it also violates the order that God has established (1 Tim 2:11–15).

As Christ is the head of man and God is the head of Christ, the call to order in the church has to do with God’s historical manner in creating man, calling him to lead, and gracing him with a help mate that submits to her husband in the Lord. God has called men to lead his church on earth (1 Tim 3:1).

Furthermore, a woman leading in the church, when men and women gather for worship, is forbidden by Scripture (1 Cor 14:34, 1 Tim 2:14), and it is God, not man, who has called men to be stewards over his household of faith.

Plurality. Plurality of leadership is ultimately an effective way to govern the local church for several reasons. The early church illustrated functional plurality when dealing with issues (Acts 15:4, 6, 22–23).

When Paul called for the leaders in Ephesus, it was a plurality of men (Acts 20:17). When elders, such as Paul and Barnabas, ministered, they did so in groups. We find that plurality is a very important aspect of church leadership. This may not be possible in every church; some churches are not large enough to have a plurality of leadership.

With this realization, the shepherd must train and disciple men, and from that training, God will confirm that there are those from that group who have been called to serve in ministry with him as elders, in order to strengthen the church (2 Tim 2:2). Plurality in leadership is also important because it provides the pastor/teacher greater opportunities to focus on the Word and prayer on a regular basis.

Civil Government. It is not the responsibility of the church to involve itself closely with the political affairs of the government. The church has a specific role, and that role has been given and commended to us by our King and High priest—Jesus Christ.

A part of that role is to instruct the church of their duties as citizens of heaven in relation to the earthly government. We are to instruct the body of Christ to be subject to the authorities (Rom 13:1–6); we have been instructed to pray for our authorities (1 Tim 2:1–4). We do these things because their authority is from God, and to resist them is to resist God (Rom 13:6).

Additionally, we are commanded to pray with thanksgiving, so that we can live a peaceful and tranquil life (1 Tim 1:2). We must pray for the salvation of our governmental leaders (1 Tim 2:4).

Another responsibility that’s been given to shepherds, the ministers of the Gospel, is to inform our people how to think biblically and how to make godly decisions in an unbiblical and an ungodly world.

The government is not called to be the pioneers of morality; the church is called to be luminaries in the midst of a crooked and perverse generation (Phil 2:15). We hold that no earthly government has the authority to command the church to stop meeting on the Lord’s Day for worship (Heb 10:23–25).

There is not, and there will not be, a Christian nation. We must pray that the government curbs the appetites of sinful people by exercising justice as God commands (Rom 13:3), but we cannot call upon them to change the hearts of men. The only source of help for sinful man is the Gospel (Rom 1:16), not social reformation, but spiritual transformation through the faithful preaching of the Gospel of truth (Rom 12:1–2).

H. What It Means To Be a Christian?

Being a Christian is more than identifying yourself with a particular religion or affirming a certain value system. Being a Christian means you have embraced what the Bible says about God, mankind, and salvation. Consider the following truths found in Scripture.

God Is Sovereign Creator. Contemporary thinking says man is the product of evolution. But the Bible says we were created by a personal God to love, serve, and enjoy endless fellowship with Him. The New Testament reveals it was Jesus Himself who created everything (John 1:3; Col 1:16). Therefore, He also owns and rules everything (Ps 103:19). That means He has authority over our lives and we owe Him absolute allegiance, obedience, and worship.

God Is Holy. God is absolutely and perfectly holy (Isa 6:3), therefore He cannot commit or approve of evil (Jas 1:13). God requires holiness of us as well. First Peter 1:16 says, “You shall be holy, for I am holy.”

Mankind Is Sinful. According to Scripture, everyone is guilty of sin: “There is no man who does not sin” (1 Kings 8:46). That doesn’t mean we’re incapable of performing acts of human kindness. But we’re utterly incapable of understanding, loving, or pleasing God on our own. (Rom 3:10–12).

Sin Demands a Penalty. God’s holiness and justice demand that all sin be punished by death: (Ezek 18:4). That’s why simply changing our patterns of behavior can’t solve our sin problem or eliminate its consequences.

Jesus Is Lord and Savior. The New Testament reveals it was Jesus Himself who created everything (Col 1:16). Therefore He owns and rules everything (Ps 103:19). That means He has authority over our lives and we owe Him absolute allegiance, obedience, and worship. Romans 10:9 says, “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you shall be saved.” Even though God’s justice demands death for sin, His love has provided a Savior who paid the penalty and died for sinners (1 Pet 3:18). Christ’s death satisfied the demands of God’s justice and Christ’s perfect life satisfied the demands of God’s holiness (2 Cor 5:21), thereby enabling Him to forgive and save those who place their faith in Him (Rom 3:26).

The Character of Saving Faith. True faith is always accompanied by repentance from sin. Repentance is agreeing with God that you are sinful, confessing your sins to Him, and making a conscious choice to turn from sin (Luke 13:3,5; 1 Thess 1:9) and pursue Christ (Matt 11:28–30; John 17:3) and obedience to Him (1 John 2:3). It isn’t enough to believe certain facts about Christ. Even Satan and his demons believe in the true God (Jas 2:19), but they don’t love and obey Him. True saving faith always responds in obedience (Eph 2:10).

I. Essentials:

The Essentials are the core biblical priorities that define every Christian’s life. These actions strengthen our devotion to Jesus Christ, deepen our love for God, and others, and cause us to grow in personal holiness.

Worship – Are you devoted to truly worshiping our God in spirit and in truth, both individually and corporately?

Bible Study – Are you faithfully spending time in God’s Word?

Prayer – Is prayer a regular, purposeful part of each day? Do your prayers include adoration, confession, thanksgiving, and supplication?

Fellowship – Do you have deepening spiritual relationships with other Christians?

Service – Are you using your spiritual gifts in the church?

Evangelism – Have you proclaimed Christ with someone recently? Are you praying for the salvation of others?

J. Distinctives:

The Sufficiency of Scripture. We believe that God has provided us with everything necessary to nurture and sustain spiritual life through the Scripture. That means we are committed to teaching and counseling directly and exclusively from the Word of God. We do not believe that secular psychology has any legitimate role in the sanctification of the believer.

A Changed Life. We believe that all those whom God has genuinely saved by grace through faith alone are new creatures in Christ and will demonstrate that new life by submission to Christ and obedience to God’s Word. All Christians still sin, struggle with a remnant sinful nature, and maybe for a season of time without repentance. Nevertheless, a decreasing pattern ofsin and an increasing pattern of holiness will characterize every Christian’s life. Continuous repentance for the born-again believer is evidenced in a genuine changed life.

The Gift of Tongues. We believe that the gift of tongues was the miraculous, God-given capacity to communicate the truth of God’s Word in human languages the speaker had never learned or studied. It was a manifestation of God’s power and blessing to validate the Gospel message the Apostles taught and to establish the early Church. We believe that ecstatic outbursts and private prayer languages share nothing in common with the New Testament gift of tongues and are patently unbiblical.

The Role of Men and Women. We believe that both men and women bear the image of God and those in Christ enjoy equal spiritual standing before God. Scripture also teaches that God has assigned different roles and responsibilities to men and women. In the home, the husband is to be the gracious, loving head and the wife is to submit to her husband’s leadership. God has provided equally clear roles in the church. While there are many ways women can serve, we believe that Scripture forbids women from teaching and leading men, in any way exercising authority over men in the context of the church.

Creation. We believe Genesis is a straightforward, literal presentation of the historical events it describes. We teach, therefore, that God created everything in six literal days, and we reject every form of theistic evolution.

SECTION IV. BY-LAWS

Article I: Membership

Section 1. Active Membership: Active Membership in Laurel Bible Church shall be open to all persons who confess Christ as Savior, who make Him Lord of their lives and who have been baptized. Membership in Laurel Bible Church is an opportunity to visibly express one’s desire to be committed to this particular local body of believers in Jesus Christ.

1a. Definition: The membership of this Church will consist of individuals who confess faith on the Lord Jesus Christ as personal Savior, who give evidence of regeneration by living consistent with their profession, who agree with the statement of faith of this church, who have been baptized by immersion and who have publicly committed to this church’s covenant.

1b. Requirements: All who desire membership in this church must…

1. Be born-again believers in the Lord Jesus Christ.

2. Acknowledge agreement with the Doctrinal Statement, Philosophy of Ministry, and agree to abide by the By-Laws of this church.

3. Have been baptized after conversion to Christ.

4. Give evidence of their faith by a consistent Christian lifestyle.

5. Not be under another church’s discipline.

6. Fulfill the application requirements for membership.

1c. Responsibilities: Members shall seek to exercise their spiritual gifts for the mutual benefit of all the church body and shall willingly submit to the loving oversight of the Elders as well as discharge all that is articulated in the LBC Member Covenant. Serving as a teacher in Children’s Ministry is reserved for those who have been an active member for a minimum of six (6) months. New members may serve as volunteers/helpers under the supervision of the on-duty teacher and/or elders/deacons during the six month period. All members serving in the Children’s Ministry must be willing to submit to a background check either annually or bi-annually as deemed appropriate by the Elder Board.

1d. Membership Record: A record of all church members shall be kept by this Church under the supervision of the Elders. Such a record shall include the name of each member and the date he/she became a member.

Section 2. Voting Privileges: Voting privileges shall be restricted to active members who have passed their eighteenth (18) birthday. Only church members are allowed to vote on matters brought by the Elders to the congregation. Membership and voting privileges do not vest any member in any proprietary rights in the corporation of this church.

Section 3. Applications For Membership: All requests for membership shall be made to a Pastor or an Elder. Upon making such request, the person shall be given a membership form, along with access to a copy of the Constitution of Laurel Bible Church. A Pastor, Elder, or referred person shall meet with the applicant following receipt of the membership form. Each applicant shall subscribe to the Doctrinal Statement and complete a course of instruction presented in a membership class. All who desire membership in this church must:

1. Attend the membership class.

2. Complete and submit the membership form to the Elders.

3. Publicly affirm the the LBC Church Membership Covenant.

4. Receive approval for membership from the Elders.

Section 4. Admission Of Applicants: Applicants admitted to membership shall, if possible, present themselves at a worship service designated by the Pastor and the Elders at which service such applicants shall be publicly received and given the Right Hand of Fellowship. All who receive approval for membership shall be publicly welcomed and affirmed into membership by the Pastor and the Elders during a worship service.

4a. Denial Of Membership: If the Elders determine that an applicant does not satisfy the requirements for membership, then membership shall be denied. The Elders will communicate their reason(s) for denial to the applicant. Such a decision shall be final and there shall be no appeal to any court or other jurisdiction; however, if the Elders determine at a future time that said applicant’s status has changed and the applicant does satisfy the requirements, then membership may be reconsidered.

4b. Removal: Members who move from the area or desire to unite themselves to another church may request be removed from membership. Also, membership rolls may be reviewed by the Elders at any time and inactive members will be removed from church membership. Removal of membership apart from church discipline will not take place when church discipline is appropriate.

Section 5. Discipline Of Members: Church discipline will be administered according to Matt 18:15–17 when appropriate. This will be done in a spirit of love and gentleness, desiring to see repentance and restoration. If this does not occur the offender will be removed from membership and no longer associated with.

5a. Discipline: (1) It shall be the duty of any member of this church who has knowledge of the erring member’s heresy or misconduct to warn and correct him or her in private, seeking his or her repentance and restoration in a spirit of love and humility. (2) If the erring member does not heed this warning, the confronter shall again go to the erring member accompanied by one or two other members as witnesses to warn and correct, seeking repentance and restoration. (3) If the erring member still does not heed the warning, the matter shall be brought to the attention of the Elders, which, upon careful and prayerful investigation, shall “tell it to the church” (Matt 18:17), encouraging the congregation to pray for repentance and restoration of the erring person. Depending on the situation, the Elders may also encourage the congregation to go to the erring person to call them to repentance in a spirit of humility and gentleness (Gal 6:1). (4) If the erring member still does not heed the warnings of the Elders and the congregation, the Elders will lead the congregation in a vote to decide if he or she shall be formally excommunicated. (The congregation is to be included in the vote so as to express the judgment of the “majority” – 2 Cor 2:6.) With a simple majority, if the congregation decides in favor of excommunication, then the congregation will thus no longer recognize the erring person to be a “brother” or “sister in Christ” but instead as an unbeliever (i.e., “a Gentile or a tax collector” – Matt 18:17). In addition, the erring person’s name shall be removed from the church’s official membership list. The congregation shall be encouraged to love and pray for the repentance and restoration of the dismissed person. The Elders shall decide if the excommunicated former member shall be permitted to attend LBC worship gatherings. If repentance is later demonstrated, the Elders shall lead the process of restoration into membership.

In the above paragraph, “excommunication” refers to the fourth step of Matt 18:15–17 whereby a sinning member of the church is officially recognized as an unbeliever and is therefore no longer considered to be a member of the church and no longer welcome to join the church in the Lord’s Supper observance (i.e., communion). The Elders of the church are responsible to equip the congregation to carry out all of the church’s corporate responsibilities included in the process of church discipline. The Elders will also lead in setting the timeline for the third and fourth steps of the process. Additionally, the Elders may decide to expedite the process outlined above depending upon the threat to the unity of church posed by the erring person (Titus 3:10).

The members of this church understand that the church discipline process will continue to conclusion even if the erring member stops attending the worship gatherings of the church to avoid the discipline process. It is also understood that members who are subject to the church discipline process do forfeit and waive the right to resign their membership. Only members who are in good standing may resign their membership. Furthermore, the members of this church agree that there shall be no appeal of the discipline process to any court or other jurisdiction; nor shall there be any appeal or other legal action taken in response to any public statements made to the church at the third or fourth stages of church discipline.

Section 6. Removal From Roll: In addition to the removal provisions of section 5, members of this church who shall willfully, without plausible reason or excuse, absent themselves from the services of this church for a period of one a period of six (6) months shall be removable at the discretion of the Board of Elders.

6a. Termination of Membership: Matters involving termination of membership shall be under the authority of the Elders. A person’s membership in this church is subject to termination for any of the following reasons:

1. Personal Request / Resignation: Any member in good standing (not in the process of church discipline) may request in writing that his/her name be removed from the membership roll, in which case a letter of acknowledgment will be sent after congregation approval.

2. Absence or Inactivity: Any member who has for six (6) months failed to consistently attend services or otherwise manifest a reasonably consistent interest in the church and has not satisfactorily responded to inquiries from the Elders shall be subject to the process of church discipline at the discretion of the Elders. Typical exceptions to this policy include missionaries, shut-ins, students attending school out of town, and people serving in the military. In exigent circumstances, there may be members who are absent from the body for more than six (6) months and remain inactive members at the discretion of the Elder Board on a case by case basis.

3. Church Discipline: Any member who is subject to the final step of church discipline as outlined in these Bylaws shall have his/her name removed from the membership rolls after the final step of discipline process.

4. Physical Death: Deceased members shall be removed from the membership roll.

Article II: Leadership

Section 1. Offices: The offices of this church will be elders/pastors and deacons. Other roles and responsibilities will be identified and filled on an as needed basis by the membership and elders. The primary officers of this corporation shall be: Elders, who are responsible to oversee the spiritual matters of the church and Deacons, who are to oversee the practical matters of the church. All other officers, as well as other staff, leaders, committees, and ministries of the church shall be responsible to the Pastor-Teacher and Elders.

Section 2. Elders: The Elders are the spiritual leaders of the church and receive their authority from Jesus Christ, Whom they are ultimately accountable to. The Elders of the church will comprise the Board of Elders.

2a. Qualifications: An elder must be a man who aspires to the office, is biblically qualified as outlined in 1 Tim 3:1–7, Titus 1:6–9, and 1 Pet 5:1–4, has been an active member of LBC for a minimum six (6) month period, has proven himself to be gifted and faithful in ministry, and has successfully completed the selection process. The following biblical qualifications make up the standard for an elder however Scripture affirms that all Christians should aspire to these godly standards in their personal lives:

• Blameless (above reproach) as a steward of God. 1 Tim. 3:2; Titus 1:6, 7

• Husband of one wife (a one-woman man). 1 Tim. 3:2; Titus 1:6, 7

• Temperate (sober, vigilant). 1 Tim. 3:2

• Sober minded (prudent). 1 Tim. 3:2; Titus 1:8

• Of good behavior (orderly, respectable). 1 Tim. 3:2

• Given to hospitality. 1 Tim. 3:2; Titus 1:8

• Apt to teach (able to teach). 1 Tim. 3:2; Titus 1:9 (he can exhort believers and refute false teaching).

• Not addicted to wine (not a drunkard). 1 Tim. 3:3; Titus 1:7

• Not violent (pugnacious). 1 Tim. 3:3; Titus 1:7

• Patient, (moderate, forbearing, gentle). 1 Tim. 3:3

• Not a brawler (uncontentious). 1 Tim. 3:3; Titus 1:7, (not soon angry or quick tempered).

• Not covetous, (not a lover of money). 1 Tim. 3:3; Titus 1:7, (not greedy of base gain).

• Rules well his own house. 1 Tim. 3:4; Titus 1:6 (his children are faithful, not accused of rebellion to God).

• Not a novice, (not a new convert). 1 Tim. 3:6

• Has a good report or reputation with outsiders. 1 Tim. 3:7

• Not self-willed. Titus 1:7

• A lover of good, (men and things). Titus 1:7

• Just, (fair). Titus 1:7

• Holy, (devout). Titus 1:7

• Self-controlled. Titus 1:7

• Eagerness to serve. (1 Timothy 3:1; 1 Pet 5:2)

• Not lording it over the flock. (1 Pet 5:3)

Section 3. Pastors: The senior and associate pastors are defined by LBC as elderqualified men who possess the gift of pastor and teacher (Eph 4:11) and are financially supported by the church to serve full time. They are elders serving amidst a plurality of other elders and exercise equal yet not more authority.

3a. Duties: The Elders are to pattern their lives after Christ’s example of servant leadership. They are responsible to oversee the spiritual life and welfare of the church by being devoted to prayer and the study of God’s Word. They are to teach the Word of God both in public and private, affirming the truth and refuting error. They are to set an example to the flock in spiritual character and conduct, being peacemakers for the flock and disciplining those who err with the goal of protecting the purity of the church and restoring the wayward member. While they may delegate many facets of ministry to other leaders and servants in the flock, the Elders bear the ultimate responsibility for the policies, practices, and decisions of the church. All staff, leaders, committees, and ministries are subject to the oversight of the Elders. The Elders will strive for unanimity when making decisions but if unity cannot be reached even after thoughtful and prayerful consideration in a spirit of humility, the decision must be reached by a 3/4 majority.

In addition to sharing the duties of his fellow elders, the senior pastor shall be primarily responsible for preaching God’s word to the congregation and generally overseeing the spiritual welfare of the church. If the senior pastor is absent, the Chairman (if not the pastor) or Vice-Chairman will be responsible. The senior pastor shall be an exofficio member of all committees and shall be accountable for his life and ministry to the Elders.

3b. Selection: The Elders will keep regular watch for men who are prospective elders. Church members are also welcome at any time to suggest potential men to the Elders. Members should first determine, with the individual they wish to nominate their willingness to serve, and then submit a letter of recommendation to the Elders. This process of recommendation should at least occur annually, prior to the annual business meeting. Those men whom the Elders deems qualified for this office will be recommended to the congregation for affirmation by no less than a 3/4 majority of the Elders. While it is hoped that unanimous approval would be given to the Elders’ recommendation, no less than a 3/4 majority vote by the congregation will be required to install a man as an elder. Following their initial recommendation to serve as an Elder, every Elder will have their name placed annually before the congregation for affirmation. The same 3/4 majority vote will be required to affirm all the Elders in order for them to continue to serve. “No” votes will be counted but we would strongly encourage those who vote “no” to put their names on their ballots in order to have one of the other elders meet with them to follow up with them so they may express their concern.

When the senior pastorate of this church becomes vacant, the Elders shall make provision for the filling of the pulpit and immediately commence a search for a successor. Only men who are in hearty agreement with the contents of this constitution and the ministry vision and distinctives of LBC will be considered for this office. When a potential new senior pastor is found (having been approved by the Elders) he will candidate in a manner, and for a prescribed length of time, determined by the Elders. Church members will be encouraged to spend time with the candidate and if they have questions, comments or concerns concerning the individual being considered for nomination they should bring them to the Elders. Upon completion of the candidating period, the Elders will decide by 3/4 majority vote whether or not to call for a congregational vote on the man being considered. If so, a meeting to vote on the candidate will be announced to church members by letter, the church bulletin, and from the pulpit for three Sunday mornings prior to the meeting. Only church members will vote. Confirmation of the candidate will require at least a 3/4 majority of all the votes cast. If the candidate is duly elected, a letter of call shall be sent to him for his response. The Elders may also bring any potential additional pastoral staff before the membership for approval using a process of candidacy and affirmation as it deems appropriate.

3c. Tenure: Each elder may serve year by year as long as he aspires to the office of elder, maintains his biblical qualifications, is faithful to discharge the duties of an elder, and has the confidence of his fellow elders and the rest of the congregation. An elder may remove himself from the office during his service at his own request.

3d. Removal: An elder may be removed from service by a 3/4 majority vote of the other elders, where they concur that he is no longer biblically fit to serve as an elder. In addition, an annual vote of confidence may be taken whereupon the members shall affirm or disaffirm each elder. Because of the command given in 1 Tim 5:19, we strongly encourage that the first two steps outlined in Matt 18 and Gal 6:1–2 be followed before voting “No” on their ballot. “No” votes that are not signed will be counted but we would strongly encourage those who vote “No” to put their names on their ballots in order to have one of the other elders meet with them to follow up so they may express their concern. The Elders will follow up “No” votes which are signed to discern the accuracy and severity of the issues involved and whether they warrant the biblical dismissal of the elder in question.

Senior and associate pastors must give three months’ notice to the Elders if they intend to resign. Upon mutual consent, the Elders may allow a pastor to tender his resignation with less than three months’ notice if this will not in any way hinder the wellbeing of the church. The Elders reserves the right to dismiss any pastor by a 3/4 majority (excluding the pastor facing possible dismissal). At their discretion, the Elders may choose to pay a dismissed pastor for up to one month’s salary, even if his termination is effective immediately.

Section 4. Deacons: As directed by the Elders, the Deacons administrate and serve to care for the physical, temporal, and spiritual needs of the church, in order that the Elders may give themselves to overseeing the spiritual welfare of the church. The Deacons are to function as the formal assistants to the Elders carrying out tasks and assignments as delegated by the Elders.

4a. Qualifications: A deacon must be a man or woman who aspires to the office, is biblically qualified as outlined in 1 Tim 3:8–13, has been an active member of LBC for a minimum six (6) month period, has proven himself skilled and faithful in ministry, and has successfully completed the selection process. A deaconess will not be permitted to serve in any capacity in which she may exercise authority over the men serving as deacons. The Deaconesses shall consist of members of this church possessing the qualities described in I Tim 3:11 whose appointment by the Elders shall be confirmed at the annual business meeting. The Deaconesses shall assist the Elders in the shepherding of the saints and in the general physical care of the church.

4b. Duties: The Deacons shall be responsible to serve by overseeing and administrating various areas of ministry as assigned by the Elders. The Deacons are to function in a spirit of willingness and cooperation under the oversight of the Elders. An effective deacon labors to protect the Elders from anything in the church’s life that threatens to distract and derail the Elders from their primary responsibilities (Acts 6:4).

4c. Selection: The Elders will keep regular watch for men who are prospective deacons. Church members are also welcome at any time to suggest potential men to the Elders. Members should first determine, with the individual they wish to nominate their willingness to serve, and then submit a letter of recommendation to the Elders. This process of recommendation should at least occur annually, prior to the annual meeting in January. Those men whom the Elders deems qualified for this office will be recommended to the congregation for affirmation by no less than a 3/4 majority of the Elders will be recommended to the congregation for affirmation. While it is hoped that unanimous approval would be given to the Elders’ recommendation, no less than a 3/4 majority vote will be required to install a man as a deacon. Following their initial recommendation to serve as a Deacon, every Deacon will have their name placed annually before the congregation for affirmation. The same 3/4 majority vote will be required to affirm all Deacon’s in order for them to continue to serve. “No” votes will be counted but we would strongly encourage those who vote “No” to put their names on their ballots in order to have one of the other elders meet with them to follow up with them so they may express their concern.

4d. Tenure: Each deacon may serve at the discretion of the Elders year by year as long as he aspires to the office of deacon, maintains his biblical qualifications, is faithful to discharge the duties of a deacon, and has the confidence of his fellow deacons, the Elders, and the rest of the congregation. A deacon may remove himself from the office during his service at his own request.

4e. Removal: A deacon may be removed from service by 3/4 majority vote of the Elders if they concur that he is no longer fit to serve as a deacon. Deacons are subject to an annual vote of confidence in the same manner as elders.

Section 5. Other Officers: Other officers of the corporation shall be Chairman of the Elders, Vice-Chairman, Treasurer, and Secretary.

5a. Chairman of the Elder Board: The chairman or a man designated by him shall preside at regular and special meetings of the membership. He shall be annually elected by the Elders from among the existing elders. Removal of the chairman from his position is under the authority of the Board of Elders and at its discretion. In the absence of the Pastor-Teacher or Chairman, the Vice-Chairman will preside over meetings of the membership.

5b. Vice-Chairman: The Assistant Chairman shall assume all of the above-mentioned duties of the Chairman in his absence.

5c. Treasurer: The treasurer shall be annually elected by the Elders and may serve three consecutive years after which he or she must take a year sabbatical before allowed to serve again. At the end of a treasurer’s term the Elders may elect to have an audit of the books by a firm selected by the Elders. The treasurer shall receive and keep in a designated place or depository all moneys of the church. Payments from funds in the custody of the treasurer shall be made only by check signed by the treasurer or authorized signatories as appointed by the Elders. Authorization for payment from any fund shall be by vote of the membership at the annual business meeting when the annual budget is approved, or else by a vote of the Elders as they deem best. The treasurer shall keep accounts of all such funds and shall submit an annual detailed report and any additional reports which may be requested by the Elders. All bank deposits of the church funds shall be made and kept in the name of the church.

5d. Secretary: The Secretary shall be elected annually by, and from among the existing elders and will be responsible to keep, or cause to be kept, a book of minutes of all meetings of the membership. The Secretary shall give, or cause to be given, notice of all meetings of the membership in accordance with the bylaws of this church. The secretary will also serve as clerk at all congregational meetings.

Both the Treasurer and Secretary shall be appointed annually by the Elders from among those members of the church who have been members at least one year. Persons who fill these positions must show evidence of an exemplary spiritual life. Removal of either the Treasurer or the Secretary shall be under the authority of the Board of Elders and at its discretion.

Article III: Church Governance Structure

Section 1. Hierarchy of Leadership: The goals, activities, and life of the Laurel Bible Church shall be governed according to the following outlined sections starting with Jesus as the Head of the Church:

Section 2. Jesus Christ as Chief Shepherd: This church ultimately submits to Jesus Christ as its spiritual Head. The authority of Christ is mediated to His people through the Holy Spirit and the Word of God, the Bible (John 14:15–21, 23–26; Eph 1:22–23).

Section 3. Elders: Jesus Christ has called Spirit-filled men to be shepherds and servant leaders of His people. Therefore, this church shall be directly governed through leadership by a group of qualified elders. Such leadership will function according to the following principles:

3a. Plurality: The Elders of this church shall lead as a group, with no elder or elders having any degree of authority above the rest. While it is recognized that there may be leaders amongst leaders within the body of elders, all elders shall exercise the same authority (Acts 11:29–30; 14:23; 20:17).

3b. Oversight: The day-to-day affairs of the church will be overseen by the Elders. They may delegate certain positions and tasks to various people in the flock as they see fit. The Elders shall have authority to remove persons from any area of ministry or service if they deem it prudent to do so (Acts 20:28; 1 Pet 5:1–3).

3c. Spirit of Unanimity: The Elders shall strive to reach all decisions prayerfully and with humility in order that its decisions are unanimous. Each elder must consider the wisdom and insight of the other elders ahead of his own. This will maintain confidence that the Elders are acting in accordance with the will of God (Phil 2:1–8).

3d. Spiritual Authority: As Jesus Christ has given authority to elders to shepherd His people, so the Elders shall exercise spiritual authority by being examples to the flock in character and conduct, by teaching biblical truth, and by disciplining the flock in a spirit of love and truth. As shepherds and overseers of the flock, the Elders shall have final authority in all policies, practices, and decisions affecting the life of this church. They are accountable to Jesus Christ Himself for how they lead (Heb 13:17).

Section 4. Deacons: See Article II, Section 4. In addition, the Deacons may serve in the place of the Elders in terms of church governance and majority voting required for a 3/4 majority vote pertaining to items that typically are elder related responsibilities. This would only be allowed should the Elders consist of less than two members so as not to relinquish total control of church governance to a single man serving as the lead elder or Pastor-Teacher.

Section 5. Other Officers: The other officers of the corporation, the Chairman of the Elders, the Vice-Chairman, the Treasurer, and the Secretary, shall have authority to carry out their defined tasks, but are accountable to the Elders. These positions shall be appointed and/or renewed annually by the Elders, and it shall make review to determine if any person should be removed from any of these positions.

Section 6. Congregation: The congregation, as people under the leadership and care of the Elders and Deacons, shall lovingly and humbly submit to them. The members of this church, and all other professing Christians who clearly identify with this church, shall not attempt to meet to gather consensus or undertake any petition of any kind in order to influence the leadership, doctrine, or policies of this church. Authority rests with the congregation in that it affirms or disaffirms by vote of confidence the Elders and Deacons of the church on an annual basis. When affirmed by vote of confidence, authority rests with the Elders.

6a. Items Requiring Congregational Approval: For purposes of voting, a quorum shall consist of the members present at congregational meetings. (On the occasion of congregational votes in which legally binding decisions are to be made, any members who are not yet of the legal age of 18 will be asked to abstain.) The following items must be brought before the membership for approval by vote:

1. Previous year’s financial statement and budget for the new year – approval by simple majority.

2. Selection of new Elders and new Deacons by vote of confidence – approval by 3/4 majority.

3. Selection of new Senior Pastor – approval by 3/4 majority.

4. Tenure of existing Elders, Deacons, and employees – approval by simple majority.

5. Purchase and/or sale of real property – approval by 3/4 majority.

6. Amendments to the Constitution – approval by simple majority.

Article IV: Employees

Section 1. Employment: The church will employ personnel (including ministers) as able and as needed.

Section 2. Interim Vacancies: In the event that any of the offices becomes vacant during the interim between annual business meetings, the Board of Elders shall have the authority to fill such vacancy for the unexpired term.

Section 3. Confirmation: The Pastor-Teacher shall be selected by the Board of Elders and confirmed by the members of the church at its annual or at a special business meeting, and such confirmation shall be a 3/4 majority of all votes cast. He shall remain in office for an indefinite period of time subject to the following reservations: The Elders reserve the right to dismiss the Pastor-Teacher upon giving him three months’ written notice of its intention to dismiss. The Pastor-Teacher must give three months’ notice if he intends to resign. The time limit of a Pastor-Teacher’s resignation or dismissal is subject to a lesser time if both the Pastor-Teacher and the church by mutual agreement provide otherwise.

Section 4. Compensation: Terms of employment and compensation for employees (including ministers) will be approved by the membership and elders. The Board of Elders shall appoint a pension review committee annually, consisting of three or more members, and their findings and recommendations shall be presented annually to the Board of Elders, the Treasurer, and the Secretary.

Section 5. Supervisor: All employees will be directly accountable to the Board of Elders. Elders/pastors who are also employees will be directly accountable to the other elders and the congregation.

Section 6. Duties: The Pastor-Teacher shall be an ex officio member of all councils and committees and he shall be responsible to the Board of Elders. The Pastor-Teacher shall arrange for and conduct all public and regular services of the church and shall be responsible for general oversight of the spiritual welfare of the church.

Section 7. Additional Pastoral Staff and Other Ministry Leaders: Additional pastoral staff and other leaders of the various ministries and committees of this church shall have authority to oversee those who serve under them; however, all such staff and leaders are accountable to the Board of Elders. The Elders shall have authority over the selection and removal of additional pastoral staff and other ministry and committee leaders.

Section 8. All Other Paid or Unpaid Workers: The Elders shall oversee the selection and removal of all other paid or unpaid workers who serve in the church in some specific capacity.

Section 9. Resignation: Employees should give at least a two-week resignation notice. Ministers on staff serving as elders should give a 30-day resignation notice. The Pastor- Teacher should give a 90-day resignation notice.

Article V: Meetings and Committees

Section 1. Ministry: Meetings for worship, fellowship, prayer, teaching, ministry will be regularly conducted.

1a. Rules Governing Business Meetings: Robert’s Rules of Order will be recognized as the general pattern for the conduct of business meetings of the church except where they are inconsistent with the Scriptures or this Constitution and By-Laws.

Section 2. Meeting and Quorum: The Board of Elders shall conduct regular meetings once a month and special meetings at such other times as called for by the Pastor-Teacher or Chairman of the Board. A simple majority of the Board membership shall constitute a quorum for the purpose of conducting church business, with the following exception: 1. Whenever the business of the Board of Elders concerns calling or dismissing a Pastor, and buying or selling real estate, a quorum shall consist of not less than 3/4 of the members of the Board.

2a. Regular Meeting Dates: Meeting dates of the Board of Elders shall be determined at the first Elders’ meeting of each year.

Section 3. Board Meetings: The Elders shall meet regularly (at least monthly) to conduct its responsibilities, including planning, prayer, and policy making. For purposes of decision making at a given meeting, a quorum shall consist of 3/4 of the Elders on the Elders Board; however, in making important decisions, the Elders shall strive to know the decisions of all elders for the purpose of unanimity.

3a. Public Worship and Instruction: Meetings shall be held for public worship each Sunday morning for praise, prayer, and Bible teaching. Other meetings for these purposes, such as Sunday school, prayer meeting, small groups, and Sunday evening services, shall be scheduled as the Elders sees fit.

3b. Business: Meetings concerning church business will be conducted as needed.

Section 4. Decisions Of The Board Of Elders: All decisions shall be reached after prayerful consideration by 3/4 majority vote in a spirit of humility, with each Elder regarding one another before himself.

4a. Any person receiving compensation directly or indirectly from Laurel Bible Church shall not be in a position to determine the nature or amount of said compensation.

4b. All Councils and Committees shall exist for the period specified by the Board of Elders.

Section 5. Annual Business Meeting: The annual business meeting of the church shall be held by the end of the first quarter each year. Notice of the time and place of the meeting, as determined by the Board of Elders, shall be given from the pulpit by the Pastor-Teacher for two successive Sundays prior to the meeting. In addition thereto, notice shall be published in the regular church bulletin two successive Sundays prior to such meeting.

5a. Annual Meeting Items: This church, as a corporation, must conduct an annual meeting for the purpose of approving the previous year’s financial statement, approving the church’s annual budget, and casting votes of confidence for elders and deacons. For purposes of voting, a quorum shall consist of a minimum of 30% of the membership.

5b. Time: The election of the Board of Elders and appointment-confirmation of the Deacons, Deaconesses and officers of this church enumerated in these By-Laws shall be at the annual business meeting.

5c. Mode: All elections shall be by standing affirmation. No voting by proxy shall be permitted with the exception of shut-ins or those who cannot attend due to health issues so long as they are members in good standing not under church discipline.

5d. Nominations: The Board of Elders shall appoint a Nominating Committee, and designate its chairman. Nominations shall be submitted by the congregation to the Committee. The Committee shall review all nominations and determine each nominee’s qualifications. A proposed slate of nominees shall be submitted to the Board of Elders for their consideration and review. Members of the Nominating Committee may be nominees. The Secretary of the Board of Elders shall publicly post the list of nominees for each office in alphabetical order at least three (3) weeks prior to the annual meeting. After the list has been posted and not less than seven (7) days before the annual meeting, any member may submit any additional nominations to the Board of Elders for their consideration.

Section 6. Special Business Meetings: Special business meetings may be called by the Pastor or by the Chairman of the Board of Elders or by the Board of Elders.

6a. Notice: Notice of such meetings shall be given from the pulpit by the Pastor at least seven (7) days prior to the meeting and shall also be published in the regular church bulletin on the Sunday immediately preceding the meeting. The notice shall specify the date, time and place and the general nature of the business to be transacted. Under circumstances requiring immediate action by the church, the seven (7) day notice provision may be waived upon consensus of the Board of Elders.

Section 7. Other Congregational Meetings: At any time the Elders may call a special congregational meeting for the purpose of doing business, in order to bring recommendations before the congregation for approval. The purpose and content of such meetings shall be at the discretion of the Elders. Such meetings must be announced from the pulpit and in the church bulletin for at least three Sunday mornings prior to the meeting. For purposes of voting, a quorum shall consist of a minimum of 30% of the membership.

Section 8. Other Church Meetings or Events: Ministries functioning in the name of the church shall in no way be in action or deed an independent group, and shall be subject to discipline or control by the Elders, and all moneys and/or physical properties gathered in the name of the church by the direction of such meetings or groups shall become the property of the church and under the complete control of the Elders and/or its supervision.

Section 9. Councils And Committees: Committees will be developed and gather on an as needed basis.

9a. Appointment: To enable efficient handling of Board matters, the Board may appoint various Councils and Committees from within its membership, the staff shall perform tasks solely in accordance with the duties and with powers specifically delegated by the Board. The general function of Councils and Committees are:

1. To bring considered recommendations to the Board concerning ministries.

2. To increase council to the Elders having the oversight of specific ministries.

Article VI: Property, Assets and Finances

Section 1. Property And Assets: This church, as a corporation, shall have power to buy, hold, and sell real property in its name, as well as other tangible property and assets. No real property may be bought or sold without approval of the membership. In case of a division in the church caused by conflict, all property and assets shall remain in the possession of those adhering to this constitution. In case of dissolution of the church, all property and assets shall be handled according to Article VII, Section 2.

1a. Use Of Restroom Facilities: At Laurel Bible Church (LBC), we believe that God made both male and female with unique physical constitutions (Gen 1:27). After creation, Adam and Eve were naked but not ashamed (Gen 2:25). After Adam and Eve sinned, their purity was compromised. They knew they were naked and attempted to cover it (Gen 3:7). This problem will not go away by making restroom gender neutral. In fact this goes against the unique nature of the sexes, and as a result of the fall, any attempts to compromise this will only promote incest and lust. While we are aware of the world’s condition in sin, LBC realizes that as those who are in Christ Jesus, we cannot reverse the condition of the fall, but through Christ Jesus, we are able to reflect God’s image with more clarity. Yet we are fully aware of human depravity and what temptation will produce (Jas 1:13–15). This therefore necessitates we make every provision to protect the welfare of everyone who attends LBC and maintain a healthy and appropriate atmosphere.

Therefore, all lavatories, restrooms, bathrooms, or bathroom facility usage at all LBC functions shall be designated for use by specific gender. “Gender” shall be defined as the physiological sex – male or female – of an individual at the time of their birth. Violation of this policy (excluding young children or special-needs children accompanied by a parent) shall result in the immediate expulsion of the offending individual(s) from the grounds of Laurel Bible Church and possible criminal investigation.

1b. Use Of Building For Marriage Ceremonies: The Bible is clear; God’s (institution) of marriage was for one man and one woman (Gen 2:18–24). At Laurel Bible Church, we therefore recognize biblical marriages as only those between a man and a woman. For that reason, Laurel Bible Church will not perform same-sex marriages or any union that is not between a natural born male and female couple as outlined in Scripture.

1c. Use Of Building For Non-Members: The use of building for marriage ceremonies or any other activity will be reserved for members of LBC. Non-member exceptions may be made only with the approval of the Board of Elders with a 3/4 majority vote.

Sections 2. Confidentiality Of Church Records: No member or non-member shall have the right to inspect the church records as to the following:

1. Financial contributions of any member or non-member.

2. Discipline of any member or non-member.

3. The selection and removal of any staff.

4. Any other records which the Board of Elders determines to be in the best interests of the church to keep confidential. The church financial statements (apart from records of individual contributions) shall be made available upon request.

Section 3. Trustees: For purposes of Incorporation, the Deacons shall serve as the Trustees of the church. Along with Scriptural duties, they will represent the church in a legal capacity.

Section 4. Handling Of Finances: The finances will not be directly managed or handled by the elders/pastors, but by deacons and other designated church members.

Section 5. Budget: Budget will be developed annually by designated individual(s), reviewed by members, and approved by the congregation and elders.

Section 6. Denominational Affiliation: This church is not now affiliated with any denomination and as such shall not give allegiance to the doctrine of any denominational group or identities. Should any such affiliation take place in the future, such affiliation may only be done in such a manner that the property of this church remains the property of the church as not incorporated and that such property does not pass to the denomination but remains the property of and exclusively controlled by the Laurel Bible Church of Laurel, Montana.

Article VII: Amendments

Section 1. Amendments To The Constitution: The Doctrinal Statement, Philosophy of Ministry, and By-Laws except Article VII, Section 2 (Dissolution) may be amended as deemed necessary by the Board of Elders. Any amendments must be submitted to the voting members by the Elders in written form and must follow the protocol for Congregational Approval in Article III, Section 6a. In order for the amendment to be adopted it must receive a simple majority vote.

Section 2. Dissolution: In the event of dissolution, for any reason, of the Laurel Bible Church, after payment of all financial obligations of record on the date of such dissolution, the buildings, land, and all other assets of the Laurel Bible Church shall be given to another corporation or entity with similar values and goals as those of LBC, as ascertained by the Board of Elders at the time of dissolution, to be used, administered, or sold by the chosen corporation or entity as the officers of that organization shall determine.

No portion or part of Article VII, Section 2 shall ever be subjected to amendment or changes of any kind whatsoever and is hereby declared immune without 100% vote by the Board of Elders and the congregation.

Amendments to these By-Laws may be adopted by a simple majority vote of the members present and voting at any annual or special business meeting. Notice of the proposed amendment by the Elders shall first be given to the membership of the church in the following manner: The Pastor-Teacher shall announce the proposed amendment from the pulpit in the regular Sunday morning service for two successive Sundays prior to the date of said meeting. In addition thereto, notice shall be published in the regular church bulletin for two successive Sundays prior to the date of said meeting.

Section 3. Exigent Circumstances: Anytime there are less than 5 active members on the Elder Board, a 3/4 approval vote of those members present at the special business meeting is required to dismiss an existing Pastor for cause or to borrow money using the church building as collateral.