Church Constitution

Preamble

We, the members of Reformation Church - Clarksburg (Clarksburg, WV), do ordain and

establish the following articles, to which we voluntarily submit ourselves.

Article I - Name

The name of this church shall be Reformation Church - Clarksburg, located in Clarksburg, WV.. The legal designation may continue to be Emmanuel Baptist Church DBA Emmanuel Christian School.

Article II - Purpose

The purpose of this church is to glorify the only true God of Scripture through corporate worship on the Lord’s Day, evangelism and missional living in all of life, which culminates in the mission of God to establish and grow His Kingdom. The Church exists to worship God, making mature disciples of Christ who make disciples of Christ. To this end we are committed to proclaiming the whole counsel of God in Scripture, which centers around the glorious gospel of grace in Jesus Christ.

Article III - Articles of Faith

We do hereby adopt the Apostle’s Creed, the Nicene Creed, the Definition of Chalcedon, and the Athanasian Creed as summaries of essential Christian beliefs and the theological basis of our articles of faith. Further, we generally uphold the 1689 London Confession of Faith. This confession of faith gives a concise statement of biblical doctrine. In no way is it equal to the infallible authority of the Word of God. Nevertheless, it is an assistance to us in controversy, a confirmation in faith, and a means of edification in righteousness. In this Confession the members of our church will have a body of divinity in small compass and by means of Scriptural proofs will be ready to give a reason for the hope that is in them (I Peter 3:15).

Granted, we do not subscribe to strict sabbatarianism. Further, we recognize each household’s freedom in discerning baptismal practice (credobaptim or pedobaptism).

We also adopt the following positions on controversial issues in our time:

A. SANCTITY OF HUMAN LIFE – We believe in the sanctity of human life traceable to the “breath of life” breathed into Adam in the Garden of Eden. We believe that life begins at conception and that abortion and euthanasia are therefore the unscrupulous ending of human life forbidden by God in the scriptures. We further believe there is a significant distinction to be made between the sacredness of human life created in the “image of God” and animal life instituted by God for man’s welfare. The image of God in man also implies a dignity to all human life regardless of age or ability. Thus, we are categorically opposed to abortion and euthanasia. (Job 1:21, 12:10, & 27:3; Genesis 1:26-28 & 2:7; Ruth 4:13; Proverbs 6:17b; 2Kings 8:12)

B. MARRIAGE –We believe in the holy covenant of marriage. After creating male and female, God created marriage for them (Gen. 2:18-25). Marriage is a covenant in which a man and woman leave their parents and form a lifelong monogamous bond for the purposes of: picturing the relationship of Christ and His Church (Eph. 5:22-33), companionship (Gen 2:20), procreation (Gen 1:28; Mal. 2:15), pleasure (Prov. 5:18-20; Heb. 13:4), and a deterrent from temptation (I Cor. 7:2, 9). Thus, marriage is a permanent covenant broken only by death and specific scriptural exceptions such as unrepentant adultery, Mt 19:9. Furthermore, all expressions of sexuality outside of the bonds of marriage are deemed sinful sexual immorality. These include, but are not limited, to acts and lifestyles such as homosexuality, bestiality, prostitution, polygamy, polyandry, and polyamory. (Hebrews 13:4; Genesis 1:28 & 2:18; Matthew 19:1-6; Romans 1:26-28) We further believe that those practicing such acts should be treated with love, respect and presented the life changing news of the Gospel. Church membership is available to all those who repent of their sin and believe the Gospel 1 Cor. 6:11.

C. GENDER ROLES- We believe that God deliberately created the equal yet distinct genders of male and female. Both genders, as image- bearers of God, share equal personhood and worth, with equal access to God (I Cor. 11:11-12; Gal. 3:27-28; I Pet. 3:7). The New Testament intensifies the equality between genders with equal baptism (Matt. 28:19; Acts 2:41) and reception of spiritual gifts (Acts 2:17-18; I Cor. 12:7; I Pet. 4:10). We believe that though equal in person and worth, God created complimentary (complimentarian) roles for each gender functionally (Gen. 2:18; I Cor. 11:9; Eph. 5:22-28). We believe that one’s gender is chosen by God and is part of one’s personhood, thus we oppose the transgender lifestyle.

D. RACE RELATIONS– We believe the entire human race, as created by God, finds its ancestry in Adam and Eve and share a common blood, genetic source, and continue to be image bearers of God. Common ancestry renders all humans members of the same Adamic Race. This human brotherhood denounces all forms of racism as denials of an individual’s oneness in Adam. Furthermore, racism and segregation among believers is a denial of our oneness in Christ and in Christ’s Church.

Article IV - Members

In accordance with the biblical covenantal pattern (Genesis 1-2, Genesis 12, Genesis 15, Romans 5), membership will be by household. Adults professing faith in Christ will be heads of households, with the normal biblical pattern of male headship but recognition of circumstances in which females may be heads of households. All congregational votes will be by household, with votes cast by the head of household or his designated proxy. In the event of an unbelieving spouse, the believing spouse will be considered the “head of household” with respect to the household’s membership in the church even if not the familial head of household (1 Corinthians 7:12-16). 

SECTION 1. REQUIREMENTS FOR MEMBERSHIP

Any household with at least one believing adult, spouse, or parent who professes repentance toward God and faith in our Lord Jesus Christ, has been baptized upon profession of faith, and who expresses substantial agreement with the doctrines, aims, and government of this church, shall be eligible for membership.

The elders shall exercise diligence to accept into membership only those households eligible for it, preserving the unity of the Body (John 17). Those under active discipline in another biblical church shall not be accepted into membership without contact with the other church.

The elders may accept a transfer of membership from other biblical churches of like faith and practice.

SECTION 2. FORMS OF MEMBERSHIP

A. Active—All who are received into the membership of the church on the above

mentioned conditions shall be considered members in good standing until such

status is changed by one of the conditions set forth in this Constitution.

B. ASSOCIATE—The membership status of invalids, Christian workers, and others

whose relationship to the church involves exceptional circumstances, shall be

determined in each case by the elders.

C. INACTIVE—Member households become inactive by failing to attend eight consecutive Lord’s Days without a valid excuse as determined by the elders. Inactive households may not attend Head of Household meetings, nor vote in calling a new pastor. Inactive member households may become active again upon renewal of regular attendance as determined by the elders. Inactive member households who remain inactive for three months cease to be members.

SECTION 3. PROCEDURE IN RECEIVING NEW MEMBERS

The names of households applying for church membership will be announced when the

elders are satisfied that an applicant has met the requirements for membership. They

shall then present the applicant to the congregation at a Lord’s Day Service.

Membership begins when the covenant membership vows have been taken. Our

membership vows are:

1. Do you believe the Bible, consisting of the 66 Books of the Old and New Testaments, to be the inspired and inerrant Word of God, and its doctrine of salvation through faith in Jesus Christ to be the perfect and only true way for a man to be saved?

2. Do you confess that because of your sinfulness, you abhor your sin and humble yourself before God, and that you trust for salvation, not in yourself, but in the Lord Jesus Christ alone?

3. Do you acknowledge Jesus Christ as your sovereign Lord, and do you promise, in reliance on the grace of God, to serve Him with all that is in you, to forsake the world, to mortify the deeds of the flesh, to lead a godly life, to raise your children in the nurture and admonition of the Lord, and to materially support the ministry as you are able?

4. Will you be a faithful member of this congregation, share in its worship and ministry through your prayers and gifts as you are able, offer your study and service, and so fulfill your calling to be a disciple of Jesus Christ?

5. Will you devote yourself to the church’s teaching and fellowship, to the breaking of bread and the prayers?

6. Do you agree to submit in the Lord to the government of Reformation Church - Clarksburg and, in case you should be found delinquent in doctrine or practice, to heed its Discipline?
   
   When these vows are taken, the congregation will respond with “Amen” when they are

Asked: “As a congregation of Christ, do you receive [this Christian Household/These Christian Households] into the covenant fellowship of this local church together with you, renewing your membership vows as you do so?”

SECTION 4. TERMINATION OF MEMBERSHIP

A person's membership in the visible church ordinarily terminates in one of four ways:

A. By Physical Death: When a member of the Church is removed from our midst by

death, His/her name shall automatically be removed from the membership roll.

B. By Orderly Dismissal upon request to the elders of the member household.

C. By Inactive Membership

D. By Excommunication

According to the teaching of Scripture, a congregation must remove from its fellowship and visible membership one who insists on teaching or holding heretical doctrine or who blatantly and persistently conducts oneself in a manner inconsistent with one's Christian profession (Mt. 18:15-20; 1 Cor. 5:1ff). Excommunication is a last resort, to be used only after the elders are in agreement that all other means of reclaiming the offending party have been exhausted. Its ultimate purpose is to promote the glory of God, to maintain the purity of Christ's church, and to reclaim a wayward person. Intermediate forms of discipline (such as being withheld from partaking of the Lord’s Table) may precede excommunication. Upon repentance, an excommunicated member shall be restored to membership by the elders.

In addition to the member being removed from membership in the church, all other members of the church agree to cut off all fellowship with former members who have been excommunicated until such a time as they repent of their sin (Rom. 16:17-18; Tit. 3:10-11).

SECTION 5. EXPECTATION OF MEMBERS

A. MEANS OF GRACE—Members shall be encouraged and exhorted to participate in all public and private means of grace, such as regular attendance at the services of the church (Hebrews 10:25), Christian fellowship among the Saints of Reformation Church - Clarksburg through whatever means possible including but not limited to: Sunday School, Small Group Ministries, Outreach Ministries, Theology Forums, Bible studies, along with Heads of Houses leading their families in daily systematic reading of the Bible, and in private and family prayers. These ordinary means of grace are meant to mature Christian’s in the faith (Proverbs 27:17, 18:1, Ecclesiastes 4:9-12, Proverbs 13:20, Proverbs 27:6, Genesis 2:18, Psalm 133, Acts 2:42-47 ) and in joining Reformation Church in membership families and Heads of Houses agree to support the various ministries of R.C. In any way possible.

B. GOVERNMENT OF THE HOME—The church expects its members to follow the Scriptures in home government. Therefore, godliness in the home shall have high priority in every life. The home holds a central attention in God's Law and is the object of frequent exhortations in the New Testament. Men are expected to govern their homes with gentleness but firmness. Wives must be subject to their husbands in everything. Parents must train up their children in the nurture and admonition of the Lord (Eph. 6:4), by holy example, catechizing, consistent Christian education, and discipline. Children must reverently obey their parents (Eph. 6:1). These primary responsibilities, prayerfully executed, will honor the name of Christ in the community and strengthen the cause of Christ in generations to come.

C. PRINCIPLES OF GIVING—We also assert our conviction that Christians are to support the work of the Lord by offerings made to God through the local church. Proportionate giving is a distinct and positive command in scripture (Malachi 3:8-11). Hence, we pledge ourselves to systematic contribution for the support of this church with a proportion of our income, according to the principle in I Corinthians 16:2.

E. CHRISTIAN LIBERTY—We shall require of each other in our daily walk and conversation loyal obedience to all those moral precepts established in the Word of God (Hebrews 10:24-25). However, where God has not prohibited certain practices in His Word, the Christian has liberty to participate in them and liberty to refrain. The following principles must always guide the Christian's exercise of liberty:

1. Fear of God—As the servant of Christ, all actions must be moved by a motive of love to God, and all objects must be used for His glory. The term "liberty" is often used as a cloak for malicious self-indulgence, which is sin. (I Cor. 10:31; I Tim. 4:4, 5; I Peter 2:15, 16);

2. Love of Brethren—Though no man may dictate to the Christian's conscience, the welfare of fellow-saints must always deeply affect his decisions. In a spirit of serving the brethren, he must do that which he judges will edify them and prevent their stumbling (Gal. 5:13; I Cor. 10:23; I Cor. 8:9);

3. Compassion for Sinners—Use of liberty must always be regulated by its effect upon sinners, and that behavior chosen which is likely to win some (I Cor. 9:19- 22);

4. Watchfulness over the Soul—Though free in conscience to use all of God's creation, carefulness in practice is demanded because of remaining lusts. Where the Christian judges himself weak through lust, he must abstain in order to persevere. (I Cor. 9:23-27);

Article V - Sacraments

A. BAPTISM
Baptism is a holy ordinance, wherein the washing with water in the name of the Father, the Son and the Holy Spirit, signifies our engrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. (Question 100, Keach’s Catechism). The recipients of baptism shall be the discretion of heads of household, provided no elder shall be required to baptize in a way that would violate their own convictions.

B. THE LORD’S SUPPER

The Lord's Supper is a holy ordinance, wherein, by giving and receiving bread and wine, according to Christ's appointment, His death is showed forth, and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of His body and blood, with all His benefits, to their spiritual nourishment, and growth in grace. (Question 107, Keach’s Catechism).

Article VI - Offices of the Church

SECTION 1. GENERAL STATEMENT

Jesus Christ alone is the Head of His Church. However, as Head, He has ordained that individual churches should be blessed with the spiritual rule and ministry of special office bearers (see Ephesians 5). Therefore, it is the duty of the church to seek to discover those to whom Christ the Lord has imparted the necessary gifts, and having formally recognized such, to set them apart by united prayer and to submit to their rule and ministry. Christ has ordained that the administration of local churches is to be by qualified male elders and supported by qualified male deacons.

All elders and deacons must subscribe to Reformation Church - Clarksburg Articles of Faith and this Constitution. Should an elder or deacon at any time move from this position, he is under spiritual and moral obligation to make this known to the elders.

The polity of Reformation Church - Clarksburg, shall plural elder rule. 

SECTION 2. ELDERSHIP

A. PASTORS

1. Among the elders are those whom we call pastors. These are set apart for prayer and the study of the Word, and should, as far as is possible, be adequately maintained in material necessities, so as to be disentangled from the cares of a secular calling.

2. A pastor, being by Scriptural terminology a teaching and ruling elder, must evidence the personal, domestic, and ministerial qualifications for this office as set forth in I Timothy 3:1-7 and in Titus 1:5-9.

3. The pastor shall seek to discharge all the functions of his office as set forth in the Scriptures and in keeping with the exercise of his own distinctive gifts of ministry. In conjunction with the elder(s), he shall have general oversight of all the church and its ministry and functions.

4. The church will regularly have a plurality of elders, one of whom may be designated “pastor” as an indication of focus on his teaching, preaching, and prayers. Heads of household shall vote in the appointment of a “pastor” upon recommendation of the elders, provided this vote is advisory and note binding on the elders.

B. ELDERS

1. Elders are responsible for the spiritual ministrations of the church, the implementation of church discipline, and watching over the souls of the members as those who must give account to God for this responsibility. They shall exercise the oversight of the church in all its ministries and functions. Elders may assist the pastor in his preaching ministry.

2. Anyone desiring the office of an elder must evidence the personal, domestic, and ministerial qualifications as set forth in I Timothy 3:1-7 and in Titus 1:5-9.

3. Elders must seek to discharge their duties as set forth in the Scriptures, particularly such passages as Acts 20:17, 28ff, I Peter 5:1-4, and Hebrews 13:17.

SECTION 3. DEACONS

A. Deacons are responsible for the business and secular affairs of the church, which are to be administered with spiritual grace and in cooperation with and subjection to the eldership. They are to minister mercy toward those in physical need, especially within the church. They are to maintain the church premises and serve in other ways as requested by the eldership so that the elders may focus on the ministry of Word and doctrine (Acts 6:2).

B. Deacons must evidence the qualifications of the office as set forth in I Timothy 3:8-13.

SECTION 4. APPOINTMENT AND REMOVAL OF OFFICE BEARERS

A. The appointment of elders and deacons for office within the local church is the responsibility of the local church under the guidance of the Holy Spirit and working through the elders. The Lord's appointment is recognized both by the inward conviction of the individual involved,and by discernment of the elders in observing the possession of those gifts and graces required by Scripture for the office concerned. The existing elders shall recognize those who are already functioning in the use of their gifts and bring such before the church for recognition. 

B. The recognition of office bearers is a matter of such importance that it should never be dealt with without much prayerful waiting upon God and an honest perusal of the relevant passages of Scripture and a frank evaluation of those who are being considered as potential officers. The church, working through the elders, will call and recognize new elders and deacons. 

C. Following the final recognition of an office bearer, there shall be a portion of a regular worship service set aside, at which time the office bearer(s) shall be formally set apart for his responsibilities by the prayer of the whole church and the laying on of the hands of any existing elders (including visiting elders from churches of like faith). 

D. An office bearer may only be removed from office should he neglect his duty, be guilty of sinful behavior, fall into error, or hold views contrary to our confession and constitution. The elders are to lead in the matter with great caution, firmness and impartiality. The removal of an officer due to negligence or sin is ultimately determined by the elders following the biblical process. 

E. An officer unable to fulfill his commitments should relinquish his duties or take a leave of absence from his office. Officers requesting a leave of absence must provide the reasons for and the timeframe of their leave. While on a leave of absence, an officer relinquishes all authority and responsibilities of office. Leave of absences must be approved by the elders.

G. If at any time an officer shall make an application to be released from his office, he shall do so in writing to the elders. Upon receiving notice of resignation, the elders shall inform the church. 

H. In the event the elders neglect to discipline a fellow elder, they may be required to do so by a vote of a 2/3rds majority at a Head of Household meeting. Provided, no accusation against an elder shall be entertained except on the testimony of two or more witnesses (1 Timothy 5:19).

Article VII - Official Board

The governing of the church and the conducting of its business, the management and control of its property, real and personal, and the general supervision of its work shall, under the direction of the Holy Spirit, be vested in the elders who shall be the legal board of directors. The elders shall hold regular meetings for conducting business, make decisions based on unanimous consensus when possible (recorded by vote when necessary), and maintain minutes of meetings and official decisions. The elders shall unanimously adopt a process for decision-making when unanimous consensus is not possible.

Article VIII - Head of Household Meetings

SECTION 1. GENERAL STATEMENT

All Heads of Household should regard their presence at a duly called meetings with the same seriousness with which they would regard their attendance at a stated service of worship. The Lord is present in power at the gathering together of the church, and therefore all meetings should be carried out in a spirit of worship and unity. 

SECTION 2. PURPOSE AND CONTENT

Head of Household meetings shall be times of mutual prayer and encouragement, updates on households in a manner determined by the elders, updates on the business of the church, guidance on spiritual issues and shepherding households, and other needs as the elders determine. 

SECTION 3. VOTING

When Heads of Households are required to vote on calling or appointing a pastor (advisory), dissolution, or in requiring discipline of an elder, the vote shall be conducted in accordance with Roberts Rules of Order. 

Article IX - Dissolution

In case of dissolution of the church organization, the property and all assets shall be sold. From the proceeds, first all current and long-term promise: obligations of the church shall be paid. Secondly, all remaining funds shall be directed by the elders to such one or more Christian organizations qualified under Section 501(c) (3) of the Internal Revenue Code. This church shall be considered dissolved if so decided by the recommendation of the elders and a 2/3rds majority vote at a Head of Household Meeting.

Article X - Integrated Auxiliary Ministries

The elders may create integrated auxiliary ministries to supplement and support the purpose, mission, and ministry of Reformation Church - Clarksburg. Auxiliary ministries must not distract from or conflict with the primary purposes of Reformation Church - Clarksburg in public worship, preaching, and church-based discipleship. Auxiliary ministries remain under the authority and supervision of the elders. Integrated auxiliary ministries shall be overseen by deacons and/or other qualified individuals under the supervision of the elders so as to not distract the elders from their primary ministries.

Article XI - Amendments

Amendments to this Constitution may be made by the elders acting in a regular board meeting, provided the amendment shall be announced at a Head of Household meeting two weeks before taking effect. 

Appendix - Elder Decision Making When Unanimous Consensus Not Possible

Since the Spirit has only one mind about any given decision, in the normal course of  church ministry our goal is for all the elders to be of one mind in following the same Spirit (Phil. 2:2).  Thus, we strive to be unanimous in all decisions.  We endeavor to reach all decisions only after prayerful consideration and in a spirit of humility, with each elder regarding one another as more important than himself (Phil. 2:3-5).  However, we recognize that godly men sometimes differ (e.g., Acts 15:37-40).  In the event we are unable to reach a unanimous decision with the first vote, we have unanimously agreed to use the following process. In the event the number of elders cannot equal at least 75% or more on a decision, qualified men (deacons if possible) from the church may be asked to consider an issue and vote.

VOTE 1: 

1. If any matter receives a unanimous yes vote, then the elders’ decision is yes, the matter is settled, and the motion should be carried out.   

2. If a motion receives a greater than 25% no vote, the elders’ decision is no, the motion should not be carried out, and the matter is settled (unless the elders agree to bring it up again at a later date for further consideration). 

3. If any elder or elders vote no, but there are not enough no votes to settle the matter (that is, less than the required 25%), a second vote must be scheduled for a future meeting. 

4. Before the second vote is taken, the dissenting elders (or elder) are responsible to gather additional information on the motion, engage in discussion with the key parties, and seek godly counsel.  The elders will grant these men as much time as reasonably necessary to review the matter.  After sufficient time to consider the additional information, discussion, and counsel, the elders will then allow additional time for prayer for all.  Again, the desire is that all decisions will be unanimous, and the elders will work in good faith toward that end. 

5. Once the necessary time has been allowed, the elders will schedule a second vote.

VOTE 2: 

1. If at least 75% of the elders vote yes, then the elders’ decision is yes, and the matter is settled. 

2. If less than 75% of the elders vote yes, then the decision is no, and the matter is settled. 

3. The elders agree that a decision will be final after the second vote.

Statement of Unity: Any decision finalized after following this process will be a unified  yes or no decision by the entire board.  All elders agree to be unified in the final  decision, in public and in private, even though the final decision may not reflect their  personal preference.