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In glad and humble
submission to the Lord Jesus Christ as the ruling and living head of the Church
and to the Word of God written, as contained in all the books of the Old and New
Testaments, we, the members of The First Baptist Church of Richland Hills,
declare and establish this constitution, as presented on February 12, 2003.
The name of this church
shall be "First Baptist Church of Richland Hills," hereafter referred to as
“church.”
We regard the London
Baptist Confession of Faith of 1689 (excepting the assertions regarding the
identity of the antichrist [26:4]) as an excellent, though not inspired,
expression of the teaching of the Word of God. Because we acknowledge the Word
of God written to be the supreme authority in all matters of faith, morals, and
order, we adopt this historic document as our doctrinal standard; an assistance
in controversy, a confirmation in faith, and a means of edification in
righteousness.
We recognize no
ecclesiastical authority other than our Lord Jesus Christ, who is the head of
the Church (Ephesians
5:23; Colossians 1:18)
and who directs the affairs of the Church through elders chosen and ordained
according to the precepts of The Holy Scripture. The elders themselves at all
times and in all their activities stand under the authority of The Holy
Scriptures.
This church shall always
remain independent of any other church or group of churches. We may, however,
under some circumstances cooperate with other churches well known by us to
accomplish our mutual interest. We may seek the assistance and counsel of
other churches in matters of special concern to us.
The decisions of no other
church, or group of churches, shall at any time be acknowledged as binding on
this church.
The purpose of this church
is to glorify the Lord God Almighty by promoting His worship, by evangelizing
sinners, by edifying the saints, and by requiring that the principles of God's
Word be completely accepted and faithfully practiced by every member of this
church. We are committed to the proclamation of God's perfect Law and the
glorious Gospel of His grace throughout all the world, and to the defense of
"the faith once for all delivered to the saints"
(Jude 3).
Any person who professes
repentance toward God and faith toward our Lord Jesus Christ, who has been
baptized by immersion subsequent to the profession of his faith, who expresses
substantial agreement with the doctrines and aims of this church, and who is
willing to faithfully submit to its government shall be eligible for
consideration as a candidate for membership in this church.
All who are received
into the membership of this church according to the procedures set forth in
SECTION 3 of this Article, who continue in regular attendance at the stated
meetings of this church, and who do not come under the corrective discipline
of the church as set forth in ARTICLE VI, should be considered regular
members in good standing and entitled to all the rights and privileges of
membership in this church.
Regular members who
move away from our area and who cannot find another local church with which
they can conscientiously unite, will at their request, be retained as
associate members of this church. Such people must maintain regular
communication with the church in order to maintain their associate
membership in it. Nevertheless, they are urged to seek diligently a church
with which they can unite elsewhere.
While otherwise granted
all privileges accorded a regular church member, an associate member shall
not be allowed to vote in any business meeting of the church. At the
discretion of the elders, associate membership may also be granted to the
homebound, Christian workers, and others whose relation to this church
involve unusual circumstances.
Application may be made
for membership only on grounds of faith in Christ. Any person desirous of
membership shall apply to the elders of this church, who shall then arrange
a private interview(s) to examine the applicant's qualifications for
membership.
The elders of the
church shall interview every applicant for church membership in private.
During the interview the elders will seek to determine whether the
applicant:
- Has a
credible profession of faith;
- Has
been duly baptized by immersion;
- Is in
bona fide and substantial agreement with the doctrines of this church;
-
Intends to give wholehearted support to its ministry and to submit to its
discipline;
- Is or
has been a member of another church. If so the elders may contact that
church in order to ascertain the applicant's previous status and reason
for leaving.
If the elders are
satisfied that the applicant meets the qualifications for membership, they
shall make an announcement as such at the next regular-stated meeting of the
church. A period of association, not less than 2 weeks, shall be allowed
after this announcement for the membership to bring privately to the elders
any objections or questions concerning the applicant's doctrine or manner of
life pertinent to the question of membership. The membership of the church
shall consider it their duty before God to bring to light any matters of
their personal knowledge that might disqualify any person from membership in
this church.
If required, the elders
may extend the waiting period to investigate or evaluate more thoroughly any
objection that may be made to the membership of the applicant.
If no objections have
been raised that the elders consider valid, the applicant shall be publicly
received into the membership of the church at a regular stated meeting.
All regular members are
expected to attend all the stated meetings of this church unless
providentially hindered by illness, accident, highly unusual working
conditions, and other extraordinary circumstances
(Hebrews 10:23-25,
13:17; Acts 2:42,46-47, 20:7-8).
Since tithing is
clearly taught as a requirement of the scriptures, both as a duly appointed
means of worship and to provide financial support for the work of the Lord
through the local church, and since failure to give the tithe is therefore
involvement in sin before God (Malachi 3:8-10;
Luke 11:42); all members are to consistently, systematically, and
conscientiously bring the full tithe (10% of one's income) into the
storehouse.
Tithing is to be done
cheerfully and graciously with no regrets (Luke
6:38; II
Corinthians 9:6-9). To the tithe
should be added gifts and offerings according to one's ability and the
willingness of one's heart (I Corinthians 16:1-2,
II Corinthians 8:1-5, Exodus 36:2-7).
All who come into the
membership of this church are to recognize and submit to the authority of
the elders of the church (Hebrews
13:17, I Thessalonians 5:12-13,
I Peter 5:1-5, I Corinthians 16:15-16) as they discharge their duties of instruction and superintendence in
accordance with the Word of God.
All members are to
willingly cooperate with the deacons, and aid them as they administer the
ordinary and outward affairs of the church.
Members of this church
are to obey the teachings of the scriptures in respect to family life and
government. As the God-appointed head of the family, the husband must rule
over the household with gentleness and love, but also with wisdom and
firmness (Ephesians 5:25-33, Colossians 3:19, I
Timothy 3:4-5). The wife must be in submission to her husband in all
things according to the rule of Scripture
(Ephesians 5:22-24, Colossians 3:18, I Peter 3:1). The husband with
the wife must “nurture their children in the chastening and admonition of
the Lord”, (Ephesians 6:2, Colossians 3:21), by setting a godly example
before them, and by wise and firm discipline, including the immediate
application of corporal punishment as soon as the occasion warrants it
(Proverbs 13:24, 19:18, 22:15, 23:13-14,
29:15&17, Hebrews 12:5-7).
Each family unit of
this church is encouraged to conduct worship in the home. Family worship has
been characteristic of God's people down through the ages
(Abraham: Genesis 12:7, 13:4,
18:19; Joshua: Joshua 24:14-15;
David: II Samuel 6:20; Timothy: II Timothy 1:5, 3:15).
The lack of family worship makes the home subject to the wrath of God
(Jeremiah 10:23-25, Psalm 79:6, Psalm 34:11,
15-16, Matthew 18:1-9). But the observance of such worship insures
His blessings, such as the prevention of much sin in the home
(Psalm 78:5-8), and the special presence
of Christ Jesus with the family while they worship
(Matt.18:19-20).
All members are to
carry out the responsibilities members have to one another. The primary
responsibility from which all others proceed is to love one another
(I Peter 4:8). These mutual duties, which
are the issues of love, are such things as forgiveness, forbearance,
burden-bearing, prayer, sharing of material goods, exhortation, admonition,
hospitality, and constant assembling together
(Ephesians 4:31-32, Philippians 4:5, Colossians 1:9-11, Galatians 6:2,
Romans 15:1, James 5:16, Acts 2:44-45, Acts 4:32&34, Hebrews 3:12-13, II
Thessalonians 3:12, Romans 15:14, II Thessalonians 3:15, I Peter 4:9,
Hebrews 10:24-25).
All members are to
diligently guard and maintain the unity of the church at all times by
disciplining one's speech, quickly resolving offenses, and rebuking
disaffected people. Disaffected and discontented people are to be given no
hearing, but should be directed to speak with the elders
(Proverbs 6:16-19, 16:27-30, Matthew 12:36-37,
Ephesians 4:31, Matthew 5:23-24, Romans 16:17-18, II Thessalonians 3:6,
Titus 3:10-11, Acts 14:1-2, Acts 20:28-31).
It is the duty of every
Christian, individually and as a member of the local church, to labor for
the extension of the kingdom of God both at home and to the ends of the
earth (Matthew 28:19-20, Acts 1:8, II Peter 2:9).
Therefore, every member of this church is to remain prayerfully alert to
every opportunity presented by God to bear witness to his faith in Jesus
Christ as sovereign Lord and merciful redeemer. It is recognized that the
primary witness of a believer is his constant Christian conduct. Therefore,
all members are to endeavor to guard their testimony, and to be prepared to
give an answer for the hope that is within them
(I Peter 3:15).
All members are to
properly observe the Christian Sabbath, or Lord's Day
(Exodus 20:8-11, Isaiah 58:13-14, Nehemiah
13:14-23, Acts 20:7, Revelation 1:10).
All members are to
manifest their love for the true God by consistent endeavors to obey the
letter and the spirit of the Law of God, (Matthew
5:17-20, John 14:15,21,23-24, 15:10, Romans 8:3-4, I John 2:3-6).
When a member of the
church is removed from our midst by death, his name shall automatically be
removed from the membership roll.
When it is so
requested, the elders may grant to a departing member in good standing a
letter of transfer and recommendation to another church of like faith and
practice. No such letter will be granted to a member under corrective
discipline of this church. Further, the elders may refuse to grant such a
letter to any church that is, in their judgment, unorthodox.
At the discretion of
the elders, a member may be excluded from the membership. Such an action
will often be accompanied by an admonition to, and possibly a censure of the
excluded member.
In the case of
exclusion no approval of the congregation shall be needed. The elders shall
simply announce to the congregation that such a person is no longer a
member.
If an excluded member
applies again for membership, the procedures set forth in Section 3 of this
article shall govern.
According to the clear
teaching of The Holy Scriptures, a true church must cut off from its
fellowship and visible membership any person who teaches or insists on
holding false and heretical doctrine, who blatantly and persistently
conducts himself in a manner inconsistent with his Christian profession, or
who persists in disturbing the unity or peace of the Church
(Matthew 18:15-20, I Corinthians 5:1-13).
The procedure to be followed in such excommunication is set forth in Article
VI, Section 2, Paragraph 3 of this constitution.
Each member of the church
is to be under the administration of corporate formative discipline. Among the
means of this aspect of church discipline are the stated meetings of this
church for worship, preaching, teaching and prayer, private and mutual
instruction, and fellowship. These various means are superintended by the
church's elders.
Corrective discipline
becomes necessary when heretical doctrine or disorderly, scandalous, divisive,
or impenitent conduct appears among the members of the church. The Elders
constitute the disciplinary counsel of this church.
Corrective discipline and
the various measures employed in its administration are necessary for the
reclaiming of offending members, for deterring other members from similar
offenses, for purging the church of sin, for vindicating the honor of Christ
and the message of the Gospel, and for preventing divine wrath from consuming
the church should the church indifferently tolerate offenders and offenses
that bring reproach on the New Covenant, (Matthew
18:15-20, I Corinthians 5:1-13, Revelation 2:14-17).
These measures are
within the scope of the application of corrective discipline:
A member who is guilty
of certain offenses should be rebuked and warned privately by the elders.
The failure of a private rebuke will lead to public rebuke and warning
(II Timothy 4:2, Titus
1:13, Titus 2:15).
A.
Any conduct on the part of a
member which disturbs the peace of the church or prejudices its testimony
may require that the offending member; brother or sister, be suspended by
action of the elders from participating in certain activities of the church
according to the gravity of the offense. A suspension shall be announced to
the congregation by the elders, and shall remain in force until the
suspended member gives evidence of true repentance and change of conduct.
The Elders, having noted such evidence, may then restore a suspended member
to full fellowship with the church, and announce this restoration to the
congregation.
While a member is under such discipline, he shall be treated by the
congregation according to the directions given in
II Thessalonians 3:6-15. Although such a person is considered to be
walking disorderly, he must still be regarded as a member and not as one cut
off from the church.
B.
If a member has sinned
publicly, but shows hopeful signs of repentance, including submission to the
admonition of the elders, it may still be necessary to suspend him for a
time from some of the privileges of membership, lest reproach be brought
upon the church, lest others be emboldened to sin, and lest the offender
himself fail to test his own soul and realize the gravity of his offense.
Those who humbly submit to the imposed discipline shall afterward be wholly
forgiven and publicly received back into the full fellowship of this church.
C.
refusing to meet with the
elders so that the matter may be investigated, the elders shall announce to
the congregation that the person is suspended from the membership, and such
suspension shall continue in force as long as the condition giving rise to
it continues.
A.
Although the people of God are
never completely free of sin in this life, certain types of conduct are
especially grievous, and are not consistent with a profession of faith in
Jesus Christ as Lord and Savior (I Corinthians
5:9-11, 6:9-10). A member guilty of such scandalous conduct must be
cut off from the fellowship of the church (I
Corinthians 5:3-5,13; Matthew
18:15-17). In such a case the elders shall make earnest effort to bring the
offender to true repentance and reformation, but if these efforts fail, they
shall report the same to the congregation at a regular or specially called
business meeting of the church and recommend that the offender be
excommunicated- which must be done by action of the entire church according
to the scripture (I Corinthians 5:4-5; II
Corinthians 2:6; Matthew 18:15-17). To be valid, an act of
excommunication must have the approval of at least two thirds of the members
present and voting.
B.
Excommunication may also be
the church's disciplinary response when a member persists in believing
and/or propagating heresy. Furthermore, chronic disorderliness of life,
divisive and contentious conduct that threatens the church’s unity, and
obstinate impenitence in any sin inconsistent with saving faith may require
that the radical discipline of excommunication be effected.
Romans 16:17-18, Titus
3:10-11, II Thessalonians
3:3-15, Galatians 1:6-9;
6:1 are additional texts which must guide
the solemn exercise of excommunication.
There may be occasions
whereupon prudence and duty require the admonition and censure of an
excluded member. Upon such an occasion the elders terminate membership.
Corrections and warnings are to be announced that pertain to the excluded
member.
There are two ordinances of
special significance that our Lord has commanded us to observe: Baptism and the
Lord's Supper. Neither of them has saving merit, nor is any special grace
imparted to the recipient through the waters of Baptism, or the bread and the
cup of the Supper. These ordinances (or "sacraments") are not means of "special
grace", but rather "special means of grace", and powerful aids to the faith of
believers who participate in them.
Only confessed disciples
of our Lord Jesus Christ are proper candidates for Baptism, and all such
people should be baptized (Acts
2:38).
Believing that Baptism is the God-ordained door of entrance into the visible
community of the people of God, we shall receive into the membership of the
church only those who have been baptized in the biblical manner, which is
immersion and "in the name of the Father and of the Son and of the Holy
Spirit" (Matthew 28:19).
Whereas Baptism is the
initiatory ordinance by which one enters the visible church, and should be
observed only once by each believer, the Lord's Supper should be celebrated
frequently by the assembled church (I Corinthians
11:26).
While this is a most holy ordinance, and should be observed with solemnity and
dignity, the bread and the cup of the Supper are, and remain, only symbols of
the broken body and shed blood of our Lord Jesus Christ. Partakers of the
Lord's Supper shall only be believers, properly baptized, and known to be
members in good standing with a local church where the Bible is preached as
the inspired Word of the living God and where salvation is proclaimed through
faith in Christ Jesus alone.
The head of the church is
Jesus Christ alone (Colossians
1:18).
He endows certain men, by the Spirit, with the gifts and graces necessary to
govern and minister to the local church in accordance with His Word. Christ
has ordained that there be two, and only two, offices in the local church:
Elders and Deacons (Philippians 1:1; I Timothy 3:1
- 13). These men, as led by the Spirit of God and in accordance with
The Holy Scripture, are responsible for the daily administration and
operations of the local church.
The office of elder is
clearly set out in scripture (Titus 1:5).
Scripture further indicates that there should normally be a plurality of
elders in the local church (Acts
20:17; Philippians 1:1; Acts
14:23; Titus 1:5).
These elders, also called "bishops" or "pastors", are charged with the
oversight of the assembly (Acts
20:28; I Peter 5:2).
They are given to the church "for the perfecting of the saints, unto the
work of ministering, unto the building up of the body of Christ"
(Ephesians
4:11,12).
God has determined that
the office of elder must be filled by men only, and only by men who meet
stringent biblical requirements. These requirements are clearly set forth in
the scriptures, particularly in I Timothy 3:1-7
and Titus 1:5-9. Additional requirements
not supported by the scriptures, such as graduation from a seminary,
celibacy, or marriage, shall not be placed on any candidate for the
eldership.
The elders, being
called to oversee and administer the local church
(I Peter 5:1), are the chief officers of the church.
The elders are charged
by God to endeavor to protect the church and to carefully watch over its
members (Acts
20:28-31), to prepare its members for the work of the Lord, and to exhort them
unto holiness (Ephesians
4:11,12).
Specifically the elders
are responsible for the instruction and oversight (government and
superintendence) of the church. Their responsibilities include a vital
teaching and preaching ministry of the Word of God and a loving diligence to
keep watch over the souls, and to manage the spiritual well-being of the
people of God under their care. These duties are to be carried out according
to the truths of scripture (Acts
20:28, I Peter 5:1-4, Hebrews
13:17).
Ideally, a plurality of
elders shall exist at all times in the life of the church. The great
responsibilities of shepherding the flock of God and ruling the household of
God demand that more than one man labor in parity in this office
(Acts 20:17; Philippians 1:1, elders
plural). Yet it is recognized that in the
providence of God some churches, particularity new or small ones, may have
only one man duly qualified for the office.
While elders retain
responsibility, other men may be gifted in certain areas such as teaching
and preaching, and may apply such gifts to the betterment of the church, but
only under the direction and control of the elders.
The members of the
church have the duties of submitting to and obeying the instructions and
government of the elders. They are to treat the elders with true respect
according to the biblical admonitions of I
Timothy 5:17, and Hebrews 13:17.
Recognizing the value
of at least one elder devoting his full time to the work of the ministry and
the oversight of the church, and the gravity of the calling of this office,
the church will make every effort to properly support at least one elder,
referred to hereafter as Pastor, who is set apart to labor full time in the
Word and doctrine. The church is responsible to give adequate financial
support to such a man (I Cor. 9:9-11; I Tim.
5:17,18). The church shall not, however, consider the Pastor as above his fellow
elders, nor shall it show less respect, honor, or submission to any elder of
the local church that is not employed full time in the Word and doctrine.
Among the Elders, the
Pastor is designated to preside over business meetings, and is the manager
for paid church staff. The Pastor may opt to defer either responsibility to
another Elder on an interim basis.
Since the eldership is
an office of the church ordained by God, it will be filled only by such men
as God may appoint. It is a position to which men ought to aspire, but it is
only by the divine call of God that they enter into the responsibility of
this office.
Recognizing that our
Lord works through the church and through His people, the church shall
endeavor to discover and then formally recognize all those men whom the Holy
Spirit has endowed with the requisite gifts and graces, and has set over the
church, but only such men.
The Elders of the
church shall be responsible to identify candidates for the position of
Pastor. At their discretion, the Elders may consult certain members of the
Church in this selection process. When a candidate has been selected,
section 4, Appointment of Office Bearers, defines the process by which the
candidate is elected.
The office of the
deacon is one given by God (Acts 6:3,4) to
be filled as required for the orderly operation of the church. While deacons
are not "rulers" in the church, their office must be held in exceedingly
high esteem because of its usefulness to the church.
The office of deacon is
to be filled by a man known to fit the qualifications particularly set forth
in Acts 6:3 and
I Timothy 3:8-13.
The office of Deacon is
an aid to the people of God in General, and to the Elders of the Church in
particular (Acts 6:1,6). The specific
ministries are to be specified and overseen by the Elders.
In consideration of the
gravity of the position, and since this is a position given by God to the
ministering of His church, the office shall be offered only to such men as
are believed to meet the qualifications, and whom the church believes are
gifted of God to this duty.
(1)
The church is responsible to
select and set apart men unto the offices of elder and deacon. The selection
process is a matter of such gravity that much prayer, patience,
consideration of the relevant texts of scripture, and an impartial,
objective evaluation of the prospective men should accompany it.
(2)
The existing elders shall make
nominations to the offices of elder and deacon. Individuals are free to
inform the elders of any pertinent information regarding the candidate.
(3)
The election of Office Bearers
shall be a three-step sequential process:
a)
Nominations shall be announced
to the congregation
b)
A business meeting will be
called to discuss the nominees
c)
Another business meeting will
be called for the purpose of conducting an election to appoint the candidate
(4)
Following the election of an
office bearer, he shall be publicly installed in his office at a designated
worship service.
(5)
Office bearers are subject to
the duties of members and the discipline of the church, as are all the other
members. They shall occupy an office as long as they are faithful to their
duties and continue to evidence the necessary qualifications for the
respective office.
An office bearer may resign his office if he
is no longer able to discharge its duties. The elders will announce
resignations to the church body.
Pursuant to the laws of the
State of Texas the membership shall elect a board of trustees. This board shall
consist of a minimum of three members, at least one of which shall be an elder
or deacon. Trustees shall be elected from among the office bearers or the
membership at large at a business meeting. The trustees shall hold in trust the
church's property. They shall represent the church in legal matters but shall
not act without a specific vote of the church authorizing such action. The
trustees shall affix their signatures to legal documents where required. In the
discharge of their duties, the trustees shall act only at the direction of the
office bearers.
There shall be an annual
business meeting for the hearing of various reports and the transaction of
other necessary business. Additional business meetings may be called at other
times at the discretion of the elders.
The annual business
meeting shall be announced at least seven days prior to the meeting. Other
business meetings shall be announced as far in advance as possible, but in no
event less than forty-eight hours. In such cases the elders shall make every
reasonable effort to inform the entire membership.
Members in good standing
(not under corrective discipline) that are present shall constitute a quorum
for the transaction of business. At the discretion of the elders a called
business meeting may be postponed or canceled.
Church meetings shall be
governed in accordance with Roberts Rules of Order.
The Pastor, or an Elder
designated by the Pastor, shall preside at all business meetings.
(1)
All members in good standing
(not under corrective discipline) may vote on any question properly brought
before the church.
(2)
Unanimity shall be sought at all
times. When unanimity is not realized, no less than a two-thirds majority of
the members present and voting shall be required to validate a proposed
action.
(3)
At the discretion of the
eldership, provision for voting in absentia may be made. In such cases where
voting in absentia is allowed such a vote shall be considered as present and
voting in its effect on any necessary majority.
The elders shall compose
and enact such by-laws as they deem necessary for the implementation of this
constitution. No by-law that is in violation of this constitution shall be
valid. Once established, by-laws shall be announced to the congregation.
This constitution may be
amended by a two-thirds majority vote of the members present and voting at a
duly convened business meeting of the church.
No proposed amendment may
be voted upon which has not been distributed to the membership at least two
weeks prior to the business meeting designated.
In the event of the
discontinuance of the organization of the First Baptist Church of Richland Hills
by dissolution or otherwise, the assets are to be transferred to a religious
organization under section 501 (C 3), Internal Revenue Code of 1954, as amended.
Copyright © 2003
First Baptist Church of Richland Hills
Last modified: 05/31/07
All Scripture quotations, unless otherwise
indicated, are taken from The Holy Bible, English Standard Version. Copyright
©2001 by Crossway Bibles, a
publishing ministry of Good News Publishers. Used by permission. All rights
reserved. Text provided by the
Crossway Bibles Web Service.
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trademarks of Awana Clubs International. Used by permission.”
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