6. ALTERATION TO CHURCH RULES
This
Constitution and Rules may be amended at a members meeting by a majority
of 2/3 of members present, provided that four (4) weeks notice is given
in writing to members, setting out any proposed alterations.
APPENDIX
1
BIBLICAL
GUIDELINES FOR
CHURCH
LEADERSHIP
1. INTRODUCTION
Few
issues are more important in the life of the local church than the question
of leadership. Indeed few, if any, of the myriad of problems that face
the local church would ever become as debilitating as many do, were there
a godly group of leaders in authority, exercising their gifts and responsibilities
according to biblical guidelines. Perhaps that is, in part at least,
why so many churches are characterised not by health and vitality, but
by division and spiritual immaturity.
The
local church is called to be a biblically functioning community.
This is only possible, however, if Christians apply certain biblical principles,
and adhere to scriptural guidelines concerning the nature and function
of spiritual leadership. Fortunately, biblical leadership is one area
in which the scriptures are very clear. The following is a discussion
of the Biblical guidelines for church leadership which we seek to follow
as a local church.
2.
A DESCRIPTION OF BIBLICAL LEADERSHIP
A. Biblical Leadership is Leadership Under God
The
local church is a “theocracy,” and its head is neither an individual,
be he pope or pastor, nor a group of elders, but Christ. Therefore, because
He has chosen to lead the Church through appointed individuals, it is
the Lord, and not the flock, who ultimately chooses those leaders. Thus
the principle of the sole headship of Christ in His church must not be
compromised. It also follows, and must be recognised that a church leader
is accountable primarily to the Lord Jesus Christ.
As
Paul wrote to the Ephesian elders: “Be on guard for yourselves and
for all the flock, among which the Holy Spirit has made you overseers,
to shepherd the church of God which He purchases with His own blood” (Acts
20:28)
We
can conclude that a church leader, then, is directly accountable to the
Lord Jesus in his ministry (Hebrews 13:17). In fact, in making decisions,
such an individual has no liberty to follow his own inclinations,
but is bound by the Word of God, as directed by the Holy Spirit. The
role of church leadership, then, is essentially to determine the mind
of the Lord, and to make decisions in light of that leading.
B. Biblical Leadership is a Team Ministry
There
is little doubt that, according to New Testament teaching, a local congregation
is Scripturally led by a plurality of leaders.
The
New Testament uses a variety of terms to describe this leadership function.
i. Presbyteros
(“elder”) This is the primary term used in the New Testament, and
is a word which stresses the character of a leader. It particularly refers
to his personal and spiritual maturity and wisdom.
ii. Episkopos
(“bishop”) means “overseer,” and stresses the responsibility of a
leader to provide watchful care and supervision of God’s people. It is
a more practical, task-oriented term.
iii. Hegoumenos
(“to lead” or “to guide”) is a term used for individuals in leadership
who are invested with authority. The word is found in Hebrews 13:7, 17,
24. This is a similar term to that found in 1 Thessalonians 5:12, when
an elder is described as proistamenos, one who stands before others
as the head; leading, guiding, and managing (cf. 1 Timothy 3:4-5).
These
terms, individually and compositely, present only a partial insight into
the ministry of an elder. The word “elder” is, of course, an English
translation, and not in and of itself important. The church is at liberty
to call these roles whatever it feels appropriate; the key is, the role
itself.
In
fact, the New Testament uses an analogy – that of a shepherd –
to give a more comprehensive insight into the responsibilities and requirements
of a church leader.
In
Acts 20:28, Paul exhorts elders to “be on guard for yourselves and
for all the flock, among which the Holy Spirit has made you overseers,
to shepherd (poimaino) the church of God which He purchased with His own
blood.” In 1 Peter 5:2, Peter similarly exhorts elders to “shepherd”
(poimaino) the flock of God which is among you”.
Regardless
of the specific terms used, church leaders are always seen as a group
in the New Testament (Acts 11:30; 14:23; 15:2; 16:4; 20:17,28; Philippians
1:1; 1 Thessalonians 5:12,13; 1 Timothy 5:17; Titus 1:5; Hebrews 13:17;
James 5:14; 1 Peter 5:1). Thus, a team of elders is the biblical
norm. Church leadership is a team ministry.
3. QUALIFICATIONS FOR CHURCH LEADERSHIP
A. Qualification of “elders”
As
those charged by the Lord Jesus Christ with the responsibility of overseeing
the local church, elders ought to be the first to recognise the need for
leadership and the emergence of people gifted and called by God to lead.
The Bible makes it clear that elders are chosen by God, not men (Acts
20:28). However, it is through the Spirit-led recognition of such
individuals and their qualifications that they are chosen.
The
qualifications for elders are primarily given in Titus 1:5-9 and 1 Timothy
3:1-7. Furthermore, Paul wrote that an elder must have those qualifications
(1 Timothy 3:2-7, 7; Titus 1:7).
Clearly
then, while the standard is not perfection, it is best to conclude
that none of the listed qualities must be absent. Furthermore,
churches have no right to change the qualifications the Lord Himself requires.
On the other hand, we do have the right to evaluate the individuals in
question. The following question seeks to aid in that evaluation process.
i. Personal Life
An
elder must, as the name suggests, be characterised by personal and spiritual
maturity. Although maturity is always relative, and not an absolute attainment,
it is a scriptural requirement that a church leader be “an example
to the flock” (1 Peter 5:2).
More
specifically, a church leader must be:
· Temperate; that is, neither an extremist, nor given
to fanaticism, but rather, self-controlled, possessing good judgement
(1 timothy 3:2; Titus 1:8)
· Respectable; that is, have a reputation for integrity
and upright behaviour (1 Timothy 3:2)
· Uncontentious; that is, a person who is not quarrelsome
and argumentative (1 Timothy 3:3)
· Reverent; that is, someone who does not follow or
desire those things which are offensive to God, but rather someone who
genuinely desires to honour the Lord (Titus 1:7)
· Wise and reputable: that is, a person who is just
and characterised by fairness and impartiality, who can make objective
judgements based upon principle (Titus 1:8)
· Holy; that is, a person characterised by purity
and moral behaviour (Titus 1:8)
· Hospitable; that is, someone who is unselfish, and
willing to share with others in a hospitable manner (1 Timothy 3:2, Titus
1:80)
· Someone who can explain God’s message; (1 Timothy
3:2; Titus 1:9)
Furthermore,
they must not be:
· Alcohol or drug dependent; (1 Timothy 3:3; Titus
1:7)
· Quick tempered or violent; that is, someone who
“flies off the handle” easily (1 Timothy 3:3; Titus 1:7)
· Stubborn; that is, someone who is self-willed, or
who is only satisfied when he gets his own way, or his ideas and opinions
are accepted (Titus 1:7)
ii.
Family Life
In
terms of family life and relationships, church leaders should be:
· Loyal to their spouse, with a reputation of faithfulness
and commitment (1 Timothy 3:2; Titus 1:6)
· Good managers of their families, who see that their
children obey them with proper respect (1 Timothy 3:4)
· Good parents, who have children who are not open
to the charge of being wild and disobedient, but hold to the beliefs of
their parents (Titus 1:6).
Three
questions are helpful in identifying people who may qualify readiness
for such office.
· Are they already involved in caring for people?
· Are they already demonstrating a heart for servant ministry?
· Are they already looked to for leadership, regardless of
title or office?
iii. Spiritual Confirmation
If
considering serving as an elder (ie, member of the Executive) a person
should sense the Will of God and serve voluntarily and with eagerness
(1 peter 5:2). Church leaders are to be appointed in the context of prayer
(Acts 6:6; 14:23) and caution (1 Timothy 5:22). This was true even under
direct apostolic guidance. Therefore, there must be a God-given confirmation
that an individual has indeed by raised up by the Holy Spirit (Acts 20:28).
iv. Church Confirmation
The
Lord Jesus indicated that sheep follow a shepherd whose voice they know
(John 10:4). A mark of a true church leader is that God’s people will
already have confidence in him or her. This should not be confused, however,
with popularity or public profile! Confidence in spiritual leadership
is a spiritual matter.
4. APPOINTMENT OF LEADERS
A. Introduction
No
factor is more important to the life of the local church than the quality
and spiritual integrity of its leadership. The goals, vision and faith
of church leaders will shape the assembly for better or for worse. Therefore
it stands to reason that few acts are as important to a church’s well-being
as the appointment of the people who will act as its overseers.
This
is particularly true in a local church which prizes autonomy (ie the Baptist
church), which has no other agency to which it is formally accountable,
or from which it will receive direction. The challenge is not simply
to fill positions but to “choose men from among us who are known to
be full of the Spirit and wisdom” (Acts 6:3).
B. Selecting Leaders
While
the scriptural government of the church by a group of “elders” seems unambiguous,
there are no clear biblical guidelines for their appointment. Therefore,
the method that is chosen must reinforce the Biblical pattern and be consistent
with the Headship of the Lord Jesus over His church. Only two passages
specifically address the problem.
In
Acts 14:23, we are told that Paul and Barnabas, “appointed elders for
them in every church.” The original meaning of the word appoint (cheirotoneo) was “to raise the hand to express agreement in a vote,” and was
regularly used in this way in the classical period. However to argue,
from the etymology of the word, that congregational church government,
or a truly democratic voting process, is exclusively scriptural, is misguided.
By
New Testament times, the word had a much more general application, and
simply meant “to select for a task,” or “to appoint,” a
use illustrated in Acts 10:41 where peter speaks of witnesses who were “chosen beforehand” (procheirotoneo) by God. Clearly there can
be no thought of election in that instance.
In
Acts 14:23, it is Paul and Barnabas who select (cheirotoneo) the
elders. Nothing is said of participation, and the context specifically
infers selection by Paul and Barnabas, rather than the congregation.
This does not prove no election was held, but simply that no election
is indicated in the text.
In
Titus 1:5, Titus is reminded of his commission to “appoint” (kathistemi)
elders in every church. The word appears to describe a direct act by
Titus on the basis of the qualifications Paul describes. However, it
indicates nothing of the process Titus might have followed. The
same word is used of the appointment of the high priest, where no election
was involved (Hebrews 5:1; 8:3), and of the selection of the Seven (Acts
6:3) where some selection process prior to appointment was involved.
Acts
6:1-7 is often appealed to as evidence that congregational election precedes
appointment. However, a number of factors are relevant.
· First, the Seven are not elders or equivalent to elders.
· Second, their task was specific, and limited in time and
scope; more like a modern task-force, or work-party. Thus it is not parallel
to an elder’s responsibility.
· Third, we are not told how they were selected. While election
seems logical to people in a democratic era, it was not nearly so common
in first-century society. We cannot be certain how the Seven were chosen.
At
this point, many would appeal to simple logic and democratic principle,
and suggest that biblical submission to elders could not realistically
be expected unless the congregation has exercised its choice as to who
its elders should be. Obviously that option is designed to oppose hierarchical appointment, and is no doubt a reasonable solution. However, it is
not necessarily a scriptural method of leadership selection.
Apostolic
authority was often challenged in Biblical times, as is evident
by the strong, even aggressive manner in which Paul both defended and
affirmed his own authority. The contentious Corinthians, for example,
had taken no vote in favour of Paul, and many of them apparently rejected
his authority (see Paul’s comments in Corinthians 4 & 9, and Galatians
1:1). Nevertheless, God-appointed authority, as recognised and sanctioned
primarily by those already in spiritual leadership, must be submitted
to, whether or not it is democratically achieved. Our own particular
culture may prize democratic input, but the church cannot insist upon
it.
C. Conclusion
The
conclusion must be that, although the New Testament clearly requires the
recognition of God-appointed church leaders, it nowhere establishes
a procedure. However, a procedure is required. Therefore, such a procedure
must be consistent with Biblical principles, ensure a God-honouring outcome,
and must also relate to the specific needs of the local congregation.
5. THE PROFILE OF A DEACON
A. Roles and Responsibilities
The
New Testament tells us very little about the duties of deacons. Instead
the focus is upon the person and spiritual qualities they possess. This
is clearly seen in Acts 6 where the emphasis is not upon a person’s skills
but his spiritual stature ie, they are to be “men of good reputation,
full of the Spirit and wisdom.” The practice of appointing deacons
(literally “servant,” “minister”, or “helper”) appears to
have developed a little later in the first century, and almost certainly
arose in the context of growing, increasingly complex local congregations.
“Deacons” are referred to only in Paul’s letter to the Philippians and
his first letter to Timothy. In both these instances, only qualifications
are mentioned; there is no indication of the precise function to which
they were called.
The
closest we can come to a specific reference to the tasks of deacons
is in Acts 6, where seven men were chosen to serve tables. In
this instance, the word deacon is not even used; rather, the phrase to
serve is derived from the same root word “diakonos.”
It
appears, then, that Paul was less concerned about what deacons
actually did, than he was that they were viewed as spiritual leaders in
the church. In fact, the qualifications for deacons are virtually
identical to those of elders.
The
only obvious distinction is that deacons are not specifically required
to be able to teach the Bible. However, even this one difference does
not detract from the basic leadership function, for in going from house
to house, and ministering to those in need, they would have had extensive
opportunities for personal and spiritual ministry. Furthermore, without
ceasing to be “dispensers of alms,” it appears they could also
become “pastoral leaders,” and were clearly seen to be people in many
respects sharing, along with the elders, the leadership of the church.
The
following general guidelines are taken from relevant Bible passages.
B. Biblical Qualifications
i. Personal Life
As
with “elders,” deacons are to be people of high moral character, who have
a reputation for godliness, integrity, self-control and “dignity”. The
words used actually imply people of a seriousness of mind and character,
sufficient to earn the respect of others.
ii. Spiritual Life
Deacons
are called upon to exhibit almost identical spiritual qualities and levels
of maturity as “elders”. They are to be people with a proven reputation
of faithful service to the church (ie, “let those also first be tested”).
In other words, they must have already demonstrated servant leadership
in the context of regular church life.
iii. Male or Female?
There
is strong evidence that there were women deacons in the apostolic
period.
In
Romans 16:1-2 for example, Phoebe is introduced as “a servant” (diakonos) of the church in Cenchrea. Since diakonos is a
very general term, it cannot be proven that Phoebe was a deaconess; however,
the language of vv. 1 & 2 would seem to suggest that she held some
official position. Further evidence is given in 1 Timothy 3:11 (“women
likewise must be dignified …”), a text embedded in a discussion of
diaconate qualifications, and parallel to the requirement stipulated of
the men.
The
King James version, and the NIV, translate the word “women” as “their
wives”, suggesting that wives of deacons are in view. While such
a translation is possible, the word “their” is not in the original
text. Furthermore, the use of the word “likewise” immediately
following the discussion relating to deacons, suggests that women deacons
are in view.
There
are strong reasons for believing that this is the correct translation,
and that deaconesses are meant. There is no corresponding statement about
the wives of elders. It would be very surprising if qualifications are
set forth for deacons’ wives, while nothing is said about the requirements
for elders’ wives. According to the letter of Pliny, the governor of
Bithynia, about AD 112, there was an order of deaconess’s in the
early church.
There
is clearly a need for women “officials” in some functions, and
the Holy Spirit apparently made provision for that need.
iv. Summary Observations
· The personal and spiritual qualifications of a deacon are
very high, similar to those of an elder.
· The role of a deacon is a spiritual role. Their
ministry is not administrative, but involves care and involvement with
people.
· The role of a deacon is a support role. They serve, and
as Acts 6 suggests, a primary responsibility is to assist the elders.
Thus we read of elders being appointed by Paul, but never deacons (Acts
14:23).
· They apparently emerged at a later stage of a congregation’s
development, when the elders required assistance.
· Deaconess’s almost certainly existed in the early church.
APPENDIX
2
STATEMENT
ON CHURCH DISCIPLINE
1. General (Character) Discipline
Every
follower of the Lord Jesus is called to live in submission to, and under
the discipline of the Lord Jesus, and His written Word, the Bible (2 Timothy
2:1-17). Christians are also called upon to submit to one another as
part of that discipline (Ephesians 5:21). That call to submission is
also to be reflected in submission and obedience to the church leadership
(1 Peter 5:5; Hebrews 13:17). This is because church officers are to
be people especially chosen and called by God to the task of spiritual
leadership. The Bible teaches that the ability (“grace”) to submit
and obey the Lord in these areas come from God himself, and that He resists
those who proudly deny His leadership (1 Peter 5:5; James 4:6).
2.
Corrective Discipline
Members
of the church are expected to seek to grow more like the Lord Jesus in
character and conduct. Although every person struggles in different ways,
and to different degrees, with sin, if a member knowingly ignores the
direct commands and prohibitions of scripture, he/she may be disciplined
according to the principles laid down in various sections of God’s word.
These are found in Matthew 18:15-17; Galatians 6:1-2; 2 Thessalonians
3:6-15; 1 Corinthians 5:1-13; and Matthew 7:1-5.
This
church will follow, where possible, the precedents set by the leaders
of the early church, who enforced corrective discipline for matters such
as:
· Unwillingness to become reconciled (that is, to forgive
or seek forgiveness) to an offended fellow Christian (Matthew 18:15-17)
· Unwillingness to work for a living (2 Thessalonians 3:6-15)
· Divisiveness in the church (Romans 16:17-18; Titus 3:9-10)
· Sexual immorality, materialism or greed, obvious drunkenness
or corrupt financial dealings (1 Corinthians 5:1-13)
· False teaching (1 Timothy 1:20; 2 timothy 2:17-18).
APPENDIX
3
STATEMENT
OF FAITH
The
Bible
We
believe that the Bible is inspired by God, and without error in its original
form.
We
believe that the Bible has been given for our spiritual growth, personal
holiness and practical instruction, and therefore we hold the Bible to
be the final authority in all matters of faith and conduct.
The
Triune God
We
believe in one God, who eternally exists in three persons, the Father,
the Son, and the Holy Spirit.
The
Lord Jesus
We
believe that Jesus Christ is the Son of God, who came to this earth in
order to manifest God to mankind, fulfil prophecy, and become the Saviour
of a lost world.
We
believe that, on the human side, Jesus became and remained a perfect man;
that He was conceived by the Holy Spirit, born to the virgin Mary, lived
a sinless life, and offered Himself as the perfect sacrifice for the sins
of all people, by dying on a cross.
We
believe that, on the divine side, Jesus Christ retained His absolute deity,
and that His earth-life sometimes functioned within the sphere of that
which was human, and sometimes within the sphere of that which was divine.
We
believe that, after His crucifixion, Jesus rose from the dead, ascended
to heaven, and will come again to judge the world and reign as King and
Lord of all.
The
Holy Spirit
We
believe that the Holy Spirit, the third person of the Trinity, indwells
in every believer, and by His baptism, unites all believers into one universal
body, which is called the Church.
We
believe that the Holy Spirit distributes “spiritual gifts” to believers
according to His own sovereign choice, and that these gifts are available
today for the strengthening of the Church, and for the effectiveness in
sharing the message of Christ to the world.
We
believe the only possible way to live the Christian life with effectiveness
is by the power of the Holy Spirit within us, and that He is the source
of all acceptable worship and service. We therefore seek to practice
a daily dependence upon God’s Spirit to guide, empower, protect, and enable
us to do what is right in His eyes.
The
Spirit World
We
believe that God originally created a large number of spiritual beings,
known as “angels”, and that the greatest of these beings, known as “Lucifer”,
sinned through pride, and became known as “Satan”.
We
believe that a great number of other angels followed Lucifer in rebellion,
and these “fallen” angels – known as demons – are active as his agents
and associates in stirring up evil in the world, and opposing the work
of God.
We
believe that Satan and his demonic agents have been judged and sentenced
by God, on the basis of the work, death and resurrection of Christ, although
for now he rules as the “god of this world”.
We
believe that there remain a large number of sinless angels who serve God
as administrators and messengers of His kingdom.
The
Basic Spiritual State of People
We
believe that people were originally created to live in relationship with,
and dependence upon, God, and that as a consequence of sin (rebellion
and self-dependence), all people are separated from God, and face God’s
judgement. As a result, every person, with the sole exception of Jesus
Christ, is born into the world with a nature that is essentially and unalterably
sinful.
Why
People Need a Saviour
We
believe that, owing to universal separation from God through sin (which
the Bible describes as spiritual death), no one is capable, in and of
themselves, of receiving or earning eternal life and so entering into
the Kingdom of God. No degree of reformation however great, no attainments
in morality and good works however high, no culture however attractive,
and no ordinance or religious rite, however administered, are sufficient
to make a person acceptable to God. Only those who turn from their self-ruled,
sinful life (“repent”) and receive Jesus as Lord by faith, receive
the new life and personal forgiveness of sin that are necessary to enter
God’s family forever.
We
believe that when a person exercises that faith in Christ, he or she passes
immediately out of spiritual death into spiritual life, and God the Holy
Spirit begins to indwell that person, forever.
The
Church
We
believe that, by the baptism of the Holy Spirit, God indwells each and
every believer, and places that person into the universal church, which
is described in the Bible as “the body of Christ”. We therefore acknowledge
Christ alone as the head of the church, both universal and local, and
while recognising the value of associating and co-operating with other
groups of Christians (such as the Baptist Union), we believe every local
church should be self-governing.
Baptist
and Communion
We
believe that water baptism and the Lord’s supper are the only ordinances
required of the local church, and that they are a scriptural means of
testifying to the gospel.
We
believe that the Lord’s supper (“communion”) is a symbolic act, by which
we identify with and publicly affirm Christ’s death for and on behalf
of all people.
We
believe that water baptism is a symbol of our identification with Christ
(ie death and resurrection), and a physical representation of the baptism
of the Holy Spirit, which every believer receives when he/she receives
Christ by faith. We therefore teach that after a person accepts Jesus
Christ as Lord they should, as an act of obedience, be baptised by immersion
in water, the way Jesus was baptised.
Eternal
Life
We
believe that people are created to live forever, and that the eternal
destiny of every person will be determined by whether or not they have
trusted in Jesus Christ as personal Saviour and Lord. Those who have
received Christ as personal Saviour will be united with Him after they
die, and live with Him forever. The Bible refers to this as “heaven”.
Those who have not received Christ will be separated from God forever.
The Bible refers to this as “hell”.
APPENDIX
4
MEMBERSHIP
COVENANT
1. I will protect the unity of my Church
…
by acting in love toward other members
…
by refusing to gossip
…
by following the leaders
“So
let us concentrate on the things which make for harmony, and on the growth
of our fellowship together.” Rom 15:19 (Phillips)
“Live
in complete harmony with each other – each with the attitude of Christ
toward each other.” Rom 15:5 (LB)
“Have
a sincere love for your fellow believers, love one another earnestly with
all your hearts.” 1 Peter 1:22 (GN)
“Do
not let any unwholesome talk come out of your mouths, but only what is
helpful for building other up according to their needs ..” Eph 4:29
“Obey
your leaders and submit to their authority. They keep watch over you
as men who must give an account. Obey | 
