COVENANT GRACE CHURCH MENIFEE

CONSTITUTION, BY-LAWS AND STATEMENT OF FAITH

ARTICLE I: NAME

The name of this local body of Christ shall be the Covenant Grace Church Menifee (hereinafter "Covenant Grace Church").

ARTICLE II: PURPOSE

God's purpose in establishing this local expression of the body of Christ is that His manifold wisdom, which He demonstrated in Christ Jesus our Lord, shall be made known (Ephesians 3:10). In response, we purpose to glorify God in the following mutually supportive ways as directed by the Holy Scriptures:

By gathering together for worship and prayer in the unity of the Spirit (Acts 2:42);
By the exercising of spiritual gifts for the edification, maturing, and equipping of God's people for service to God (I Corinthians 12:4-7; II Timothy 3:16,17);
By proclaiming the gospel of God's saving grace in Jesus Christ to the world through word and practice (Acts 1:8; Matthew 5:13-16);
By encouraging the application of biblical principles to all spheres of life (Matthew 5:13-16; Jeremiah 29:7; I Corinthians 10:31).

ARTICLE III: STATEMENT OF FAITH

The Holy Bible, consisting of the sixty-six books of the Old and New Testaments, is the final authority in all matters of faith and practice. Covenant Grace Church is a confessional church whose Elders are in vast agreement with the Belgic Confession (1561), Heidelberg Catechism (1563) and the Canons of Dort (1619). For the purpose of membership, a statement of faith included at the end of this document.

We believe these documents faithfully summarize what God’s Word teaches with regard to the essential tenets of Christian theology. All statements of faith and confessions are subordinate to Scripture and amendable.

ARTICLE IV: FORM OF GOVERNMENT

The government of this church shall be under the headship of Jesus Christ and in obedience to the Word of God (Colossians 1:17-18). Under Christ's leadership, Covenant Grace Church shall be ruled by Elders (pastors) in accordance with this Constitution, fulfilling the Biblical responsibilities defined in Article IX of the By-Laws. Likewise, Deacons will administer the affairs of this church, under the oversight of the Elders, in accordance with this Constitution, fulfilling the Biblical responsibilities defined in Article IX of the By-Laws.

SECTION 1: ELDERS

Elders shall be men called of God who are qualified according to I Timothy 3:1-7, Titus 1:6-9, and I Peter 5:2-3, and have accepted the Covenant Grace Church Statement of Faith. Unless providentially hindered, there shall be no less than two Elders at any given time, and up to as many as the Lord calls to the undershepherding role. Each Elder will serve as long as he remains Biblically qualified, available, and desires to continue to serve.

SECTION 2. DEACONS

Deacons shall be men or women called of God who are qualified according to I Timothy 3:8-13 and have accepted the Covenant Grace Church Statement of Faith. Unless providentially hindered, there shall be no fewer than two Deacons at any given time, and as many as the Lord calls to this ministering role. Each Deacon will serve as long as he/she remains Biblically qualified, available, and desires to continue to serve.

SECTION 3. OTHER LEADERSHIP

All positions of leadership for all recognized ministry areas associated with Covenant Grace Church shall be filled with members. All teaching and preaching from these leaders is expected to be consistent with the official Statement of Faith of Covenant Grace Church. The Elders may invite members of other churches to minister at Covenant Grace Church periodically.

ARTICLE V: CORPORATION STATUS

Covenant Grace Church is a religious corporation as filed with the State of California and is not organized for the private gain of any person.

ARTICLE VI: AFFILIATIONS

Covenant Grace Church shall not be subordinated to any other organization. Covenant Grace Church may cooperate with other organizations of like mind and purpose, and may even affiliate with the same as long as the right of withdrawal is reserved. However, neither Covenant Grace Church authority nor property shall be subordinate to any other organization.

ARTICLE VII: MEMBERSHIP

The membership process allows a means of maintaining the purity of Covenant Grace Church and ensuring the administration of pastoral care (I Peter 1:15-16).

Covenant Grace Church receives as members those who evidence faith in Jesus Christ as their Lord and Savior and have been baptized. Each member is expected to exercise personal and corporate study of all tenets of the Covenant Grace Church Statement of Faith and not to undermine the doctrine and practice reflected in the Constitution, By-Laws and Statement of Faith of Covenant Grace Church.

ARTICLE VIII: CHURCH DISCIPLINE

It is the aim of Covenant Grace Church to vindicate the integrity and honor of Christ by maintaining the purity of the local church and her worship (Matthew 18:15-18; Romans 16:17; I Corinthians 5:6-8; II Thessalonians 3:6-15; Titus 1:13, 2:15, 3:10). Covenant Grace Church, by consistently applying biblical principles to Christians whether they be members or regular attendees, shall strive to restore offenders (I Corinthians 5:5; Galatians 6:1) and deter others from sin (I Timothy 5:20)

ARTICLE IX: ADDITIONAL COVENANT GRACE CHURCH DOCUMENTS

All additional church documents approved by the Elder Board shall be in agreement with and subordinate to this Constitution and By-Laws.

ARTICLE X: DISSOLUTION

In the event of the dissolution of Covenant Grace Church by the Elder Board, no member, officer of the church, or private individual shall be entitled to share in the distribution of any assets. Upon dissolution, assets of the church shall first be used to pay any outstanding debts, including payroll and/or severance obligations. Following this, the remaining assets of the corporation shall be given to a non-profit corporation of like faith and practice and/or to missionaries supported by the church. The selection of recipients, as well as the timing of the actual transfers, shall be determined by vote of the Elder Board with consideration given to recommendations made by the Board of Deacons. Actions required to carry out the dissolution shall be performed by the Deacon Board, who shall seek out legal assistance to complete the process.

ARTICLE XI: AMENDMENTS

The Elder Board shall announce to the membership of Covenant Grace Church any proposed amendments to this Constitution and By-Laws at least thirty days prior to their formal approval and incorporation. After evaluating any responses from the membership, final approval of amendments shall be made by the Elder Board at a regularly scheduled Elder Board meeting.

BY–LAWS OF COVENANT GRACE CHURCH OF MENIFEE

ARTICLE I: MEMBERSHIP PROCEDURES

SECTION 1. QUALIFICATIONS

Any person desiring to become a member of Covenant Grace Church may indicate that desire to any Elder at any time. Elders will hear the prospective member(s) testimony of their personal understanding and belief in Jesus Christ as their Lord and Savior (Romans 3:21-26) and discuss the responsibilities of church membership. Upon credible profession of faith and agreement to membership responsibilities, the prospective member(s) will be considered a member of Covenant Grace Church.

Consistent with their walk of faith and commitment to this local body of Christ, all members are expected to exhibit the following:

A willingness to submit to the authority of Scripture;
A desire to share in the ministry of this local church family by using the spiritual gift(s) God has given (I Corinthians 12:4-7);
A willingness to submit to the leadership and authority of the Elders of this local body as they submit to God and the authority of Scripture (Hebrews 13:17);
Regular attendance at the Sunday morning services of Covenant Grace Church unless providentially hindered;
A familiarity with the contents of the Covenant Grace Church Statement of Faith, Constitution, and By-Laws and not to promote doctrine or practice contrary to them.
All members shall be baptized believers.

SECTION 2. TRANSFER OF MEMBERSHIP

Recognizing that members of one local church sometimes need to transfer membership to another local church, the Elders shall take care to help the prospective member resolve any issues with their previous church so as to maintain the unity of the wider body of Christ.

For those members of this local body who wish to transfer to another church, a letter of transfer shall be submitted to the accepting church should it be desired by those transferring. When such a letter is granted, membership in this church shall be considered terminated.

SECTION 3. DUAL MEMBERSHIP

Any person who is currently a member of another church, yet through a temporary relocation has routinely been in attendance at Covenant Grace Church, shall be encouraged to have dual membership status. This status shall facilitate proper watchcare and oversight while the person is under the care of Covenant Grace Church.

SECTION 4. TERMINATION OF MEMBERSHIP

Members may be removed from membership at their own request by informing one of the Elders of their intention to withdraw and the reasons for their withdrawal. If specific problems or disappointments with the church cannot be resolved so that the member may remain in the church and enjoy greater fruitfulness and personal spiritual growth, then a withdrawal of membership may be granted. The Board of Elders shall offer to assist the member in locating a church of like faith and practice for membership transfer.

If it appears to the Board of Elders that a member has requested removal merely to avoid church discipline, that request shall not be granted until the disciplinary process has been properly concluded (see Matthew 18:12-20; By-Laws Article V).

Members may also be removed from membership by order of the Board of Elders when they persistently, over an extended period of time, and without adequate reason, absent themselves from the weekly worship service; unite with another church; or are removed by excommunication for persistent impenitence (see By-Laws Article V).

SECTION 5. PRIVILEGES

Each member shall have the privilege of pastoral oversight. Only members may be Elders, Deacons, or recognized ministry leaders. Pastoral involvement and church ministries including the Lord’s Supper, weddings, funerals, discipleship, use of equipment and facilities, and financial aid are privileges for members. Exceptions must be approved by the Board of Elders.

SECTION 6. ANNOUNCEMENTS

New members shall be announced at the earliest convenient time to the church body at one of its regular worship services. Upon departure of a member from Covenant Grace Church an appropriate announcement will be made to the congregation at a subsequent member meeting or worship service. Since discretion must be used when giving the reason for leaving, general agreement among the Elders shall be reached before the reason is publicly announced.

ARTICLE II: CHURCH MEETINGS

Covenant Grace Church holds Sunday worship services. These meetings are intended to provide a balance of those elements essential to Christian worship (e.g. corporate prayer, teaching, preaching, sharing, mutual edification, praise, singing, Christian ordinances, exercising of spiritual gifts, etc.).

Throughout the week there may be smaller group meetings for specific purposes such as: home fellowship, discipling, youth activities, etc..

There shall be at least one formal Elder Board meeting each month for the conduct of business associated with oversight of Covenant Grace Church.

In addition, other meetings may be called or established for worship, fellowship, or business as required. These additional meetings are to be approved by the Elder board and may be requested by any member of Covenant Grace Church.

ARTICLE III: CHURCH ORDINANCES

Covenant Grace Church recognizes that the Lord has established two ordinances to be faithfully observed in the church. These are: baptism, which is to be undergone once; and the Lord's Supper, which is celebrated regularly.

SECTION 1. BAPTISM

Believers Baptism

Water baptism is symbolic of the Christian’s spiritual union with Christ in His death, burial, and resurrection (Romans 6:3-4). According to the Biblical pattern, a new Christian is to be baptized after conversion at the earliest convenient time as an expression of personal faith in Christ and membership in the church. A believer who regards their infant baptism as valid, will not be required to undergo another baptism as a condition of membership.

A person desiring to be baptized should contact one of the Elders, who will arrange a meeting with the candidate at the earliest convenient time. An Elder will meet with the candidate to hear his or her profession of faith. The candidate for baptism should demonstrate an understanding of the concepts of sin, repentance, substitutionary atonement, and faith in the Lord Jesus Christ. Particular care should be taken to ensure that the candidate understands the meaning of baptism. In addition, the Elder(s) should look for the fruit of faith and repentance as expected in the life of a believer. If the Elder(s) determine(s) that some of these issues remain unclear after the first meeting, further instruction and additional meetings may be required. Children are encouraged to seek baptism while meeting the same requirements as adults. Those seeking a second baptism will be encouraged to look to their first baptism as evidence of the covenant faithfulness of God. Baptisms will ordinarily be by immersion. Baptisms shall be conducted under the supervision of the Elders. Before the candidate is baptized, he or she is to be given the opportunity to give a public profession of faith in Christ either through a testimony or by answering questions asked by the one performing the baptism.

Infant Baptism

Because of the historic reformed covenantal view of baptism, Covenant Grace Church also celebrates the baptism of infants of members. Covenant children are set apart as holy (I Corinthians 7:14), and baptism is a sign and seal of God’s welcoming and reception into his covenant community (I Corinthians 12:12-13; Ephesians 4:4-6; Colossians 2:11-12). As circumcision was the initiation rite in the Old Testament for inclusion into the covenant community (Genesis 17:9-14), so a similar pattern is seen in the New Testament as households are baptized into the community (Acts 16:15, 33). Baptism is a symbol of God pouring out his Spirit upon his people; a promise that extends to children (Acts 2:17-39).

Parents desiring for their infant to be baptized should contact one of the Elders, who will arrange a meeting at the earliest convenient time. An Elder will meet with the family to hear their profession of faith. They should demonstrate an understanding of the concepts of sin, repentance, substitutionary atonement, and faith in the Lord Jesus Christ. Particular care should be taken to ensure that the family understands the meaning of infant baptism. In addition, the Elder(s) should look for the fruit of faith and repentance as expected in the life of a believer. If the Elder(s) determine(s) that some of these issues remain unclear after the first meeting, further instruction and additional meetings may be required.

Infant baptism will ordinarily be by pouring. Baptisms shall be conducted under the supervision of the Elders. Before the baptism, the family is to be given the opportunity to give a public profession of faith in Christ either through a testimony or by answering questions asked by the one performing the baptism. Infant baptisms are performed along with believer’s baptisms at regularly scheduled baptism events.

SECTION 2. THE LORD'S SUPPER

Because the Lord exhorted us to do this in remembrance of him (I Corinthians 11:24), in light of the practice of the early church (Acts 2:42, 20:7), and for our spiritual sustenance (John 6:35, 55) Covenant Grace Church observes the Lord's Supper on a weekly basis. The ordinance shall be carried out under the supervision of the Elders. Participation in the Lord's Supper is open to all believers (see Article I Section 5 of By-Laws). Those who partake should examine themselves as to whether they have unresolved sin against God or another believer, and then so take as one unified body (I Corinthians 11:28-29).

ARTICLE IV: BIBLICAL COUNSELING

Biblical counseling (“counseling” hereafter) is an essential part of fulfilling the church’s commission to make disciples, teaching the commandments of Christ (Matthew 28:18-20). All Christians struggle with sin and the effect it has on our lives and our relationships (Romans 3:23; 7:7-25). Whenever a Christian is unable to overcome sinful attitudes or behaviors through private efforts, God desires that he seek assistance from other members, and especially from the Elders who have the responsibility of providing pastoral counseling and oversight (Romans 15:14; Galatians 6:1-2; Colossians 3:16; II Timothy 2:15-26; II Timothy 3:16-5:2; Hebrews 10:24-25; 13:17; James 5:16). Therefore, this church encourages and enjoins its members to make confession to and seek counsel from one another.

SECTION 1. PRINCIPLES OF COUNSELING

Counseling at Covenant Grace Church is based on scriptural principles rather than those of secular psychology or psychiatry. Neither the pastoral nor the lay counselors of this church are trained or licensed as psychotherapists or mental health professionals, nor should they be expected to follow the methods of such specialists.

The pastoral and lay counselors of Covenant Grace Church seek to apply biblical principles to all aspects of life. If a member or regular attender of Covenant Grace Church seeks help in legal, financial, medical, or other technical questions, the counselor will apply scripture to the matter to the best of his ability. The pastoral or lay counselor shall seek to cooperate with professional advisors and help members or regular attenders consider their advice in the light of relevant scriptural principles.

SECTION 2: CONFIDENTIALITY IN COUNSELING

Confidentiality is to be respected as much as possible, however there are times when it is appropriate to reveal certain information to others. When the Elders of this church believe it is biblically necessary, they may disclose confidential information to appropriate people. Typical circumstances include:

When an Elder is uncertain about how to counsel a person about a particular problem and needs to seek advice from other Elders. (Proverbs 11:14; 13:10; 15:22; 19:20; 20:18; Matthew 18:15-17);
When the person who disclosed the information, or any other person, is in imminent danger of serious harm unless others intervene (Proverbs 24:11-12);
When a person refuses to repent of sin and it becomes necessary to institute disciplinary proceedings (see Matthew 18:15-20 and By-Laws Article V) or seek the assistance of individuals or agencies outside this church (see, e.g., Romans 13:1-5); or
When required by law to report suspected child abuse.

Though counselees can not expect confidentiality in these circumstances the Elder(s) will always strive to handle these situations with appropriate discretion (Matthew 7:12).

SECTION 3: DIVORCE AND REMARRIAGE

We believe the Bible teaches that divorce is allowed by God under only two circumstances:

When a spouse commits sins that involve sexual contact with another person (Matthew 5:32).
When an unbelieving spouse abandons a marriage (1 Corinthians 7:10-11).

The spouse who is sinned against in these circumstances is biblically allowed to seek a divorce. It is important to note that divorce is not required in these cases and that reconciliation upon the offender’s repentance is always prayed for and preferred.

We believe a divorced person is biblically permitted to marry another only if they sought the divorce on one of these two biblical grounds (Matthew 5:32).

ARTICLE V: CHURCH DISCIPLINE

Application of church discipline shall be consistent with the biblical approach outlined in Matthew 18:17-18. As such, it is to be exercised against offenders who profess to be Christians (see Article I of By-Laws). The Elders oversee the disciplinary process described below.

SECTION 1. OFFENSES ADDRESSED

General categories of offenses in Scripture that may result in church discipline include:

Divisiveness (Titus 3:9-11; Romans 16:17-18; Hebrews 13:17)
Scandalous immorality (I Corinthians 5:9-11; 6:9-10; Exodus 20:12-17)
Rejecting the essential doctrines of the Christian faith (I Timothy 1:19-20; 6:3-5; II John 9-11)

SECTION 2. METHODS USED

Matthew 18:15-16 outlines the approach to bring about reconciliation between individuals when offenses occur. If this is unsuccessful, then those that sought the offender’s repentance may come to the Elders of the church. The Elders, in turn, are to follow the general procedures below to ensure everything is pursued in an orderly and proper way. Each of the four following steps represents a separate phase of church discipline, each phase lasting various lengths of time based on circumstances. Each step in the process below will be documented in writing and will include all pertinent information (e.g., history, proven offenses, expectations, actions taken). The Elders will not entertain anonymous accusations. Any charges against an Elder must be supported by two or more witnesses (I Timothy 5:19) as well as provided in writing.

Investigation: The Elders are to conduct an investigation to determine if the accused is guilty of the charges. If the charges are proven false, then appropriate exhortation will be given to the parties so that reconciliation can occur. If the charges are proven (by confession or by witnesses), admonition is to be initiated.

Admonition: Admonition includes a description of the unacceptable behavior and what must replace it, a procedure for monitoring the behavior over a specified period of time, and a warning that public admonition (II Thessalonians 3:14-15) or excommunication could follow if the behavior is not corrected. If satisfactory changes occur, the Elders may end the process of admonition. Other disciplinary measures, short of excommunication, may include limitation of ministry opportunities, suspension from the Lord’s Table, and public admonition.

Excommunication: If admonition and monitoring fail in correcting the unacceptable behavior, excommunication will occur. Depending on the offense, excommunication may include excluding the offender from the privilege of participation in the public services of the church, church social meals, gatherings and recreational activities and is removed from the membership rolls. The church will be informed by the Elders of the reasons for this decision, and will explain the duty of all members relative to the offender. If the excommunicated person withdraws from any further involvement with the Elders and begins attending another church, the Elders are obliged to inform the new church of the offender’s status.

Restoration: When the excommunicated person repents, restoration begins. Restoration is a process that restores an offender to the full privileges that were withdrawn during excommunication. This will only occur if the repentance is in accordance with the fruit of biblical repentance (2 Corinthians 7:6-12). If restoration is appropriate, the Elders will inform the church of the reasons for this decision and will explain the duty of all members relative to the restored person (II Corinthians 2:5-11).

The methods described here also cover any and all disputes or claims arising from or related to church membership, doctrine, policy, practice, counseling, discipline, decisions, actions, or failures to act, including claims based on civil statute or for personal injury.

By joining this church, all members agree that these methods shall provide the sole remedy for any dispute arising against the church and its agents, and they waive their right to file any legal action against the church in a civil court or agency.

ARTICLE VI: FINANCES

In order to be above reproach before God and one another as stewards of all the Lord has entrusted to Covenant Grace Church, it is important to establish proper financial accountability (I Timothy 6:9,10; I Corinthians 16:3,4). To ensure this, the Deacon Board will exercise oversight of all financial matters of the church, under Elder authority (see Article IX, Section 2c of By-Laws).

SECTION 1. COLLECTIONS

After each service in which collections are received, a Deacon, or their designee, and one other person shall count the receipts and sign a register recording the amount. The Deacon is responsible to ensure the deposit of any collections and to keep accurate records of each individual’s or family's giving, if known.

SECTION 2. PAYMENTS

All payments or reimbursements must be approved by either a Deacon or Elder who is not directly involved with the transaction. Benevolence payments must be approved by the Deacons prior to actual distribution.

SECTION 3. DESIGNATED GIVING

Designated gifts shall be permitted to be contributed only to the fund accounts established by the Deacons and identified in the Covenant Grace Church chart of accounts. Disbursement of funds from fund accounts shall be in accordance with the purpose of the fund account and under the supervision and full control of the Deacons.

SECTION 4. QUARTERLY PROCEDURES

A monthly church expense and budget report will be prepared by a Deacon to be presented to the Elders and Deacons. They shall review the report and verify that proper procedures were followed. Expense reimbursements will be submitted for review by an Elder and Deacon. The monthly expense and budget report shall be available for review by any church member on request. However, confidentiality of individual or family giving will be maintained.

SECTION 5. SALARY COMPENSATION

Salaries to be paid to Covenant Grace Church staff shall be recommended by an Elder and approved by a vote of the Elders. Any person receiving compensation from the church shall not be in a position to approve the amount of the salary.

ARTICLE VII: ELDER BOARD DECISION-MAKING POLICY

SECTION 1. POLICY

The Elder Board shall earnestly strive to make all decisions by consensus. In the course of discussions between Elders and with others who may be participating, each Elder must:

Earnestly strive to seek God's will and counsel (Psalm 143:10);
Ensure scriptural admonitions are not violated (2 Timothy 3:16,17);
Show mutual regard for one another (Philippians 2:2-4);
Submit himself one to another (Ephesians 5:21);
Wait patiently upon one another (Ephesians 4:2);
Genuinely consider one another's interests and perspectives (Proverbs 15:22; Philippians 2:4);
Prefer and defer to one another and other delegated decision groups on all minor issues (Proverbs 13:10);
Maintain a teachable spirit (Proverbs 18:15).

SECTION 2. NON-DISCIPLINE ISSUES

If a consensus cannot be reached in a reasonable period of time on decisions not relating to church discipline, then a motion may be made (and must be seconded by another Elder) to:

Discuss the issue in further detail, or
Delay the decision for prayerful consideration and obtain more information as required, or
Consider delegating the discussion to another group for more thorough investigation and recommendations, or
Call for a vote — in which case a quorum of the Elders may vote with a simple majority needed to decide the issue.
A quorum is attained when half or more of the Elders are present. Also, when an Elder knows he will be absent, he may use his proxy vote on an issue scheduled to be decided upon.
In addition, an Elder may choose to abstain from voting. In such a case, his opportunity to vote will not be counted in the number present.

SECTION 3. DISCIPLINE AND REMOVAL ISSUES

If a consensus cannot be reached in a reasonable period of time on decisions relating to application of church discipline of a member or removal of an Elder or Deacon from office, then a motion may be made (and must be seconded by another Elder) to:

Discuss the issue in further detail, or
Delay the decision for prayerful consideration and obtain more information/counsel as required, or
Call for a vote — in which case all Elders must vote, and a two-thirds majority will be needed to decide the issue.

Also, in decisions relating to the discipline or removal of an Elder, the Elder in question will not be counted as a voting Elder and will not vote.

ARTICLE VIII: APPOINTMENT OF CHURCH OFFICERS

SECTION 1. QUALIFICATIONS

God is the one who calls Elders or Deacons, as he is the one who so equips them both with the spiritual gifts and character needed for the office (Acts 20:28, Ephesians 4:11). It is therefore the responsibility of the church to discover and evaluate those whom God has called to the office of Elder and Deacon (Acts 6:3). This evaluation shall be based upon the biblical qualifications found in I Timothy 3:1-13, Titus 1:5-9, and I Peter 5:23.

Each Elder and Deacon will serve as long as they remain biblically qualified, available, and desires to continue to serve. An Elder or Deacon may be granted an approved leave of absence from Elder or Deacon responsibilities.

SECTION 2. PROCEDURE

A candidate for either office may be recommended to the Elders by any member of Covenant Grace Church or by the individual who desires that office (I Timothy 3:1). It is the responsibility of the Elders to examine the qualifications of a candidate for either office.

If there is consensus among the Elders regarding the qualifications of a candidate, then the candidate will be presented to the membership for consideration, prayer, and a time of evaluation (I Thessalonians 5:12; Acts 6:3-5). If consensus cannot be reached by the Elders, then the candidacy will be suspended.

A period of at least three months will be given for the membership to pray and ask questions of the candidate (or the Elders) with regard to his qualifications. At the end of this time period, the Elders will evaluate both the responses from the membership and the status of the candidate. If there is still consensus among the Elders as to the qualifications of the candidate, he (or she as may be the case for a deacon) will then be brought before the membership in a worship service, in which they will be formally presented and acknowledged as one whom God has called to the task of Elder or Deacon.

ARTICLE IX: RESPONSIBILITIES OF CHURCH OFFICERS

SECTION 1: RESPONSIBILITIES OF ELDERS

Under authority of Scripture, the duty of Elders is to oversee the spiritual life of the church by:

Preaching/Teaching: All Elders attend to the ministry of the Word through teaching and preaching (Acts 6:4; Ephesians 4:11-12; I Thessalonians 5:12; I Timothy 3:2; 5:17; II Timothy 4:2; Titus 1:9). They shall oversee all matters concerning the conduct of public worship, and the spiritual growth and evangelistic witness of the congregation (Ephesians. 4:11-13; Matthew 28:19-20).
Shepherding: All Elders carry on watchcare and oversight responsibilities relating to the flock entrusted into they’re care. (I Peter 5:2-3; Acts 20:28; Matthew 18:15-29; I Corinthians 5:13; Galatians 6:1-2; Titus 3:9-11). Elders use the Word of God to instruct, edify, encourage, admonish, and exhort the body (I Thessalonians 2:11; II Timothy 3:16-17; Hebrews 13:17; Psalm 23:2-3).
Ruling: The Elders are responsible to exercise authority in all areas of doctrine and practice. The Elders have the final authority over the activities of the Board of Deacons and all other ministries of the church, and have final authority over the use of the church property (Hebrews 13:17; I Thessalonians 5:12-13; I Timothy 3:4-5; 5:17). Authority to carry out these responsibilities is shared equally by all the Elders (Romans 12:8; I Peter 5:3).
Praying: Elders minister to the body through persistent corporate and individual intercessory prayer (Acts 2:42; I Thessalonians 5:17; James 5:14; Acts 6:4).

SECTION 2. RESPONSIBILITIES OF DEACONS

The duty of Deacons is to assist the Elders by:

Benevolence: Dispensing benevolence funds according to the physical and spiritual needs of the body and remaining aware of the physical, emotional, and spiritual needs of the body (Acts 6:1-7; I Timothy 3:8-13).
Property: Exercising caretaker and stewardship responsibilities over all church properties and the acquiring or disposing of all church property of any kind.
Finances: Exercising oversight of financial matters of the church.
Logistics: Providing oversight of all items relating to logistical aspects of church services.

CONFESSION, CATECHISM, CANONS, AND STATEMENT OF FAITH

Covenant Grace Church is a confessional church whose Elders are in vast agreement with the Belgic Confession (1561), Heidelberg Catechism, (1563) and the Canons of Dort (1619), believing that these are faithful summaries of what the Scriptures themselves teach.

Members are encouraged to hold the statement of faith below.

STATEMENT OF FAITH*

The Triune God

We believe in one God, eternally existing in three equally divine Persons: the Father, the Son, and the Holy Spirit, who know, love, and glorify one another. This one true and living God is infinitely perfect both in his love and in his holiness. He is the Creator of all things, visible and invisible, and is therefore worthy to receive all glory and adoration. Immortal and eternal, he perfectly and exhaustively knows the end from the beginning, sustains and sovereignly rules over all things, and providentially brings about his eternal good purposes to redeem a people for himself and restore his fallen creation, to the praise of his glorious grace.

Revelation

God has graciously disclosed his existence and power in the created order, and has supremely revealed himself to fallen human beings in the person of his Son, the incarnate Word. Moreover, this God is a speaking God who by his Spirit has graciously disclosed himself in human words: we believe that God has inspired the words preserved in the Scriptures, the sixty-six books of the Old and New Testaments, which are both record and means of his saving work in the world. These writings alone constitute the verbally inspired Word of God, which is utterly authoritative and without error in the original writings, complete in its revelation of his will for salvation, sufficient for all that God requires us to believe and do, and final in its authority over every domain of knowledge to which it speaks. We confess that both our finitude and our sinfulness preclude the possibility of knowing God’s truth exhaustively, but we affirm that, enlightened by the Spirit of God, we can know God’s revealed truth truly. The Bible is to be believed, as God’s instruction, in all that it teaches; obeyed, as God’s command, in all that it requires; and trusted, as God’s pledge, in all that it promises. As God’s people hear, believe, and do the Word, they are equipped as disciples of Christ and witnesses to the gospel.

Creation of Humanity

We believe that God created human beings, male and female, in his own image. Adam and Eve belonged to the created order that God himself declared to be very good, serving as God’s agents to care for, manage, and govern creation, living in holy and devoted fellowship with their Maker. Men and women, equally made in the image of God, enjoy equal access to God by faith in Christ Jesus and are both called to move beyond passive self-indulgence to significant private and public engagement in family, church, and civic life. Adam and Eve were made to complement each other in a one-flesh union that establishes the only normative pattern of sexual relations for men and women, such that marriage ultimately serves as a type of the union between Christ and his church. In God’s wise purposes, men and women are not simply interchangeable, but rather they complement each other in mutually enriching ways. God ordains that they assume distinctive roles which reflect the loving relationship between Christ and the church, the husband exercising headship in a way that displays the caring, sacrificial love of Christ, and the wife submitting to her husband in a way that models the love of the church for her Lord. In the ministry of the church, both men and women are encouraged to serve Christ and to be developed to their full potential in the manifold ministries of the people of God. The distinctive leadership role within the church given to qualified men is grounded in creation, fall, and redemption and must not be sidelined by appeals to cultural developments.

The Fall

We believe that Adam, made in the image of God, distorted that image and forfeited his original blessedness—for himself and all his progeny—by falling into sin through Satan’s temptation. As a result, all human beings are alienated from God, corrupted in every aspect of their being (e.g., physically, mentally, volitionally, emotionally, spiritually) and condemned finally and irrevocably to death—apart from God’s own gracious intervention. The supreme need of all human beings is to be reconciled to the God under whose just and holy wrath we stand; the only hope of all human beings is the undeserved love of this same God, who alone can rescue us and restore us to himself.

The Plan of God

We believe that from all eternity God determined in grace to save a great multitude of guilty sinners from every tribe and language and people and nation, and to this end foreknew them and chose them. We believe that God justifies and sanctifies those who by grace have faith in Jesus, and that he will one day glorify them—all to the praise of his glorious grace. In love God commands and implores all people to repent and believe, having set his saving love on those he has chosen and having ordained Christ to be their Redeemer.

The Gospel

We believe that the gospel is the good news of Jesus Christ—God’s very wisdom. Utter folly to the world, even though it is the power of God to those who are being saved, this good news is christological, centering on the cross and resurrection: the gospel is not proclaimed if Christ is not proclaimed, and the authentic Christ has not been proclaimed if his death and resurrection are not central (the message is: “Christ died for our sins . . . [and] was raised”). This good news is biblical (his death and resurrection are according to the Scriptures), theological and salvific (Christ died for our sins, to reconcile us to God), historical (if the saving events did not happen, our faith is worthless, we are still in our sins, and we are to be pitied more than all others), apostolic (the message was entrusted to and transmitted by the apostles, who were witnesses of these saving events), and intensely personal (where it is received, believed, and held firmly, individual persons are saved).

The Redemption of Christ

We believe that, moved by love and in obedience to his Father, the eternal Son became human: the Word became flesh, fully God and fully human being, one Person in two natures. The man Jesus, the promised Messiah of Israel, was conceived through the miraculous agency of the Holy Spirit, and was born of the virgin Mary. He perfectly obeyed his heavenly Father, lived a sinless life, performed miraculous signs, was crucified under Pontius Pilate, arose bodily from the dead on the third day, and ascended into heaven. As the mediatorial King, he is seated at the right hand of God the Father, exercising in heaven and on earth all of God’s sovereignty, and is our High Priest and righteous Advocate. We believe that by his incarnation, life, death, resurrection, and ascension, Jesus Christ acted as our representative and substitute. He did this so that in him we might become the righteousness of God: on the cross he canceled sin, propitiated God, and, by bearing the full penalty of our sins, reconciled to God all those who believe. By his resurrection Christ Jesus was vindicated by his Father, broke the power of death and defeated Satan who once had power over it, and brought everlasting life to all his people; by his ascension he has been forever exalted as Lord and has prepared a place for us to be with him. We believe that salvation is found in no one else, for there is no other name given under heaven by which we must be saved. Because God chose the lowly things of this world, the despised things, the things that are not, to nullify the things that are, no human being can ever boast before him—Christ Jesus has become for us wisdom from God—that is, our righteousness, holiness, and redemption.

The Justification of Sinners

We believe that Christ, by his obedience and death, fully discharged the debt of all those who are justified. By his sacrifice, he bore in our stead the punishment due us for our sins, making a proper, real, and full satisfaction to God’s justice on our behalf. By his perfect obedience he satisfied the just demands of God on our behalf, since by faith alone that perfect obedience is credited to all who trust in Christ alone for their acceptance with God. Inasmuch as Christ was given by the Father for us, and his obedience and punishment were accepted in place of our own, freely and not for anything in us, this justification is solely of free grace, in order that both the exact justice and the rich grace of God might be glorified in the justification of sinners. We believe that a zeal for personal and public obedience flows from this free justification.

The Power of the Holy Spirit

We believe that this salvation, attested in all Scripture and secured by Jesus Christ, is applied to his people by the Holy Spirit. Sent by the Father and the Son, the Holy Spirit glorifies the Lord Jesus Christ, and, as the other Paraclete, is present with and in believers. He convicts the world of sin, righteousness, and judgment, and by his powerful and mysterious work regenerates spiritually dead sinners, awakening them to repentance and faith, and in him they are baptized into union with the Lord Jesus, such that they are justified before God by grace alone through faith alone in Jesus Christ alone. By the Spirit’s agency, believers are renewed, sanctified, and adopted into God’s family; they participate in the divine nature and receive his sovereignly distributed gifts. The Holy Spirit is himself the down payment of the promised inheritance, and in this age indwells, guides, instructs, equips, revives, and empowers believers for Christ-like living and service.

The Kingdom of God

We believe that those who have been saved by the grace of God through union with Christ by faith and through regeneration by the Holy Spirit enter the kingdom of God and delight in the blessings of the new covenant: the forgiveness of sins, the inward transformation that awakens a desire to glorify, trust, and obey God, and the prospect of the glory yet to be revealed. Good works constitute indispensable evidence of saving grace. Living as salt in a world that is decaying and light in a world that is dark, believers should neither withdraw into seclusion from the world, nor become indistinguishable from it: rather, we are to do good to the city, for all the glory and honor of the nations is to be offered up to the living God. Recognizing whose created order this is, and because we are citizens of God’s kingdom, we are to love our neighbors as ourselves, doing good to all, especially to those who belong to the household of God. The kingdom of God, already present but not fully realized, is the exercise of God’s sovereignty in the world toward the eventual redemption of all creation. The kingdom of God is an invasive power that plunders Satan’s dark kingdom and regenerates and renovates through repentance and faith the lives of individuals rescued from that kingdom. It therefore inevitably establishes a new community of human life together under God.

God’s New People

We believe that God’s new covenant people have already come to the heavenly Jerusalem; they are already seated with Christ in the heavenlies. This universal church is manifest in local churches of which Christ is the only Head; thus each “local church” is, in fact, the church, the household of God, the assembly of the living God, and the pillar and foundation of the truth. The church is the body of Christ, the apple of his eye, graven on his hands, and he has pledged himself to her forever. The church is distinguished by her gospel message, her sacred ordinances, her discipline, her great mission, and, above all, by her love for God, and by her members’ love for one another and for the world. Crucially, this gospel we cherish has both personal and corporate dimensions, neither of which may properly be overlooked. Christ Jesus is our peace: he has not only brought about peace with God, but also peace between alienated peoples. His purpose was to create in himself one new humanity, thus making peace, and in one body to reconcile both Jew and Gentile to God through the cross, by which he put to death their hostility. The church serves as a sign of God’s future new world when its members live for the service of one another and their neighbors, rather than for self-focus. The church is the corporate dwelling place of God’s Spirit, and the continuing witness to God in the world.

Baptism and the Lord’s Supper

We believe that baptism and the Lord’s Supper are ordained by the Lord Jesus himself. The former is connected with entrance into the new covenant community, the latter with ongoing covenant renewal. Together they are simultaneously God’s pledge to us, divinely ordained means of grace, our public vows of submission to the once crucified and now resurrected Christ, and anticipations of his return and of the consummation of all things.

The Restoration of All Things

We believe in the personal, glorious, and bodily return of our Lord Jesus Christ with his holy angels, when he will exercise his role as final Judge, and his kingdom will be consummated. We believe in the bodily resurrection of both the just and the unjust—the unjust to judgment and eternal conscious punishment in hell, as our Lord himself taught, and the just to eternal blessedness in the presence of him who sits on the throne and of the Lamb, in the new heaven and the new earth, the home of righteousness. On that day the church will be presented faultless before God by the obedience, suffering and triumph of Christ, all sin purged and its wretched effects forever banished. God will be all in all and his people will be enthralled by the immediacy of his ineffable holiness, and everything will be to the praise of his glorious grace.

*adopted from The Gospel Coalition Confessional Statement, the original can be found here.