In submission to Scripture, we confess the purpose of our church is to glorify God through reverent worship, proclaiming Christ to sinners, and building up our members through preaching the whole counsel of God and observing Christ´s sacraments. To these ends, we establish the following constitution, seeking to avoid any forms that might encourage the unbelieving fragmentations so conducive to the modern mind.
Membership is normally reckoned by household. A household in our geographical region is eligible when the head of that household has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19) and does not contradict his profession through his manner of life (Matt. 7:22-23). Membership begins when the covenant membership vows have been taken (Philemon 2; Heb. 13:7, 17). The elders oversee a membership list, which must include names, baptisms, and communicant status. As circumstances require, individuals may join the church. Our membership vows are:
"Do you acknowledge yourself to be a sinner in need of salvation by Christ, and do you believe in the Lord Jesus Christ, receiving and resting upon Him alone as He is offered in the gospel?" "Have you been baptized in accordance with His Word?" "Do you swear in the name of God, in humble reliance upon the grace of the Holy Spirit, to live in a way that becomes followers of Christ?" "Do you swear in the name of God to support the ministry of this church in its worship and work, submitting to its government and discipline, while pursuing its purity and peace?"When the vows are presented to the head of a household, he will also be asked if he speaks on behalf of his household. When these vows are taken, the congregation will respond with "Amen" when they are asked:
"As a congregation of Christ, do you receive [this Christian/these Christians] into the covenant fellowship of this local church together with you, renewing your membership vows as you do so?"Individuals may be received into non-voting membership. In special cases, individuals may come under our pastoral care without coming into full membership.
If any member requests to be released to the care of another Christian church, the elders will normally release him with a blessing. If any member requests to be released because of disciplinary proceedings against him or someone in his household, the elders will delay acting on the request until the disciplinary matter is resolved. If members move from our geographical area, they are charged to find a new church home within six months. This time may be extended at the elders´ discretion. After this time is expired, they are released from membership.
Under the headship of Christ, the responsibility for administering the sacraments remains with the elders, who nevertheless respect the pastoral responsibilities of the head of each household. Members of households who have not been baptized are recognized by the elders to be non-communicant members of member households. Members of households who have been baptized and have come to the Lord´s Table are communicant members of member households. When an un-baptized child comes to faith in the Lord, the parents will notify the elders to arrange for a baptism, after which the child will come to the Lord´s Table. Any baptized child may partake of the Lord´s Table.
Those members who vote in church elections are called electors. Electors are the heads of member households. Independent unmarried members are considered as a household for purposes of voting. Electors may vote in the elections of elders and deacons. The elders will qualify electors. Three weeks prior to any church election, a ballot will be provided. Elections will be conducted at appropriate times set by the elders. The congregation will hold a quarterly meeting of heads of member households where the elders and deacons may receive input from the heads of households.
A prospect for elder may be identified by the elders, by the heads of households, by others in the congregation, or may volunteer himself. Once a man is presented for consideration, the Elder Session will decide whether to nominate him for the office of elder. The elders will examine the prospect with regard to his doctrine and manner of life, and, if approved, the entire congregation will be notified. If the nominee has any disagreement or mental reservation about any portion of the church´s Confession of Faith or this constitution, he must inform the elders of it. All prospects for elder must meet the qualifications for the office set down in Scripture (1 Tim. 3:1–7; Tit. 1:5–9; 1 Pet. 5:2–4; 1 Tim. 3:8–13). Nominations will be approved with the unanimous consent of the elders. Each ballot will provide the option of voting yes, no, or abstain. The candidate will need to receive a three quarters majority from the church to be ordained to the office of elder. If any electors vote no, the reason for the no vote must be noted on the ballot. If these conditions are met, the elders will ordain the elder elect through the laying on hands and prayer.
The elders will examine a nominee with regard to his doctrine, manner of life, and confessional adherence. In addition to the qualifications for elder, ministers must meet the biblical criteria for shepherd (2 Samuel 12:1ff., Ps. 23, John 10:11-16, etc.). Therefore the nominee must also preach before the congregation and submit to a public interview before the heads of households. Following this process, the elders by unanimous vote may approve the nominee as a candidate to be placed on a ballot. The electors will be asked whether or not a call to the pastorate should be extended to him; the ballot will include an option to abstain. A three quarters majority vote is required for placement as a pastoral elder. If the candidate is approved by election, the elders will extend a provisional call to him to be pastor. His call to be pastor is finalized only after he is duly approved by the Confederation of Reformed Evangelical Churches. Following CREC approval, he may be ordained (if necessary) and installed as a pastor.
Once nominated, a candidate for deacon will be included by the deacons in their work that they might prove him for office (1 Tim. 3:10). When in their unanimous judgment, the candidate has demonstrated this the deacons will make a recommendation to the elders to place his name on the ballot. If, in the unanimous judgment of the elders, the candidate receives the clear and obvious support of the church as represented, the elders will ordain him through laying on of hands and prayer (Acts 6:6). When ordained, the elder or deacon will vow:
“As God is my witness, I solemnly vow that I will serve this church faithfully as a servant of Christ, and will maintain godly order in my life and my household as the Word of God requires.”Once ordained, the deacon will serve for life, unless he resigns or is removed.
Under Christ, the authority of the local church is the board of elders or presbyters in session. The elders are collectively responsible for ruling/shepherding (1 Pet. 5:1-2); equipping (Eph. 4:11-12); prayer/fasting (Acts 6:4; 13:1-3); teaching/preaching (1 Tim. 5:17); administering baptism and the Lord’s Table (Matt. 28:19-20; 1 Cor. 11:23-26); administering church discipline and restoration (1 Cor. 5:1-5), and visiting the sick (Jas. 5:14-15).
The elders are responsible to delegate responsibilities to the deacons, hire and fire church staff, defines responsibilities for church staff, delegate responsibilities to the staff of subordinate ministries, and approves the annual budget. The elders also commission or license ministerial students, and oversee the course of their training for the eldership. Under the guidance and oversight of the elders, such men may perform all the various ministerial functions of elders, participation in the rule of the church excepted.
Elder business will be conducted at the weekly meeting or at special meetings called for the purpose. The elders will rotate the responsibility of chairing meetings, and will appoint a secretary to record minutes. Individual elders are responsible for those duties delegated to them by the elders in session, as recorded in the minutes, with due regard to their gifts, abilities, and desires.
The session is made up of men who have various gifts and callings. The scriptures affirm this division of labor among the elders, and the Church has acknowledged this also through various titles and roles among the eldership. One is called to a pastoral ministry of the Word, usually called a minister or pastor (Eph. 4:11-12; 1 Pet. 5:2-4; 1 Tim. 5:17). Another is called to a didactic ministry of the Word as a teacher (1 Cor. 12:28; James 3:1). Another is called to government and rule according to the Word, often called a ruling elder (1 Tim. 5:17; 1 Thess. 5:12-13; Heb. 13:7,17; Rom. 12:8; 1 Cor. 12:28). All elders rule, and all should be apt to teach. While acknowledging differing gifts and callings, we do not view these as different offices, but each comes under the office of elder. Therefore, although preaching the word, administering the sacraments of Baptism and the Lord’s Supper, and joining in marriage is normally the work of the pastor/minister, each man, lawfully ordained to the office of elder is vested with such authority and may perform these functions when necessary. In all meetings of the session of presbyters, each elder has one vote.
Under the general oversight of the elders, the deacons manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget, building maintenance, deacon’s fund, fellowship meals, administrative review of subordinate ministries, preparation of communion elements, and office support. The business of the deacons will be conducted at their regular meeting, or at special meetings called for that purpose. The deacons will appoint a moderator for their meetings. The deacons will give a general report of their work at each heads of household meeting, provide a quarterly financial report to the church, and an annual report to the elders with proposals for the coming year. Individual deacons are responsible for those duties assigned to them by the deacons, as recorded in the minutes, with due regard to their gifts and desires.
If an elder or deacon desires to resign or take a leave of absence, he will present a letter to the elders. At the first appropriate monthly household meeting, the elders will notify the men of the church of their receipt of the letter. If the desire of the elder or deacon concerned is unchanged by the following heads of households meeting, the elders will issue a statement accepting the resignation, or approving the leave of absence. If the resignation is sought for reasons of moral or doctrinal irregularity, the resignation will not be a substitute for any appropriate biblical discipline. Leaves of absence will not be granted as a form of discipline.
If an elder believes himself to be fit for office, but two or three believers hold that he is unfit, these two or three witnesses should request a special session of the elder board where they would be allowed to present their case (1 Tim. 5:19). If the elders unanimously decide that the case has merit, that elder, depending on the gravity of the charges and his response to the correction, will be rebuked in the presence of the heads of households (1 Tim. 5:20), or will be removed from the office of elder (1 Tim. 3:1-7; Tit. 1:5-9), or both.
While Covenant Reformed Fellowship encourages her pastor(s) toward a long-term view of the ministry, in the providence of God, changes in a pastor’s call to a particular church arise for both righteous and sinful reasons. In cases involving moral failures requiring disciplinary proceedings, the disciplinary process for the removal of a pastor is the same as for other officers. For cases that do not involve moral failures or disciplinary proceedings (e.g., Acts 15:33-41, Romans 15:22-33, 1 Corinthians 16:5-12), the procedure for terminating the call of a pastor, thereby dismissing him from service at Covenant Reformed Fellowship, is as follows: If a pastor desires to terminate his call, he shall duly inform the session of his desire. In the case of an involuntary termination of his call, a pastor may be recommended for dismissal from service at Covenant Reformed Fellowship by a unanimous vote of the session (excluding said pastor). In such a case, the pastor may have recourse to the electors by calling for a vote to either sustain his call as pastor or not (with an option to abstain). If the electors sustain his call by a two-thirds majority vote, the other elders must afterwards either concede to his call or refer the matter to the Confederation of Reformed Evangelicals for binding arbitration.
The ordinary course of discipline is informal. Members are encouraged to self-discipline, overlooking the failings of others in love (1 Pet. 4:8), and encouraging other members to covenant faithfulness (Matt. 18:15). Formal church discipline is applied through the formal action and unanimous judgment of the elders. Except in cases of scandal requiring immediate action, the pattern of church discipline will generally include formal private admonishment by two or three (Matt. 18:16), formal public admonishment and suspension from the Supper (2 Thess. 3:14-15), and a formal hearing which may result in excommunication (Matt. 18:17).
Any communicant member of a member household may be disciplined by the church. Un-baptized members of member households are subject to pastoral admonishment from the church, but not excommunication. Christians who attend church regularly, but are non-members, are subject to pastoral admonishment from the church, but not excommunication. If another church has disciplined one of its members, and that person subsequently comes to our church, the elders will decide whether to honor the discipline of the other church after due consultation with the person concerned and after all appropriate information is sought from the disciplining church.
The elders shall establish the specific procedures for all formal discipline on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include a clear and timely warning of the individual that he is in the process of formal discipline, two or three visits or communications involving two or three witnesses, and clear records and/or minutes of the entire proceedings kept by the elders.
When the elders determine that a hearing is necessary, they will establish the specific procedures for each trial on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include informing the accused in writing of the specific charges, the time, place, and date of the trial, and ample time for the accused to prepare a defense.
The heads of households meeting will be informed of the hearing at the first opportunity. At the hearing, one of the elders will present a solemn charge from the Scriptures on the responsibilities of those present, the evidence against the accused will be presented, and the accused will have time to make a reasonable defense, including the right to question any witnesses.
At a separate meeting of the elders, a vote will be taken on each of the charges. The elders will declare their verdict to the congregation on an appointed Lord’s Day, following an appropriate exhortation. The accused will be given a written copy of the verdict.
The elders will establish an official file containing all the records pertaining to the hearing, including all pertinent correspondence, transcripts, and minutes. If he requests it, the accused will be given one copy of this file at the expense of the church. Any appeals to presbytery will be conducted in accordance with the Constitution of the Confederation of Reformed Evangelicals.
Excommunication will end when in the unanimous opinion of the elders the one under discipline has repented. A confession of this repentance will be read to the congregation on the Lord’s Day, and the elders shall formally announce the end of the discipline and restoration of fellowship.
As a church of the Lord Jesus Christ, Covenant Reformed Fellowship is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church. Covenant Reformed Fellowship maintains its status as an unincorporated church as a matter of conscience. As a church of the Lord Jesus Christ, Covenant Reformed Fellowship accepts the various burdens and entanglements of civil regulation and taxation under protest. Covenant Reformed Fellowship has constituted herself, under the authority and headship of the Lord Jesus Christ, as an association of natural persons, and is recognized as such by the laws of the State of Colorado.
Covenant Reformed Fellowship is a mission church of the Confederation of Reformed Evangelical's (CRE) with the desire to become a full member church as some point in time and accepts all the constitutional requirements that come with that affiliation.
The Covenant Reformed Fellowship constitution may be amended through unanimous consent of the elders when there is a first presentation of the proposed change to the heads of households, a written copy of the proposed change is made available to the congregation at church, and the elders seek due consultation with the heads of households of the church at a subsequent heads of households meeting. We confess that this constitution is a fallible work of fallible men and, if obedience to Scripture requires it, may be set aside without the process of amendment by the unanimous judgment of the elders. Under such circumstances, the heads of households will be informed, and the constitution amended at the first opportunity.
August 26th, 2007