Providence Church - Church Documents - Constitution and By-laws

Constitution and By-Laws

Adopted March 2002
Amended April 2006

Preamble
In the church of God all things are to be done decently and in order. This pertains to the government of the church as much as to the corporate worship of the church. Convinced that Jesus Christ, the Head of the church, will protect and guide us, we seek to obey Scripture through the following standards for the orderly and scriptural government of our church, Providence Community Church in Pensacola, Florida. These standards do not supplant Scripture, but rather are an expression of our understanding of biblical church government under God. While seeking to be biblical in structure, we make no claim that every detail found here is expressly taught by Scripture. These standards are primarily procedural; the doctrinal position of the church may be found in our confession of faith, the Westminster Confession of Faith of 1646 (with some slight modifications).

The following is our mission statement:

By the grace of God, we aim to spread a passion for the supremacy of God in all things by proclaiming Christ, faithfully teaching and living out the foundational principle that Christ is all in all.

Article I. Name

The name of this Christian fellowship of believers shall be Providence Community Church. This church is independent and non-denominational. This church is Evangelical in that it holds to the essential truths of biblical orthodoxy; Reformed in that it holds to the biblical gospel of sovereign grace rediscovered in the Protestant Reformation; and, God willing, ever-reforming according to the Word of God (Acts 20:27).

Article II. Church Confessions and Statement of Faith

A. Confessions

Providence Community Church will strive to believe, preach, and teach doctrine that accords with the Holy Word of God. The Bible is our final authority. Insofar as historical creeds and confessions of faith reflect true biblical teaching, we embrace them as summaries of biblical teaching: the Apostle’s Creed, the Nicene Creed, the Chalcedonian Creed, the Athanasian Creed, and the Westminster Confession of Faith of 1646 (with some slight modifications). The Westminster Confession of Faith is the fullest expression of the doctrine which will be preached and taught at Providence, but all of the Confession must not necessarily be known or assented to for membership in the church.

B. Statement of Faith

Providence Community Church accepts these eight articles as our Statement of Faith and essential truths with which all members must agree:

1. The Scriptures

We believe that the Holy Bible is God’s inspired, inerrant revelation to man and is the only certain, sufficient, and infallible rule from which we draw all saving knowledge. All of our creeds, confessions, and church documents are tried by His Word.

2. God

We believe that there is one true God. He eternally exists in three persons, and in the unity of the Godhead there are the Father, the Son, and the Holy Spirit, who are equal in every divine perfection, and who execute distinct but harmonious offices in the great work of redemption. From all eternity God decrees all that shall come to pass, yet so without sinning or violating the will and responsibility of man.

3. The Fall of Man

We believe that Man was created in holiness, under and capable of fulfilling the law of his Creator but by voluntary transgression fell from that state. As natural heirs of our first parents, we are under the federal headship of Adam and share in his guilt. All men are inherently sinful and eventually become actual transgressors of the law of God. In this state all men deserve the just punishment due their sin: death.

4. The Person and Work of Christ

We believe that sinners are relieved of their sin debt only through the mediatorial offices of the Son of God, the Lord Jesus Christ, who is Prophet, Priest, and King. He freely took upon himself our nature, yet without sin or diminishing of His deity. He perfectly obeyed the law of God and by His death made a full atonement for sin. He is risen from the dead and now sits at the right hand of the Father interceding for us.

5. The Way of Salvation

We believe salvation is dependent on the gracious and ever-present work of the Triune God: regeneration is a work of grace wrought on our hearts by the Holy Spirit enabling us to understand the word of God and believe; faith is saving belief on Jesus Christ and all His works; coupled with faith, repentance is the inevitable response of a person who has been regenerated and is now able to see his sin. Repentance involves a godly sorrow and a turning from sin. Justification is God’s declaration of a sinner’s actual acquittal of all sin. It is based upon the finished work of Christ with the sinner receiving the imputed righteousness of Christ by faith alone.

6. The Christian Life

We believe that sanctification is the process by which the elect are made partakers of God’s holiness and progress toward His perfection. Sanctification is begun in regeneration and is carried on in the hearts of believers by the presence and power of the Holy Spirit. Believers participate in sanctification by attending to the word of God, and by practicing self-examination, self-denial, watchfulness, and prayer. All true saints of God will persevere to the end and will one day be raised up in the power of the One who keeps them secure.

7. A Gospel Church

We believe that the Lord Jesus is the Head of the Church, which is composed of all true disciples. God has declared that all believers are to congregate together in local assemblies for regular worship on the Lord’s Day. All true churches of God observe the two ordinances commanded by our Lord and Savior: Baptism and the Lord’s Supper. Baptism with water in the name of the Father, of the Son, and of the Holy Spirit is a sign of identification with the death, burial, and resurrection of Jesus Christ. The Lord’s Supper commemorates the death of Christ through sacred use of bread and wine and is to be observed by the church until the end of the world. The only offices of the local church are elders and deacons.

8. Last Things

We believe that it is appointed for men once to die and after that the judgment. On the last day Christ will return and will raise the dead bodily, both the unrighteous and the righteous. All will be judged by Christ and shall receive according to their deeds: those who die in their sin will go into everlasting punishment and those found with the righteousness of Christ will enter into everlasting life.

Article III. Church Covenant

God has graciously entered into a covenant relation with His believing people (Jeremiah 31:31 34; 32:40; 2 Corinthians 6:14 7:1; Hebrews 8:7 13; 10:16 17; 13:20 21). Jesus Christ is the Mediator of the New Covenant (Hebrews 8:6). His blood is the blood of the New Covenant, which infallibly secures all the benefits of the covenant for all of God’s people (Matthew 1:21 23; 26:26 28; Hebrews 13:20 21). God has in this New Covenant made us members one of another (Romans 12:4 5; 1 Corinthians 12:12 27; Ephesians 4:25). Therefore, we are to view our lives as being in covenant with God, and as believers, in covenant with one another. In this relationship, we have covenant responsibilities to each other as well as to God.

As a basis for fellowship and covenantal commitment among our members, we agree on the following church covenant, which is to be reaffirmed periodically at the observance of the Lord’s Supper:

By the grace of God we have been led to repent of our sin and believe in Jesus Christ as our Lord and Savior. We have confessed our faith and been baptized in the name of the Father, the Son, and the Holy Spirit. Now, therefore, in the presence of God and by His grace, we joyfully and solemnly enter into a covenant with the members of Providence Community Church.

We commit to walk together in Christian love through the power of the Holy Spirit and to strive for the unity of the Spirit in the bond of peace.

We purpose to watch over one another in brotherly love, to remember one another in prayer, to help one another in sickness and distress, and to cultivate Christian compassion and courtesy.

We commit to sustain the church’s worship, discipline, doctrine, and ordinances which are baptism and the Lord’s Supper.

We will reject all heretical beliefs and practices, using Scripture as our final authority.

We will strive by God’s grace and power to live as Christ in the world; and denying ungodliness and worldly lusts we will seek to fulfill our calling to lead a holy life and to be salt and light.

We will both submit to the church’s discipline upon ourselves and lovingly assume our responsibility to participate in the discipline of other members, as taught in Scripture.

We resolve to practice personal and family worship, to raise our children in the training and admonition of the Lord, and to seek the salvation of our family, friends, and neighbors, and of all the world.

We will contribute cheerfully and regularly to this church for its general ministry and expenses, the relief of the poor, the cause of reformation and revival, and the spread of the Gospel throughout all nations.

We commit to seek and spread a passion for the supremacy of God in all things by the power of the Holy Spirit for the glory of Jesus Christ.

Article IV. Church Membership

A. Basis for Membership.

We use the word “member” in the following ways: 1) to describe a believer united in heart to Christ and His people. He is so united by being a member of His mystical body, and, as a picture and expression of this, he is a member of a local body of believers, which is a physical representation of the mystical, spiritual body. (1 Corinthians 12; Hebrews 10:24 25; 1 John 3:14 16; Ephesians 4:12 16); 2) to indicate the soul over which the elders are placed by Christ and for whom the elders will give an account in the day of judgment. (Acts 20:28; Hebrews 13:17); 3) to indicate one who has entered into a relationship of mutual covenant accountability with each other and with those who are office bearers (Acts 20:28; 1 Corinthians 5:4 13; Hebrews 3:12 14; 1 Peter 5:1 5).

The elders will maintain a membership list, with the members of each household listed in a clear manner, including names, dates of birth, with yes/no entries for baptism and profession of faith status. This membership list will be maintained by the elders, and is not to be confused with the church directory of addresses and phone numbers.

B. Requirements for Membership

Any person shall be eligible for membership in this church, 1) who credibly professes repentance toward God and faith toward our Lord Jesus Christ; 2) who has been baptized (for an explanation of the baptism we recognize, see “The Position of the Providence Community Church Elders: Baptism”); 3) who evidences a life transformed by the power of Christ, making him or her a new creation; 4) who agrees entirely with the church Statement of Faith (see Article II, section B); 5) who expresses substantial agreement with the church Confession and Constitution; and 6) who commits to the Church Covenant, intending to support its ministry, worship, and discipline (Acts 5:14; 20:21; Romans 10:9-10; 1 Corinthians 14:40; 2 Corinthians 5:17; Ephesians 4:4-5; Hebrews 13:7, 17).

C. Procedures for Membership

Any Christian who believes he or she meets the above requirements and who desires to unite with Providence Community Church will go through the following procedures in order to become a member of the church:

Indicate to an elder your desire to join the church.
An elder will visit with you to discuss your salvation and get to know you better. This could take place with a visit in the home or by an appointment at a mutually agreed time.
Complete the petition for church membership, including your testimony of conversion and baptism. If a family desires to join, the head of household will complete the petition, indicating which family members desire to be considered for membership.
Read and agree entirely with the church Statement of Faith, and express substantial agreement with the church Constitution and Confession, and commit to the church Covenant.
Complete the new members’ class or read the new members’ study materials, as directed by the elders.
When the petition for church membership is received, the testimony (or testimonies for families wishing to join) will be published for the congregation to review for a period of no less than two subsequent Sundays. During this period church members may raise objections or pose questions either privately with the elders or with the applicant. The elders may postpone the reception of a person (or persons) into membership until proper investigation can be made concerning objections which, in their judgment, are sufficiently serious to warrant such a delay. Valid objections would include serious doctrinal errors or conspicuous areas in a member’s life that do not match up with his or her profession of faith. However, we do not desire to set up arbitrary or artificial standards for church membership, including things like the consumption of alcohol or other activities not expressly forbidden or commanded in Scripture.
Be formally presented to the church body during a Lord’s Day worship service for affirmation as a member (or members) of the church.

If the applicant is or has been a member of another church, special effort will be made to determine the person’s standing in that church and his reasons for leaving (Acts 15:1 2 with 24 25). If a former church raises an objection which the elders consider valid, the applicant may be denied membership at the discretion of the elders.

D. Types of Membership

Regular Members: All who are received into the membership of the church according to the procedures set forth in section C of this Article; who continue in regular attendance at the stated meetings of the church; and who do not come under the corrective disciplines of the church as set forth in Article VI, section B, shall be considered regular members in good standing and entitled to all the rights and privileges of membership in the church (Acts 2:37 47).
Representative Members: All heads of household who are Regular Members will also be considered Representative Members who represent their families when the elders poll the congregation, as outlined in Article VII, or when the congregation votes for church officers, as outlined in Article V. For a family with both husband and wife who are members the husband is head of household. Singles, single parents, and widows who are members are heads of household. A lady who is a member and is married to an unbeliever or to a non-member believer is, for polling and voting purposes, head of household.
Associate Members: Regular members who providentially must 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 persons 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. An Associate Member will not be allowed to vote in any congregational meeting of the church for obvious practical reasons.

E. Release or Transfer of Membership

If a church member in good standing requests to be released to the care of another Christian church, the elders will grant the request, and release them with a blessing.
If a church member requests to be released because of disciplinary proceedings against the individual or anyone in the household, the elders will deny the request until the disciplinary matter is resolved (see Article VI, section 2 for church discipline procedures).
If a church member is moving from our geographical area, before they leave the elders will exhort them on their duty to find a new church home. If they have not joined themselves to a new church within six months of moving or if they have not requested Associate Member status or if they have failed to meet the requirements for Associate membership (see section D of this Article), the elders will release them from membership with a letter of admonition. This will be done even if in the interim a situation arises which would normally call for the disciplinary intervention of the church.
This church will not continue church membership on an indefinite basis for members who do not participate in the church’s worship and fellowship. Members who do not participate in worship for four consecutive Sundays, unless physically or providentially hindered, and have not responded to contact by the church body are neglecting the covenant relationship as outlined above and will be subject to the church discipline process outlined in Article VI.

Article V. Church Officers

A. Introduction

Jesus Christ alone is the Head of the church and he governs His church through office bearers whom He appoints and who are endowed by His Spirit with the gifts and graces needed to accomplish their work. Because Christ appoints church officers, they have authority, but Christ limits their authority in the Scriptures. There are two kinds of church officers, elders and deacons. Elders are also called “bishops” (meaning “overseers”) because they are charged with the oversight of the assembly. These are also the “pastors and teachers” given to the church “for the equipping of the saints for the work of ministry, for the edifying of the body of Christ.” Elders only function (according to the will of Christ) as an extension of the heart and hand of Christ, overseeing His flock committed to their charge. Deacons are authoritative servants who function under the oversight of the elders. The deacons exist to protect the elders from being distracted from prayer, the ministry of the Word of God, and the oversight of the flock of Christ by giving themselves over to ministry within the body. They address the practical matters of benevolence, care of widows, and physical relief from the effects of sin. While the elders are a ruling body of men, the deacons are not (Acts 20:28; Ephesians 4:11-12; Colossians 1:18; Philippians 1:1; 1 Tim. 3:1-13; 1 Peter 5:2-4).

It is the duty of the church to seek and discover among its members those to whom Christ the Lord has imparted the necessary gifts for office bearing and then to submit to their authority. Church officers are not exempt from church discipline, but conversely, their office requires of them a more rigorous standard of conduct than regular members (James 3:1).

B. Elders

1) Qualifications

All candidates for elder must meet the qualifications for the office set down in Scripture (1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:2-4). See “The Position of the Providence Community Church Elders: Eldership” for more information. A man may become an elder only after being a member of the church for at least two years. This requirement (and this requirement alone) may be set aside in a specific case by the unanimous consent of the elders.

2) Plurality and Parity

It is our desire to establish and maintain a plurality of elders and also to maintain parity among the elders of the church. We mean by this that elders are co-equal and co-responsible for fulfilling the biblical, God-ordained duties of elders. There will be a sharing of the ministry, with no one man taking the title “pastor” while the other “elders” serve as his counselors. There will be division of duties, and it is certainly acceptable for one elder to shoulder the primary preaching burden or the primary responsibility for a particular area of pastoral ministry (managing visitation or leading in family ministry or teaching a Bible study, for example). However, all elders should be called by God to fulfill the duties and functions of elders. The elders may together call other church staff who may also function as elders in the church.
In the unlikely event that the church ceases to have a plurality of elders, the solitary elder will turn to the deacon body as an advisory group to counsel him in decision-making and in church leadership matters. Also, the church should seek the assistance and counsel of another church, who is of like faith and practice and who has a plurality of elders, to assist in pastoral matters peculiar to the atypical single eldership.

3) Selection

Elections will be held from time to time as circumstances warrant. A man may be considered as a potential elder in several ways. He may aspire to the office himself (1 Timothy 3:1), the elders may approach him, or the people of the church may suggest his name to the elders. Once he becomes a candidate, the elders will examine the candidate with regard to his doctrine and manner of life. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Timothy 3:1-7; Titus 1:5-9; 1 Peter 5:2-4).

A man may not be placed on the ballot without the unanimous consent of the current elders. Once on the ballot, the Representative Members of the church have the option of voting either “yes” or “no.”

If the candidate receives the unanimous support of the church as represented, the elders will ordain the new elder to the ministry of eldership through the laying on of hands and prayer.

The requirement for unanimity may be set aside only through the unanimous consent of the elders, and that only after the elders have carefully considered any objections in the light of Scripture. The elders will set aside such objections if it is clear the objections are unscriptural or unwarranted. However, refusal to overturn these objections does not constitute agreement with the objections on the part of the elders.

If the objections are overturned, then one of the elders will meet with those who objected to discuss the elders’ decision.

If a candidate for office is not elected, then one of the elders will meet with him within one week to discuss the election and answer any questions the candidate might have.

A newly selected and ordained elder will be considered an elder-in-training for the first 3 months of his service. During this training period, for purposes of transition and orientation, the newly selected elder will function as an elder but will not formally vote in matters of elder decision making.

4) Duties and Responsibilities

Ruling/shepherding (1 Peter 5:1-2).
Equipping (Ephesians 4:11-12).
Prayer/fasting (Acts 6:4; 13:1-3).
Teaching/preaching (1 Timothy 5:17).
Administering baptism and the Lord’s Table (Matthew 28:19-20; 1 Corinthians 11:23-26).
Administering church discipline and restoration (1 Corinthians 5:1-5).
Prayer for the healing of the sick (James 5:14-15).
Delegating responsibilities to the deacons, hiring and firing church staff, defining the responsibilities of church staff, and delegating responsibilities to the staff of subordinate ministries. The elders will approve the annual budget.
Commissioning or licensing ministerial students, and overseeing the course of their training for the eldership. Under the guidance and oversight of the elders, such commissioned individuals will have the opportunity to perform all the various ministerial functions of elders, participation in the rule of the church being the only exception.
Appointing a church treasurer, church clerk, church historian, and other officers as deemed necessary.

5) Conduct of Elders’ Meetings

All usual business of the elders will be conducted at their regular meetings or at special meetings called for a particular purpose. The elders will appoint one of their number to moderate the meetings of the elders, and one to record the minutes of the meetings. Decisions shall be reached, after prayerful consideration, by unanimous vote in the spirit of humility with each elder regarding one another as more important than himself.

6) Compensation

Those elders whose assigned duties preclude them from providing for their families in the ordinary way must be compensated by the church (1 Timothy 5:17-18).

7) Removal

If one of the saints believes an elder may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that elder individually first (Matthew 18:15), and then with one or two others (Matthew 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the other elders and present the charges (1 Timothy 5:19).

If the charges are doctrinal or moral in nature, and if the other elders unanimously decide that the question merits an investigation, then they will follow the procedures for discipline outlined in Article VI.

If the charges are unanimously sustained by the other elders, then that elder, depending on the gravity of the charges and the response to the correction, will be rebuked in the presence of the congregation (1 Timothy 5:20), or will be removed from the office of elder (1 Timothy 3:1-7; Titus 1:5-9), or both.

C. Deacons

1) Qualifications

All candidates for the office of deacon must meet the qualifications for the office set down in Scripture (1 Timothy 3:8-13). See “The Position of the Providence Community Church Elders: Deacon Ministry” for more information. A man may become a deacon only after being a member of the church for at least two years. This requirement (and this requirement alone) may be set aside by the unanimous consent of the elders.

2) Selection

Elections will be held from time to time as circumstances warrant. A man may be considered as a potential deacon in several ways. He may aspire to the office himself, the elders or deacons may approach him, or individuals in the church may suggest his name to the elders or deacons. Once he becomes a candidate, the elders will examine him concerning his doctrine and manner of life. The deacons will then include the candidate in their work in order to prove his fitness for the office (1 Timothy 3:10). When the candidate has shown, in the unanimous judgment of the deacons, his fitness for office, the deacons will make a recommendation to the elders to place his name on the ballot. The elders will examine the candidate again with regard to his suitability for the diaconate. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Timothy 3:8-13).

A man may not be placed on the ballot without the unanimous consent of the current elders. Once on the ballot, the Representative Members have the option of voting either “yes” or “no.”

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 the new deacon to the ministry through the laying on of hands and prayer (Acts 6:6).

If a candidate for office is not elected, then an elder will meet with him within one week to discuss the election and answer any questions the candidate might have.

A newly selected and ordained deacon will be considered a deacon-in-training for the first 3 months of his service. During this training period, for purposes of transition and orientation, the newly selected deacon will function as a deacon but will not formally vote in matters of deacon decision-making.

3) Duties and Responsibilities

Under the general oversight of the elders, the deacons will manage the physical, social, and benevolent functions of the church, with the attending financial responsibilities of each (Acts 6:2-4). This includes, but is not limited to, ministering to widows, assisting the elders with the Lord’s Table, disbursing benevolence funds, overseeing of building maintenance, and serving the various physical needs of the congregation as they arise.

4) Conduct of Deacons’ Meetings

All usual business of the deacons will be conducted at their regular meeting, or at a special meeting called for a particular purpose. The deacons will appoint one of their number to moderate the meetings of the deacons. The deacons will be prepared to give a general report of their work at each monthly men’s meeting, and they will give an annual report to the elders with proposals for the upcoming year.

5) Removal

If one of the saints believes a deacon may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that deacon individually first (Matthew 18:15), and then with one or two others (Matthew 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the elders and present the charges.
If the charges are doctrinal or moral in nature, and if the elders unanimously decide that the question merits an investigation, then they will follow the procedures for discipline outlined in Article VI.

If the charges are unanimously sustained by the elders, then that deacon, depending on the gravity of the charges and his response to the correction, may be corrected or removed from the office of deacon (1 Timothy 3:8-13).

D. Resignation of Elders and Deacons

If an elder or deacon desires to resign his office or take a leave of absence, he will present a letter expressing this desire and explaining his reasons to the elder body. The elders will notify the men of the church at the next monthly household meeting of their receipt of the letter. If the desire of the elder or deacon concerned is unchanged by the following monthly household meeting, then the elders will read a statement to the assembled men accepting the resignation, or approving the leave of absence.
If the resignation is sought for reasons of moral or doctrinal turpitude, then the elders must exercise biblical discipline prior to, or in conjunction with, any consideration of the letter of resignation.

E. Terms of Office for Elders and Deacons

Once installed, elders and deacons will serve for life, unless they resign or are removed. The church should endeavor to recognize all the men whom the Holy Spirit has given the requisite gifts and graces, and the number of elders or deacons will not be fixed. These may all continue in office as long as they remain qualified, able, and willing to serve. Also, the church will not fix the length of their term of office.

Article VI. Discipline

A. Types of Discipline

1) Informal or Formative Church Discipline: Informal or formative discipline is applied by an individual or multiple members of the church without the formal action of the elders or the church as a body. The elders will, through teaching and example, encourage the members of the congregation to discipline themselves and one another through the following practices:

Self-discipline: Exercising self-control or applying self-correction;
Overlooking the minor failings of others in love (1 Peter 4:8);
Informal admonishment: Encouraging one another to faithfulness and warning others in love to guard their hearts and minds against specific temptations and sins (Matthew 18:15).

2) Formal or Corrective Church Discipline: If informal discipline does not result in satisfactory correction, then those who are aware of the need for discipline are expected to call the matter to the attention of the elders. In the case of open and scandalous sin, there is no requirement to attempt private resolution of the matter, and it should be brought to the elders without delay. Formal or corrective discipline will be pursued only after scriptural prerequisites have been satisfied and the elders have made sufficient inquiry. In extraordinary situations, the elders have the authority to take immediate disciplinary action if the honor of Christ or the purity or unity of the church are directly threatened by a failure to act. Formal church discipline is applied through the formal action and unanimous judgment of the elders. Formal discipline generally entails the following actions under the authority and oversight of the elders:

Formal Private Admonishment: When a brother or sister is in sin and remains unrepentant, rejecting informal admonition, one or two members of the church, appointed by the elders, will formally admonish them in private, pleading earnestly for their repentance and solemnly warning them of the dire spiritual consequences and judgment that may follow if they fail to repent (Matthew 18:16).
Formal Public Admonishment: In some cases, considering the gravity and scandalous nature of the sin, the elders may decide to admonish and warn the brother or sister publicly so that they may be ashamed and repent (2 Thessalonians 3:14-15).
Suspension: In some cases, considering the gravity or scandalous character of the sin, the elders may decide to suspend the brother from positions of responsibility or leadership, or from normal fellowship so that they may be ashamed and repent (2 Thessalonians 3:14-15).
Excommunication: When all other informal and formal measures and admonishments have failed to bring about the desired repentance, or in extraordinary situations where the honor of Christ or the purity or unity of the church demand immediate action, the elders must proceed to formally charge the brother or sister of specific, willful, and unrepentant violations of God’s Law. The elders will bring these charges before the entire congregation, and the entire congregation will act in obedience to the Scriptures to excommunicate the unrepentant individual. Excommunication means being excluded from the Lord’s Table and being regarded as an unbeliever.

B. Subjects and Nature of Discipline

Members: All church members, by uniting with Providence and committing to the church Covenant, agree to both give and receive church discipline as it is needed. This applies to children who are members as well, although the elders will seek to work with the child’s parents as possible, taking into account the age and circumstances of the child
Non-members: Professing Christians who attend the church regularly, but who are not members, may be rebuked, but not excommunicated.
Professing Christians under discipline by other churches: If another church has disciplined one of its members, and that person subsequently comes to our church, then 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 obtained from the disciplining church.

C. Restoration

Excommunication shall be ended when, in the unanimous opinion of the elders, the one under discipline has been restored through repentance and rededication, or conversion. The elders will read a confession by the individual under discipline to the congregation on the Lord’s Day, and the elders will announce the end of the disciplinary action to the church.

Article VII. Congregational Meetings

A. Regular Men’s Meetings

The elders will meet with the men of the church monthly for discipleship, prayer, and discussion of church matters. Communication and unity among the elders and congregation are absolutely essential. The purpose of the men’s meetings is to facilitate that communication, providing each household represented at the meeting with a voice to the elders. The elders will make a special effort to communicate with female heads of household (including widows, single mothers, and single ladies) and be sensitive to their needs.

B. Annual Meeting

Each fall the church will meet as a congregation to discuss the state of the church, affirm the budget, hear updates on ministries, elect church officers, and make other necessary decisions, including financial decisions. Members who want a petition to be brought before the church should notify the elders at least two weeks prior to the annual meeting. The elders must give at least three weeks’ notice of the meeting.

C. Special Called Congregational Meetings

At times the elders may call special congregational meetings for specified purposes. Notice of all congregational meetings will be given at regular worship services. A minimum of seven days notice will be given for any special called meeting at which official church business is to be conducted. However, in the case of an emergency, a meeting may be called on shorter notice by notifying each regular member by mail or verbal contact indicating the time, place, and purpose of the meeting.

E. Congregational Polls

From time to time the elders will seek to discern the will of the congregation in a matter that affects the life of the congregation, such as the budget, major financial decisions, schedule and meeting place, church-wide ministry issues, etc. This will be accomplished through congregational polls. When the congregation is polled, the elders will present the issue at hand, and all Representative Members (see Article IV, section D, paragraph 2) will respond with “yes” or “no.” The poll will be advisory in nature and not binding upon the elders. All Representative Members present at a meeting called in accordance with this article will be considered a quorum.

It is the church’s desire for the elders and the congregation to be in accord in all decision-making, especially when matters that greatly affect the congregation are in view. If the elders and the congregation are at odds, as evidenced by a congregational poll, the elders will re-visit the issue with prayer and discussion, heavily weighing the congregation’s voice in that process.

E. Major Financial Decisions

In the case of a major financial decision, the elders will at the annual meeting or special congregational meeting discern the will of the congregation by polling the Representative Members (see Article IV, section D, paragraph 2). The decisions include, but are not limited to, adding church staff, purchasing property, or buying expensive equipment. The poll will be advisory in nature and not binding upon the elders.

Article VIII. Amendments

The Confession of Faith and Constitution may be amended at any time through unanimous consent of the elders, when the following conditions have been first fulfilled.

There is a first reading of the proposed change at the following monthly men’s meeting.
A written copy of the proposed change or changes is made available to the congregation.
The elders seek due consultation with the heads of households of the church at a subsequent head of household meeting.