CONTENTS

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, Grace Covenant Church in Sheffield, Ontario. 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 the Confession of Faith.

The purpose of this church is to glorify God through submission to His Word in true worship, proclaiming grace in Christ to sinners, and building up the saints through doctrinal and applicatory preaching of the whole counsel of God, and faithful observance of Christ’s sacraments.

This church shall be carried on without purpose of gain for its members and any profits or other gains to the church shall be used in promoting its objectives.

Article I: Members and Electors

1. Members

   The procedures of membership outlined below are designed solely for the purpose of maintaining scriptural and accountable local church government (Heb. 13:17), such that our affairs are conducted in decency and in order (1 Cor. 14:40). In no way is our practice of membership to be construed in such a way as to disrupt our Christian unity and fellowship with true saints who attend church elsewhere (Gal. 3:28; 1 Cor. 3:1-4).

2. Household Membership

   1. Membership in the community of our church will be normally reckoned by household. A household will be eligible when the head of that household meets the following criteria.

      1. He professes faith in the Lord Jesus Christ (Rom. 10:9-10);
      2. He does not contradict his profession through his manner of life (Matt. 7:22-23);
      3. He has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19);
      4. He considers his permanent residence to be in our geographical region (Eph. 1:1);
      5. He submits himself to the government of this church (Philemon 2; Heb. 13:7,17)

   2. The elders in session may admit eligible households and/or individuals into membership in Grace Covenant Church based upon the positive testimony of two or more elders who have personally spoken with the head of the household or the individual(s) seeking membership in Grace Covenant Church, and who have heard their profession of faith and ascertained that they have been lawfully baptized by a Christian church. Those seeking membership who make a profession of faith in the Lord Jesus Christ, but who have not been baptized in a Christian church may be considered for membership after being baptized. Letters of transfer from another Christian church will be accepted, but will not mitigate the requirement to meet with a minimum of two elders.

   3. The elders will maintain a membership list, with the members of each household listed in a clear manner, including names, dates of birth, with entries for baptism, profession of faith, and communicant 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.

   4. If an individual satisfies the criteria listed above, but has no family, or members of his family choose to join another church or refuse to believe, then he will be included as an individual member of our church.

   5. Because water baptism is required of those seeking membership, the following guidelines will apply. When an unbeliever is brought to a profession of faith in Christ, he should be immediately instructed on the subject of baptism, and baptized at the first opportunity. When an unbaptized professor of faith moves to our church, he will be instructed on his responsibility to obey Christ by receiving baptism at the first opportunity. He will not be admitted into membership in the church until he is baptized. When baptisms are administered by the elders of our church, the mode of sprinkling will be used.

      When a baptized believer moves to our church, the elders acknowledge his baptism as Christian baptism in receiving him into the membership of the church. This will not be affected by whether the baptism was administered in infancy.

      If the baptism was administered by an apostate church, or a non- Christian sect or cult, as formally decided by the elders of the church in session, the individual will be instructed on his responsibility to be baptized at the first opportunity. As an act of an ecclesiastical government, a valid baptism does not depend upon the personal integrity of the minister conducting the baptism, or the doctrinal and moral integrity of the administering church. Nevertheless, if the doctrinal and moral corruptions are so far advanced as to require our elders to consider that church to be no Christian church at all, then the baptisms administered by such a church will not be received. Given the complexity of all such issues, the elders will deal with each situation on a case-by-case basis.

   6. When the criteria listed above have been fulfilled, a household or individual will be formally received into the membership of Grace Covenant Church before the congregation on the Lord’s Day in the following manner.

      1. The individual or head of household will be asked the following questions:

         1. Will you before God and these your brothers and sisters in Christ, repeat and renew the promises you made when you were accepted into communicant membership in Christ’s Church?
         2. Do you acknowledge yourself to be a sinner in the sight of God, justly deserving His displeasure, and without hope except in His sovereign mercy?
         3. Do you believe in the Lord Jesus Christ as the Son of God, and Saviour of sinners, and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?
         4. Do you now resolve and promise, in humble reliance upon the grace of the Holy Spirit, that you will endeavour to live as becomes the followers of Christ?
         5. Do you promise to show in your own person the joy of new life in Christ by active participation in the life of the Church and by faithful attendance to worship, service, and the offering of prayers and gifts, to the glory of God?
         6. Do you promise to accept the spiritual guidance of the Church, obeying its doctrines and its teaching, and do you promise to walk in the spirit of Christian love with the congregation, seeking the things that make for unity, purity, and peace?
         When the questions are addressed to the head of a household, he will also be asked if he is speaking on behalf of the household.
      2. One of the elders will offer a prayer of thanksgiving to God.
      3. When an affirmative answer has been given, the members of the congregation will be asked to welcome the individual or household into this covenant relation of membership together with them by corporately responding to the following vow and saying "We do":
      4. Do you, the members of this congregation welcome these members into the community of faith as a communicant member and pledge to him your love, your prayers, and your encouragement as he lives the Christian life with us?
      5. One of the elders will offer a prayer of thanksgiving to God.

3. Release or Transfer of Membership

   1. If a member household or individual member of Grace Covenant Church 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.
   2. If a member household or individual member of Grace Covenant Church 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.
   3. If a member household or individual 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, the elders will release them from membership in Grace Covenant Church 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.

4. Communicant Members and Noncommunicant Members of Member Households

   The elders of the church recognize, through admitting the head of the household into such membership, that he is responsible before God for the spiritual condition of that household. The head of the household therefore makes recommendations to the elders concerning members of his household on such matters as baptism and the Lord’s Supper. Under the headship of Christ, the administration of church sacraments (or ordinances) remains with the elders.

   1. Those members of households who have not professed faith in the Lord, and have not come to the Lord’s Table, are recognized by the elders of the church to be non-communicant members of member households.
   2. Members of households who have been baptized with water, and whose confession of faith has been accepted by the elders, and have come to the Lord’s Table are considered by the elders of the church to be communicant members of the church.

5. Electors

   Those members of Grace Covenant Church who vote in church elections will be called electors. The elders are responsible to maintain the membershiplist of eligible electors.

   1. Qualifications for electors: Electors of Grace Covenant Church are those who are heads of member households. Unmarried male members who are independent of their parents may be considered as a household for purposes of voting.

   2. Authority of electors: Electors may vote in the elections of elders and deacons, and provide input to the elders.

   3. Elections: Elections will be conducted at appropriate times set by the elders.

Article II: Selection of Elders and Deacons

1. Elders

   Elections will be held once per year unless extraordinary circumstances warrant otherwise. A man may be considered as a potential elder in several ways. He may aspire to the office himself (1 Tim. 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 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 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 electors of the church have the option of voting either "yes" or "no."

   If the candidate receives the unanimous support of the church as represented (Phil. 2:1-4), 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, brought after the names having been presented to the congregation at least two weeks prior to the vote.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.

   Once installed, the elder remains an elder for life, unless he resigns or is removed. Under normal circumstances, an elder will serve actively for a term determined by the ruling elders, after which is it recommended that he be relieved of his duties for a minimum of one year, after which time he would be eligible to be re-elected to serve for another term.

2. Deacons

   Elections will be held once a year unless extraordinary circumstances warrant otherwise. A man may be considered as a potential deacon in several ways. He may aspire to the office himself, the elders may approach him, or individuals in the church may suggest his name to the elders. Once he becomes a candidate, the elders will examine him concerning his doctrine and manner of life. When the candidate has shown, in the unanimous judgment of the elders, his fitness for office, the elders will make a recommendation to the congregation and place his name on a ballot. 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 Tim. 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 electors 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.

   Once installed, the deacon remains a deacon for life, unless he resigns or is removed. Under normal circumstances, an deacon will serve actively for a term determined by the ruling elders, after which is it recommended that he be relieved of his duties for a minimum of one year, after which time he would be eligible to be re-elected to serve for another term.

Article III. Duties of Church Officers

1. Elders

   1. The elders are collectively responsible to oversee the following:

      1. Ruling/shepherding (1 Pet. 5:1-2).
      2. Equipping (Eph. 4:11-12).
      3. Prayer/fasting (Acts 6:4; 13:1-3).
      4. Teaching/preaching (1 Tim. 5:17).
      5. Administering baptism and the Lord’s Table (Matt. 28:19-20; 1 Cor. 11:23-26).
      6. Administering church discipline and restoration (1 Cor. 5:1-5).
      7. Prayer for the healing of the sick (Jas. 5:14-15).
      8. 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.
      9. Commissioning or licensing ministerial students, and overseeing the course of their training for the eldership. Under the guidance and oversight of the board of 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.

   2. Conduct of elders' meetings: All usual business of the elders will be conducted at their regular monthly meetings, or at special meetings called for a particular purpose.The president of consistory (appointed by the elders), will moderate the meetings of the elders, and the consistory clerk will record the minutes of the meetings.

   3. Responsibilities of individual elders: Elders are responsible for those duties delegated to them by the body of elders, and recorded in the minutes, with due regard to their gifts and desires. Elders with such a charge will serve willingly, and without domineering in the discharge of their assigned duties, whether pastoral or administrative (1 Peter 5:1- 3). There is no distinction of rank within the body of elders.

      Under Christ, the highest authority in the local church is the board of elders. While all the elders are equally involved in ruling the church, some elders are to be recognized by the church as also given to the labor of word and doctrine. As elders, all share the same rank and authority without distinction. Nevertheless, the church acknowledges the variety of gifts and callings God gives to men, and recognizes that some of the elders, though equal in rank and authority, are especially gifted and called to preach the Word, and to teach right doctrine (1 Tim. 5:17- 18).

      Our church therefore recognizes three distinct callings related to the session of elders for this local church. The first is called to a pastoral ministry of the Word, and called by us a teaching elder, minister, or pastor (Eph. 4:11-12; 1 Pet. 5:2-4). A second is called to a didactic ministry of the Word, called by us a teacher or doctor (1 Cor. 12:28; James 3:1). A third is called to government and rule according to the Word, called by us a ruler or ruling elder (1 Tim. 5:17; 1 Thess. 5:12-13; Heb. 13:7,17; Rom. 12:8; 1 Cor. 12:28). The names used for these callings are descriptive only, not titular or honorific (Matt. 23:8-10).

      The ruling elders principally function in the government of the church. The teachers share this rule, and are also responsible for teaching and instruction from the Word. The ministers also share in the rule of the church, and in addition are principally responsible for the proclamation of the Word on the Lord’s Day, as well as the general oversight of baptism and the Lord’s Supper. Each elder will have his calling and office acknowledged by the elders in session.

      In all meetings of consistory each elder has one vote. The consistory offices of president, vice president and clerk are to be filled by elders. The meetings of the consistory will be moderated by the president of consistory. In their capacity as a session, the elders oversee all the affairs of the church, including the particular labors of teachers and ministers.

   4. Compensation:

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

2. Deacons

   1. Responsibilities of deacons: Under the general oversight of the elders, the deacons will 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, fellowship meals, administration of subordinate ministries, office support, and administering the deacons' fund.

   2. Conduct of deacons' meetings:

      All usual business of the deacons will be conducted at their regular monthly 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 consistory meeting, they will provide a quarterly financial report to the elders, and they will give an annual report to the congregation with proposals for the upcoming year.

   3. Responsibilities of individual deacons:

      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. There is no distinction of rank among the deacons.

   4. Administering the Deacons' Fund:

      1. In the benevolent functions of the church, the deacons are responsible to maintain the biblical standard of money, charity, work, and related issues (Gal. 6:10; 2 Thess. 3:4-16; Eph. 4:28; 1 Tim. 5:3-4, 8; Is. 10:1-4).
      2. The Deacons' Fund is available to members of Grace Covenant Church to meet pressing needs. When a need is made known through the elders, deacons, or members of the church, the deacons will examine the scope and urgency of the need and deal with it accordingly.
      3. Upon being placed on the list for the Deacons' Fund, the head of the household will be asked to submit an acceptable household budget to the deacons within thirty days. A deacon will be assigned to review the family budget and give counsel and financial advice as necessary.
      4. If able, the head of the household is required to work at a full- timejob.
      5. The household will be discouraged from receiving public assistance in the form of direct welfare payments, not including medical reimbursements and/or unemployment assistance.
      6. In case of one-time needs exceeding $1000, the deacons will seek elder approval for the expenditure at the next regular elder meeting. If the need cannot be met from the Deacons' Fund, the deacons may seek elder approval to move funds from general savings to meet the need. A household budget will not be required for one-time needs paid in full from the Deacons' Fund. However, a budget will be requested by the deacons if the family stays on the list for the Deacons' Fund after that particular need is met.
      7. Families supported by the Deacons' Fund will be visited by a deacon at least once a month to ensure their financial needs are being met. Budget counseling will be provided by the deacons when necessary. If there are spiritual matters which need attention, the deacons will notify the elders. The deacons will report regularly to the elders on the status of families remaining on the list for the Deacons' Fund more than three months.
      8. Indigent giving will be decided by the deacons on a case-by-case basis. As a general rule the deacons will not disburse money to indigents, but will purchase items necessary to meet basic needs in such areas as food, clothing, shelter, and travel.

3. Resignation of Elders or 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 board of elders. The elders will meet to discuss 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.

Article IV: Removal of Elders and Deacons

1. Elders

   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 (Matt. 18:15), and then with one or two others (Matt. 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 Tim. 5:19).

   If the charges are doctrinal or moral in nature, and if the other elders unanimously decide that the question merits an investigation and/or trial, then they will (a) inform the men of the church of the nature of the charges, (b) announce the date(s) of the scheduled investigation and/or trial, (c) and encourage the men to attend.

   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 Tim. 5:20), or will be removed from the office of elder (1 Tim. 3:1-7; Tit. 1:5-9), or both.

2. Deacons

   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 (Matt.  18:15), and then with one or two others (Matt. 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 and/or trial, then they will (a) inform the men of the church of the nature of the charges, (b) announce the date(s) of the scheduled investigation and/or trial, and (c) encourage the men to attend.

   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 Tim. 3:8-13).

Article V: Discipline

1. Types of Discipline

   1. Informal Church Discipline: Informal 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:

      1. Self-discipline: Exercising self-control or applying self-correction;
      2. Overlooking the minor failings of others in love (1 Pet. 4:8);
      3. Informal admonishment: Encouraging one another to faithfulness and warning others in love to guard their hearts and minds against specific temptations and sins (Matt. 18:15).
   2. Formal 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 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 of the church is 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:
      1. 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 (Matt. 18:16).
      2. 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 Thess. 3:14-  15).
      3. Suspension: In some cases, considering the gravity or scandalous character of the sin, the elders may decide to suspend the brother or sister from the Table, from positions of responsibility or leadership, or from normal fellowship so that they may be ashamed and repent (2 Thess. 3:14-  15).
      4. Formal Trial: 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 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 and try them accordingly in a fair, just, solemn and timely manner. The most severe judgment which may be brought against a brother or sister convicted at trial is excommunicative censure, which is exclusion from the Supper and being regarded as an unbeliever.

2. Subjects and Nature of Discipline

   1. Communicant Members: Those who meet the criteria of communicant membership according to Article I, Section B of the Grace Covenant Church Constitution may be disciplined in the manner described in this Constitution. Communicant members who are children are also subject to the discipline of the church, although the elders will seek to work with the parents as possible, taking into account the age and circumstances of the child.
   2. Members of member households: In the case of children who have not come to the Lord’s Supper over a period of years, the elders will begin offering pastoral help to the head of that household. If the child leaves the household without ever having made such a profession of faith, or if the child falls into obvious and scandalous sin, then the elders will solemnly warn the child of the spiritual hazards in rejecting a biblical upbringing, and urge him to repent and believe. If the warning is not heeded, then the elders will remove the child’s name from the list of member households, and regarded an an unbeliever.
   3. Non-members: Professing Christians who attend the church regularly, but who are not members, may be rebuked, barred from the sacrament of the Lord’s Supper, but not excommunicated.
   4. 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.

3. Formal Disciplinary Procedures

   1. Formal Pre-trial Procedures

      1. When the elders determine that formal discipline is necessary, they will initiate the biblical means to admonish or suspend the brother or sister in a fair, just, solemn and timely manner.
      2. The elders shall establish the specific procedures for each admonishment and/or suspension, singly or in combination, on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include:
         1. Formal Private Admonishment: When a brother or sister is in sin and they remain unrepentant, and the elders have admonished them as described above in Article V.A.2.a, the elders will inform them that this admonishment is the first step in formal church discipline. Failure to heed this private admonishment and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.
         2. Formal Public Admonishment: When the elders decide to admonish a brother or sister publicly as described above in Article V.A.2.b, the elders will inform them that this admonishment is the first (or second) step in formal church discipline. Failure to heed this public admonishment and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.
         3. Suspension: When the elders decide suspension is in order as described above in Article V.A.2.c., the elders will inform the person suspended that this admonishment is the first (or second) step in formal church discipline. Failure to heed this suspension and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.

   2. Formal Trial Procedures

      1. When the elders determine that a trial is necessary, they will endeavor to use all biblical means to conduct a fair, just, solemn and timely trial.
      2. The elders shall 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:
         1. Informing the accused of the detailed charges against them in writing, including the time, place, and date of the trial, and giving them ample time for the preparation of a defense;
         2. Informing the congregation’s heads of households at a congregational meeting;
         3. At the trial, one of the elders will open with prayer and a solemn charge from the Word of God on the responsibilities of those present;
         4. Granting the accused time to make a reasonable defense at the trial, to reply and answer all charges, and to cross examine all witnesses called to testify;
         5. Taking a separate vote by the elders on each of the charges, if there are more than one, only after all the evidence has been presented, all relevant considerations have been fairly addressed, and the elders have had time to deliberate and prayerfully consider the matter; and
         6. Declaring publicly the judgment and actions of the elders regarding the accused on an appointed Lord’s day, following an explanation and exhortation appropriate for the occasion, and providing the accused with a written copy of the judgment of the elders;
         7. Making an official file containing all the records pertaining to the excommunication, including pertinent correspondence, transcripts, and minutes. If he requests it, the convicted member will be given one copy of this file at the expense of the church.
         8. Any appeals to presbytery will be conducted in accordance with the Constitution of the denomination to which the congregation is affiliated.

4. Restoration

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

Article VI. Subordinate Ministries

The elders may unanimously delegate to an individual or board the executive authority of any subordinate ministry established by the elders. This executive responsibility continues at the pleasure of the elders. In order to dismiss such an individual, or remove someone from such a board, a two-thirds vote of the elders is required. If the individual concerned is also an elder, he is excluded from voting on any matters concerning his own case. If separation of a subordinate ministry from Grace Covenant Church becomes necessary, that action may be authorized by a unanimous vote of the elders.

All formal actions concerning subordinate ministries will be entered in the minutes of the elders' meetings.

Article VII. Incorporation

1. As a church of the Lord Jesus Christ, Grace Covenant Church is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church.
2. Grace Covenant Church maintains its status as an unincorporated church as a matter of conscience.
3. Grace Covenant Church has constituted herself, under the authority and headship of the Lord Jesus Christ, as an association of natural persons, and recognized as such by the laws of the province of Ontario.

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.

1. A written copy of the proposed change(s) is made available to the congregation.
2. The elders seek due consultation with the heads of households of the church at a congregational meeting.

Drafted and Approved unanimously by the elders of Grace Covenant Church on Nov. 16, 2000

Ammended unanimously by the elders of Grace Covenant Church to include the "non-profit" clause on Dec. 27, 2001

Ruling Elder Barry Everts Ruling
Ruling Elder Cope Jonkman
Ruling Elder Bill Kroesbergen