Albuquerque
Sovereign Grace Baptist Church

Constitution of
Albuquerque Sovereign Grace
Baptist Church

Albuquerque, New Mexico U.S.A.

Founded June 13, 1949

1998 Revision

Adopted by Albuquerque Baptist Church June 3, 1998

Preamble

  We, the members of the Albuquerque Baptist Church of Albuquerque, New Mexico, do ordain and establish the following Articles, to which we voluntarily and solemnly submit ourselves.

  As an Independent Baptist church we choose to affiliate with the Southern Baptist Convention with a Reformed Baptist perspective.

  The sole purpose of Albuquerque Baptist Church is to glorify the true and living triune God by promoting His worship, evangelizing sinners, and building up His saints.

  We believe that Christ is both the subject and purpose of the Gospel. The entire Bible is about Him. Every child of God's sure and only hope is in Him. Every aspect of salvation from beginning (election) to end (glorification) is all of God's grace. Men cannot and should not ascribe salvation to any part of their will, work or worth. "By grace are ye saved through faith; and that not of yourselves: it is the gift of God. Not of works, lest any man should boast." Eph. 2:8-9

  We endeavor to be a glorious, worshipping church of Christ, people whose lives honor the Lord who bought us by His precious blood.

  Only a life of humble obedience to God is sound evidence of true conversion to the faith of Jesus. While no one is saved by the works of the flesh, true faith works what is good.

  The Doctrines of Grace are believed and cherished among us. We boldly proclaim the absolute sovereignty of God in the salvation of His beloved people, preaching Jesus Christ and Him crucified to all, withholding Him from none.

  We hold to the humbling truths of God's sovereign grace in the salvation of lost sinners. Salvation is through Christ alone and by faith alone.

The New Testament demands of all Christians, formal, open, solemn, voluntary and enduring commitment to Jesus Christ, to His truth and to His people. A true Christian's commitment to the Lord Jesus Christ must include, and is inseparable from his commitment to Christ's truth and to Christ's people. Such a commitment to Christ, His truth and His people ordinarily requires a formal, open, solemn, voluntary and enduring commitment of church membership in a local church for the following biblical reasons:

Fulfillment of Christ's Great Commission requires church membership. According to the Great Commission of Christ (Matt. 28:18-20) there is an inseparable connection between making disciples, baptizing them and teaching them. The Apostles implemented this commission by gathering baptized disciples into local churches. It was therefore in local churches that baptized disciples were taught all that Christ commanded (Acts 2:38-42, 1 Cor. 4:17). With the uncertain exception of the Ethiopian eunuch, the New Testament knows nothing of believing men and women who are not members of local churches.

Obedience to Christ's directive to observe the Lord's Table requires church membership. Since all believing men and women are required by Christ to observe the Lord's Table (Luke 22:19; 1 Cor. 11:23-25), and since the Lord's Table is clearly a local church ordinance (1 Cor. 11:17,18,33,34 cp. 1 Cor. 1:1,2), it follows that all Christians must belong to a local New Testament church in order to partake biblically.

The New Testament presents the local church as a distinct group of individuals which could:

a. be counted (Acts 2:41-42; 4:4)
b. be added to (Acts 2:47; 5:14)
c. be called upon to select leaders and representatives from among itself (Acts 6:1-6; 2 Cor. 8:19, 23; Acts 15:22)
d. be officially gathered together (Acts 14:27; 15:22)
e. carry out church discipline by vote (Matt. 18:17; 1 Cor. 5:4, 13; 2 Cor. 2:6)
f. observe the Lord's table as a wholly present corporate assembly (1 Cor. 11:17-20, 33-34)

There is therefore clear biblical warrant for the existence and careful maintenance of local church membership involving formal, open, solemn, voluntary and enduring commitment. This biblical warrant compels us to use great care in maintaining a biblically- ordered church membership.

1. To be eligible for membership, a man or woman (Acts 5:14; 8:3,12) must demonstrate repentance toward God and the fruits thereof (Acts 26:20), as well as that faith toward our Lord Jesus Christ (Acts 20:21) which produces godly works (Eph. 2:8-10; James 2:18, 22). He must be baptized as a believer and profess substantial agreement with the purpose (as stated in Article 1), Confession (as stated in Article 2), and government of this church. Furthermore, he must not be under the biblically warranted (Matt. 18:17,18; 1 Cor. 5:11-13; 2 Thess. 3:6,14,15; 3 John 9,10; 2 Cor. 2:6-8) corrective discipline of a genuine church.

2. Church members must be in submission to the ordained rule of the church to which they belong (Heb. 13:17). He who cannot intelligently and freely submit to a church's government should not belong to that church.

3. Anyone who is in substantial disagreement with the constitution or confessions of the church could not be consistently submissive to the church's teaching ministry. Therefore, to admit such a person to membership in this church would be unwise (Eph. 4:3) and unscriptural.

4. Mastery of church confessions is not required of any new disciple before he is admitted to church membership. Such a requirement would violate the order of Matt. 28:19-20, which instructs us to disciple, to baptize, and then to teach the baptized disciple to observe all things whatsoever Christ has commanded. It is necessary, however, that any disciple applying for membership manifest a willingness to be taught and substantial agreement with what he already knows concerning the church's doctrine and government.

5. If one who is already a member of the church at any time concludes that he no longer satisfies the requirements for membership, he is under obligation to inform the elders/pastors of that fact.

All who are received into the membership of the church according to the procedures set forth in Section D of this Article and who do not come under the corrective discipline of the church as set forth in Article 4, will be considered regular members in good standing and entitled to all the rights and privileges of membership in the church (Acts 2:37-47).

Members of other churches who come to live in our area for a limited period of time (e.g., students, military personnel, persons on special work assignments) may be received into or removed from the membership of the church on the same basis and in the same manner as persons who have permanent residence in our geographical area. Such a person need not be released from the membership of his "home church" but will be regarded as an associate member while in our midst, enjoying all the privileges, performing all the duties, and submitting to all the liabilities of regular membership. When such a person terminates his period of temporary residence, he will be released to the fellowship of his "home church" and no longer be regarded as a member of this church (compare: Acts 18:27; Rom. 16:1,2; 2 Cor. 3:1f; Col. 4:10; 3 John 5-10). If such a person decides to live in our area permanently and to end his membership in his former "home church," he may request that he be regarded as a regular member of this church. Such regular membership will begin once his membership in his former "home church" has ended. A letter will be sent to the "home church" informing it of the new status of all who begin or end associate membership in this church.

1. Any person desiring to become a member of the church must submit a written testimony to the elders/pastors explaining his understanding and experience of the Gospel of Christ. Exceptions to this requirement will be determined by the elders/pastors. The written testimony is intended to promote a proper evaluation of the potential member and to encourage knowledgeable fellowship with him. The elders may request further clarification and/or expansion of this written testimony before proceeding with the application process.

2.Those desiring to become a member will be given a copy of this constitution and the 1689 London Baptist Confession of Faith. Those desiring membership must read and agree with the constitution.

3. If the applicant has been a member of another church, the elders will investigate his standing in that church before he is accepted as a member in this church. Where it is possible and appropriate, a letter of transfer will be requested. Reception by transfer does not negate any of the requirements for becoming a member in this assembly.

4. Upon the reception of an acceptable written testimony, the elders/pastors may at their discretion ask for a preliminary meeting with the applicant; otherwise, the name of the applicant will be announced ( Exceptions to this requirement will be determined by the elders/pastors) for at least three consecutive Lord's Days at stated meetings of the church.

This time period is for the purpose of enabling the members to read his testimony and to raise any questions or objections concerning the applicant's qualifications. Members are expected to consider this a personal duty of the most serious character. They are expected to voice privately to the elders/pastors all questions or objections that have not yet been resolved, after personal contact has been made with the applicant (Matt. 18:15ff; Lev. 19:16, 17). During the application process, the applicant will be interviewed. During the interview the elder(s) will seek to clarify any questions the applicant may have concerning the church or church membership. They shall also determine whether or not that person meets the qualifications as stated in Article 3, Section B, of the Constitution and, if necessary, resolve any questions or objections raised by the church. The elders may postpone the reception of the person into membership until any objections can be resolved. If the elders/pastors are satisfied that the applicant meets the qualifications, the person will be received at a stated meeting of the church (Matt. 3:6-12; Acts 9:26, 27; 1 John 4:1; Rev. 2:2).

a. By Physical Death
When a member of the church is removed from our midst by death, his name will be transferred to the file of former members.
b. By Transfer
(1) Because the New Testament norm for Christians is that they be members of true local churches of Christ, and because the spiritual health of believers is endangered when they are not thus committed to a church, any Christian who leaves the membership of this church should seek to do so by means of transfer to another true church of Christ. Therefore, if a church member in good standing whose conduct does not warrant corrective discipline desires to leave the membership of this church, he is strongly urged to leave in an orderly way by privately indicating that desire to the elders/pastors along with his reasons for leaving, and by submitting a request to the elders for a transfer of membership to another true church of Christ.
(2) When such a departing member has not yet chosen a suitable church to which he may transfer, the elders/pastors may provide, if he wishes, for a transitional period which will allow the departing member to decide where he wishes to be transferred. Such a transitional status will be allowed to continue as long as the departing member maintains regular contact with the elders, does not unnecessarily prolong the transitional process, and does not engage in conduct requiring the exercise of church discipline.
(3) When it is so requested, the elders/pastors may transfer a departing member of good standing to the fellowship of another church. A letter of transfer will be sent to the appropriate officer(s) of the church to which the member wishes to transfer. No such letter may be given to a member who is at the time under the corrective discipline of this church. The elders/pastors may refuse to grant a letter of transfer to any church which is in their judgment disloyal to "the faith which was once for all delivered unto the saints" (Jude 3) or which does not exercise godly care over its members.
c. By Dismission
(1) Occasionally, a person's membership may need to be terminated under circumstances which make both transfer and corrective discipline inappropriate. In such circumstances a member may be dismissed.
(2) While there is no explicit precedent for dismission in the New Testament, it is required by biblical principles, including the voluntariness of local church membership (Acts 5:13; 9:26; 1 John 2:19) and the demands of biblically defined love and justice (Lam.3:31-33; 1 Cor. 13:4a, 5a, 7a; Prov. 17:15; 18:5); and by the exigencies of a church not yet wholly redeemed and facing the results of nearly 2000 years of church history.
(3) Dismission may be initiated either by the written request of a member to the elders/pastors, or by the elders/pastors themselves when a member ceases to maintain vital contact with this church. In either case, the final decision regarding the action of Dismission will lie with the elders/pastors. Church membership is a very serious matter. Members, therefore, shall be dismissed only after due inquiry and admonition by the elders/pastors, whenever such contact is possible. Before any individual is dismissed, the church shall be informed of the intention of the elders/pastors to dismiss the individual. This information must include the grounds for the proposed dismission. A suitable period of time following the announcement shall be given for the church to privately raise concerns with the elders/pastors. After due consideration of such concerns, the elders/pastors may proceed with dismission. When possible, they shall send a letter to the dismissed individual informing him of his dismission. The elders/pastors shall subsequently communicate to the church that the person has been dismissed. If one who has been dismissed applies again for membership, the normal procedures shall be followed as set forth in Section D of this Article.
(4) Dismission may be warranted for any of the following reasons:
(a) A member in good standing concludes that he is not truly saved.
(b) A member in good standing wishes to terminate his membership for reasons that do not impugn his Christian profession.
(c) A member ceases to maintain vital contact with this church due to relocation or other unique circumstances.
d. By Excommunication

According to the teaching of Holy Scripture, a church must cut off from its fellowship and visible membership any person who teaches or insists on holding to false and heretical doctrine, or who blatantly or persistently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity or peace of the church (Matt. 18:15ff; 1 Cor. 5:1f; Rom 16:17; Titus 3:10, 11). The procedure to be followed in such excommunication is set forth in Article 4, Section B, of this Constitution.

a. Albuquerque Baptist Church does not exist in isolation from, but is part of the universal church of Christ, composed of all true churches. Accordingly, open and forthright communication among the churches is vital for the purity, peace, edification and unity of the church universal. Therefore the elders/pastors may, at their discretion, disclose to the members of this church and to other churches the circumstances under which a person's membership was terminated (Acts 15:24; 1 Tim. 1:20; 2 Tim. 2:17; 4:10; 1 John 2:18, 19).
b. In addition, Albuquerque Baptist Church does not exist in isolation from society at large. Accordingly, this church has a moral obligation to society both to act with integrity and to maintain its testimony (2 Cor. 8:20,21). Therefore, the elders/pastors may, at their discretion, disclose to other persons outside the ecclesiastical circles mentioned above the circumstances under which a person's membership was terminated (Lev. 5:1; Prov. 29:24; 1 Pet. 4:15).
c. Termination of membership does not give license to former members to sow discord, spread false teachings or reports, or engage in any other behavior which threatens the peace and unity of this church or the church universal. Accordingly, when it is established that a former member is behaving divisively, the elders/pastors may issue whatever warnings they deem appropriate to maintain and preserve the peace and harmony of this church and the church universal (Acts 15:24; Rom. 16:17- 20; 1 Tim. 1:20; 2 Tim. 2:17; 4:10; 1 John 2:18, 19).

In God's order, commitment normally constitutes the pathway to the possession of privileges. Therefore, membership in this church includes the following privileges:

1. Participation in the Lord's Supper (Acts 2:41-42; 1 Cor. 11:18-26, 33);
2. Attendance at, appropriate participation in, and voting during church business meetings (Acts 6:1-6 (cp. Acts 2:41; 4:4; 5:13-14); 1 Cor. 5:4-7; 13 (cp. 1 Cor. 1:2));
3. Laboring to extend God's Kingdom in ministries of the church (as one's gifts, graces and calling make appropriate) (1 Cor. 12:4-27 (cp. 1 Cor. 1:2); Eph. 4:7; 11-12; 16; 1 Pet. 4:10-11);
4. Reception of the committed oversight and care of the elders/pastors of the church (Acts 20:28; 1 Pet. 5:2-3);
5. Reception of the committed care and discipline (as needed) of the membership of the church (Acts 6:1-2 (cp. Acts 2:41; 5:13-14; 9:26); 1 Cor. 5:4-5 (cp. 1 Cor. 1:2); Gal. 6:10).

a. All services on the Lord's Day (morning and evening worship, the Lord's Supper, and baptisms);
b. Midweek Bible study;
c. Church business meetings; and
d. Any special meetings that the elders shall occasionally deem necessary.

The elders shall keep a file of all past and present members. This file shall have three divisions: regular members, associate members, and former members. The file of former members shall include the date and reason church membership was terminated, as well as any other necessary information (see Article 3, Section D).

Every disciple (follower) of Christ must be under His discipline (His instruction and correction), which is administered to each one through the church (1 Cor. 12:12-27; 1 Thess. 5:12-15; Heb. 3:12,13; 10:24, 25). Mutual submission to one another (Eph. 5:21) and to the overseers whom the Lord has set over His church (1 Pet. 5:5) will result in the sanctification of each member individually and of the whole body of the church collectively. There are occasions, however, when one's failure to respond to this formative discipline makes the application of corrective discipline necessary.

1. General Statement

a. Corrective discipline becomes necessary when heretical doctrine or disorderly, immoral, or scandalous conduct appears among the members of the church. As a general rule and whenever feasible, an effort must be made to resolve difficulty, correct error, and remove offense through counsel and admonition before more drastic steps are taken (Gal. 6:1; James 5:19, 20). The principles given to us in Matt. 18:15-16, Rom. 16:17-20, 1 Cor. 5:1-13, 2 Thess. 3:6-15, 1 Tim. 5:19-20, and Titus 3:10 must be carefully followed and applied to each and every case of corrective discipline as appropriate. In some cases public admonition and/or public repentance may be warranted (Matt. 18:17; 1 Tim. 5:20). In the most extreme cases excommunication from the membership of the church may be necessary (Matt. 18:17; Rom. 16:17-20; 1 Cor. 5:1-13; 1 Tim. 1:20; Titus 3:10). All the members of the church are obliged to submit to and enforce as appropriate the decision of the church in acts of corrective discipline.
b. Since the church is a spiritual and religious institution, the punishments inflicted by the church in corrective discipline (2 Cor. 6:7) are also spiritual. They include public verbal reproof (Matt. 18:17; 1 Tim. 5:20), social avoidance (Rom. 16:17; 1 Cor. 5:9-11; 2 Thess. 3:6, 14), suspension from the Lord's Supper (1 Cor. 5:11), and removal from the membership of the church (Matt. 18:17; 1 Cor. 5:13). They are intended to effect repentance through a sense of sorrow and shame (2 Cor. 2:7; 2 Thess. 3:14). The church has no right, however, to confiscate goods, revoke conjugal rights, or inflict corporal punishment of any kind. Nevertheless, a member guilty of criminal actions may be delivered to the civil authorities according to the rule of Scripture (1 Pet. 4:15).
c. The goals of corrective discipline are always the glory of God, the welfare and purity of the church (1 Cor. 5:6) and the restoration and spiritual growth of the offender (1 Cor. 5:5; 2 Cor. 2:5-8; 1 Tim. 5:20).

Public reproof consists of a pastoral effort, before the gathered church, to call an impenitent church member to repentance for sin too blatant to be dealt with in an exclusively private manner; or to deal with serious sin even where there may have been repentance. The elders/pastors may administer public censure whenever in their judgment either public misconduct (Gal. 2:11-14; 1 Tim. 5:20), patterns of sin (Titus 1:12, 13), or serious doctrinal error (Titus 1:10-13) pose a significant threat to the godliness, unity or testimony of the congregation. Those who humbly receive the word of public reproof, own and confess their sin, and manifest a transformed life (Prov. 28:13) shall afterward be publicly commended for their godly repentance (2 Cor. 7:7-11). If the reproof is not heeded, further discipline may be imposed.

a. A Stubborn Private Offender (Matt. 18:15-17)
When a private offense remains unresolved even after the method prescribed by our Lord in Matt. 18:15, 16 has been graciously and prayerfully followed, it is considered an aggravated offense. The brethren involved shall bring the matter to the elders/pastors who, if they judge the matter to be serious and cannot persuade the brother to repent, shall report the situation to the church and recommend that the stubborn brother be suspended (Matt. 18:17a). If, even after a period of suspension, the person remains adamant in his sin, excommunication shall be enacted according to the procedure outlined in Paragraph B, 4, b of this Article (Matt18:17b).
b. Divisive Teachings or Behavior (Rom. 16:17-20; Titus 3:10)
When after admonition a member persists in the propagation of serious doctrinal error contrary to the Scripture and our Confessions of Faith, or attempts to sow discord among the membership contrary to the Scripture and this Constitution, he may be suspended as a factious man. Since every member is responsible to help preserve the unity of the Spirit (Eph. 4:1f.), no member is to conceal such flagrantly divisive behavior, but rather to reprove it, and disclose it to the elders/pastors (Deut. 13:6f.; 1 Cor. 1:10, 11). Whenever the elders/pastors become aware of such divisive behavior, they are to confront it meekly and patiently according to the Word of God (1 Cor. 1:10-4:21; Titus 3:10). If, even after receiving repeated admonition from the elders/pastors, a member persists in such behavior, the elders/pastors shall report the situation to the church and recommend that the divisive brother be suspended. If, even after a period of suspension, the person remains impenitent, excommunication shall be enacted according to the procedure outlined in Paragraph B, 4, b of this Article.
c. Disorderly Behavior (2 Thess. 3:6-15)
When a member deliberately persists in conduct which displays a flagrant or public disregard for either the order appointed by God for all mankind in the creation ordinances, namely, work and marriage (Gen. 2:1-3, 15, 18-24; Exod. 20:8-11; 1 Cor. 7:1-17, 39; 2 Thess. 3:6-15; 1 Tim. 5:8; Titus 2:5); or for the order established by Christ for His church in Scripture (1 Cor. 11:17-34; 14:37-40; 1 Tim. 3:14, 15) and adapted to our church in this Constitution, he may be suspended as a disorderly man (2 Thess. 3:6). Whenever the elders/pastors become aware that, in spite of the admonitions of formative discipline (1 Thess. 5:14), a member is behaving disorderly, they are to confront him meekly and patiently according to the Word of God (2 Thess. 3:14, 15). If, even after receiving such admonition from the elders/pastors, a member persists in this behavior, the elders/pastors shall report the situation to the church and recommend that the disorderly brother be suspended (2 Thess. 3:14, 15). If, even after the period of suspension, the person remains impenitent, excommunication shall be enacted according to the procedure outlined in Paragraph B, 4, b of this Article.
d. A Scandalous Sin
If a member has sinned scandalously but shows hopeful signs of repentance, including submission to the elders/pastors, it may still be prudent to suspend him for a time so that he may clearly manifest repentance (Matt. 3:8), so that reproach not be brought upon the Name of Christ and the church (2 Sam. 12:14; Rom. 2:24), and so that others may not be emboldened to sin (1 Tim. 5:20). If fruits worthy of repentance are not forthcoming, the elders/pastors may recommend to the church at a later date that this person be excommunicated according to the procedure outlined in Paragraph B, 4, b of this Article.
e. Contempt of Church Discipline
If a person is accused or suspected of a sin requiring corrective discipline, yet absents himself from the meetings of the church, or refuses to meet with the elders/pastors so that the matter may be investigated, such a person may be suspended (Matt. 18:17; Num. 16:12, 20, 23-27). The elders/pastors may recommend to the church at a later date that this person be excommunicated according to the procedure outlined in Paragraph B, 4, b of this Article.

a. In addition to the excommunication of those who have been previously suspended, some expressions of sin (ethical or doctrinal) are so gross and heinous in nature that preliminary actions like public reproof and suspension are inappropriate. In such cases, the guilty member may be immediately excommunicated by the church (1 Cor 5:1-4). This severe measure is to be employed when both aggravated lawlessness is discovered, and there are no hopeful signs of repentance. This severe measure is designed to purge the lawbreaker of his lethal attachment to his sin, unto a sincere and enduring repentance (1 Cor 5:5; 6:9-11). The elders/pastors, therefore, having made earnest but unsuccessful efforts to bring the offender to true repentance and reformation, shall report the same to the church and recommend that the offender be excommunicated.

b. All acts of excommunication must be executed by the gathered church (Matt. 18:17; 1 Cor. 5:4). To be valid, an act of excommunication must have the approval of at least two thirds of the members present and voting.

1. All officers of this church must be members of the church.

2. Any individual set apart to one of these offices must be able to conscientiously affirm his agreement with the church's Confessions of Faith and Constitution. If he should at any time move from this position, he would be under spiritual and moral obligation to immediately make that fact known to the elders/pastors in an orderly manner.

3. While we acknowledge the valuable gifts which God has given women and the valuable assistance they may render to the officers of the church (Rom. 16:1-6; Phil. 4:3; 1 Tim. 3:11), the Bible prohibits women from holding either the office of deacon or elder/pastor in the church (1 Cor. 14:33b-35; 1 Tim. 2:8-15; 3:1-7). Women, therefore, shall not be nominated, elected, or ordained to either of these offices in the church. (1 Cor. 14:33b-35; 1 Tim. 2:8-15). Since it is also a violation of the Scriptures for a woman to exercise authority over a man in spiritual things outside a meeting of the whole church, no woman shall be appointed to a teaching or authoritative function in a ministry of the church where adult men would be regularly under her ministry. Nevertheless, we acknowledge and encourage the valuable gifts and assistance of women in the formal instruction of children and other women (Titus 2:3-5), in the informal instruction even of men (1 Cor. 11:5; Acts 18:26), and in the diaconal and especially the benevolent ministries of the church (1 Tim. 3:11; 5:9, 10).

1. Those who have been called of God to rule and teach in the church are called elders, pastors, or bishops. These are three interchangeable names designating one and the same office in a New Testament church (Acts 20:17, 28; Eph. 4:11, 12; Titus 1:5, 7).

2. Anyone desiring the office of an elder/pastor must evidence to God's people the personal, domestic, and ministerial qualifications that are set forth in the Scriptures (1 Tim. 3:1-7; Titus 1:5-9).

3. Because the authority of the elders/pastors of the church is human authority exercised in the house of God, it has both high prerogatives and important limitations:

a. It is divinely-delegated authority. Thus, elders/pastors/pastors are answerable to God for the exercise of this authority (Acts 20:28; Heb. 13:17). Therefore, elders/pastors are obligated to discharge all of the duties specified by God in the Scriptures (particularly in such passages as Acts 20:17, 28ff; 1 Pet. 5:1-4; and Heb. 13:17).
b. When they exercise this authority by requiring obedience to themselves, they must seek to gain the consciences of God's people through the ministry of the Word (Eph. 4:11c; 1 Tim. 3:2c; 2 Tim. 4:1-2; Heb. 13:17).
c. The authority of the elders/pastors does not include the right to make certain decisions unilaterally. In major decisions of church life (such as those having to do with corrective discipline, recognition of officers, and the sale of a church building), the local church as a whole has a voice (Acts 6:2-6; 9:26; 1 Cor. 5:4-5; 13; 2 Cor. 2:6). Yet the elders/pastors' must provide definitive leadership to the church in the making of such decisions.
d. The authority of the elders/pastors is limited to the sphere of the local church. Thus, they will not require punishments for sin beyond those of biblical church discipline, will not invade the biblically-defined spheres of other divinely-ordained human authorities (husbands, fathers, civil rulers, and employers), and will not command God's people regarding matters not specified in Scripture except to order the house of God by the application of His Word (Matt. 22:21; Luke 12:13-14; Acts 20:28; 1 Pet. 5:3a; Rom. 13:1-7; Eph. 5:22-6:9; 1 Cor. 7:25-28; 35-40).
e. The authority of elders/pastors is conditioned by the fact that they are themselves members of the local church. While elders/pastors are shepherds over the flock, they are also members of the flock. Therefore, each individual elder/pastor is entitled to the same privileges, is obligated by the same responsibilities, and is subject to the same discipline as are all the other members of the church. Thus, each individual elder/pastor is both under the oversight of his fellow elders/pastors and accountable to the church as a whole (Matt. 18:17; 23:9; 26:31; 2 Cor. 11:19-20; Gal. 2:11; 3 John 1, 9, 10).
f. The authority of every elder (or pastor) is the same. Thus, every elder/pastor has equal rule in the church. Though gifts possessed and functions performed will vary from elder to elder, this diversity must not undermine real parity among the elders/pastors (Acts 20:28 (cp. 17); Gal 2:11; 1 Pet. 5:1-2; 1 Tim. 5:17).
g. Finally, the authority of the elders/pastors is a very real authority. God's people are, therefore, required to submit when it is biblically exercised (Heb. 13:17; note also the Scriptural titles and functions of the office).

4. One crucial aspect of the elders/pastors' duties is personally overseeing the flock of God. Fulfillment of this duty shall include regularly and systematically meeting with each member of the church on at least an annual basis, except when physically impossible due to distance.

5. Elders/pastors will be maintained in material necessities and disentangled from the cares of another vocation according to their gifts, the needs and capability of the church, and the direction of Christ her Head (1 Tim.5:17ff).

6. Though a plurality of elders/pastors is the New Testament norm for every church, the New Testament does not specify the number of elders/pastors each church should have, nor does it dictate the length of an elder's term of office. One truly called to this office is usually called to it for life. He is a gift of Christ to the church, and the gifts of God are without repentance. Only when an elder fails to meet the necessary scriptural qualifications for his office does he disqualify himself from being an elder.

1. Deacons/Trustees are responsible primarily to administer the benevolent concerns of the church as well as its business affairs (Acts 6:1-4). They must fulfill the duties of their office in cooperation with, and in subjection to, the elders/pastors.

2. The number of deacons shall not be fixed. The church shall set apart according to its need men who evidence the scriptural qualifications for that office (Acts 6:1-7; 1 Tim. 3:8-13).

The appointment of elders/pastors and deacons/trustees is the prerogative of the Lord Jesus Christ alone. However, He has ordained that each local church exercise the responsibility of recognizing those whom He is appointing to be elders/pastors and deacons in that particular church. Elders/pastors are ordained to office by the laying on of hands by the elders/pastorship (1 Tim. 4:14). This is an expression of approval for which the elders/pastors are responsible (1 Tim. 5:22). Therefore, each officer must have the approval, not only of the church as a whole, but of the elders/pastorship in particular. The Lord's appointment of an individual to either of these offices is recognized by means of that individual's possession of those graces and gifts required by Scripture for the particular office and his own conviction that the Lord is calling him to minister in that office. The recognition of officers is a matter of such importance that it should never be dealt with without much prayerful waiting upon God, an honest perusal of the relevant passages of Scripture, and a frank evaluation of those who are being considered. Each member of the church has a spiritual responsibility to be intelligently informed regarding these matters.

The recognition of those whom the Lord has appointed to bear office in this church is executed in three steps: nomination, election, and ordination.

a. Nomination
Nominations to either office are made by the elders/pastorship. At least once every year at the annual business meeting an advisory ballot shall be taken. On this ballot each voting member may write the name of any male members and the office for which he believes that member to be qualified.
b. Election
Any church meeting for the election of officers shall be announced on four consecutive Lord's Days previous to its being held. The names of all nominees shall be separately discussed and voted upon. During the discussion the nominee under consideration and members of his immediate family shall leave the presence of the church until the written ballot is taken. The scriptural qualifications shall be read and expounded, and the nominee's qualifications openly discussed in the fear of God and with due respect for the reputation of the nominee. The church should seek unity of mind concerning each nominee, but should such unity not be fully realized, no fewer than three-fourths of those ballots cast shall be required for election. This vote shall take place by written ballot subsequent to a full and free discussion oriented to the relevant Scriptural passages. The vote shall stand as it is first given in the written ballot.
c. Ordination
Following the election of an officer there shall be a portion of a regular worship service set aside at which time the officer shall be ordained by the laying on of the hands of the eldership. This solemn act should always be accompanied by the special prayers of the whole church (Acts 13:1-3). The laying on of the elders' hands shall signify their approval of an officer-elect. Should the elders be unable to conscientiously ordain an officer- elect (1 Tim. 5:22), they shall inform each member of their reasons in an appropriate manner.
d. Review of Officers
1. Officers shall hold office only as long as they meet the biblical qualifications for their office in the esteem of the church.
2. There may arise reasons that would require an officer to be reviewed before the regularly scheduled time. Such a review meeting may be called by a majority of the elders/pastors (or a majority of the other elders/pastors in the case of an elder). The members may also request such a meeting. This request must be set forth in writing with the signatures of one-fourth of the total voting membership of the church. It must be presented to the elders/pastors, who shall in a timely and constitutional way (see Paragraph 3 below) call such a meeting.
3. Any meeting for the review of an officer shall be announced on four consecutive Lord's Days previous to its being held. During the discussion, the officer under consideration and members of his immediate family shall leave the presence of the church until the written ballot is taken. The scriptural qualifications shall be read and expounded, and the officer's qualifications openly discussed in the fear of God and with due respect for the reputation of the officer. Any member who publicly suggests in such a meeting that the officer being reviewed is unqualified for his office must have previously spoken with the officer himself and informed the elders/pastors of the church of his concerns (1 Tim. 5:19). He must also present biblical and factual warrant for his concerns at the review meeting. Just as it is wrong for a church to retain an officer who is not biblically qualified, so also it is rebellion against the head of the church to reject an officer for any but biblical grounds. Additionally, any officer about whom such concerns are raised must be permitted, if he wishes, to return to the meeting and defend himself. The church should seek unity of mind concerning the matter, but should such unity not be fully realized, no fewer than three-fourths of those ballots cast shall be required for the confirmation of an officer in his office. Any officer failing of confirmation no longer holds office in the church. This vote shall take place by written ballot; and the vote shall stand as it is first given in the written ballot.
4. An officer may resign his office without prejudice if he does so in an orderly fashion and for good and valid reasons. This resignation together with its reasons and the date upon which he wishes his resignation to be effective shall be submitted in writing to the elders/pastors of the Church.
e. Reserved
f. Full Support of Elders/pastors
1. Though all elders/pastors are equal as to the authority of their office, not all elders/pastors possess qualifications warranting full financial support in the office. The Bible teaches that special ability in ruling the church and, more especially, in public teaching and preaching are gifts worthy of full financial support (Gal. 6:6; 1 Tim. 5:17; 1 Cor. 9:1-14). Thus, before it undertakes his full support, the church must recognize that an elder or nominee to the elders/pastorship possesses special ministerial gifts and that he is excelling in the employment of those gifts for the benefit of the church, in ways appropriate to his opportunities. Special caution should be exercised in giving full support to an elder for the following reasons:
a. full support necessitates his removal from a secular vocation, which, in the interests of Christ's Kingdom and of his family, might be a more advantageous position for him to occupy;
b. a major portion of the church's financial stewardship is involved, for which its Head will hold it accountable; and
c. a fully supported elder has a greater influence upon the church, for good or ill. The provisions of this Section apply to any proportion of financial support required by an increase of ministry that would hinder an elder's full-time employment in a secular vocation.
2. The elders/pastors may recommend to the church that an existing elder or a nominee to the elders/pastorship be fully supported.
a. In the case of a nominee, full support may be considered in conjunction with the consideration of his qualifications for the elders/pastorship. In such a case, the elders/pastors will inform the church of their recommendation when the business meeting for this purpose is announced. A distinct discussion and vote for both election to the office and full support in the office is not necessary.
b. In the case of an existing elder who is being recommended for full support, a church meeting to consider this recommendation shall be announced on four consecutive Lord's Days prior to its being held. Such a recommendation may be considered in conjunction with the review of the elder involved. A distinct discussion and vote for both confirmation in the office and full support in the office is not necessary.
3. During any meeting where full support is being considered, special attention shall be given to the relevant teaching of Scripture (Gal. 6:6; 1 Tim. 5:17; 1 Cor. 9:1-14). During the discussion the man under consideration and members of his immediate family shall leave the presence of the church until the written ballot is taken. Such discussion must at all times reflect the fear of God, the claims of truth, and the gravity of the matter. Any vote upon full support requires three-fourths of those ballots cast for approval.
4. The full support of elders/pastors as well as their continuation in office will be subject to review (see Section F). Normally a review of full support will take place in conjunction with the review of an elder's qualification for office, whether at regular intervals or at special review meetings. However, circumstances may arise in which an elder's full support may need to be reviewed as an issue separate from his continuation in office. In such cases, a review shall follow the applicable procedures outlined in Paragraphs 2 and 3 above. Continuance of full support shall require three-fourths of the ballots cast.
5. Although not officers of the church, there is a need for positions of helps in the church. Such as: treasurer and assistant treasurer; Sunday School director; teachers; youth leaders; church clerk; music director and any other helps the church feels should be included to build this church of God. They shall hold positions only as long as they meet the biblical qualifications for their office in the esteem of the church. Each person must have the approval, not only of the church as a whole, but of the elders/pastorship in particular. They shall be elected and voted into their positions on any scheduled business meeting. Those in position of helps may choose to resign at any time as deemed necessary.

A. Voting
All members except those suspended by a vote of the church shall constitute the voting membership of the church (Article 4, B, 3). Delinquent members that have not attended the regular scheduled meetings of the church in three months shall not be allowed to vote at the next business meeting. ( The only exception is sickness. The church will discern if this was legitimate). In order to vote, the delinquent member must attend a minimum of four regular church meetings per month for three months . All voting members should regard their presence at a duly called church meeting with the same seriousness with which they would regard their attendance at a stated service of worship. It shall be our goal to prayerfully discern the mind of God so that in all matters of church business it may be said of us, as it was said of that church business meeting recorded in Acts 6, that this thing "pleased the whole multitude." However, in situations in which this unanimity is not realized, no less than a two- thirds (2/3) majority of those voting will make a resolution valid. In other matters wherein the Constitution requires a different proportionate vote, this two-thirds (2/3) figure will be overridden by the express statements of the Constitution regarding those categories of business. The voting members present at any properly convened meeting of the church shall constitute a quorum for the transaction of business. The elders/pastors shall cancel any previously announced business meeting of the church if through an act of God (such as inclement weather) or on holiday weekend an unusually large proportion of the members of the church cannot be present.
B. Special Meetings
Congregational meetings may be called by the Pastors or when one-fourth (1/4) of the voting members make a written request for such a meeting. This request must state the reason for the meeting, be signed by one-fourth (1/4) of the members in good standing, and must be presented to the Pastors, who shall in turn make the proper announcement of the meeting. Every congregational meeting at which business is to be transacted shall be announced at regular services for at least two (2) successive Sundays. Other congregational meetings at which there is no business transacted by vote may be called at the discretion of the Pastors without previous notice.

This Constitution, as with any other non-inspired document, is not infallible. It does, however, reflect an earnest and sincere attempt to apply the Scriptures in ordering the life of this local church. Furthermore, we as members of this church, including the elders/pastors, have solemnly committed ourselves to follow this Constitution in ordering the life of this church . Therefore the demands of the ninth commandment, and the sanctity of truth in general, require that the elders/pastors and all of the members of this church abide by our mutual commitment.

Only when we must obey God rather than the provisions of this Constitution may its requirements be disregarded (Acts 5:29). If at any time a member of this church becomes aware that adherence to this Constitution would violate biblical principle, he should make this known to the elders/pastors. If the elders/pastors conclude that biblical principle requires disregarding a provision of this Constitution, they are obligated to communicate this together with the reason(s) for their conclusion to the church within one month at a duly called meeting of the church. Furthermore, relevant amendments to this Constitution must be submitted to the church and acted upon in accordance with the provisions of Section C within one year following this informational meeting. The failure of the elders/pastors to observe these requirements will constitute a legitimate reason for the calling of a special meeting by the members of the church in accordance with Article 4, Section B.

Amendments to this Constitution may be adopted by three-fourths of those voting at any regular church meeting or at a special meeting called for this purpose provided, in either case, that such proposed amendments shall be distributed in written form to the membership at least four (4) weeks prior to such a meeting. This Constitution is to be perpetual but may be amended according to the guidelines of this constitution.

By-Laws shall be adopted and/or repealed by a simple majority of the total voting membership.

In the event of dissolution, the remaining funds and assets shall be used first to dispose of all Church-related liabilities and to the extent that assets exceed liabilities the remaining assets shall be donated to the Southern Baptist Convention of New Mexico.