Desiring to govern ourselves according to the principles of Scripture and to do all things in love, we, the members of Trinity Church Southside, do ordain and establish the following articles, to which we voluntarily submit ourselves.

This body shall be known as Trinity Church Southside of South Hill, Virginia.

SECTION 1. In submission to the Scripture, we confess the purpose of this church is to glorify God (Rom. 11:36; 1 Cor 10:31; Eph 3:20–21) through knowing (2 Cor 11:3; Col 3:2), loving (Dt 6:4–9; Mt 22:34–40; Jn 14:15), and enjoying (Job 22:24–26; Hab 3:17–18; Phil 4:4) Christ Jesus (2 Cor 4:1–6; Col 1:13–20; Phil 2:5–11) by the Spirit (Mt 3:16–17; Jn 15:26).

SECTION 2. The primary means for the accomplishment of this purpose are the public and private ministry of the Word of God, prayer, fellowship, and the ordinances of baptism and the Lord’s Supper (Acts 2:41–43).

SECTION 3. To fulfill this purpose, this church will endeavor by the grace of the Lord to cultivate and practice the basic Christian principles of love (Mt 22:34–40; John 13:34–35; Rom 13:10; 1 Cor 13) and self-denial (Mt 16:24–28; Phil 2:1–5).

SECTION 1. We adopt as the fullest expression of our faith the Second London Baptist Confession of Faith of 1689 (2LBC). The ultimate authority in all matters of faith and practice is the Bible alone, which truth is clearly set forth in the opening article of the Confession itself. This historic document, albeit imperfect, is an excellent summary of the things most surely believed among us, and we find it to be an assistance in controversy, a confirmation in faith, and a means of edification in righteousness.

SECTION 2. Other creeds and confessions express an important part of who we are as a church. We confess and believe together with our fathers in the faith and our brothers throughout the world (1 Cor 14:36; Gal 3:28; 1 Cor 3:1–4). We are baptized into their company as members of the same body, the Church of our Lord Jesus Christ, and with them we eat of a common loaf and drink from a common cup; their creed is our creed, even as their life is our life—one Lord, one faith, and one baptism (Eph 4:4–6). We therefore subscribe to the following, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church: the Apostles’ Creed, the Nicene Creed, the Definition of Chalcedon, the Athanasian Creed, and the Canons of Dort.

SECTION 3. These confessions and creeds are to be used as specified in our Book of Confessions.

SECTION 1. We acknowledge no ecclesiastical authority other than our Lord Jesus Christ, who is the Head of the Church (Eph. 5:23) and who directs the affairs of the church through elders chosen and ordained according to the precepts of Holy Scripture (Acts 14:21–23; 1 Tim 3:1–13; Titus 1:5–9). The elders themselves at all times and in all their activities stand under the authority of Holy Scripture (Acts 16:4; 1 Cor 7:17).

SECTION 2. The church should cooperate with other like-minded churches in matters of mutual interest and concern (2 Cor 8:18–24). We may seek the assistance (1 Cor 16:1–2) and should seek the counsel (Prov 11:14; 1 Thes 2:14) of other churches in matters of special importance and concern to us, but the decision of no other church, group of churches, or council shall ever be binding on this church (Acts 14:21–23; Phil 4:15; 2LBC 26:15).

SECTION 3. In addition to respecting the principles articulated in our Book of Confessions (2LBC 26:15), the church shall seek the assistance of an Advisory Council in cases of critical concern which threaten the integrity, unity, or biblical order of this congregation (Acts 15:2).

The Advisory Council shall consist of five elders chosen by our elders from at least three sister churches with whom we have close fellowship. The choice of these five men shall be reviewed each year prior to the annual church meeting. The consent of those to be proposed shall be obtained and the names of the five men shall be announced at the annual meeting by our elders.

Should there be an untimely and unresolved disruption of fellowship with any of the churches from which the men have been selected, or should any of these men be removed from office or become unable to serve on the Advisory Council, the elders shall choose replacements, and shall make this known to the congregation.

The Advisory Council shall be convened or consulted at the discretion of a majority of the elders or, should the church be without elders, at the discretion of a majority of the deacons.

SECTION 1. Requirements for Membership. Any man or woman (Acts 5:14; 8:3,12) shall be eligible for membership in this church who professes repentance toward God and faith in our Lord Jesus Christ (Acts 2:37–42; 5:14; 8:12; 16:30–34; 20:21), who manifests a life transformed by the power of Christ (1 Cor 1:1–2 with 6:11; Gal 1:1–2 with 4:8–9; 1 Thes 1:1–9), who believes the Bible as contained in the sixty-six books of the Old and New Testaments to be the inspired Word of God and the only rule of faith and obedience (2 Tim 3:16–17), who can affirm with a clear conscience the teaching of the Apostles’ Creed (Rom 10:9–13; Eph 4:3), who has been baptized (Mt 28:18–20; Jn 4:1–2; Acts 2:41; 8:12; 16:31–34; 18:8), who is able to joyfully submit to the government (1 Cor 1:10; 14:40; Acts 2:42; Heb 13:17) and discipline (see Article VI Section 1) of this church, who lives in our geographical area, and who intends to give wholehearted support to its ministry (2 Cor 8:5; 1 Thes 5:12–14; Acts 15:39).

SECTION 2. Procedures for the Reception of New Members

Paragraph A. Pastoral Examination. A person who desires to become a member of this church shall make it know to the elders by submitting a completed membership form. The elders will visit with the individual and seek to determine whether that person has a credible profession of faith in Christ, believes the Bible as contained in the sixty-six books of the Old and New Testaments to be the inspired Word of God and the only rule of faith and obedience, is in agreement with the Apostles’ Creed, has been baptized, is willing to submit to the government and discipline of this church, is capable of assuming the responsibilities and liabilities of church membership, and intends to give wholehearted support to its ministry (Acts 9:26–27 ; 10:47–48 with 11:2–18; 11:23).

Paragraph B. Pastoral Inquiry. If the prospective member is or has been a member of another church, efforts 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 (3 Jn 8–10), membership may be denied or delayed at the discretion of the elders.

Paragraph C. Congregational Counsel. If the elders are satisfied that the prospective member meets the requirements for membership, they shall announce the same to the congregation at a stated meeting of the church. At least two weeks will be allowed for objections or questions to be raised privately with the elders concerning the applicant’s manner of life or doctrine. If no objection is raised, the person will be publicly received into the membership during the next public gathering on the Lord’s Day. The elders shall postpone the reception of a person into membership until any objections are investigated and resolved to the elders satisfaction (Acts 9:26–29).

Paragraph D. Congregational Consent. During the public gathering, the person to be received into membership shall be asked to verbally affirm their belief in the sufficiency of Christ and His gospel work for their salvation and their commitment to His Lordship by endeavoring to love (Jn 13:34–35), by practicing self-denial through the ordinary means of grace (the word, prayer, and fellowship; Acts 2:42), and by submitting to the government and discipline of the church (Heb 13:17; see Article VI Section 1). They then shall be asked to read and affirm their belief in the articles of faith expressed in the Apostles’ Creed. The members of the congregation shall then be asked to express their consent to his reception (Acts 9: 26–28; Rom 15:7).

SECTION 4. Termination of Membership.

Paragraph A. Ways of Termination.   (1) By Death. When a member of the church dies, his name shall be removed from the membership roll (Heb 12:23).
  (2) By Transfer. When it is so requested, the elders may grant to a member in good standing a letter of commendation to another church (Acts 18:27). No such letter may be given to a member who is under corrective church discipline. The elders may refuse to send a letter of commendation to any church which is in their judgment disloyal to the faith which was once for all delivered to the saints (Jude 3) or which does not exercise godly care over its members (Heb 13:17).
  (3) By Resignation. Membership in Trinity Church Southside is entered and initiated jointly, by voluntary commitment from the individual and consent by the church, expressed in terms of the procedures described in Section 3 of this Article. Accordingly, members cannot ordinarily terminate their membership unilaterally. As a general rule, a member may voluntarily resign from membership in Trinity Church Southside. In such cases, the member should first consult with the elders. However, a resignation offered by a person guilty of sin which warrants corrective discipline will be regarded as invalid, and the church may proceed with public censure, suspension of privileges, or excommunication in accordance with the procedures outlined in Article VI (Acts 15:24; 1 Jn 2:18–19 with 2 Jn 7–11).
  (4) By Exclusion. If a member ceases to encourage others by abandoning the regular fellowship of the church without showing just cause (Heb 10:24–25), he may be excluded from the membership. In such cases the elders shall try to contact the person and resolve the situation (Ezek 34:4). If these efforts are unavailing, the elders shall recommend to the congregation that the person be excluded. If a member not guilty of sin which warrants corrective discipline renounces his commitment to submit to the government and discipline of this church in keeping with the requirements of membership listed in Section 1 or Section 2 paragraph D of this Article (Num 30:2; Deut. 23:21–23; Ps 15:4; 24:4; Mt 5:37), and yet refuses to resign voluntarily, he may be excluded, but only after due admonition from the elders (2 Tim 2:24–26). In such cases the elders shall announce to the congregation by letter their recommendation to exclude the person and the grounds for such an action. Opportunity will be given for questions , and if no objection is raised which the elders consider to be valid, the members of the congregation shall be asked to express their consent to the exclusion on the appointed Lord’s Day. The elders will inform the person, when feasible, that he is no longer a member.
   (5) By Excommunication. According to the teaching of the Holy Scripture, a congregation must cut off from its fellowship and membership any person who teaches or insists on holding heretical doctrine, who impenitently conducts himself in a manner inconsistent with his Christian profession, or who persists in disturbing the unity, peace, or purity of the church (Mt 18:15ff; Rom 16:17–20; 1 Cor 5:1ff; Titus 3:10–11). The procedure to be followed in such excommunication is set forth in Section 2 of Article VI of this Constitution.

Paragraph B. Implications of Termination.   (1) Trinity Church Southside does not exist in isolation from, but is part of the universal church of Christ, composed of all true churches (Gal 1:13, 22; Eph 3:21). Accordingly, open and forthright communication among the churches is vital for the purity, peace, edification, and unity of the church universal. Therefore the elders may, at their discretion, disclose to the members of Trinity Church Southside 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).
  (2) In addition, Trinity Church Southside does not exist in isolation from society at large. Accordingly, Trinity Church Southside has a moral obligation both to act with integrity and to maintain its testimony before the civil authorities and society in general (2 Cor 8:20–21). Therefore, the elders may, at their discretion, disclose to persons outside the ecclesiastical circles mentioned above the circumstances under which a person’s membership was terminated (Lev 5:1; Prov 29:24; Rom 13:1–7; 1 Pet 4:15).
  (3) Termination of membership does not give license to former members to sow discord, to spread false teachings or slander, or to 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 may issue whatever warnings they deem appropriate to preserve the peace and harmony of this congregation and the church universal (Acts 15:24; Rom 16:17–20; 1 Tim 1:20; 2 Tim 2:17; 4:14–15).

SECTION 1. General Statement. All the teaching and instruction which takes place in Christ’s church is part of its discipline and training (Mt 28:20). The Scriptures teach that God disciplines, and that He does so using a variety of means: persecution and hardship (Heb. 12:3–11), sickness (1 Cor 11:23–34), death (Acts 5:1–11; 1 Cor 11:23–24), and the local church (Mt 18:15–20). In the local church, this discipline includes both formative measures such as preaching, teaching, exhortation, imitation, etc. (2 Tim 4:1–2; Heb 3:12–13; 12:3–11; Titus 2:7) and corrective measures such as public admonition, suspension of privileges, and censures (Mt 18:15–17; Titus 3:10). The goal of all church discipline include God’s glory in the church, the welfare and purity of the church, the integrity and effectiveness of the church’s witness, the sanctification and salvation of God’s people, and the restoration and spiritual growth of the offender.

There are occasions when formative discipline alone is insufficient, and corrective discipline becomes necessary (e.g. in cases of heretical doctrine, scandalous conduct, or serious unresolved personal offenses). All forms of corrective discipline are ultimately corporate and public acts. As a general rule and whenever feasible, the elders will make an effort to bring the offending party to repentance through private means (Gal 6:1; Jas 5:19–20) before more public steps are taken. Nevertheless, the character of the sin or the circumstances of the sin may necessitate public corrective discipline whether or not any private means have been implemented by the elders. In each cases of corrective discipline, the principles and procedures of the Scriptures must be applied judiciously. The paragraphs that follow set forth the various forms of church discipline identified in the Bible, but do not constitute a fixed procedural order.

SECTION 2. Various Forms of Corrective Discipline

Paragraph A. The Corrective Discipline of Public Admonition. When a church member sins in such a way that the offense may not be righteously overlooked (Prov 19:11; 1 Pet 4:8), he may be admonished by the elders and called to repentance before the gathered church. For those who remain impenitent, further corrective discipline may be enacted (Mt 18:15–17; Luke 17:3; Titus 3:10–11). Those who humbly received the word of public admonition, own and confess their sin, and manifest appropriate fruits of repentance (Prov 28:13) shall afterward be publicly commended for their godly repentance (2 Cor 7:7–11).

Paragraph B. The Corrective Discipline of Suspension of Privileges. Some sin by a member requires the suspension of some or all of the privileges of church membership in keeping with the nature and gravity of the offense (2 Thes 3:14–15). This suspension must be enforced by the members of the church. Nevertheless, the elders of the church may, at their discretion, suspend the privileges of a member in anticipation of the public disclosure of the sin (1 Cor 11:27; 1 Pet 5:1–2). As soon as possible, the elders shall make the sin of the member known to the congregation. Suspension shall be imposed by consent of the congregation following the procedure outlined in Section 3 of this Article. In all cases of suspension, the offending person is still to be regarded as a brother in Christ and as a member of the church (2 Thes 3:14–15). If the suspended member persists in his impenitence, additional disciplinary action may be required.

When a suspended member gives satisfactory evidence of his true repentance, the congregation shall restore his membership privileges according to the procedure outlined in Section 3 of this Article.

In some cases, a member’s sin may be so heinous, blatant, scandalous, or dangerous that it warrants the immediate action of suspension, censures, public rebuke, and even excommunication, without any prior formal disciplinary action (1 Cor 5:4–5).

Paragraph C. Excommunication.   (1) General Statement. When the sinning member persists in unrepentance or exhibits extended and repeated patterns of some sin or is discovered to have been leading a duplicitous life of sin and unbelief, the church may move to excommunicate the member. Under ordinary circumstances, before a member is excommunicated, due time is to be allowed for his repentance following the discipline of public admonition, censures, and suspension of church privileges. If the sinner does not repent, he is to be excommunicated (Mt 18:17–20; Jn 20:23; 1 Cor 5; Rev 2:21; 1 Tim 5:24; 2 Cor 6:14). Excommunication is a serious, sober, judicial, and punitive act whereby the unrepentant member is purged from the community of believers, effectively having his baptism publicly revoked (1 Cor 5:13; Mt 18:18–20).
  (2) Treatment of the excommunicated individual. An excommunicated individual is to be treated as an unbeliever in that he has lost all privileges of church membership (Mt 18:17). He is treated more severely than any other unbeliever in that, being under punishment, he is denied certain privileges of social interaction (2 Cor 2:6; 1 Cor 5:9, 11). He is treated better than any other unbeliever, however, in that he has a great claim upon the admonitions, prayers, and affections of the brethren. The goal of these continued prayers and admonitions, together with the punitive withdrawal of distinctively Christian fellowship, is to effect biblical repentance through a sense of sorrow and shame (2 Cor 2:7).
If an excommunicated person gives satisfactory evidence of true repentance, the congregation shall restore him according to the procedure outlined in Section 3 of this Article.

Paragraph D. Qualification. The church has no right to confiscate goods, forbid conjugal rights, or inflict corporal punishment of any kind upon a member who receives any form of corrective discipline.

SECTION 3. Implementation of Corrective Discipline, Excommunication, and Restoration

Paragraph A. Procedure for the Suspension or Excommunication of a Member. At a congregational meeting, the elders shall recommend to the members that the sinning member be disciplined or excommunicated. The elders will clearly identify the type of action being recommended (censure, suspension of privileges, or excommunication), and delineate the strictures associated with that action. In order to enable the members to consent with biblical conviction and a good conscience, the elders will state their reasons for the discipline and provide supporting evidence that warrants the discipline.

Paragraph B. Procedure for the Restoration of a Suspended Member or Excommunicated Individual. Since corrective discipline and excommunication are corporate acts, restoration is a corporate activity. When the elders deem that a suspended member or excommunicated individual is manifesting satisfactory evidence of true repentance (2 Cor 2:6–8; 7:9–11), they shall recommend to the church that the person be restored. In order to enable the members to consent with biblical conviction and a good conscience, the elders shall provide reasons for the restoration of the disciplined member or excommunicated individual and the evidence of his repentance. In some cases, the person’s privileges may be restored or the strictures against him lifted in stages.

Paragraph C. Reporting matters to civil authorities. When a member is guilty or suspected of a crime, he may be reported to the civil authorities (Acts 5:29 with 1 Pet 2:13–14; Acts 25:11; 1 Pet 4:15).

SECTION 4: Protective Discipline. While the church has no authority to exercise discipline over non-members, it does have the right and responsibility to protect its members from those who would disrupt its peace and the purity of its life and doctrine (Titus 1:9–11). If and when such persons should trouble the church, the elders may name them, identify their errors, and warn the members not to associate with them (Rom 16:17).

Section 1. Foundational Principles. Trinity Church Southside is a Christ-ruled, Christ-governed, and Christ-led assembly. Jesus Christ alone is the Head of the church (Eph 5:23; Col 1:18), and He governs His church through qualified men whom He appoints (Acts 20:8; Eph 4:11) and who are endowed by His Spirit with the gifts and graces needed to accomplish their work (1 Tim 3:1–13). Because Christ appoints qualified men to serve as church officers, they have authority (2 Cor 13:10) and their authority is limited by Him in the Scriptures (1 Cor 14:36–38; 2 Tim 3:16–17). There are two kinds of church officers: elders and deacons (Phil 1:1; 1 Tim 3:1–13).

It is the duty of the church to seek to discover among its members those to whom Christ the Lord has imparted the graces and gifts necessary for office (Acts 6:3), and to set them apart by united prayer (Acts 6:6), and then to submit to their authority (Lk 10:16; Jn 13:20; Heb 13:17). Church officers are not exempt from church discipline, but on the contrary, their office obliges them to adhere to a more rigorous standard of conduct than other members (Jas 3:1).

Section 2. Elders.

Paragraph A. Authority of Elders

(1) Ground of Their Authority. The Head of the church (Col 1:18) has given the Scriptures to His church as an infallible and unchanging rule of practice (2 Tim 3:16–17; Mt 28:20; 2 Thes 2:15; 1 Tim 3:14–15; 4:11), to which the elders are always bound in discharging the duties of their office (1 Cor 14:36–38). They are “elders” because they are spiritually mature leaders, and examples to the congregation (1 Peter 5:1–3). Elders are called “bishops” (or “overseers”) because they are charged with the oversight of the assembly (Acts 20:28; 1 Pet 5:2), “pastors” because they shepherd the flock of God (Acts 20:28), and “rulers” because they govern and care for the house of God (1 Tim 3:5; Heb 13:17,24). Insofar as the instruction of the elders is in accord with the Scriptures, that instruction carries with it the authority of Christ Himself (Lk 10:16). Where the Scriptures give explicit or implicit direction to the church on any issue, this direction is always to be obeyed (Jn 14:21). Where no regulative word from Christ is given, elders must exercise their authority in subjection to the general principles of Scripture and to the light of nature and Christian prudence (1 Cor 11:13–14; 14:40; 2LBC 1:6b).

(2) Sphere and Limits of Their Authority. The Word of God defines the sphere and limits of the authority of elders. The eldership, as a body, is authorized and responsible to give comprehensive oversight to the church (Acts 20:28; 1 Pet 5:1–3), including the preaching and teaching of the whole counsel of God (Acts 20:20–21, 27; Titus 1:9), the watching out for the welfare of the soul of every member of the church (Eph 4:11–13; Col 1:28; 1 Thes 2:11; Heb 13:17), and the directing of the church in all its tasks (1 Tim 3:4–5). Nonetheless, the elders must exercise this authority with sensitivity to the congregation (Ezek 34:4; Acts 6:5) and in the posture of servants and as examples to them (Mt 20:25–28; 1 Pet 5:3). Therefore, the elders should seek the support of the congregation respecting any major endeavor. They should also carefully consider congregational input when to do so would serve the interests of the church and would not involve the elders in a sinful relinquishment of their God-given responsibilities or authority (1 Tim 3:5; Acts 19:30; 21:11–14).

According to the Scripture the elders may not impose officers on the church, nor may they excommunicate any member without the consent of the congregation (Acts 6:3–6; Mt 18:17; 1 Cor 5:4–5; 2 Thes 3:14). Furthermore, congregational consent is required for any change to this Constitution and for receiving, suspending, or excluding members of the church.

Paragraph B. Plurality of Elders. The Scriptures teach that normally there should be a plurality of elders in each local church (Acts 14:23; 20:17; Phil 1:1; Titus 1:5). Therefore the church should endeavor to discover and then formally to recognize all the men whom the Holy Spirit has endowed with the requisite graces and gifts, but only such men (1 Tim 5:22). In addition, the men of the congregation should seek to cultivate the graces and gifts required for the eldership, since godly desire for this office is highly commended (1 Tim 3:1).

If in the providence of God Trinity Church Southside were to have only one elder, the church should pray fervently that God would raise up others (Mt 9:37–38). The sole elder, with the consent of the congregation, is urged to seek spiritual oversight for himself and his family from the eldership of a sister church with which we have intimate fellowship. He should seek counsel from these spiritual overseers and from the church’s approved Advisory Council (see Article IV) in matters of importance in the life of the church. However, his use of such counsel deprives him of none of the authority, and relieves him of none of the responsibility, of his office as elder in this church.

Paragraph C. Parity and Diversity of Elders. The elders are all equal in office and authority (Acts 20:28; Heb 13:17), but diverse in gift and function. Each elder must be “teachable” (1 Tim 3:2; Titus 1:9) and must be engaged in private instruction and admonition and in the administration and government of the church (Acts 20:28; 1 Thes 5:12; 1 Tim 5:17). However, some elders will be more gifted by God, more experienced, more involved, and more proficient than others in executing various dimensions of the pastoral office (Rom 12:3–8; 1 Cor 12:4–7). For example, some should be more engaged in public preaching and teaching than others (1 Tim 5:17). In view of this diversity of gift as well as the numerous and grave responsibilities of the office, it is highly desirable that at least one elder should devote himself full-time to the work of preaching and teaching and the oversight of the church as his calling in life (1 Cor 9:14). The church is responsible to give adequate financial compensation, according to its ability and according to the evidence of a man’s gift, especially, but not exclusively, to those elders who labor in the Word (Prov 3:27; 1 Tim 5:17–18).

Paragraph D. Numbers of Elders and Length of Term. Since the church should endeavor to recognize all the men whom the Holy Spirit has endowed with the requisite graces, gifts, and sanctified desire, the number of elders shall not be fixed. These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet 5:2), and as long as they hold the confidence of the congregation.

Paragraph E. Qualifications of Elders. The general qualifications for an elder are clearly set forth in Scripture, particularly in 1 Timothy 3:1–7 and Titus 1:5–9. Any man called to this office must be able conscientiously to affirm his agreement with our Book of Confessions and his submission to the Constitution of the church. Should he at any time change his convictions respecting these standards, he is under moral obligation to make this fact known to the elders (Ps 34:13; Eph 4:25; Mt 5:37).

Paragraph F. Chairmanship of the Elders. To help the eldership function in an efficient and orderly manner, the elders shall choose from their number a chairman and a vice-chairman (1 Cor 14:40; 2LBC 1:6b). The chairman shall be responsible to organize and lead the regular elders’ meetings and, ordinarily, all congregational members’ meetings. In his absence these functions will be performed by the vice-chairman. Under ordinary circumstances, the chairman shall be a man who has been set apart to labor full-time in the work of the ministry.

Section 3. Deacons.

Paragraph A. General Statement. Christ, the Head of the church, has instituted the office of deacon as an aid to the people of God in general and to the elders of the church in particular (Acts 6:1–6). While the office of deacon is a serving rather than a ruling office, God has promised a special blessing to those who serve well as deacons (1 Tim 3:13). Deacons are responsible to administer the ordinary business, secular affairs, and benevolent concerns of the church so that the elders may devote themselves without distraction to the biblical priorities of their office (Acts 6:3–4). Deacons must fulfill the duties of their office in cooperation with and under the oversight of the elders (1 Tim 3:10; Acts 20:17, 28; 11:30).

Paragraph B. Number of Deacons and Length of Term. The number of deacons shall not be fixed. The church shall choose as many as are needed for the work to be done from among the men who give evidence of having the scriptural qualifications for the office (Acts 6:3). These may all continue in office as long as they remain qualified, able, and willing to serve (1 Pet 5:2), and as long as they hold the confidence of the congregation.

Section 3. Deacons.

Paragraph C. Qualification for Deacons. The qualifications for a man chosen to fulfill the office of deacon are particularly set forth in Acts 6:3 and 1 Tim 3:8–13. Any man called to this office must be able conscientiously to affirm his agreement with our Book of Confessions and submission to the Constitution of the church. Should he at any time change his convictions respecting these standards, he is under moral obligation to make this fact known to the elders (Ps 34:13; Eph 4:25; Mt 5:37).

Paragraph D. Chairmanship of the Deacons. To help the diaconate function in an efficient and orderly manner (1 Cor 14:40), the elders, in consultation with the deacons, shall choose one of the deacons to serve as chairman and another as vice-chairman. The chairman shall be responsible to organize and lead the regular deacons’ meetings and to communicate regularly with the eldership concerning diaconal business and concerns. In his absence the vice-chairman shall undertake these responsibilities.

Section 4. Recognition and Installation of Church Officers.

Paragraph A. General Statement. The local church, under the guidance of the Scriptures and in dependence upon the Holy Spirit, is responsible to appoint men to the offices of elder and deacon. Each potential officer should have a desire for the office, and the church should recognize the call of Christ as it observes in the man evidence of the graces and gifts which Scripture requires for the particular office. In no case may a man be nominated to either office without his prior consent (1 Tim 3:1; 1 Pet 5:2).

This responsibility to recognize the gifts of Christ to His church is a matter of such importance that it should be discharged with much prayerful waiting on God for guidance, a careful consideration of the relevant passages of Scripture, and an objective evaluation of each man considered for office.

Paragraph B. Process of Recognition. Recognition of officers occurs through nominations and congregational consent.

(1) Nominations. Nominations to the office of elder or deacon shall be made by the elders (Acts 14:23; Tit 1:5). In order to assist the elders in their task of nominating qualified men, the elders will seek the input of the congregation by various means, such as a yearly advisory survey or asking individual members for input during pastoral visits. Every member is urged seriously to consider whether he perceives any men to be qualified for office and to communicate the names of such men to one of the elders directly or through the means appointed by the elders, such as an advisory survey. The elders will prayerfully and with biblical objectivity consider the input from the congregation and determine whether any of the men recommended should be nominated.

At any time during the year the elders may nominate men to either office and call a special congregational members’ meeting for their consideration. Likewise, members are free at any time to communicate to the elders the names of men whom they consider to be potential officers.

(2) Congregational Consent. There must be a minimum period of one month from the time of a man’s nomination until the meeting called for his public examination. During this period the members have a solemn obligation prayerfully to assess the nominee in the light of relevant passages of Scripture. Any member who has reservations about the man’s fitness for office should contact him or one of the elders. Failure to resolve the reservation to the elders’ satisfaction may warrant postponement of public examination.

When the time comes to consider a nomination during a members’ meeting of the church, the candidate for office and any members of his immediate family who are present shall be requested to leave the room while his qualifications are discussed by the congregation in the fear of God and the light of Scripture (1 Tim 3:1–3; Titus 1:5–9).

Paragraph C. Installation. Following the recognition of an officer by consent of the congregation, he shall be publicly installed in his office at the public gathering on the Lord’s Day by prayer and the laying on of the hands of the existing elders on behalf of the church (Acts 6:6; 14:23; 1 Tim 4:14). If there is no elder presently in office, elders from the Advisory Council shall select at least two of their number to perform this function.

Section 5. Discipline of Church Officers.

Paragraph A. Warrant for the Discipline of Officers. While elders are overseers of the flock, they are themselves members of the flock. Therefore, each elder is under the oversight of his fellow elders and is subject to the same discipline as are all the members of the church, but he must adhere to a more rigorous standard of conduct than other members (Gal 2:14; 1 Tim 5:20). Deacons likewise are under the oversight of the elders and are subject to the discipline of the church. In addition to the ordinary structures of public reproof and censure, suspension of privileges, and excommunication, officers are subject to removal from office as part of the disciplinary action of the church (1 Tim 3:2).

Paragraph B. Procedure for the Discipline of Officers. The process of discipline may be initiated either by the elders or by individual members of the congregation. Any member who is offended by the behavior of any church officer should first approach that officer privately and express his concerns. If the concerns are not resolved, the member should inform the elders of the situation and wait upon them in the determination of the matter (Mt 18:15ff). In the case where a sole elder is involved in such proceedings, the Advisory Council shall assume responsibility to investigate the matter and to recommend congregational action if they judge it to be warranted.

Since this is such a delicate and serious matter, the elders shall proceed with due caution and earnest prayer (1 Tim 5:19; Prov 19:2). If the elders judge public discipline or removal from office to be necessary, they shall inform the congregation of the basis for the proposed action. If the congregation consents to impose corrective discipline or excommunication upon the officer under any of the terms in Article VI, he shall be removed automatically from office.

Section 6. Termination of Office.

Paragraph A. Reasons for Termination.

(1) By Voluntary Resignation. An officer may resign his office without prejudice if for good and valid reasons he finds he is no longer able to discharge the duties of it with a good conscience (Acts 24:16).

(2) By Removal for Non-culpable Incompetence. In cases where the elders determine that an officer is no longer competent to fulfill all the duties of his office, by reason of infirmities not of themselves culpable (2 Sam 21:15–17), they shall explain their concerns to him and seek his resignation. If he will not resign, they shall present their concerns to the congregation and seek their consent for his removal.

(3) By Loss of the Confidence of the Congregation. In cases where the congregation no longer has confidence in an officer to fulfill all the duties of his office, the elders may present the concerns of the congregation to the officer and seek his resignation. If he will not resign, they shall present their concerns to the congregation and seek their consent for his removal.

(4) By Removal through Disciplinary Action of the Church. An officer may be removed from office according to section 5 of this Article.

Paragraph B. Implications of Termination.

(1) When a man leaves office, he no longer retains the authority of that office and may no longer continue in its functions, privileges, and titles in relation to this church, other churches, and society at large.

(2) It is expected that all former officers will respect the sanctity of the trust previously given to them and that they will maintain the confidentiality of all ecclesiastical matters to the extent required by Scripture, this Constitution, and the judgement of the existing elders (Prov 11:13).

Section 1. As a church of the Lord Jesus Christ, Trinity Church Southside is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only Head of the church.

Section 2. While the Scriptures do not recognize trustees as a biblical church office, Trinity Church Southside reserves the right to select trustees to represent the church in the execution of legal and business transactions in the State of Virginia.

Section 3. In the discharge of their duties, trustees shall act only at the direction of the elders of the church with the consent of the congregation.

Section 1. General Statement. There shall be two categories of meetings under this Constitution. These are (1) the annual members’ meeting; (2) other called members’ meetings

Paragraph A. The annual members’ meeting shall be for the purpose of receiving reports from the elders and deacons; for the election of trustees as needed; for the election of men to the Advisory Council; and for the transaction of other matters, which may include the initial election of elders or deacons.

Paragraph B. Other members’ meetings may include, but not be limited to, meetings for the hearing of special reports or seeking the counsel of the congregation in matters such as the purchase or sale of church properties; meetings involving matters of church discipline as set forth in Article VI of this Constitution; meetings called to announce certain actions of the elders; meetings called on an emergency basis to advise the congregation of serious matters of concern; and meetings called for the purpose of instructing the congregation in rules of conduct so that everything is done decently and in order in our life together.

Section 2. Notice of Meetings. No less than ten days’ notice shall be given of the annual members’ meeting and, when possible, all other members’ meetings. Notice shall include posting a written notice of the meeting and announcements made at the public gathering on the Lord’s Day.

Section 3. Chairmanship. As a general rule, the chairman or vice-chairman of the board of elders shall preside at the congregational members’ meetings. In the case of their absence or inability to serve, or due to the nature of the matter being considered, the elders may appoint another officer to preside.

Section 1. This Constitution may be amended by the undivided opinion of the elders and the consent of the congregation.

Section 2. The congregation shall be informed in written form at least one month prior to the called members’ meeting in which the elders shall present the biblical reasons for the proposed amendment and entertain appropriate questions.