In submission to Scripture, we confess the purpose of our church is to glorify God through reverent worship, proclaiming Christ to sinners, and building up our members through preaching the whole counsel of God and observing Christ’s sacraments. To these ends, we establish the following constitution, seeking to avoid any forms that might encourage the unbelieving fragmentations so conducive to the modern mind.

Our various 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. 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. The elders of Christ Church therefore subscribe to these creeds and confessions, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church.
With this in mind when this constitution refers to the Christ Church Statement of Faith it is referring to the book of confessions which consists of: the Apostles’ Creed, the Nicene Creed, The Definition of Chalcedon, The Athanasian Creed, the 39 Articles of Religion, The Belgic Confession, The Heidelberg Catechism, the Canons of Dordt, and the Westminster Confession of Faith. These confessions are to be used as specified in the Book of Confessions.

Individuals are eligible for membership in Christ Church if they have been lawfully baptized in the name of the Father, Son and Holy Spirit (Matt. 28:19), and they live in our geographical area. Membership begins when the covenant membership vows have been taken (Philemon 2; Heb. 13:7,17). Membership for children of members begins when those children are baptized. The elders oversee a membership list, which must include names, baptisms, and communicant status.
Our membership vows are:
“Do you acknowledge yourself to be a sinner in need of salvation by Christ, and do you believe in the Lord Jesus Christ, receiving and resting upon Him alone as He is offered in the gospel?”
“Have you been baptized in accordance with His Word?”
“Do you swear in the name of God, in humble reliance upon the grace of the Holy Spirit, to live in a way that becomes followers of Christ?”
“Do you swear in the name of God to support the ministry of this church in its worship and work, submitting to its government and discipline, while pursuing its purity and peace?”
When the vows are presented to the head of a household, he will also be asked if he speaks on behalf of his household. When these vows are taken, the congregation will respond with “Amen” when they are asked:
“As a congregation of Christ, do you receive [this Christian/these Christians] into the covenant fellowship of this local church together with you, renewing your membership vows as you do so?”
Individuals may be received into non-voting membership. In special cases, individuals may come under our pastoral care without coming into full membership.

If any member requests to be released to the care of another Christian church, the elders will normally release him with a blessing. If any member requests to be released because of disciplinary proceedings against him or someone in his household, the elders will delay acting on the request until the disciplinary matter is resolved. If members move from our geographical area, they are charged to find a new church home within six months. This time may be extended at the elders’ discretion. After this time is expired, they are released from membership.

When the circumstances surrounding the member’s failure to join a faithful Christian church are problematic, the elders have the option of applying erasure with censure. If the circumstances do not rise to the level of suspension or excommunication, or if they do not permit it, the elders have the option, at their discretion, of dismissing the person with a letter of admonition or rebuke, according to circumstance. This erasure with censure requires a two/thirds vote of the elders. If this threshold is not reached, then the dismissal will be a simple erasure.

Under the headship of Christ, the responsibility for administering the sacraments remains with the elders, who nevertheless respect the pastoral responsibilities of parents. Children in households who have not been baptized are recognized by the elders to be non-communicant members of member households. Children in households who have been baptized and have come to the Lord’s Table are communicant members of the church. Any baptized child may partake of the Lord’s Table, provided the parents instruct the child at each observation of the Supper, and the child can heed the instruction.

In church elections, voting is done by household. Those households eligible to vote will be called elector households. For voting purposes, an elector household is defined as a household where the head of that household is a member in good standing. Independant unmarried members are also considered elector households for purposes of voting. Elector households may vote in the elections of elders and deacons. The elders will qualify elector households. Three weeks prior to any church election, a ballot will be provided. Elections will be conducted at appropriate times set by the elders.

A prospect for parish elder may be identified by the elders, by the heads of households in his parish, by others in the congregation, or may volunteer himself. The elders and deacons will discuss the prospects, examine them, narrow the list down as appropriate, and present those names to the particular parish(es) for their nomination. If the nominee has any disagreement or mental reservation about any portion of the church’s book of Confessions or this constitution, he must inform the elders of it. All prospects for elder must meet the qualifications for the office set down in Scripture (1 Tim. 3:1–7; Tit. 1:5–9; 1 Pet. 5:2–4; 1 Tim. 3:8–13).

Once approved, the nominee will work through a short course of training on eldership under the oversight of the current session. His name will then be placed on a ballot for the electors of the entire congregation. Each ballot will provide the option of voting yes, no, or abstain.

If the candidate receives a two thirds majority support of the parish, the elders will ordain him for a two year term through the laying on of hands and prayer. If any elector votes no and includes a reason for the no vote on the ballot, the elders must carefully weigh the scriptural merit of the objection before ordaining the elder elect.

At the end of a two year term, if he desires to continue serving the congregation, the parish elder must be reaffirmed by a two thirds majority vote of the entire congregation. If elected, the elders will extend his ordination for an additional five year term. If any elector votes no and includes a reason for the no vote on the ballot, the elders must carefully weigh the scriptural merit of the objection before ordaining the elder elect.

After the subsequent five year term, if the elder wishes to continue his service, another church wide election will occur. If in this election, the candidate receives a three quarters majority of the congregational votes cast, the elders will extend his ordination for life. If any elector votes no and includes a reason for the no vote on the ballot, the elders must carefully weigh the scriptural merit of the objection and meet as necessary with the electors who cast the no votes. If these conditions are met, the elders will extend the parish elder’s ordination to a life-term through laying on of hands and prayer. If events warrant it, during an elder’s term of office, the session may grant a leave of absence for a length of time specified at the time of the leave. If the leave of absence coincides with an elder election to renew or extend his term of service, his election may be postponed until the leave of absence is concluded.

Aging does not disqualify a man from being a church officer. Nevertheless, when a deacon or elder by reason of age or infirmity desires to be released from the active duties of the office, he may at his request and with the approval of the Session be designated deacon or elder emeritus. When so designated, he is no longer required to perform the regular duties of his office, but may continue to perform certain of these duties on a voluntary basis, if requested by the Session. He may attend Diaconate or Session meetings, if he so desires, and may participate fully in the discussion of any issues, but may not vote. Upon age 75, elders and deacons will transition to having 1 year terms; the elder/deacon must inform the session annually whether he intends to continue in his office; the Session will vote whether to approve the continued service, this requires a simple majority for approval. At 80 years old this threshold for approval will be raised to a 4/5ths majority. For elders who are on staff, this decision of the Full Session will be reviewed by the Operations Session who will make a determination on the elder’s capacity to maintain his duties as a staff member of Christ Church.

A prospect for teaching elder may be identified by the elders, by the members of the congregation, or may volunteer himself. Once a man is presented for consideration, the elders will examine him for the office of teaching elder with regard to his giftedness for teaching, his doctrine and his manner of life. If the nominee has any disagreement or mental reservation about any portion of the church’s book of Confessions or this constitution, he must inform the elders of it. All prospects for elder must meet the qualifications for the office set down in Scripture (1 Tim. 3:1–7; Tit. 1:5–9; 1 Pet. 5:2–4; 1 Tim. 3:8–13). Nominations are approved with a four-fifths majority of the elders.

Once approved, the candidate for teaching elder will work through a short course of training on eldership under the oversight of the ministers (if he has not already taken the course). His name will then be placed on a ballot sent to all electors.

Each ballot will provide the option of voting yes, no, or abstain. The candidate
will need to receive a three quarters majority of the congregational votes cast to be ordained to the office of teaching elder. If any elector votes no and includes a reason for the no vote on the ballot, the elders must carefully weigh the scriptural merit of the objection and meet as necessary with the electors who cast the no votes. If these conditions are met, the elders will ordain the elder elect through the laying on of hands and prayer.

Once ordained, the teaching elder will serve for life.

A prospect for ministering elder may be identified by the elders, by the members of the congregation, or may volunteer himself. Once a man is presented for consideration, the elders will examine him for the office of ministering elder with regard to his giftedness for preaching (in the case of a candidate for senior pastor), teaching, his doctrine and his manner of life. If the nominee has any disagreement or mental reservation about any portion of the church’s book of Confessions or this constitution, he must inform the elders of it. All prospects for elder must meet the qualifications for the office set down in Scripture (1 Tim.3:1–7; Tit. 1:5–9; 1 Pet. 5:2–4; 1 Tim. 3:8–13). Nominations are approved with a four-fifths majority of the elders.

In addition to the qualifications for teaching elder, ministering elders must meet
the biblical criteria for shepherd (2 Samuel 12:1ff., Ps. 23, John 10:11-16, etc.). Therefore the nominee must also preach before the congregation (in the case of a candidate for senior pastor) and submit to a public interview before the heads of households. Following this process, the elders by a four-fifths majority may approve the nominee as a candidate to be placed on a ballot.

Each ballot will provide the option of voting yes, no, or abstain. The candidate will need to receive a three quarters majority of the congregational votes cast in order to approve the call. If any elector votes no and includes a reason for the no vote on the ballot, the elders must carefully weigh the scriptural merit of the objection and meet as necessary with the electors who cast the no votes. If the candidate is approved by election, the elders will extend a call to him to be pastor.

Once nominated, a candidate for deacon will be included by the deacons in their work in order to prove his fitness for office (1 Tim. 3:10).

When in their judgment, the candidate has demonstrated this, the deacons will make a recommendation, after a four-fifths majority vote, to the elders to place his name on the ballot. If, in the judgment of the elders, the candidate receives the clear and obvious support of the church as represented, the elders will ordain him through laying on of hands and prayer (Acts 6:6).

When ordained, the elder or deacon will vow:

“As God is my witness, I solemnly vow that I will serve this church faithfully as a servant of Christ, and will maintain godly order in my life and my household as the Word of God requires.”

Once ordained, the deacon will serve an initial 2 year term, at the end of that first term the diaconate should review his work, and then make a recommendation to the session regarding whether he should be put forward for a congregational election to a 5 year term. This process should be repeated at the end of the 5 year term, for election to a life term. At the end of either the 2 or 5 year term, if either the deacon or the session determines he should not continue, there is no need to resign, his term as a church officer simply lapses/expires.

Under Christ, the authority of the local church is the board of elders or presbyters in session. The elders are collectively responsible for ruling/shepherding (1 Pet. 5:1–2); equipping (Eph. 4:11–12); prayer/fasting (Acts 6:4; 13:1–3); teaching/preaching (1 Tim. 5:17); administering baptism and the Lord’s Table (Matt. 28:19–20; 1 Cor. 11:23–26); administering church discipline and restoration (1 Cor. 5:1–5), and visiting the sick (Jas. 5:14–15).

The elders are responsible to delegate responsibilities to the deacons, hire and fire church staff, define responsibilities for church staff, delegate responsibilities to the staff of subordinate ministries, and approve the annual budget. The elders also commission or license ministerial students, and oversee the course of their training for the eldership. Under the guidance and oversight of the elders, such men may perform all the various ministerial functions of elders, participation in the rule of the church excepted.
Elder business will be conducted at the weekly meeting or at special meetings called for the purpose. In order to establish a quorum for regular business, at least half of the active elders must be present; for votes requiring a four-fifths majority, at least three-quarters of the active elders must be present in order for quorum to be established. The elders will rotate the responsibility of chairing meetings, and will appoint a secretary to record minutes. Individual elders are responsible for those duties delegated to them by the elders in session, as recorded in the minutes, with due regard to their gifts, abilities, and desires.

The session contains three distinct callings or offices. The first is called to a pastoral ministry of the Word, and called by us a pastor or ministering elder (Eph. 4:11–12; 1 Pet. 5:2–4; 1 Tim. 5:17). A second is called to a didactic ministry of the Word, called by us a teaching elder (1 Cor. 12:28; James 3:1). A third is called to government and rule according to the Word, called by us a parish elder (also known as lay or ruling elder), which function is shared by all elders (1 Tim. 5:17; 1 Thess. 5:12–13; Heb. 13:7, 17; Rom. 12:8; 1 Cor. 12:28). Each elder will have his calling and office acknowledged by the elders in session. In all meetings of the session of presbyters, each elder has one vote.
Elders whose assigned duties preclude them from providing for their families in the ordinary way will be compensated by the church (1 Tim. 5:17–18).

Under the general oversight of the elders, the deacons manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget, building maintenance, deacon’s fund, fellowship meals, administrative review of subordinate ministries, preparation of communion elements, and office support.

The business of the deacons will be conducted at their regular meeting, or at special meetings called for that purpose. The deacons will appoint a moderator for their meetings. The deacons will give a general report of their work at each heads of household meeting, provide a quarterly financial report to the church, and an annual report to the elders with proposals for the coming year.

Individual deacons are responsible for those duties assigned to them by the deacons, as recorded in the minutes, with due regard to their gifts and desires.

If an elder or deacon desires to resign or take a leave of absence, he will present a letter to the elders. At the first appropriate monthly household meeting, the elders will notify the men of the church of their receipt of the letter. If the desire of the elder or deacon concerned is unchanged by the following full session meeting, the elders will issue a statement accepting the resignation, or approving the leave of absence. If the resignation is sought for reasons of moral or doctrinal irregularity, the resignation will not be a substitute for any appropriate biblical discipline. Leaves of absence will not be granted as a form of discipline.

If a church officer believes himself to be qualified to continue in office, but two or three believers hold that he is disqualified, these two or three witnesses should request a special session of the elder board where they would be allowed to present their case (1 Tim. 5:19). If the elders decide that the case has merit, with a four-fifths majority, that church officer, depending on the gravity of the charges and his response to the correction, will be rebuked in the presence of the heads of households (1 Tim. 5:20), or will be removed from the office of elder or deacon (as the case may be) (1 Tim. 3:1-7; Tit. 1:5-9), or both.
While Christ Church encourages her pastor(s) toward a long-term view of the ministry, in the providence of God, changes in a pastor’s call to a particular church arise for both righteous and sinful reasons. In cases involving moral failures requiring disciplinary proceedings, the disciplinary process for the removal of a pastor is the same as for other officers. For cases that do not involve moral failures or disciplinary proceedings (e.g., Acts 15:33-41, Romans 15:22-33, 1 Corinthians 16:5-12), the procedure for terminating the call of a pastor, thereby dismissing him from service at Christ Church, is as follows: If a pastor desires to terminate his call, he shall duly inform the session of his desire. In the case of an involuntary termination of his call, a pastor may be recommended for dismissal from service at Christ Church by a four-fifths majority vote of the session (excluding said pastor). In such a case, the pastor may have recourse to the electors by calling for a vote to either sustain his call as pastor or not (with an option to abstain). If the electors sustain his call by a two-thirds majority vote, the other elders must afterwards either concede to his call or refer the matter to the Communion of Reformed Evangelical Churches for binding arbitration.

The ordinary course of discipline is informal. Members are encouraged to self-discipline, overlooking the failings of others in love (1 Pet. 4:8), and encouraging other members to covenant faithfulness (Matt. 18:15).

Formal church discipline is applied through the formal action and a four-fifths majority of the elders. Except in cases of scandal requiring immediate action, the pattern of church discipline will generally include formal private admonishment by two or three (Matt. 18:16), formal public admonishment and suspension from the Supper (2 Thess. 3:14- 15), and a formal hearing which may result in excommunication (Matt. 18:17).

Any communicant member may be disciplined by the church. Un-baptized members of member households are subject to pastoral admonishment from the church, but not excommunication. Christians who attend church regularly, but are non-members, are subject to pastoral admonishment from the church, but not excommunication. If another church has disciplined one of its members, and that person subsequently comes to our church, the elders will decide whether to honor the discipline of the other church after due consultation with the person concerned and after all appropriate information is sought from the disciplining church.

The elders shall establish the specific procedures for all formal discipline on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include a clear and timely warning of the individual that he is in the process of formal discipline, two or three visits or communications involving two or three witnesses, and clear records and/or minutes of the entire proceedings kept by the elders.

When the elders determine that a hearing is necessary, they will establish the specific procedures for each trial on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include informing the accused in writing of the specific charges, the time, place, and date of the trial, and ample time for the accused to prepare a defense.

The heads of households meeting will be informed of the hearing at the first opportunity. At the hearing, one of the elders will present a solemn charge from the Scriptures on the responsibilities of those present, the evidence against the accused will be presented, and the accused will have time to make a reasonable defense, including the right to question any witnesses.

At a separate meeting of the elders, a vote will be taken on each of the charges. A four-fifths majority is required for a guilty verdict. A final vote of excommunication should be taken. A four-fifths majority is required for excommunication. If the vote fails to get a four-fifths majority, the party should be returned to full fellowship. The elders will declare their verdict to the congregation on an appointed Lord’s day, following an appropriate exhortation. The accused will be given a written copy of the verdict. The elders will establish an official file containing all the records pertaining to the hearing, including all pertinent correspondence, transcripts, and minutes. If he requests it, the accused will be given one copy of this file at the expense of the church. Any appeals to presbytery will be conducted in accordance with the Constitution of the CREC.

Excommunication will end when in the opinion, decided by a four-fifths majority, of the elders the one under discipline has repented. A confession of this repentance will be read to the congregation on the Lord’s Day, and the elders shall formally announce the end of the discipline and restoration of fellowship.

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. Separation of a subordinate ministry from Christ Church 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.

As a church of the Lord Jesus Christ, Christ Church is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church. Christ Church maintains its status as an unincorporated church as a matter of conscience. As a church of the Lord Jesus Christ, Christ Church accepts the various burdens and entanglements of civil regulation and taxation under protest. Christ 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 State of Idaho.

Christ Church is a member congregation in the Communion of Reformed Evangelical Churches (CREC). As a member congregation within the CREC, we hereby adopt, by reference as part of this constitution, the Constitution of the CREC, as it may be amended from time to time.

This adoption by reference may be stayed or refused by a 3/4 vote of the Christ Church full session, provided the vote takes place within 60 days of the submission of the minutes of the CREC Council which made the constitutional amendment.

The Christ Church Confession of Faith and Constitution may be amended through a four-fifths majority vote of the elders. The proposed change will be made available to the congregation, and after the elders have sought due consultation with the heads of households of the church at a heads of households meeting, the amendment may be confirmed at the next full session meeting of the elders.

We confess that this constitution is a fallible work of fallible men and may be set aside (with the Statement of Faith excepted) without the process of amendment by the judgment of the elders, decided by a four-fifths majority vote. However, if obedience to Scripture requires it, such exceptions should be presented to the heads of households as amendments to this constitution.

Adopted January 15, 1991
Revised December 6, 1991
Revised December 31, 1992
Revised June 1993
Revised May 5, 1994
Revised October 13, 1994
Revised August 3, 1995
Revised March 14, 1996
Revised July 24, 1997
Revised September 18, 1997
Revised May 27, 1999
Revised December 7, 2000
Extensively revised 2002
Revised October 13, 2005
Revised March 2014
Revised October 2014
Revised July 16, 2015
Revised May 2021
Revised June 2023
Revised September 2023