It has pleased God in his good and wise providence to call together certain believers from the city and suburbs of Melbourne, Victoria, to form Strong Tower Church for the purpose of advancing the Christian religion, of fostering Christian education to adults and children, and of holding and conducting Christian worship services. To ensure that we carry out his will “decently and in an orderly manner” (1 Cor. 14:40), we, the members of Strong Tower Church, hereby adopt this constitution as our articles of church governance.
The name of the church is Strong Tower Church (abbreviated as STC, as below). In order to distinguish it from any organisation that uses the same name, it may be written as Strong Tower Church (Reformed) or STC Reformed.
STC exists to ascribe glory to the triune God through studying, presenting, and reflecting upon the unadulterated truth of Scripture and the pure gospel of Jesus Christ. In so doing, we seek to engage with both the primary text (Scripture) and with the secondary literature as critical thinkers, encouraging intellectual freedom for fearless enquiry, for we believe this to be the most appropriate and reverent methodology for studying the things of God. Since Jesus Christ is a sign of offence (Luke 2:34; 1 Cor. 1:23; 1 Pet. 2:8), and since his gospel is therefore essentially offensive, STC refuses to dilute the offence of the Christian message, for we hold that the power of God is truly manifest not in the gospel adorned with political correctness, nor in the gospel stripped of its offense to contemporary sensibilities, but in the gospel rightly and faithfully proclaimed (Rom. 1:16).
Furthermore, STC exists as a fellowship formed by the Holy Spirit’s work of gathering those predestined before the foundation of the earth for adoption as sons and daughters of God, according to the purpose of his will (Eph. 1:5)—a fellowship, therefore, founded upon a desire for truth, for he is the Spirit of truth (John 15:26), and it is in the truth that we are sanctified (John 17:17). With this in mind, we intentionally and prayerfully pursue a greater knowledge of God through his written word preserved in Scripture, in order that our faith might be strengthened, our hearts might be transformed, our souls might be edified, and our love for one another might be enriched.
As it has been since its inception, STC strives to be a refuge for all those whom various local churches in our communities have left starving for solid food (Heb. 5:14). While STC does not exist for the express purpose of filling ecclesial voids, we are confident that those whom God has called out from false churches and who engage with us in the mature study of Scripture will not depart from us with a mere, “Hey, that’s kind of cool, bye,” but rather, will desire to press on “to the measure of the stature of the fullness of Christ,” no longer to be swept back and forth by every wind of doctrine (Eph. 4:13–14).
In accordance with God’s commandments, STC, relying on the enabling and empowering power of God, is tasked with (1) offering proper worship to the Triune God, (2) nurturing and edifying the church, (3) extending general or practical mercy to the world (Luke 6:35), and (4) proclaiming the gospel of Jesus Christ, baptising all who would call upon his name in faith and repentance for salvation, and, through teaching them to observe all that Jesus has commanded, discipling them unto Christian maturity (Matt. 28:18–20).
STC is committed to maintaining a high ecclesiology, knowing that all who believe in Jesus Christ are members of the universal, invisible church—the bride of Jesus Christ, consisting of the whole number of the elect, from all generations and from every corner of the earth, whom he will “present to himself in glory, without spot, or wrinkle, or any such thing, that she might be holy and without blemish,” (Eph. 5:27). While it is invisible to us, it is by no means invisible to God—for, omnisciently and inerrantly, “the Lord knows those who are his,” (2 Tim. 2:19).
On the other hand, STC has rightly been called, and is rightly to be called, a church—a local and visible body of believers, subject to mixture and error, but nonetheless a church, for it is recognised as consistent in bearing the three visible marks of a true Christian church, in accordance with Article 29 of the Belgic Confession: (1) the pure preaching of the gospel; (2) the pure administration of the two ordinances as Christ instituted them (the baptising of believers and holy communion); and (3) the practice of discipline for correcting faults. We hold these to be the only marks necessary for a local body of believers to be called a church, and that, should a local body of believers exhibit these marks, it is not to be doubted that a true church must be there.
As of the current revision of this constitution, STC is neither an incorporated religious institution, nor a church that is governed by any external incorporated religious institution. Rather, as it was and has been since its inception, STC is a grassroots church, designed to govern itself in accordance with the pure word of God—rejecting all things contrary to it—in submission to Jesus Christ, its only Head. In this manner, STC strives to be a small and close-knit community of diverse pilgrims on the way, devoted to the apostolic teaching, to the fellowship, to the breaking of bread, and to prayer (Acts 2:42).
1. The Scriptures
We believe that the Bible was given by the inspiration of God—containing within it his written revelation. It is therefore the only certain, sufficient, and authoritative rule of saving knowledge, and the supreme authority and standard by which every practice, doctrine, and opinion ought to be tried.
2. The Trinity
We believe in one true eternal God, Creator of the heavens and the earth, eternally existing in three Persons—the Father, the Son, and the Holy Spirit—who are equal and infinite in every divine perfection. Aside from this God, there is no other.
3. The Providence of God
We believe that, from eternity, the Triune God decrees all things that come to pass, and perpetually upholds, directs, and governs all things and all events—yet not so as to be the author or approver of sin, nor so as to remove the responsibility of man and woman for their thoughts and actions. All that God decrees will certainly end in him being ascribed all glory.
4. The Creation and Fall of Humanity
We believe that God created humanity, man and woman, in his image, originally free from sin and corruption. Through disobedience to God’s command, however, humanity fell from its state of innocence, and as a consequence, all human beings inherit a corrupt nature, being wholly opposed to God and his law, and are rightly under divine condemnation.
5. The Person of Jesus Christ
We believe that Jesus is the Christ, the Son of God, who is the divinely appointed Mediator between God and humanity. Being eternally and truly God, he took upon himself a true human nature, conceived by the work of the Holy Spirit and born of a virgin, being thenceforth truly man, yet without sin. He is thus a hypostatic union of divinity and humanity, truly God and truly man.
6. The Work of Jesus Christ
We believe that Jesus lived in perfect obedience to the law of God, and yet, for the display of his glory, and for the salvation of sinners, he suffered and died on a cross as a substitutionary atonement. He was buried, and on the third day, he rose again, having defeated the power of death. Once his earthly ministry was completed, he ascended and sat down at the right hand of the Father, where he ever lives to make intercession for his people, and is rightly to be worshiped as King of kings and Lord of lords.
7. The Redemptive Plan of God
We believe that, as a result of the fall into sin, humanity is spiritually dead, unable and unwilling to seek after God. In his sovereign grace, love, and mercy, however, the Father unconditionally chose before the foundation of the earth a certain people from this mass of sinners and gave them to the Son, that he might provide for them complete forgiveness for their sins by his atoning death on a cross. No other work is able to cleanse anyone from sin, and no addition can be made to the perfect and complete work of Christ.
8. The Holy Spirit
We believe that the Holy Spirit, being truly God, effectually and irresistibly applies the saving work of Christ to God’s elect, indwelling them, and thereby raising them to spiritual life—bringing them to faith and repentance, and sealing them for eternal life. According to his own good and sovereign pleasure, he distributes various gifts to every believer for the purpose of building up the church.
9. The Justification of Sinners
We believe that, upon faith in Jesus Christ, God justifies the believer, resulting in their full acquittal, solely on account of the obedience and righteousness of Christ. Those who are justified are also sanctified through the progressive supply of divine enablement, that the believer might press toward a life of faithful obedience to the commandments of Christ. Though the justified may fall into sin, whether through neglect or temptation, God’s justification of them is irrevocable, and therefore, they will never totally or finally fall away from grace, but will certainly persevere to the end, for Christ promised to preserve his own.
10. The Church
We believe that Jesus Christ established the church, the universal body of all who believe in him. According to his commandment, the church is manifested through local churches of believers under the lordship of Christ—the Head of the church—who has delegated needful authority to appointed overseers of local congregations. The local church is to gather together regularly for the worship of God, the reading of the Scriptures, the preaching of the gospel, the administering of the ordinances, the correction of faults, the building up of the body, and the practice of discipleship. In this way, the local church governs itself according to the word of God, rejecting all that is contrary to it, and reforming when found to be in error.
11. The Ordinance of Baptism
We believe that baptism is an ordinance of the Lord Jesus Christ, obligatory upon every believer, wherein they are immersed in water in the name of the Father, and the Son, and the Holy Spirit, as a sign of their fellowship with the death, the burial, and the resurrection of Christ, of remission of sins, of their giving themselves up to God to live and walk in newness of life, and of their identification with the visible community of the people of God.
12. The Ordinance of Communion
We believe that communion, the Lord’s Supper, is an ordinance of the Lord Jesus Christ, obligatory upon every believer, to be administered with physical elements, and to be observed and celebrated by the church on a regular basis until he returns. It is in no sense a sacrifice, but a proclamation of his atoning death on a cross, by which he ratified the new covenant, and a confirmation of the faith and fellowship of those who share in the benefits of Christ.
13. The Liberty of Christian Conscience
We believe that God alone is Lord of the conscience, and that the Christian is thus free from bondage to any carnal doctrine or commandment which is not explicitly written or implicitly inferred from the Scriptures.
14. The Return of Jesus Christ
We believe that God has appointed a day on which Jesus Christ will personally and visibly return to the earth in glory to judge the living and the dead, and at this point, all who believe in him will be gathered into eternal life in the new heaven and the new earth, while all who remain in unbelief will enter into everlasting damnation. Jesus Christ, as revealed in the Scriptures, is the only way to eternal life, and apart from faith in him, it is impossible to flee from the wrath to come.
For various practical reasons, and as the good and necessary consequence of certain New Testament texts, STC has established a membership. Application for membership at STC may be initiated by verbal or written request to any of the deacons. In order to be a member of STC, the following requirements must be met:
a) Credible profession of faith in Jesus Christ.
b) Submission to this constitution and agreement with STC's statement of faith.
c) Baptism (or intent to be baptised) by immersion as a believer (see also see also §11).
d) At least six months of church attendance (with relative consistency).
These requirements are provisional safeguards. Should they be met, the STC deacons will still reserve the right to withhold membership from (or to extend the six-month attendance requirement for) applicants who:
a) Lack evidence of Christian character.
b) Lack evidence of ethical consistency.
c) Lack general confidence from the STC body.
If the first three requirements are met, the STC deacons will also reserve the right to waive the six-month attendance requirement on account of extraordinary circumstances (e.g. for compelling and compassionate reasons)—provided the applicant is deemed fit for the STC membership, which will be judged on the same basis as above:
a) Evidence of Christian character.
b) Evidence of ethical consistency.
c) General confidence from the STC body.
STC members, as members of the one local body, will be responsible and expected to carry out the following five chief duties:
a) Regularly attending weekly church services (Heb. 10:25).
b) Regularly participating in the ordinance of communion (1 Cor. 11:26).
c) Promoting and preserving unity in the church (Eph. 4:3).
d) Engaging in the pursuit of holiness (1 Pet. 1:15).
e) Bearing the burdens of fellow church members (Gal. 6:2).
STC members are granted for particular privileges that are not granted to non-members:
a) Invitation to all general meetings.
b) The right to vote (either in person or by proxy) at general meetings.
c) The right to hold a church office or leadership position.
d) Invitation to any overnight road trips, getaways, and members-only camps.
The termination of an individual's membership may occur in the following five scenarios:
Scenario 1:
A member voluntarily withdraws from church membership, thereby forfeiting their privileges as members.
Scenario 2:
A member in good standing requests a transfer of membership—and letter of commendation (Acts 18:27), if required—to another local church.
Scenario 3:
A member sins against his or her fellow members, and—following the process outlined by Jesus (Matt. 18:15–20)—should there be no repentance, is thereby excommunicated, and will thus no longer be welcomed among us. If they do come to repentance at a later date, the church will forgive them (as instructed by Jesus), and, being newly restored to the fellowship of STC, they may begin the membership process from the beginning.
Scenario 4:
A member fails to carry out their chief duties as a member (as listed in §8), and—according to the prayerful and thoughtful discretion of the STC deacons and pastor—their membership is thereby stripped and membership privileges forfeited, though still being welcomed among us as a non-member.
Scenario 5:
Physical death (automatic removal from the membership roll).
There are only two ordinances (or sacraments) of positive and sovereign institution, being common to all Christians, appointed by the Lord Jesus Christ to be observed in his church to the end of the age—these are baptism and communion. To call them “ordinances” is to refer to them as rites that were specifically ordained (or instituted) for the church by Jesus Christ. To call them “sacraments” is to refer to them as outward and visible signs of inward and invisible grace. Neither baptism nor communion in and of themselves provide saving merit or impart divine grace to the recipient—and thus, receiving them is not necessary for salvation. Nevertheless, they are powerful aids to the church when properly administered. Thus, in order to ensure proper administration, STC will adhere to the following policies:
1. On the Ordinance of Baptism
a) Only believers and disciples of Jesus Christ are proper candidates for baptism, and, as a matter of obedience to their Lord, such persons ought to be baptised and joined to a local church.
b) The proper medium for baptism is water, and the proper mode of baptism is a single immersion in the name of the Father, and the Son, and the Holy Spirit.
c) Baptism marks one’s entrance into—and one’s identification with—the visible community of the people of God, and thus, STC will receive into membership only those who have been baptised (or intend to be baptised in short order) on profession of their faith.
d) Under certain circumstances, at the discretion of the pastor and the deacons, STC may receive into membership an individual who has been baptised by a mode other than immersion.
2. On the Ordinance of Communion
a) Unless providentially hindered, communion will be celebrated on the first day of every week.
b) STC practices a “close” communion. Visitors who are members of other local churches (of like faith and practice) may participate alongside STC members.
c) Under unusual circumstances, STC may allow a visiting believer who is not a member of another local church of like faith and practice to be admitted to the Lord’s Table. This will require a conversation between the STC pastor and the visitor (or an STC member who may vouch for the visitor) prior to the service.
Administering these two ordinances is not to be restricted to those holding a church office or leadership position. Both ordinances may be administered by any STC member in good standing (i.e. not under discipline). For the sake of provisional safeguards, the STC pastor will at least act in a supervisory capacity—ensuring proper instruction and administration.
All members of STC—deacons and leaders included—must foremost submit to Scripture, the sole inerrant, inspired, and infallible source of all truths pertaining to Christian doctrine and practice, for they will all be held accountable to the instructions and standards therein. Although each Christian is ultimately accountable to God, it is also true that believers are to be held accountable by one another—there ought to be a mutual accountability between Christians. Matters subject to such scrutiny ought to include only those which cause a clear inconsistency between one’s faith and life, and can be demonstrated by Scripture, knowing that nothing outside of the written word is to be imposed on the Christian conscience. All matters pertaining to the freedom of Christian conscience, of which God alone is the Lord, ought to therefore be excluded from such scrutiny (Rom. 14:5).
It is written, “God judges those outside, you purge the evil from among you,” (1 Cor. 5:13). We do this through church discipline, with a view to the vindication of God’s honour, the distinction of the church from the world, the loving restoration to fellowship of the sinner through repentance, and the deterrence of sin for the congregation. STC will move toward discipline when a sin is simultaneously:
a) Unrepentant (i.e. the sinner refuses to let it go).
b) Outward (i.e. it has been seen and heard among the church).
c) Significant (i.e. it casts doubt on the sinner's profession of faith).
The broad categories of sin that Scripture commands us to subject to church discipline are:
a) Heresy (i.e. compromising an essential doctrine of the Christian faith).
b) Immorality (i.e. moral delinquency).
c) Divisiveness (i.e. quarrelsomely stirring up division in the church).
Should discipline be required, STC will strictly adhere to the procedure for doing so given to the church by Jesus Christ (Matt. 18:15–20)—containing four stages, where progression through the stages is always predicated on the sinner’s refusal to repent, and an additional fifth stage should the sinner eventually come to repentance at a later date (2 Cor. 2:5–11).
a) A private meeting between the offended and the offender.
b) A private conference with witnesses in order to evaluate the charges.
c) A public assembly with the whole church congregation.
d) Public exclusion from the church's fellowship (excommunication).
e) Public restoration to the church's fellowship (upon repentance).
STC is congregationally governed, to the extent that its membership has the responsibility and freedom to discern together the will of God—in light of the interpretation of Scripture. We believe that every member of the church is an equal member of God’s holy priesthood (1 Pet. 2:9; Rev. 1:5–6; 5:10), with Jesus Christ as their high priest (Heb. 4:14), and under Christ’s headship, the church appoints a plurality of servants to take certain church offices, having certain responsibilities assigned to them, but with the final authority remaining on the congregation itself for major church decisions (Acts 6:1–6; 15:22; 2 Cor. 8:1–13), such as elections and appointments.
The Scriptures teach that the church has only two offices—that of the pastor (or elder), and that of the deacon. As of the current revision of this constitution, STC has one pastor, and thus, in order to ensure a plurality, the pastor is to be numbered among the deacons—serving as a deacon, but with a particular role and focus (this will be subject to revision in the event that STC has a plurality of pastors).
The office of the pastor of STC is to function in accordance with the first principle given to Peter—namely, to demonstrate love for Jesus Christ by feeding his sheep (John 21:15–19). This includes preaching the word in and out of season (2 Tim. 4:2), teaching and defending sound doctrine (Titus 1:9), joyfully caring and keeping watch over the “flock” (Acts 20:28; Heb. 13:17; 1 Pet. 5:2a), meekly overseeing the ministry of the church (1 Pet. 5:2b–3), and, most importantly, pointing the flock to the true, good Shepherd (Ezek. 34:23; John 10:11). This is the pastor’s solemn charge from God, and he will be required to give an account to God on the last day for the way in which he obeyed or disobeyed this charge (Heb. 13:17).
Additionally, within the polity of STC, the pastor is to be primus inter pares as a deacon, humbly serving as moderator over the deaconship session and general meetings, ensuring that these are prayerful, active, and acting in full accord with this constitution. The pastor is also to exhort the deacons and leaders by providing pastoral “soul care,” sound teaching, biblical counsel, encouragement, comfort, and loving rebuke—all at their proper time. The pastor of STC, however, is also a fellow brother in the Lord—by no means more significant than another, and is charged along with all the saints to love his brothers and sisters in the Lord with brotherly affection (Rom. 12:10). He possesses authority over the church insofar as he leads in accord with Scripture’s command, constant in his devotion to the service of the saints (1 Cor. 16:15–16). His teachings and instructions are not infallible, and are true and binding only insofar as they conform to the content of the written word of God. When this is the case, let all church members joyfully obey and submit to his leadership, willingly subjecting themselves to him without compulsion (1 Pet. 5:5). As it is written, “Remember those who toil among you, who take the lead over you in the Lord and admonish you, and to esteem them exceedingly, in love, because of their work,” (1 Thess. 5:12–13).
The various qualifications for pastors (or elders) are clearly set forth in the New Testament (1 Tim. 3:1–7; Titus 1:5–9). Pastors of STC must be “above reproach,” defined as:
a) Being monogamous and able to manage his household well (if married).
b) Being sober-minded, self-controlled, hospitable, and worthy of respect.
c) Not being arrogant, violent, quick-tempered, or greedy for monetary gain.
d) Not being a drunkard.
e) Not being a recent convert.
f) Being able to teach sound doctrine and rebuke those who contradict it.
The deaconship of STC is appointed to carry out general administration, to ensure the right practice of church discipline, and to assess all membership and leadership applications. As of the current revision of this constitution, since STC has one pastor, and in order to ensure a plurality, the pastor is to be numbered among the deacons. STC does preserve, however, the distinction made at the establishment of the first deaconship between table ministry—a relatively broad category of administrative service to the church in response to complaints or grievances, reserved solely for the deacons—and the ministry of the word (Acts 6:1–4). Following this pattern, the STC deaconship is tasked with addressing such complaints and grievances that arise among church members, in order to ensure the freedom of our gospel ministers (including pastors, preachers, evangelists, missionaries, and doxologists) to fully devote themselves to ministering the word.
In addition to this, the STC deaconship—forming a plurality with the pastor—is to be a support network and accountability structure for the pastor (this will be subject to revision in the event that STC has a plurality of pastors).
Roles Exclusively for Pastors:
a) Chair of session.
b) Oversight of teaching.
c) Pastoral support.
Roles Exclusively for Deacons:
a) “Table ministry.”
b) Supporting the pastor.
c) Accountability.
Roles for the Whole Session:
a) Church discipline.
b) General administration.
c) Membership.
The various qualifications for deacons are likewise clearly set forth in the New Testament (1 Tim. 3:8–13). Accordingly, deacons of STC must:
a) Be sincere, sober-minded, and worthy of respect.
b) Not be slanderous, lovers of alcohol, or dishonest with their money.
c) Hold to the Christian faith with a clear conscience.
d) Be monogamous and manage their households well (if married).
Additionally, in order to ensure a functional and operative deaconship, every STC deacon will be expected to exhibit the following three characteristics:
a) Sedulity (a strong diligence and perseverance despite challenges that may arise).
b) Tenderness (a benevolent and compassionate disposition toward the congregation).
c) Consistency (a steady and constant commitment to the ministry of the church).
For practical reasons, in addition to the two offices (pastor and deacon), STC also appoints members of the congregation to serve as “leaders” in specific and specialised capacities or ministries. For a ministry to be established or operative, there must be at least two leaders.
Doxology Team:
Appointed to discern biblical patterns of worship, and thence lead the church in following such patterns.
Fellowship Team (Carebears):
Appointed to oversee and tend to the church's congregational life, facilitating fellowship opportunities through any means they see fit.
Outreach Team:
Appointed to identify and facilitate opportunities for the church to preach the gospel or extend general mercies to the world through any means they see fit.
Stewardship Team:
Appointed to oversee and steward the church's finances, ensuring all ministry work is covered, and no member of the church is ever left in need (Acts 4:34).
Women's Ministry Team:
Appointed to facilitate fellowship, Bible studies, doxological expressions, and prayer for the women of the congregation.
Both men and women are together created in the image of God (Gen. 1:27), and are equal before God as persons—possessing the same moral dignity and value, and having the same access to God through Jesus Christ. Likewise, both men and women are together recipients of spiritual gifts to be used for the edification of the church, and therefore, men and women are both to be encouraged and equipped to use their gifts in ministry. Without contradicting this equality, Scripture does teach, however, that some ecclesial responsibilities and offices are reserved for qualified men (1 Tim. 2:11–12). At STC, therefore, in accordance with the Danvers Statement, only qualified and gifted men of the STC membership may:
a) Serve as pastors (or elders) of STC.
b) Preach or teach during STC gatherings in which adult males are present.
In this manner, STC honours the headship bestowed upon man by God himself at creation.
Aside from these roles, STC holds that Scripture encourages women to—and assumes that women will—be involved in the ministry of the church. Therefore, in order to ensure that no conscience is bound by prohibitions not found explicitly written in Scripture, STC will not prohibit qualified and gifted women of the STC membership from:
a) Serving as STC deaconesses or leaders of specialised ministries.
b) Praying, leading doxology, or reading from Scripture during STC gatherings.
c) Engaging in external evangelism, mission, or discipleship.
d) Preaching and teaching to STC congregations of women, children, and youth.
e) Hosting and facilitating STC small groups or Bible studies.
f) Administering the ordinances.
Any pastor, deacon, or leader of STC who, in their self-examination before God, becomes convinced that they are no longer qualified for their church office or position, or for other good and valid reasons, may step down at the soonest general meeting
Pastors, deacons, and leaders are subject to the same discipline as all other members of the church (as outlined in §13), with the especial directive in the case of pastors (or elders), that—lest their ministry or character be sinfully assailed—no charge or accusation against them is to be accepted apart from the clear evidence of two or three witnesses (1 Tim. 5:19). Should a charge or accusation be established against a pastor, deacon, or leader, and should they unrepentantly persist in sin, they will be brought under the discipline of the church—rebuked in the presence of the church congregation for the deterrence of sin (1 Tim. 5:20), and automatically dismissed from their office or position.
If no sin is involved, but a member of the church is led to believe that an individual holding a church office or leadership position is disqualified on other grounds (e.g. a deacon failing to exhibit the characteristics listed in §16, or a leader failing to do the works of the ministry to which they were appointed), that member may initiate the following process:
Phase 1:
The member raises the complaint with the deaconship, and the deaconship—along with the member—evaluate whether or not it is a reasonable complaint. In this phase, the member should also raise the complaint with the individual in question (the primary goal being to find a possible resolution that does not require escalating the matter).
Phase 2:
If their complaint is deemed reasonable, and if the member desires the matter to be escalated, the deacons will appoint a secretary to facilitate and administer the process. This secretary should be able to be impartial, without any conflict of interest (e.g. familial relations). All parties—the member, deaconship, and individual in question—will, within a specified timeframe, provide arguments for or against dismissal. The secretary will then compile these arguments in a timely manner and provide the compilation in written form to all parties. It is the secretary’s role to ensure the timeliness of the process.
Phase 3:
A meeting will be organised for all parties to discuss the situation. Each party will be given the opportunity to ask questions and clarify statements prior to a final decision being made. This phase will conclude without a decision, which will allow for a period of prayer, mutual encouragement, and reflection. Prior to concluding the meeting, a date should be set for the final phase.
Phase 4:
By the date set during the meeting in the prior phase, each of the deacons will send a final vote to the secretary. These votes will be counted by the secretary and a second appointed deacon (for accountability purposes). The motion will be to dismiss the individual in question, and all of the deacons will vote either in favour, in opposition, or in abstention. For the motion to pass, over half of the votes must be favourable to it. Once the votes have been counted, the result is to be announced—with pastoral care and concern—to the deaconship, then to all other parties involved in this process, and finally to the church.
In the event that a member is removed from a church office or leadership position by means of the process above, though they have not retained the confidence of the church in relation to the expectations of their former role, their good standing in the church is not affected in any way. STC, therefore, will continue to affirm their faith and their membership without prejudice or reservation.
STC will hold a general meeting in January and July of every year. At these meetings, the members of the congregation gathered will:
a) Review changes to the membership roll.
b) Review and approve the church's financial statements.
c) Appoint members to certain church offices or positions of leadership.
d) Make any necessary revisions or amendments to STC's polity.
e) Hear reports and vision statements from the church's various ministries.
f) Address any other pressing matters.
If necessary, the pastor or the deacons may call a special general meeting at any other time of the year to address any matter that requires immediate consideration.
A quorum for STC general meetings is constituted when the total number of members present (in person or by proxy) is at least two-thirds of the church’s total membership. The number of proxies, however, must not exceed one-third of the members present in person. If a quorum is not present, the meeting will be adjourned.
All voting matters must be disclosed to the STC congregation at least one week before the general meeting. This allows time for each member to think, pray, or consult one another about all voting matters, ensuring that they are fully prepared to give their vote.
Any matter requiring a formal vote, at such time as no new light is brought forth from the dialogical process of the members gathered, will require a two-thirds majority vote. All voting matters will include an abstention option, lest any member be made to violate their Christian conscience (while contributing to a quorum, however, abstentions votes will not contribute to the tallying of the two-thirds majority vote). Any deaconship and leadership candidates, having been approved by the deaconship, will be appointed to their respective positions in the same manner, requiring a two-thirds majority vote. In the case of deacons and pastors (or elders), any successful appointment will be accompanied by prayer and the laying on of hands (Acts 6:6; 14:23). All votes are to be counted by the chair of the meeting —the pastor—and a witness (selected at random).
Members who are unable to attend a general meeting must appoint a proxy vote. This entails nominating another member of STC and making one of the following arrangements:
a) The nominee may vote on behalf of the absentee.
b) The nominee may abstain from all voting matters on behalf of the absentee.
Motions to be raised at an STC general meeting may be submitted in one of two contexts:
1. Prior to the General Meeting:
A member may submit a clear motion in writing to the deaconship, seconded by another member. Depending on the urgency of the matter, the deaconship will decide whether to have the motion raised at the next general meeting (in January or July) or to call for a special general meeting at a sooner date.
2. During the General Meeting:
A member may submit a clear motion in writing to the chair of the meeting—the pastor—and, if the motion receives the support of at least one-third of the members present, it will be raised at that very general meeting.
When a motion is raised at the general meeting, the member who submitted it will present and argue their case. Following the case being presented and argued, the members present may engage in the dialogical process, with the chair of the meeting ensuring that discussion remains on the subject of the motion. At such time as no new light is brought forth, a vote will be held (following the procedure outlined in §21).
The stewardship team will present quarterly financial reports to the STC membership. Any given report will be conclusive unless some material error is discovered in it within a month of it being presented (should this occur, corrections to the report will be made immediately).
Recognising that the Lord is free to do whatever he pleases in the heavens and on the earth (Ps. 135:6)—and that the Lord gives and takes away (Job 1:21)—we humbly acknowledge that STC exists because of divine providence, and that this same providence may someday require of us the dissolution of STC. Such dissolution can only be accomplished through a special general meeting, requiring a two-thirds majority vote.
In the event that this occurs, any and all property and assets, or the proceeds from the sale of such, will be given to another church in the Reformed Baptist theological tradition that shares our faith, values, and objectives.
Soli Deo Gloria
Forever