Confession

Our confession of faith points to the heart of the Christian Faith and represents our understanding of what is ultimately true, good, and beautiful. Our primary reason for existence is to bring glory to God our Creator.

We seek to display our unity in truth with other faithful believers not only in the present, but also in the historic Christian church throughout the centuries. Although not included here, we are also in essential agreement with the historic confessions of the Reformation, including the Synod of Dordt, the Belgic Confession, the Heidelberg Catechism (together known as the Three Forms of Unity), the Westminster Confession of Faith of 1646, the London Baptist Confession of 1689, the Athanasian Creed, and the 39 Articles of Religion.

Together with the historic church, we confess the following:

The Apostles’ Creed (AD 2nd century)
We believe in God the Father Almighty; Maker of heaven and earth, and in Jesus Christ, his only begotten Son, our Lord. He was conceived by the Holy Ghost, and born of the virgin, Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended into Hades. On the third day He rose again, ascended into Heaven, and sits at the right hand of God the Father; from thence He will come to judge the living and the dead. I believe in the Holy Ghost, the holy catholic [universal] Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Nicene Creed Constantinople (AD 381)
We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; and in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who, for us men and for our salvation, came down from Heaven, and was incarnate by the Holy Ghost of the virgin, Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures, and ascended into Heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge both the quick and the dead; whose kingdom shall have no end. And we believe in the Holy Ghost, the Lord, and Giver of Life, who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the Prophets. And we believe in one holy, catholic [universal] and apostolic Church; acknowledge one baptism for the remission of sins; and we look for the resurrection of the dead, and the life of the world to come. Amen.

Definition of Chalcedon (AD 451)
Following, then, the holy fathers, we unite in teaching all men to confess the one and same Son, our Lord Jesus Christ. This selfsame one is perfect both in deity and in humanity; truly God and truly man, with a rational soul and a body; consubstantial with the Father according to His deity and consubstantial with us according to the humanity; like us in all respects, sin only excepted. Before the ages He was begotten of the Father, according to the deity, and in these last days, for us and for our salvation, He was born of Mary the virgin, who is Godbearer according to His humanity; one and the same Christ, Son, Lord, only-begotten, to be acknowledged in two natures; without confusing them, without interchanging them, without dividing them, and without separating them; the distinction of natures by no means taken away by the union, but the properties of each nature being preserved, and concurring in one Person and one subsistence; not parted or divided into two persons, but one and the same only-begotten Son, the Lord Jesus Christ, as from the beginning the prophets have declared concerning Him, and the Lord Jesus Christ Himself has taught us, and the symbol of the fathers has handed down to us.

A Westminster Creed (A modern selection from the 17th century Shorter Catechism)
We believe man’s chief end is to glorify God, and to enjoy him forever;
We believe God is a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness, and truth;
We believe there is but one true and living God; that there are three persons in the Godhead: the Father, the Son, and the Holy Ghost; and that these three are one God, the same in substance, equal in power and glory; We believe God has foreordained whatever comes to pass; that God made all things of nothing, by the word of His power, in the space of six days, and all very good; and that God preserves and governs all His creatures and all their actions.
We believe our first parents, though created in knowledge, righteousness, and holiness, sinned against God, by eating the forbidden fruit; and that their fall brought mankind into an estate of sin and misery;
We believe God determined, out of His mere good pleasure, to deliver His elect out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer;
We believe the only Redeemer of God’s elect is the Lord Jesus Christ, who, being the eternal Son of God, became man, and so was, and continues to be, God and man in two distinct natures, and one person, forever;
We believe Christ, as our Redeemer, executes the office of a prophet, of a priest, and of a king.
We believe Christ as our Redeemer underwent the miseries of this life, the wrath of God, the cursed death of the cross, and burial; He rose again from the dead on the third day, ascended up into heaven, sits at the right hand of God, the Father, and is coming to judge the world at the last day.
We believe we are made partakers of the redemption purchased by Christ, by the effectual application of it to us by his Holy Spirit;
We believe God requires of us faith in Jesus Christ, and repentance unto life to escape the wrath and curse of God due to us for sin;
We believe by His free grace we are effectually called, justified, and sanctified, and gathered into the visible church, out of which there is no ordinary possibility of salvation;
We believe that we also are given in this life such accompanying benefits as assurance of God’s love, peace of conscience, joy in the Holy Ghost, increase of grace, and perseverance therein to the end; that at death, we are made perfect in holiness, and immediately pass into glory; and our bodies, being still united in Christ, rest in their graves, till the resurrection; and at the resurrection, we shall be raised up in glory, we shall openly be acknowledged and acquitted in the day of judgment, and made perfectly blessed in the full enjoying of God to all eternity.

A Modern Statement
We believe the Bible to be the only inerrant Word of God. It is our only ultimate and infallible authority for faith and practice.
We believe that there is one God, eternally existent in three Persons; Father, Son and Holy Spirit. The Lord God is omnipotent; He is the Almighty. He is omnipresent, entirely present throughout all creation while not limited by it. He is omniscient, with nothing at all hidden from His sight, whether past, present, or future. In all things He is limited by nothing other than His own nature and character.
We believe the God we serve is holy, righteous, good, severe, loving, and full of mercy. He created the heavens and earth, and everything in them, in the space of six ordinary days, and all very good. He is the Creator, Sustainer, and Governor of everything that has been made.
We believe in the true deity and full humanity of our Lord Jesus Christ, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory.
We believe in the full deity of the Holy Spirit, acknowledging Him together with the Father and the Son in the works of creation and redemption.
We believe that because of Adam’s sin all mankind is in rebellion against God. For the salvation of such lost and sinful men, regeneration by the Holy Spirit is absolutely necessary.
We believe that salvation is by grace through faith alone, and that faith without works is dead.
We believe in the present ministry of the Holy Spirit, by whose indwelling the Christian is enabled to live a godly life.
We believe in the resurrection of both the saved and lost; those who are saved to the resurrection of life, and those who are lost to the resurrection of damnation. We believe in the spiritual unity of all believers in our Lord Jesus Christ.

Trinity Evangelical Church Constitution

PREAMBLE

In the church of God all things are to be done decently and in order. This pertains to the government of the church as much as to the corporate worship of the church. Convinced that Jesus Christ, the Head of the church, will protect and guide us, we seek to obey Scripture through the following standards for the orderly and scriptural government of our church, Trinity Evangelical Church in Larwill, Indiana. These standards do not supplant Scripture, but rather are an expression of our understanding of biblical church government under God. While seeking to be biblical in structure, we make no claim that every detail found here is expressly taught by Scripture. These standards are primarily procedural; the doctrinal position of the church may be found in the Confession of Faith.

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

Trinity Evangelical Church is dedicated as part of Christ’s Church in making disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. We desire to be most faithful to this mission as a congregation of believers that is reformed and covenantally oriented, parishional in our growth strategy, and desirous of maturing in Christlikeness in every aspect of life.

Article I: The Local Church and Electors
1. Members
a. The procedures outlined below are designed solely for the purpose of maintaining scriptural and accountable local church government (Heb. 13:17), such that our affairs are conducted in decency and in order (1 Cor. 14:40). We desire that nothing would disrupt our Christian unity and fellowship with true saints who attend church elsewhere (Gal. 3:28; 1 Cor. 3:1-4).

2. Household Membership
a. Membership in the community of our church will be normally reckoned by household. A household will be considered a part of Trinity Evangelical Church when the head of that household meets the following criteria, as ascertained by the elders:
i. He professes faith in the Lord Jesus Christ (Rom. 10:9-10);
ii. He does not contradict his profession through his manner of life (Matt. 7:22-23);
iii. He has been lawfully baptized in the name of the Father, Son, and Holy Spirit (Matt. 28:19);
iv. He considers his permanent residence to be in our geographical region (Eph. 1:1);
v. He submits himself to the government of this church (Philemon 2; Heb. 13:7,17).
vi. He has been in regular attendance and involvement for at least
3 months.

3. The elders in session are responsible to oversee these criteria and fulfill their biblical duties to shepherd the flock of God at Trinity. (2 Tim 2:23-26; 1 Peter 5:2,3). See Article lll for full description.

4. Those who are a part of Trinity Evangelical Church are responsible to fulfill their duties to each other and to the elders as well. (John 17:23; 1 Tim 5:17-20; Heb 13:17; 1Thessalonians 5:12-13)

5. The elders of Trinity Evangelical Church recognize that the head of the household is responsible before God for the spiritual condition of that household. The head of the household therefore makes recommendations to the elders concerning members of his household on such matters as baptism and the Lord’s Supper. Under the headship of Christ, the administration of church sacraments (or ordinances) remains with the elders. However, in such administration, the elders are to respect the spiritual responsibility of the head of the household. We defer to the heads of households in discerning the capacity of their young children to partake in the Supper.

Electors
a. Those faithful (see article 1-2) heads of households of Trinity Evangelical Church who vote in church elections will be called electors.

b. Authority of electors: Electors may vote in the elections of elders and deacons, and provide input to the elders and deacons at a monthly meeting.

c. Qualified electors: The elders will qualify electors. Three weeks prior to any election to church office, the election will be announced and the ballot will be provided to the electors. Those who desire to vote but who do not receive a ballot may contact the elders. If qualified, they will be provided a ballot in time for the election.

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

e. Heads of Households meetings: The congregation will hold a monthly meeting of heads of member households, which will be the normal channel through which the elders and deacons receive advice from the representatives of the church’s households.

Article II: Selection of Elders and Deacons
1. Elders
a. Elections will be held from time to time as circumstances warrant. A man may be considered as a potential elder in several ways. He may aspire to the office himself (1 Tim. 3:1), the elders may approach him, or the people of the church may suggest his name to the elders. Once he becomes a candidate, the elders will examine the candidate with regard to his doctrine and manner of life. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:1-7; Tit. 1:5-9; 1 Pet. 5:2-4).

b. A man may not be placed on the ballot without the unanimous consent of the current elders. Once on the ballot, the electors of the church have the option of voting either “yes” or “no.”

c. If the candidate receives the unanimous support of the church as represented (Phil. 2:1-4), the elders will ordain the new elder to the ministry of eldership through the laying on of hands and prayer.

d. The requirement for unanimity may be set aside only through the unanimous consent of the elders, and that only after the elders have carefully considered any objections in the light of Scripture. The elders will set aside such objections if it is clear the objections are unscriptural or unwarranted. However, refusal to overturn these objections does not constitute agreement with the objections on the part of the elders.

e. If the objections are overturned, then one of the elders will meet with those who objected to discuss the elders’ decision.

f. If a candidate for office is not elected, then one of the elders will meet with him within one week to discuss the election and answer any questions the candidate might have.

g. Once installed, the elder will serve for life, unless he resigns or is removed.

2. Deacons
a. Elections will be held from time to time as circumstances warrant. A man may be considered as a potential deacon in several ways. He may aspire to the office himself, the elders or deacons may approach him, or individuals in the church may suggest his name to the elders or deacons. Once he becomes a candidate, the elders will examine him concerning his doctrine and manner of life. The deacons will then include the candidate in their work in order to prove his fitness for the office (1 Tim. 3:10). When the candidate has shown, in the unanimous judgment of the deacons, his fitness for office, the deacons will make a recommendation to the elders to place his name on the ballot. The elders will examine the candidate again with regard to his suitability for the diaconate. If the candidate has any disagreement or mental reservation about any portion of the church’s Confession of Faith or Constitution, then he must inform the elders of it. All candidates must meet the qualifications for the office set down in Scripture (1 Tim. 3:8-13).

b. A man may not be placed on the ballot without the unanimous consent of the current elders. Once on the ballot, the electors have the option of voting either “yes” or “no.”

c. If, in the unanimous judgment of the elders, the candidate receives the clear and obvious support of the church as represented, the elders will ordain the new deacon to the ministry through the laying on of hands and prayer (Acts 6:6).
d. If a candidate for office is not elected, then an elder will meet with him within one week to discuss the election and answer any questions the candidate might have.

e. Once installed, the deacon will serve for life, unless he resigns or is removed.

Article III. Duties of Church Officers
1. Elders
a. The elders are collectively responsible to oversee the following:
i. Ruling/shepherding (1 Pet. 5:1-2).
ii. Equipping (Eph. 4:11-12).
iii. Prayer/fasting (Acts 6:4; 13:1-3).
iv. Teaching/preaching (1 Tim. 5:17).
v. Administering baptism and the Lord’s Table (Matt. 28:19-20; 1 Cor. 11:23-26).
vi. Administering church discipline and restoration (1 Cor. 5:1-5).
vii. Prayer for the healing of the sick (Jas. 5:14-15).
viii. Delegating responsibilities to the deacons, hiring and firing church staff, defining the responsibilities of church staff, and delegating responsibilities to the staff of subordinate ministries. The elders will approve the annual budget.
ix. Commissioning or licensing ministerial students, and overseeing the course of their training for the eldership. Under the guidance and oversight of the board of elders, such commissioned individuals will have the opportunity to perform all the various ministerial functions of elders, participation in the rule of the church being the only exception.

b. Conduct of elders’ meetings:
i. All usual business of the elders will be conducted at their regular meetings or at special meetings called for a particular purpose. The elders will appoint one of their number to moderate the meetings of the elders, and one to record the minutes of the meetings. The moderator will not be an elder who also serves as a pastor or minister of the church.

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

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

iii. In all meetings of the session of presbyters, each elder has one vote. The meetings of the session will be moderated by an elder selected by the other elders. In their capacity as a session, the elders oversee all the affairs of the church, including the particular labors of teachers and ministers.

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

2. Deacons
a. Responsibilities of deacons:
i. Under the general oversight of the elders, the deacons will manage the financial, physical, social, and benevolent functions of the church (Acts 6:2-4). Such responsibilities include preparing and administering the annual budget, building maintenance, fellowship meals, administration of subordinate ministries, office support, and administering the deacons’ fund.

b. Conduct of deacons’ meetings:
i. All usual business of the deacons will be conducted at their regular meeting, or at a special meeting called for a particular purpose. The deacons will appoint one of their number to moderate the meetings of the deacons. The deacons will be prepared to give a general report of their work at each monthly household meeting, they will provide a quarterly financial report to the church, and they will give an annual report to the elders with proposals for the upcoming year.

c. Responsibilities of individual deacons:
i. Individual deacons are responsible for those duties assigned to them by the deacons, as recorded in the minutes, with due regard to their gifts and desires. There is no distinction of rank among the deacons.

d. Administering the Deacons’ Fund:
i. In the benevolent functions of the church, the deacons are responsible to maintain the biblical standard of money, charity, work, and related issues (Gal. 6:10; 2 Thess. 3:4-16; Eph. 4:28; 1 Tim. 5:3-4, 8; Is. 10:1-4).

ii. The Deacons’ Fund is available to members of Trinity Evangelical Church to meet pressing needs. When a need is made known through the elders, deacons, or members of the church, the deacons will examine the scope and urgency of the need and present it to the elders. Upon approval by the elders, the family or individual will be placed on the Deacons’ Fund until the need is met or they are removed for other reasons.

iii. Upon being placed on the list for the Deacons’ Fund, the head of the household will be asked to submit an acceptable household budget to the deacons within thirty days. A deacon or elder will be assigned to review the family budget and give counsel and financial advice as necessary.

iv. If able, the head of the household is required to work at a full-time job.

v. The household will be discouraged from receiving public assistance in the form of food stamps or direct welfare payments, not including medical reimbursements or assistance.

vi. In case of one-time needs exceeding $1000, the deacons will seek elder approval for the expenditure at the next regular elder meeting. If the need cannot be met from the Deacons’ Fund, the deacons may seek elder approval to move funds from general savings to meet the need. A household budget will not be required for one-time needs paid in full from the Deacons’ Fund. However, the deacons will request a budget if the family stays on the list for the Deacons’ Fund after that particular need is met.

vii. A deacon will visit families supported by the Deacons’ Fund at least once a month to ensure their financial needs are being met. The deacons when necessary will provide budget counseling. If there are spiritual matters that need attention, the deacons will notify the elders. The deacons will report regularly to the elders on the status of families remaining on the list for the Deacons’ Fund more than three months.

viii. Indigent giving will be decided by the deacons on a case-by-case basis. As a general rule the deacons will not disburse money to indigents, but will purchase items necessary to meet basic needs in such areas as food, clothing, shelter, and travel.

3. Resignation of Elders or Deacons
a. If an elder or deacon desires to resign his office or take a leave of absence, he will present a letter expressing this desire and explaining his reasons to the board of elders. The elders will notify the men of the church at the next monthly household meeting of their receipt of the letter. If the desire of the elder or deacon concerned is unchanged by the following monthly household meeting, then the elders will read a statement to the assembled men accepting the resignation, or approving the leave of absence.

b. If the resignation is sought for reasons of moral or doctrinal turpitude, then the elders must exercise biblical discipline prior to, or in conjunction with, any consideration of the letter of resignation.

Article IV: Removal of Elders and Deacons
1. Elders
a. If one of the saints believes an elder may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that elder individually first (Matt. 18:15), and then with one or two others (Matt. 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the other elders and present the charges (1 Tim. 5:19).

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

c. If the charges are unanimously sustained by the other elders, then that elder, depending on the gravity of the charges and the response to the correction, will be rebuked in the presence of the congregation (1 Tim. 5:20), or will be removed from the office of elder (1 Tim. 3:1-7; Tit. 1:5-9), or both.

2. Deacons
a. If one of the saints believes a deacon may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that deacon individually first (Matt. 18:15), and then with one or two others (Matt. 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the elders and present the charges.

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

c. If the charges are unanimously sustained by the elders, then that deacon, depending on the gravity of the charges and his response to the correction, may be corrected, or removed from the office of deacon (1 Tim. 3:8-13).

Article V: Discipline
1. Types of Discipline
a. Informal Church Discipline: Informal discipline is applied by an individual or multiple members of the church without the formal action of the elders or the church as a body. The elders will, through teaching and example, encourage the members of the congregation to discipline themselves and one another through the following practices:
i. Self-discipline: Exercising self-control or applying self-correction;
ii. Overlooking the minor failings of others in love (1 Pet. 4:8);
iii. Informal admonishment: Encouraging one another to faithfulness and warning others in love to guard their hearts and minds against specific temptations and sins (Matt. 18:15).

b. Formal Church Discipline:
i. If informal discipline does not result in satisfactory correction, then those who are aware of the need for discipline are expected to call the matter to the attention of the elders. In the case of open and scandalous sin, there is no requirement to attempt private resolution of the matter, and it should be brought to the elders without delay. Formal discipline will be pursued only after scriptural prerequisites have been satisfied and the elders have made sufficient inquiry. In extraordinary situations, the elders have the authority to take immediate disciplinary action if the honor of Christ or the purity of the church is directly threatened by a failure to act. Formal church discipline is applied through the formal action and unanimous judgment of the elders. Formal discipline generally entails the following actions under the authority and oversight of the elders:
1. Formal Private Admonishment: When a brother or sister is in sin and remains unrepentant, rejecting informal admonition, one or two members of the church, appointed by the elders, will formally admonish them in private, pleading earnestly for their repentance and solemnly warning them of the dire spiritual consequences and judgment that may follow if they fail to repent (Matt. 18:16).

2. Formal Public Admonishment: In some cases, considering the gravity and scandalous nature of the sin, the elders may decide to admonish and warn the brother or sister publicly so that they may be ashamed and repent (2 Thess. 3:14-15).

3. Suspension: In some cases, considering the gravity or scandalous character of the sin, the elders may decide to suspend the brother or sister from the Table, from positions of responsibility or leadership, or from normal fellowship so that they may be ashamed and repent (2 Thess. 3:14-15).

4. Formal Trial: When all other informal and formal measures and admonishments have failed to bring about the desired repentance, or in extraordinary situations where the honor of Christ or the purity of the church demand immediate action, the elders must proceed to formally charge the brother or sister of specific, willful, and unrepentant violations of God’s Law and try them accordingly in a fair, just, solemn and timely manner. The most severe judgment which may be brought against a brother or sister convicted at trial is excommunicative censure, which is exclusion from the Supper and being regarded as an unbeliever.

2. Subjects and Nature of Discipline
a. Communicant Members: Those who meet the criteria of communicant membership according to Article I, Section 2 of the Trinity Evangelical Church Constitution may be disciplined in the manner described in this Constitution. Communicant members who are children are also subject to the discipline of the church, although the elders will seek to work with the parents as possible, taking into account the age and circumstances of the child.

b. Members of member households: In the case of children who have not come to the Lord’s Supper over a period of years, the elders will begin offering pastoral help to the head of that household. If the child leaves the household without ever having made such a profession of faith, or if the child falls into obvious and scandalous sin, then the elders will solemnly warn the child of the spiritual hazards in rejecting a biblical upbringing, and urge him to repent and believe. If the warning is not heeded, then the elders will remove the child’s name from the list of member households.

c. Professing Christians under discipline by other churches: If another church has disciplined one of its members, and that person subsequently comes to our church, then the elders will decide whether to honor the discipline of the other church after due consultation with the person concerned and after all appropriate information is obtained from the disciplining church.

3. Formal Disciplinary Procedures
a. Formal Pre-trial Procedures
i. When the elders determine that formal discipline is necessary, they will initiate the biblical means to admonish or suspend the brother or sister in a fair, just, solemn and timely manner.

ii. The elders shall establish the specific procedures for each admonishment and/or suspension, singly or in combination, on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include:
1. Formal Private Admonishment: When a brother or sister is in sin and they remain unrepentant, and the elders have admonished them as described above in Article V.A.2.a, the elders will inform them that this admonishment is the first step in formal church discipline. Failure to heed this private admonishment and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.

2. Formal Public Admonishment: When the elders decide to admonish a brother or sister publicly as described above in Article V.A.2.b, the elders will inform them that this admonishment is the first (or second) step in formal church discipline. Failure to heed this public admonishment and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.

3. Suspension: When the elders decide suspension is in order as described above in Article V.A.2.c., the elders will inform the person suspended that this admonishment is the first (or second) step in formal church discipline. Failure to heed this suspension and to repent will lead to further discipline that may conclude in trial and excommunication from Christ’s church.

b. Formal Trial Procedures
i. When the elders determine that a trial is necessary, they will endeavor to use all biblical means to conduct a fair, just, solemn and timely trial.

ii. The elders shall establish the specific procedures for each trial on a case-by-case basis, as appropriate to the circumstances and individuals involved. However, at minimum these procedures should include:
1. Informing the accused of the detailed charges against them in writing, including the time, place, and date of the trial, and giving them ample time for the preparation of a defense;
2. Informing the congregation’s heads of households at the next regularly scheduled household meeting;
3. At the trial, one of the elders will open with prayer and a solemn charge from the Word of God on the responsibilities of those present;
4. Granting the accused time to make a reasonable defense at the trial, to reply and answer all charges, and to cross examine all witnesses called to testify;
5. Taking a separate vote by the elders on each of the charges, if there are more than one, only after all the evidence has been presented, all relevant considerations have been fairly addressed, and the elders have had time to deliberate and prayerfully consider the matter; and
6. Declaring publicly the judgment and actions of the elders regarding the accused on an appointed Lord’s day, following an explanation and exhortation appropriate for the occasion, and providing the accused with a written copy of the judgment of the elders;
7. Making an official file containing all the records pertaining to the excommunication, including pertinent correspondence, transcripts, and minutes. If he requests it, the convicted member will be given one copy of this file at the expense of the church.
8. Any appeals to presbytery will be conducted in accordance with the Constitution of the Confederation of Reformed Evangelicals.

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

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

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

Article VII. Incorporation
1. As a church of the Lord Jesus Christ, Trinity Evangelical Church is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church.

2. Trinity Evangelical Church maintains its status as an unincorporated and unregistered church as a matter of conscience.

3. As a church of the Lord Jesus Christ, Trinity Evangelical Church accepts various burdens and entanglements of civil regulation and taxation under protest.

4. Trinity Evangelical 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 Indiana.

Article VIII. Amendments
1. The Confession of Faith and Constitution may be amended at any time through unanimous consent of the elders, when the following conditions have been first fulfilled.
a. There is a first reading of the proposed change at the following monthly heads of households meeting.
b. A written copy of the proposed change/s is made available to the congregation at church.
c. The elders seek due consultation with the heads of households of the church at a subsequent monthly heads of households meeting.