 |
|||||||
|
BYLAWS OF ABUNDANT LIFE
a Washington Nonprofit Religious Corporation ARTICLE I NAME
ARTICLE II
ARTICLE III Section 1. Purposes: This corporation is a religious corporation and is not organized for the private ARTICLE IV Section 1. Limitations on Activities: This corporation has been formed under the Washington Nonprofit Religious Corporation Law for the religious purposes described above, and it shall be nonprofit and nonpartisan. No substantial part of the activities of the corporation shall consist of the publication or dissemination of materials with the purpose of attempting to influence legislation, and the corporation shall not participate or intervene in any political campaign on behalf of any candidate for public office of, for, or against any cause or measure being submitted to the people for a vote. The corporation shall not, except in an insubstantial degree, engage in any activities or exercise any powers that are not in furtherance of the purposes described above. ARTICLE V Section 1. Dedication of Assets: The properties and assets of this nonprofit corporation are irrevocably dedicated to religious or charitable purposes. No part of the net earnings, properties or assets of this corporation on dissolution or otherwise, shall incur to the benefit of any private person or individual, or any member or director of this corporation. On liquidation or dissolution, all properties and assets and obligations shall be distributed and paid over to a corporation dedicated to charitable purposes, provided that the corporation continues to be dedicated to the exempt purposes as specified in Internal Revenue Code section 501 (c) (3) . ARTICLE VI Section 1. Membership: This corporation shall not have a membership. Each local church represented by this corporation may or may not have a membership. Although a local church representing this corporation may have a membership, the governing body of each church will consist of a team of Elders who will organize and administrate the affairs of the church. All of the administration and directing of affairs will be done at the interest of the members, but in no way contrary to the Word of GOD. Members will have the right to speak to leadership through the power of “relationship”, but will not have any decision making power in the rule of the local church. Each leadership team must keep themselves open to hearing the voice of God through any member of the church, but their final decision in all matters is to be based upon their sincerity in hearing God’s voice. The Bylaws and Constitution of this corporation are to be upheld as guidelines in every decision making process and used as a tool to keep every decision in accordance with God through His Spirit and Word. ARTICLE VII Section 1. Number and Names of Directors: The corporation shall initially have three directors. Such directors shall collectively be known as the board of directors or as the board. The names and addresses of the present directors are: Ted J. Hanson / PRESIDENT2828 Lindshier Ave.Bellingham, Washington 98226 ARTICLE VIII Section 1. Committees by Directors: The board of directors may, by resolution adopted by a majority of the directors then in office, designate one or more committees to serve at the pleasure of the board. Any committee, to the extent provided in the resolution or the board, shall have all authority of the board, except that no committee, regardless of the board resolution, may: ARTICLE IX Section 1. Officers: The officers of the corporation shall be a president, a secretary, and a chief financial officer. The corporation may also have, at the discretion of the board of directors, one or more vice presidents, one or more assistant secretaries, one or more assistant treasurers, and such other officers as may be appointed in accordance with the provisions of Section 3 of this Article IX. Any number of offices may be held by the same person, except that neither the secretary nor the chief financial officer may serve concurrently as either the president or the chairman of the board. ARTICLE X Section 1. Indemnification: ARTICLE XI Section 1. Maintenance of Corporation Records: The corporation shall keep adequate and correct books and records of accounts as well as minutes of the proceedings of its board and committees of the board. All such records shall be kept at the corporation's principle executive office, or if its principle executive office is not in the State of Washington, at its principle executive office in this state. ARTICLE XII Section 1. Construction and Definitions: Unless the context requires otherwise, the general provisions, rules of construction, and definitions in the Washington Nonprofit corporation Law shall govern the construction of these Bylaws. Without limiting the generality of the above, the masculine gender includes the feminine and neuter, the singular number includes the plural, the plural number includes the singular, and the term “person” includes both the corporation and a natural person. ARTICLE XIII Section 1. Amendments: These Bylaws may be adopted, amended, or repealed by a majority of the board of directors. ARTICLE XIV
Section 1. The Headship of Christ: The government of the church shall be focused on seeking and maintaining the Lordship and direction of Jesus Christ over His Body. All those in authority shall continually seek His mind and will, through His Spirit and the Word of God, in all actions and decisions.
Section 2. The Overseeing of His Body by the Apostles and the Elders: A team of leaders, herein also referred to as ruling elders, headed by the lead elder, shall be the governing body of the church. The lead elder functions as the leading point of the eldership team and is very likely to have a grace gift as an apostle to the local church. We believe that it is God’s way for the full expression of His kingdom to establish leadership at a local level of an apostolic nature. Although it is likely that this lead elder is himself an apostle by grace gift, he must also be in relationship with other apostles in the Body of Christ. Peter, an apostle, was included as an elder among those elders who were to shepherd the flock (1 Pet. 5:1). Peter was also in relationship with other apostles. The early church was addressed as the apostles, elders and saints (Acts 15: 2, 4, 6, 22, 23, 33; 16:4). Section 3. The Saints Role in Church Government: Although the government of the local church is administrated by the team of ruling elders under direction of the lead elder, the church body members (saints who are in “relationship” with leadership and one another) will have the right to share their hearts with the leadership team. Any member has the right to speak to leadership through the power of “relationship”. This is not a decision making power. It is a “responsibility” of “relationship” that each member has with the church leadership. The leadership team must keep themselves open to hearing the voice of God through any church member, but their final decision in all matters is to be based upon their sincerity in hearing God’s voice. Section 4. The Leadership Role of Elders: The following statements describe how we view the functions and operations of Elders at Abundant Life. A. Elders are God’s Servants. 1. Church leadership is a harmonious order of servants submitted to God and one another and is not an escalating hierarchy of competing authority. We, the leadership team of Abundant Life, are committed both to God and to this body to set an example in servanthood and zeal for the house of God. We covenant with God and each other to see the purpose of Christ formed in this corporate house. 2. In view of the Scriptures and the commission given to us by God as a local church, we have sought for clarity in the function of the leadership team of Abundant Life. As we have searched the Scriptures, we have found that the early New Testament church was addressed as: the apostles (the leadership grace gifts of Jesus sent to establish the church on the foundation of Jesus Christ); the elders (the presbytery); and the saints (believers). These are not terms to segregate and divide the body, but merely terms of ministry. The fivefold and administrative (eldership) ministries of the body of Christ are to serve, not lord over the saints. B. Elders are a Team Presbytery. The Presbytery is a team of proven leaders who have been appointed by God to govern the local church by means of serving them in the Word of God, the ministry of the Spirit and the practical daily functioning of that body. Church government is not by one man rule, congregational rule, nor dominating control of a head office. There is a head presbyter (elder), but his decisions are based upon the function and input of the entire leadership team. Together the members of this leadership team advise and assist one another in a system of checks and balances to protect the sheep. C. Elders are Bishops and Deacons. 1. The term “Elder” (presbuteros) describes the character of each officer. The terms “Bishop” (a synonymous term with “overseer” in the Bible’s New Testament, used to describe elders who “rule”; Acts 20:28; Phil. 1:1; 1 Tim. 3:1; Titus 1:7) and “Deacon” (servant; 1 Tim. 3:8) refer to the office or function of the officer (elder). Both are Elders (presbyters), but each have a different function on the team. The “Bishops” oversee as “ruling elders” while the “Deacons” oversee as practical and spiritual administrators. 2. The “Ruling Elders” are apt to teach the saints as spiritual superintendents, while the “Deacons” serve the house by way of setting an example of ministering to the saints and overseeing the practical and spiritual applications of ministry. Section 5. The Role of the Ruling Elders: A. Their Ministry. 1. The ruling elders (also known as “bishops”) shall oversee and rule the ministry of the church by precept and example. They shall pray together regularly to review the progress of day-to-day functions. They shall gather informally to pray and review as frequently as needed for mutual counsel. B. Their Qualifications (1 Tim. 3:1-7, Titus 1:5-9). 1. A ruling elder shall be a believer of high moral character, a one-woman man, temperate, prudent, respectable, not self-willed, self-controlled, just, devout, not covetous. 2. A ruling elder shall be a believer who rules his home well and whose children follow his example. 3. A ruling elder shall be a believer who handles himself uprightly among others: not a drunkard, not a striker, gentle, noncontentious, hospitable, a lover of good, of good reputation in the world. 4. A ruling elder shall be a mature believer who is able to teach others through godly exhortation and life-style. C. The Spiritual Role of the Elders. 1. Men make methods while God gives wisdom. The elders of Abundant Life must seek the wisdom of God in all things and not rely merely upon their “position” as elders and “natural” wisdom (Eph. 3:10). 2. Structure will not bring forth life, but life does give structure. The elders must not propagate principles at the expense of imparting life. The restoration of the church is not simply a restoration of certain truths and ministries to God’s people. It is the restoration of God’s Son to His rightful place in their midst. The elders must seek “His manifest presence” in His Church. 3. It is with a contrite spirit and fear of God that the elders will seek to obey His Word in everything. Their “function” as shepherds of His flock must be a “manifestation” of Him as the Chief Shepherd. 4. The ruling elders rule through a spirit of “liberty” and not “control”. It is under the direction of the Holy Spirit that they will seek to shepherd through “liberty”. The Spirit of the Lord is the Spirit of the Chief Shepherd. The elders will always seek to allow the Spirit to be Lord (2 Cor. 3:17).5. The elders will work together to allow each member of this ministry leadership team to operate within the boundaries and expressions of each individual’s sphere. The lead elder is to yield to and express the Spirit of God the Father in seeking to allow each team member to fulfill their role within the leadership team. D. Their Authority. 1. The governing team of Abundant Life church is a team of elders who serve as “overseers” to the local church. Their roles as “under-shepherds” are to be viewed in reverence and fear of God as being visual expressions of Jesus in His headship to the church. This is by all means subordinate to the personal relationship of each church member to God through the fellowship of the Holy Spirit. It is in every way subordinate to God’s Word and Spirit and cannot violate these higher authorities. a) The term “under-shepherd” refers to the fact that Jesus is the “Chief Shepherd” and that the team of elders represent an expression of Him. As “shepherds” (Greek “poimen” = shepherd or pastor) they are expressions of the true “Shepherd” of the flock, Jesus Christ (Heb. 13:20; 1 Pet. 2:25; 5:4). 2. Each elder serves in whatever function given to him by the grace of God. It is by God’s grace that they are builders in God’s house. It is God who will use each one as He builds His house (Isa. 66: 1-2). 3. God will use the elders as manifestations of Himself in building His house. Only that which is of Him will stand (1 Cor. 3:9-13). Each elder will function in his own unique area of service. There are no clergy - laity distinctions, simply different “functions” in the body of Christ. Therefore, the elders are not to be viewed as “greater than” the congregation. They are servants of God sent to assist the local congregation in fulfilling the role of “oversight” in a “physical” expression of His “spiritual” life (1 Cor. 3:7). a) This is not to lightly esteem the role of an elder. It is to be the “attitude of the heart” of each elder, not the degree of honor and respect given by the congregation to an elder (1 Thes. 5:12;13; Heb. 13:17). “Esteem” given is not due to “greater value”. It’s a matter of proper order and respect of God. Proper order will allow a proper release of authority through the corporate body of believers. E. Authority Described. 1. Godly oversight is not control. It is learning to submit one to another in the fear of the Lord in order to manifest the oversight of the “Chief Shepherd”, Jesus. Godly authority does not carry the element of “domination”. It is an element of the “order of things” and thus it is “relational”. Divine order is the divinely arranged assembly of individual parts of Christ’s Body into a collective whole. 2. Each church member has authority in the function of that which God has given to them. God’s anointing is given to each one in order to accomplish the grace which has been given. It is given to contribute to the manifestation of the whole body and thus releases the authority of the one Man Christ, of Whom we share equal corporate authority. 3. Authority does not come from position. It comes from responsibility given. This can be explained in the expression; “Paul, an apostle” (function) verses “the apostle Paul” (title). Proper authority is seen as “Paul, an apostle”. 4. Godly authority does not carry with it the power of “subjection”. It carries true power of anointing and thus draws others to yield to it’s direction. Although the elders have authority over the church, godly authority chooses not to use that authority in a way of subjection or control (2 Thes. 3:9). 5. Timothy, an apostle and lead elder in Ephesus, had the authority to charge (“paragello”- to transmit a message) that they teach no other doctrine (1 Tim. 1:3). The purpose of the commandment was love from a pure heart, from a good conscience, and from sincere faith (1 Tim. 1:5).
6. The two Greek words used to describe proper order in the church are “huppatasso” and “epitasso”. “Huppatasso” means: to subordinate; obey (huppa = under / tasso = to arrange in an orderly manner). “Epitasso” means: to arrange upon; order (epi = superimposition of time place or order / tasso = to arrange in an orderly manner). “Huppatasso” and “epitasso” do not equate to the “value” of things. They simply equate to the “order” of things.
7. Authority (“exousia”) is given for edification and not for destruction (2 Cor. 10:8; 2 Cor. 13:10). Overseers (“episkopos”) have authority over (“epitasso”) saints. This does not equate to “value”. It simply equates to “function” and “responsibility”. Authority given to overseers (“episkopos”) is not authority to have dominion (“kurieuo” = to rule /kurios = supreme in authority) over the saints. It is authority given to function as fellow workers for their joy (2 Cor. 1:24). As we each fulfill our role, according to the grace given to us by God, we will maintain the Lord Jesus as the only Head of His Body. F. Corporate Responsibilities. 1. Some good examples of instructions given and responsibilities for the ruling elders are found in 1 Pet. 5 and Acts 20:28-32. 2. The ruling elders are all “sumpresbuteros” (co-presbyters). They are equal in overseeing the flock, but different in the “function of such” according to the measure of rule and grace given by God to each (Rom. 12:3; 2 Cor. 10:12-18; Eph. 4:7). 3. The ruling elders serve as builders in the house of the Lord. It is clear that Paul was a “master builder”. Master means “chief”, but does not denote “value”. It simply denotes “function” (1 Cor. 3:10). a) The team of elders operates under the direction of the lead elder. Although the members of the elder team are equal in the responsibility of functioning within the boundaries of their measure of gift, there is only one elder who will fulfill the responsibility of being the “point” of leadership. The lead elder is to serve as a “sent leader” to the church and to the team and is to express God the Father’s heart in leading the team. G. The Lead Elder. 1. The lead elder is to be submitted in the fear of the Lord to the other ruling elders of Abundant Life as they seek together to fulfill their responsibilities as “under-shepherds” of Jesus the “Chief Shepherd” of all of His flock. 2. The role of the lead elder is one of “function” and is a God given responsibility to the church and to the team. We find this to be true in the New Testament Scriptures: a) James (an apostle – 1 Cor. 15:7; Gal. 1:19) was the lead elder in Jerusalem (Acts 12:17; 15:13; 21:18). Timothy (an apostle) was the lead elder in Ephesus (Rom. 16:21; 1 Cor. 16:10; 2 Cor. 1:1; Phil. 1:1; 2:19-25; Col. 1:1; 1 Thes. 1:1; 3:2,6; 2 Thes. 1:1). Ephesus was the largest church at the time so there were obviously many elders there. Timothy is the name mentioned in Scripture and addressed by Paul. Titus (an apostle) was the lead elder in Crete (2 Cor. 8:23) - he was to appoint other elders. There were obviously other elders, but Titus was the one mentioned and addressed by Paul. The people in Lystra thought that Barnabas and Paul were gods (Acts 14:12). They called Barnabas Zeus, but Paul they called Hermes, because he was the “chief speaker”. Hermes is the name of the “messenger” of the Greek deities. Both Barnabas and Paul spoke, but it was the observation of those in Lystra that Paul was the “chief speaker”. H. Five-Fold Expression. 1. It is imperative that the expression of fivefold ministry be sought, encouraged and activated in order to equip the saints for the work of ministry (Eph. 4:11,12). 2. In light of this God given responsibility, there must be a submission of one to another in the context of the fivefold ministry (apostles, prophets, evangelists, pastors and teachers) in order to properly equip the saints. The ruling elders shall seek the direction of the Holy Spirit in allowing each equipping gift to function in order to bring the body to maturity in Christ. Each given situation must yield to the Holy Spirit and the appropriate grace gift needed at the time. Those elders who carry the gift and anointing to equip the saints through a fivefold measure must be allowed to flow in their equipping measure. The lead elder shall put the highest priority in leading the elder team to yield to the Holy Spirit and the grace gifts of Jesus Christ in this way. 3. The character of “elder” and responsibility as the “sent leader” to the local church body are what make an individual a “lead elder”. It is likely that this individual is an “apostle” and not a “pastor” by grace gift, since God is restoring the element of “inheritance” and “sending forth” of ministry to the church body. There may be many “apostles” by grace gift in the local house, but there is only one “lead elder”. The traditional term has made the “lead elder” the “senior pastor” while other “in house ministers” have been known as “associate pastors”. We believe that it is more proper to refer to other fivefold elders as “associate ministers” or individual terms that apply to their grace gifts when describing their function. This is in lieu of the traditional term of “associate pastors”. There may be many “associate ministers”, but there will be one who is the “senior leader”. In the sense of “responsibility”, all of the overseeing elders are given the “responsibility” of pastoring the local flock and therefore are “associate pastors” together. It can be said more accurately that they each carry the responsibility as pastors to the flock and they are in association with one another in bearing that total responsibility. a) The term “pastor”: The ruling elders are those who “shepherd” the flock. The Greek word for “shepherd” is ”poimen”. This word can also be translated as “pastor”. When referring to the responsibility of elders in the role of “oversight”, this term is not that of the fivefold expression of Eph. 4:11. It is not referring to the equipping function of fivefold ministry. It is rather referring to the responsibility of the ruling elders in their role as “shepherds” of the flock. In view of this responsibility each of the elders may be referred to as “pastors”. This term will refer not to their equipping function of the saints, but rather their corporate responsibility in “shepherding” the flock (Acts 20:28: 1 Pet. 5:2-3). This is also a term of honor of the saints toward the ruling elders. Section 6. The Deacons: A. The Role of Deacons. 1. The deacons shall oversee various ministries within the body to meet various needs of the church under the direction and encouragement of the ruling elders. 2. The deacons shall counsel with the ruling elders regarding the physical needs which arise in the body; they shall pray for any in the flock for whom they are caring; they shall serve the flock by exercising hospitality, love, care, and good counsel. B. Their Qualifications (1 Tim. 3:8-13 & Acts 6:3). 1. Personal qualifications: serious, not double tongued and not a drunkard. 2. Regarding family: one-woman man. 3. As to faith: obedient to the faith; mature, with a tested walk. 4. A good reputation. 5. Full of the Holy Spirit. 6. Full of wisdom. 7. Able to oversee business. C. The Ministry Duties of the Deacons. A deacon is a licensed minister and must be able to keep in motion what the ruling elders (bishops) put in motion in every way. A deacon will therefore carry the full representation of the ruling elders (bishops) and will be able to perform all of the necessary duties of a minister in the local church. This includes the administration of the function of the local church and will fulfill the following: 1. The deacons will administer the sacerdotal duties of communion and water baptism. 2. They will carry the authority to conduct the worship services of the ministry as a full representatives of the ruling elders (bishops) of the ministry as long as they stay within the boundaries and guidelines set by the ruling elders (bishops) for the local church worship service. 3. They will carry certain management responsibilities in the local church which are both practical and spiritual in nature. 4. They will be assigned certain duties in regard to the maintenance and conduct of the local church. 5. They will be licensed ministers and will be commissioned to serve in the ministry of the Gospel of Jesus Christ and will serve in all of the sacerdotal duties of the local church ministry. 6. The deacons will be recognized as Elders in the local church and will receive the responsibilities given an Elder in the capacity of a deacon for the Gospel of Jesus Christ. 7. The deacons must consistently pray for the sick and serve as ones whom the congregation calls upon to pray the prayer of faith (Jam. 5:14,15). Section 7. The Operation of the Local Church Government: A. Oversight. 1. The oversight of the local church is to be done under the direction of the local lead elder in conjunction with the counsel of the “Ruling Elders.” 2. Each and every lead elder is to be joined in a spiritual relationship with others in apostolic ministry. The lead elder is to have a personal relationship with apostles who can speak direction, correction, and/or counsel into that lead elder’s life. There can, and should be, more than one apostle who has the right and the ability to speak into that lead elder’s life on a consistent basis. This is true for the founding leader of this corporation as well as for every lead elder of every ministry founded by this corporation. B. General Duties. 1. The general oversight and operation of the entire ministry will be done by the “Ruling Elder/Deacon Team”, individual members of that team and/or corporate delegations of that team. All decisions concerning the local church ministry will be done under the direction of the lead elder. C. Decision Making. 1. The final decision in every governing situation shall be the sole responsibility of the local lead elder. However, each and every decision that involves a change of direction for the ministry is to be made with the input of God’s wisdom and direction from each and every member of the “Ruling Elder Team.” The final decision of the local lead elder is not based upon a unanimous agreement of the “Ruling Elder Team”, but rather a prayerful consideration and judgment based upon the local lead elder’s sense of God’s perfect will in every matter. Normal operational decisions can be made by the local lead elder without the involvement of the “Ruling Elder Team”, but the local lead elder is to keep the “Ruling Elder/Deacon Team” up to date as to the general operational decisions of the church. D. When in Disagreement. 1. Should there be a disagreement on a matter, it is the obligation of the local lead elder to spend an adequate amount of time in prayer and God’s word in order to make a final decision based upon a clear heart and conscience in hearing the voice of God in the matter. All decisions of the local lead elder must be based upon the Word of God and in accordance with the Abundant Life Corporation Bylaws and Constitution. 2. In any case where a decision is made that is contrary to the Word of God (the Bible), it is the responsibility of the Ruling Elders of that ministry to present their belief to the lead elder in prayer and presentation of the Word of God (the Bible). If after meeting with the lead elder, and the lead elder is persistent to make any action or decision that is contrary to the Word of God (the Bible), it is then the responsibility of the Ruling Elders of the local ministry to seek out the relational oversight of that lead elder and present their concern. Any examination of that lead elder’s decision will then be dealt with by the lead elder’s spiritual oversight in conjunction with the Ruling Elder Team. Just because an accusation or a concern is made to a lead elder’s overseer (or overseers), by the Ruling Elders of a ministry, it does not mean that the lead elder is in contradiction to the Word of God (the Bible), but an examination and ruling by the lead elder’s oversight must be made. E. Delegation. 1. From time to time, the local lead elder may delegate certain church decisions to the “Ruling Elder/Deacon Team.” Those decisions will be made by the team, or a designated elder, and will be based upon the prayerful consideration and wisdom of all of the Ruling Elders on the team. a) There may be times designated where a team meeting or decision may only involve the Ruling Elders and not the Deacons. When dealing in decision making matters that would involve the direction of the church, counsel to peoples’ lives, or any matter deemed to be significant as an Ruling Elder’s affair, the Deacons need not participate. This will be at the discretion of the lead elder and the Ruling Elders. This could be true for any given “Ruling Elder/Deacon Team” meeting. Section 8. The Appointment and Removal of Elders: A. How are Elders Selected. 1. Elders are appointed by the local apostolic church leader who is in relationship with other apostles (Titus 1:5). 2. Elders are tested before being appointed (1 Tim. 3:10; 5:22). They must prove to be able to handle the responsibilities of an elder’s position, able to perform the required responsibilities according to the vision and spirit of the lead elder and the leadership team. 3. Elders are appointed by the local church leader after proving their faithfulness and their ability to teach others (2 Tim. 2:2). “Faithfulness” means that they have proven they can be trusted. They are those who “strengthen the hands” of the leader (Ex. 17:2). 4. Potential elders must prove to not be quarrelsome, but rather gentle, able to teach and patient (2 Tim. 2:24). 5. Potential Elders must be well grounded in the Holy Scriptures (2 Tim. 3:15-17). 6. Elders (bishops or deacons) are being selected to be over the work of God’s house and therefore, they must be observed to have the favor of God and the congregation. They must consistently demonstrate wisdom and excel in being full of the Holy Spirit - evidenced by fruit, gifts, faith and power (Acts 6:3,8; Acts 8:6; 1 Thes. 1:5). 7. Those to be appointed as elders must be those who have given of themselves to God, the local church leadership and the congregation in a faithful and consistent manner (Acts 15:26; 20:20; 1 Thes. 5:12,13; Heb. 13:17). They must demonstrate the seeking of God and the interests of others. They must be God and people minded and not merely ministry minded. They must demonstrate “selfless giving” and not “self-seeking”. 8. They must exhibit a consistent willingness to serve (1 Pet. 5:2), setting an example to the flock by way of a godly life style and in an example of an eager service of Christ (1 Pet. 5:3). 9. Since they themselves are to be leaders in the church, they must first prove to be submissive and faithful to the leadership of the church (Heb. 13:17; 1 Cor. 16: 15,16; Phil. 2:12; 2 Thes. 3:4, 14; 1 Pet. 5:5). 10. Those selected to be elders are those who can pray the prayer of faith (Jam. 5:15). Results must come from their prayers. B. How are Elders Removed. 1. Elders are appointed by the local apostolic church leader who is in relationship with other apostles (Titus 1:5), therefore, the removal of elders is done by the local apostolic church leader. This is done with clear communication being established with those apostles whom the lead elder is in relationship with as well as the team of local elders. C. Why are Elders Removed. 1. If an elder becomes divisive to the lead elder, the leadership team, or the church vision, they shall be removed from leadership (Titus 3: 10,11; 2 Pet. 2:9,10; Rom. 16:17). 2. If an elder seeks to draw disciples after themselves it may constitute removal from the team (Acts 20: 28-30; 3 Jn. 9,10). 3. If an elder is found to be in sin and refuses to come to repentance he will be removed (Mt. 18:15-17). 4. If an elder cannot perform his responsibilities as an elder he may be removed for a season of restoration or he may be removed altogether (2 Tim. 3:15-17). 5. If an elder violates the requirements of an elder as found in SECTION 5, B - Their Qualifications of these Abundant Life Bylaws, they may be removed as an elder (1 Tim. 3:1-7, Titus 1:5-9) . 6. If an elder does not continue to walk in the requirements of becoming an elder as stated in Segment A of this SECTION 8, they may be removed as an elder. 7. Since elders are appointed by the local lead elder to serve as members of the team under the lead elder’s appointment and direction, each elder must maintain the heart, vision, and spirit of the lead elder or they may be removed. 8. Elders do not serve a “term”, but a change of “lead elder” may constitute the removal of elders if they do not carry that lead elder’s heart, vision, and spirit. It is the lead elder who makes the “appointment” of elders, therefore a new lead elder will constitute “fresh appointments” of elders on the team. Existing elders would need a “fresh appointment” as well. D. Succession of the Lead Elder. 1. If there arises the need to replace the existing Lead Elder, whether that elder has voluntarily resigned or become disqualified from leadership due to a violation of Biblical standards, sickness that prevents them from fulfilling their duties as the Lead Elder or death, a replacement will be secured. The apostolic leaders in relationship with the local church, together with the Ruling Elders of the church, shall seek a replacement who carries the vision of the house as well as the spirit of the vision of the house. These individuals will be responsible to diligently seek God’s word on this matter in the fear of the Lord. 2. A successor may be appointed by the Lead Elder and the Ruling Elders in the case of a transfer of leadership without an emergency cause. ARTICLE XV Section 1. Principles of Ordination: A candidate for ordination recognizes that only our sovereign, holy God can truly call and ordain His children for service in the ministry of the Gospel of Jesus Christ. The calling of a minister is not the result of a title; rather the title is a result of his calling. This calling is recognized as from the true and living God. It is man's privilege, and specifically the privilege of the overseers of the true church of Jesus Christ, to ratify the ordination of God when such is obviously placed upon a man's life. ARTICLE XVI Section 1. Church Plants: Abundant Life has the authority to plant churches and other Christian Ministries. Any church plant or ministry of Abundant Life will be required to operate under the authority of these Abundant Life Bylaws and the Abundant Life Constitution for a minimum of one year. If that ministry shows fruit of stability and increase at that time a decision will be made by the Abundant Life Elder Team to endorse the birthing of a new ministry with its own identity. That ministry will be required to articulate a vision and name for itself. It will be required to incorporate and secure complete autonomy in its operations. If the leader is a licensed minister with Abundant Life, an Ordination must occur when/or before that ministry or church plant gains its autonomy. The leader of that ministry should choose to remain in relationship with Abundant Life as a source of apostolic relationship. This will be a freewill decision however, and will be bound by relationship and relationship alone. For the first year of operation, an Overseeing Elder (Bishop) of Abundant Life will be selected by the Elder Team to work with the Leader of any new church plant. Assistance will be given so that an Elder Team can be established for that ministry. ARTICLE XVII Section 1. Christian Education: Abundant Life has the right to initiate, facilitate, and operate Christian based education that serves the public by way of daycare, early learning, and any Christian based education in a racially nondiscriminatory manner. It is resolved by this organization that any education provided by this organization as a means of private schooling will be nondiscriminatory in its racial acceptance. All, and any, students will be admitted regardless of race, color, or national or ethnic origin. Any school facilitated and operated by Abundant Life admits the students of any race to all the rights, privileges, programs, and activities generally accorded or made available to students at that school and that any school of Abundant Life will not discriminate on the bases of race in administering its educational policies, admission policies, scholarship and loan programs, and athletic and other school-administered programs. ARTICLE XVIII Section 1. Life-style Statement of Abundant Life Staff: Any staff member of Abundant life, volunteer or compensated, must agree to comply with a Christian life-style. As a staff member, they represent Abundant Life and the Christian faith. Abundant Life is recognized as a Christian religious organization and therefore any staff member of its operations must comply with a Christian Life-style Statement in order to attain and maintain employment or any position of responsibility with Abundant Life. This Statement is to be presented to each worker and signed upon accepting any staff responsibility. It will read as follows: Working for the Lord in a local church is a special calling that cannot be approached as any other job. Not only your professional skills are important, but also your spiritual life, holiness, family life, and physical health are important to your position.As a staff member you are an example of what a real disciple of the Lord should be. It is assumed by the congregation and those who are aware of where you work that you are a representative of what Jesus taught His followers to be. In a secular position, if you do your job well, that is what really matters. Family life, holiness, attitudes, and relationships have very little to do with your value to a company, but in a church they do. If you cannot uphold an example of a sincere, holy believer and follower of the Bible, you will be seen as a hypocrite to others and give a negative impression of Abundant Life in general. Although this does not mean you or any other staff member must be “perfect” or never will make mistakes. It simply means we are called to a life-style of Christian service, not just a job. One of the primary goals of our ministry is to be an example to all of the “Abundant Life” that Jesus came to give. To do this not only requires our thinking to believe in the Abundant Life, but also your appearance, actions and attitudes to maintain that testimony. As a staff member, you must strive for these things at all times.
|
|||||||
|
|
|||||||
|
|
||||||