Congregational Favor: Living Your Best Life Through Church Membership

Denominational offices should be able to supply any reader within his or her own denomination with figures as to the 'state of the church'. Others who were not directly part of the Congregational Studies Team pointed to this, too. Many local congregations can probably identify with these signs of the times. It is an empirical reality that communities have changed and are changing fast. The 'good old church days' are indeed a 'hallowed memory' in many parts of our world. As to the crisis in ministry among leaders, one only has to read the outcome of extensive research among clergy as published by Carroll.

More than one of the reasons given for unhappiness and dissatisfaction in ministry had to do with stress and pastoral role issues related to the state of the local church Carroll To this can be added what Gibbs Once congregations know they need to change, they need some tools. Assessment can no longer be escaped. Dudley and Ammermann stated: We believe that change has more to do with the imagination of the church's members than with programs, so the strategies we present are designed to incorporate both feelings and facts.

Ultimately this is about cultivating a new culture that will require 'basic congregational habits and practices to help members assimilate new cultural patterns and perspectives'. What the church does and can do, is and can become, takes priority in congregational analysis. Not many, however, think seriously about the role of the congregation as an agent for change in society.

Arguing that the true task of God's children was to change the world, they wrote off staid organizations like local congregations as irrelevant at best. Schaller is often referred to as 'the country's leading interpreter of congregational systems and their vitality' Schaller Since he has authored at least 63 books. Schaller summarises his work as: They have been drawn from my working directly on their turf with approximately 4, congregations over a period of four decades, from to This optimist hopes that these illustrations will be of help to congregational leaders, both lay and ordained, to be more faithful and more effective in leading their church in the path God has chosen for that particular called out community.

Schaller offered his first set of questions to help local churches discern whether they were active or passive Schaller He is a 'parish consultant' Schaller Having worked with sixty different religious traditions, he 'gradually came to ten major overlapping conclusions about congregational life in North America'.

Number ten of the 'overlapping conclusions', which has become the central theme of this book, is 'that the most effective way to influence both individual and institutional behavior is to ask questions' Schaller Because of the central importance of his empirical approach, I quote, briefly, the ten conclusions Schaller The role of the pastor is a far more difficult and challenging assignment than in the s;.

Long-established religious institutions closely resemble other institutions in culture;. The most serious shortage in our society is for skilled transformational leaders who possess the capability to initiate planned change from within an organisation;. In a rapidly changing societal and ecclesiastical context, most religious institutions face a difficult choice.

They can either adapt or be perceived as irrelevant by a growing number of the population. The first requires a high level of skill in planned change that is initiated from within the congregation;. Societal changes surfaced earlier in Canada than in the United States he gives several examples which are less relevant to this article ;. The differences among congregations are becoming greater with the passage of time. One of the most promising developments of recent decades is the emergence of the trained career-intentional interim minister;. The erosion of inherited denominational loyalties, and the accompanying decline in the influence of denominational systems, has underscored the importance of that word outside when a congregation seeks an outside third party to intervene;.

Congregations, like other institutions stores, etc. Number ten, already referred to, is that 'the most effective way to influence both individual and institutional behavior is to ask questions' p. Schaller's publication was written to 'expand the number and variety of questions to be asked in the self-appraisal process in congregations' Schaller He divided the , to , congregations in the Unites States into three groups: The seven questions, among others, are: Is our membership going up or down?

Is worship attendance up or down? How many are we sending away for others to do missions on our behalf? Evangelism and missions, rather than real estate and money, drive the decisions that allocate scarce resources. He places them in the sixth chapter, so that may not dominate the self-appraisal process; they 'can be discussed more intelligently if they are not even raised until the fundamental questions on identity, purpose, role, and call have been resolved' Schaller Many of the questions have to do with what I have called Nel Schaller adds to the discussion of the views of pessimists and optimists he himself being an optimist Schaller This perspective declares that the most important line of demarcation is between those committed to perpetuating old institutions, old systems, and the old ways of 'how to do church' and those creative and entrepreneurial individuals who prefer to focus on giving birth to the new.

He points out how many parish pastors and members alike have opted for the second and, in spite of some failures, are enjoying the new, 'often in nondenominational missions'. Why then write a book 'on renewing the old? Why not write a book on inventing the new? His answer to this is important to my research problem: Dozens of excellent books have been written on that topic; "a few million of us have such a deep loyalty to our own religious tradition that we cannot abandon it for greener pastures" p.

Each one represents a huge quantity of accumulated resources" pp. If the only real problem is a dysfunctional system, why not redesign the system? This is in total contrast to Bill Easum Congregations should be 'free to choose their affiliation with a midlevel judiciary on the basis of affinity, not geography' p. This means that denominations should open the door for nongeographical and nondenominational networks based on what 'they have in common' in ministering in their context;.

A switch in how we approach learning: Therefor instead of building the public image of a congregation around real estate or denominational label or social class of the members or the pastor, this book recommends building that community image around that congregation's distinctive role in ministry. When Callahan ; published his first book, he did so 'to assist churches in their strategic long-range planning to be effective churches in mission' He wrote the book after having served as 'planning consultant' for over twenty-three years "with over seven hundred and fifty churches across the country.

I have also been acquainted with the work of several thousand other churches in a wide range of denominations" Callahan Only four years later, after having consulted in another churches, he published the planning workbook ; ; and the Leaders' guide Callahan ; not to be confused with the Study guide Callahan In a sense, all his books about 14 in total build on the publication. He wrote Callahan Note his word missional in , long before the current popular use of the word. Apart from enabling an understanding of what is meant with the central characteristics as they have presented themselves in these churches, the purpose of the book is, firstly, to: Effective long-range planning will help a local congregation to achieve mission and success.

It includes three important dynamics that enable a church to move forward. Effective long-range planning is diagnostic in its focus; is strategic in its decisions. In his explanation Callahan What he means has since been called by Schaller a 'data-based approach' Woolever Woolever and Bruce The twelve characteristics he discovered to be central to missional effectiveness are: Streamlined structure and solid, participatory decision making.

The distinction concerning the two categories in the twelve characteristics is vital: Callahan discovered that effective missional churches. Moreover the majority of the nine are relational rather than functional. Tragically too many churches have concentrated on the functional than the relational factors that contribute to mission and success. He employs the concepts satisfaction and dissatisfaction to explain the importance of this distinction. The central relational characteristics are the.

Likewise, the more the functional characteristics are present, the lower the level of dissatisfaction in a congregation. To raise the level of satisfaction does not lower the level of dissatisfaction. With relation to my research in these two articles, the four reasons he offers Callahan As supporting, giving, caring persons, pastors are 'more attuned to the level of dissatisfaction around them than to the level of satisfaction';.

Hence they react to signals of dissatisfaction rather than acting with strategic long-range planning to raise the level of satisfaction';. They therefore preoccupy themselves with the symptoms of dissatisfaction rather than thoughtfully planning and moving forward to put in place string sources of satisfaction'.

He thinks that the move from congregation to congregation may have to do with this preoccupation; once the dissatisfaction is at least temporarily 'removed', like through having facilities which the pastor helped them build, most leave within the next year. Callahan's three remarks on how he views long-range planning as strategic sheds further light on his approach. The strategic questions for successful long-range planning are: What are our present foundational strengths, given by God? How can these strengths be expanded to serve God's mission more effectively?

Which foundational strengths can be added, that we might more successfully serve God's mission? His understanding of strengths is that they are givens, gifts and graces from God: Substantial power is generated as a congregation discovers and claims its strengths: A church that decides to claim its strengths affrms that the power of God has been at work in the congregation.

Rendel and Mann refer to this in the title of their book 'Strategic planning as a spiritual practice for congregations'. I think this is what Keifert also wants to communicate through the subtitle of his book as A Missional Journey of Spiritual Discovery. This golden thread runs through all of his work. Callahan's radical missional thinking is expressed best to my mind in his publication. A few of his typical phrases almost slogans Callahan The day for the missionary pastor has come'. He argues in favour of ministry as a profession, but not for professional ministers behaving as if qualifications, status in society, etc.

It is about being called to ministry: The ministry as profession will continue. The professional minister, however, is finished. That is not to say the professional minister will disappear. Some will "find work" as the thoughtful, polite, undertaker of stable and declining or dying churches. The day of the mission field has come' p. The day of the local church is over in the sense of church culture MN.

I have described in rather full detail Nel I have led more than one hundred such analyses in congregations in four denominations in South Africa since I am convinced that this analysis has merit if, and once, one understands Callahan's radical missional thinking. It will continue to help local churches who realise their missional identity to become even more effective in mission, as a 'mission outpost' Callahan It, most probably, was the first real attempt at giving an academic account of what they called Theologie des Gemeindeaufbaus.

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His father died soon after the book was published and he had to face the criticism on what was perceived as an attack on the Volkskirche in Germany on his own. With his father, he had argued that Gemeindeaufbau has to do with building the ekklesia and that the Kirche can no longer be reformed my interpretation of the argument and of the critique afterwards, cf. A whole volume of articles was published as a response to the book cf.

Schwarz's next large volume was not just an answer to the critique but also a further development of his understanding of church. This book was published in under the English title Paradigm shift in the church: How natural Church Development can transform theological thinking. In it he tries to distance himself from a Church Growth approach that is tied up in 'numerical growth'. He states that the Church Growth movement had been great in building bridges, but did not pay enough attention to fundamental theological questions Schwarz Trying to hold on to the year history of the church, he states: In my institute we have chosen to call it "natural", or "biotic" church development'.

Why call our approach 'natural church development'? Natural means learning from nature. Learning from nature means learning from God's creation. And learning from God's creation means learning from God the Creator. He admits that he opens himself up to being accused of theologia naturalis. Here, however we are dealing with principles of church growth , not with questions about the character of God.

Pastor Bryant K. Bell, Th.D.

It seems to me that in this context, learning from creation is not only legitimate, it is a must. He refers to this 'natural' approach' as 'automatisms' Schwarz How responsible this distinction is, is indeed debatable. My confession and his , that the church and its building up is a Trinitarian concept, does not leave much room for anything natural or automatic cf.

As such, it is based on very solid empirical research. There really is only one way It was this realisation that gave birth to a 'comprehensive research project' Schwarz Churches from 32 countries participated 1 churches on six continents. The survey questionnaire, which was completed by 30 members from each participating church, was translated into 18 languages. In the end, we faced the task of analyzing 4. The project was coordinated by Christoph Schalk, a social scientist and psychologist. This project is actually the fifth stage in a series of research projects begun ten years ago in German-speaking Europe.

To my knowledge, our research provides the first worldwide scientifically verifiable answer to the question, "What church growth principles are true, regardless of culture and theological persuasion? The research eventually defined four categories of churches in relation to quality high or low and growth quantitative growth and decline. The eight 'quality characteristics' generalised from the data are listed in the 'Knowledge alone does not do it' section below.

There is no one single factor that leads to growth in churches; it is the interplay of all eight elements. No church wanting to grow qualitatively and quantitatively can afford to overlook any one of these quality characteristics. Based on their comprehensive research, [they] were for the first time able to empirically prove the following three theses: The difference between growing and declining churches in all eight quality areas are highly significant There are exceptions to this rule: Quantitative growth is apparently attainable by methods other than the development of the eight quality factors.

There is one rule, however, for which we did not find a single exception among the churches surveyed. Every church in which a quality index of 65 or more was reached for each of the eight quality characteristics, is a growing church. This is perhaps the most spectacular discovery of our survey. This is an expression that was also used in this field by Te Velde Schwarz ; Nel ; While the focus is on 'strengths and weaknesses' Schwarz The minimum strategy assumes that the growth of a church is blocked by the quality characteristic that is least developed.

If a church focuses its energy primarily on these minimum factors, this alone can lead to further growth Schwarz His image of the barrel to illustrate the importance of this concept in the approach is well known: Eventually a measuring instrument questionnaire was developed.

In using this instrument, a pastor a separate one and 30 members are asked to complete the questionnaire Schwarz Trained consultants help with this process and names and addresses of such consultants are provided with the questionnaires. The completed questionnaires can be returned to the organisation, consultant or trainer. Part 5 of the book Schwarz The buildings blocks of natural church development are: It stands, almost, over and against what he calls a 'technocratic approach' in which specific methods are employed to make churches grow He uses three terms throughout the book: He uses a diagram to explain what he means by each one: What he means by each concept is described in greater detail in Part 4 Schwarz He does so as part of what he calls the 'new paradigm He works explicitly with what he calls the bipolarity in creation and in the Bible, stating that 'the creative relationship between the poles is the secret of natural self-organization' Schwarz Space does not allow me to describe the 'six biotic principles'.

He describes these biotic principles as the 'release of the "all by itself principle"' and connects them to the first part of each of the eight quality characteristics. For my purpose here I, in summarising it, use italics for the biotic principle cf. Schwarz believes firmly that healthy churches, those attaining the 65 average on the eight qualitative characteristics, will grow as surely as a healthy plant under healthy circumstances will. Woolever is the Director of the U. In the publication, Woolever and Bruce focussed on: Why do they go?

What makes American congregations and parishes work? What is the role of our culture and society in shaping the nature of congregations? The research results were the outcome of cooperation. This international effort recognized the hopes and dreams of 1. The size of this scientific statistical sample far exceeds the size of most national surveys. Studies designed to provide a representative profile of adults living in the United States typically include about people. Everyone fifteen years of age and older in religious services in the participating congregations responded to the questions They acknowledge that every researcher has assumptions and agendas.

The people in each of these groups have a local 'story'.

Congregational analysis revisited: empirical approaches

How they talk, their language, how they see the past, present and future is what comes into play. Their research led Woolever and Bruce to the assumption Their explanation of what this means is insightful and important for analysing and planning. Regarding 'heart or imagination' they state that it is. Congregations that draw upon the resources of their "heart" as well as their "mind" are more likely to focus on a bold vision for the future.

What are some characteristics of congregations with a strong heart? They possess a clear, widely owned vision of the future, openness to new possibilities, and a consensus about their identity as future-directed They know Who is the real author of their story.

Congregations need courage to face both the present and the future. Courage is the spirit to hold one's own in spite of doubt, uncertainty, fear, or extreme difficulties. Tenacity and determination mark the courageous congregation Facing the reality of their one-of-a-kind mission requires will and soul. The perception of risk is accurate. They continuously argue for the interwoven nature of the ten strengths.

The three assumptions are: The more congregations focus on what is working Congregations become stronger when they search for solutions that are based on their current strengths;. Based on very good empirical research cf. Early in the book already p. Through careful analysis of more than congregations of all sizes and faith groups we identified ten congregational strengths. In the description of each strength Woolever and Bruce ask questions concerning whether congregational size matters, whether congregational theology matters, and whether it would help growth in numbers.

This is not the time and place to share the many detailed findings on how each strength relates to how many others and whether the different distinctions just mentioned impact or do not impact on the strength. In brief, they concluded that: Congregational size impacts on six of the strengths; age impacts on five of the strengths.

Studying the book itself is the only way to comprehend it all. What I, however, want to share because of the importance of this approach to congregational analysis are the following: This strength helps to predict strength in five other areas, namely 3, 4, 5, 8, 9. Welcoming New People fosters vitality in three other strengths namely 1, 7, Meaningful Worship, Participating in the Congregation, and Sharing Faith lend support to two other strengths: Caring for Children and Youth and Focusing on the Community each supports only one other strength: One last important insight from this research is the discussion on why knowledge of the situation their vital understanding of mind alone does not achieve much.

The discussion on what Woolever and Bruce call 'courageous discussion' pp. It is the challenge to move from fact to feeling and to imagining, one could say. To them, it is the 'Lion's Share' in bridging the knowing-doing gap: A difficult congregational conversation is needed The first part draws on the congregation's mind, their rational and analytical skills The third part of difficult congregational conversations, which deals with our identity, takes effort to give it voice Congregational conversations that include all aspects of a difficult conversation - reality, feelings, and identity - lead to action.

A congregational identity grounded in reality and feelings moves a congregation to an authentic and enduring response Congregations that regularly engage in courageous conversations are more likely to find themselves in the right place: A brief remark about this research on the impact that a congregation's location has on being and becoming 'beyond-the ordinary' is necessary. Woolever and Bruce admit that their research in this case was complex Some factors relating to location proved to have no impact and others do impact strengths.

This, in being a fascinating piece of research and worth studying, will hopefully encourage similar research in South Africa. Until then we have to learn from what these researchers discovered and accept that there are some similarities and probably also dissimilarities. Location can be defined. Their findings are both revealing and profound.

Three chapters are devoted to describing what location in its fivefold notion has to do with the ten strengths that have been discerned. All types of churches attract more people [of] 65 and older, but mainline Protestant churches do so more than other [churches];. Conservative Protestant churches attract more 18 to 44 year-olds;. All types of churches attract more traditional families, but conservative Protestant churches do so the most;. All types of congregations attract more high school graduates without any college education , but conservative Protestant churches do so the most;.

All types of congregations attract more worshippers with college or more advanced degrees; this is particularly true for mainline Protestant churches. In , Kelley wrote a book on Why conservative churches are growing , claiming that conservative churches grow because they make 'strict' demands of their members while liberal churches do not have similar demands. Congregations are complex organizations. They discovered that congregations can be strong anywhere. Everybody has to find God's model for his or her own environment and get to their own niche.

Introducing his approach is important to the research question in these articles. My thesis is that faithfulness to the gospel and the missional identity and integrity of the congregation as a contextual faith community plays a major role in congregational analysis. His use of effective is almost similar to Callahan's His research, in a sense, was a personal journey to discover just this.

He visited, surveyed, consulted and analysed 'over congregations across North America to better understand effective structures, processes, leadership, and systems for spiritual formation and development' Dick He initially tried to divide his sample and the masses of data based on the criterion of growth, working at the time with healthy growing and unhealthy declining churches. I found that many congregations defy a simple labeling of healthy and unhealthy. One church of over 7, members struggles to get people [to attend] on a Sunday morning. These are some of the anomalies that make categorization difficult'.

From the reports, notes and surveys, Dick extracts a second set of criteria and labels it 'sustainability'. Among the 16 measures of sustainability are Dick When he integrated the two sets of criteria, namely growth and sustainability, four church 'types' emerged. He names these types Dick The criterion of faithfulness, which plays a determining role in his research, links up with previous research he had undertaken and which was published in In this 'book of hope' he. Vital congregations are those congregations that are highly stable and growing.

These churches are seldom heard of: In a living organism, a condition of growth that weakens or diseases rather than strengthens is referred to as "dystrophy".

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Dystrophic congregations are those where there is growth for growth's sake that ultimately makes it harder for the organism to survive. Dick describes them as congregations that do a lot of good, touch many lives and reach many people, 'but they are very hard to sustain for long periods of time, and they experience an enormous amount of waste and burnout' Dick In his study, 51 congregations 7.

Many people are troubled by the term "decaying" as applied to congregations, but I use the term intentionally for the emotional impact it wields. Most of the congregations in this category or We have a significant number of congregations in steep decline, deep denial, and dysfunctional stagnation. Pretending it isn't real and it isn't serious is no longer and option.

He clearly states that his purpose is not to insult or condemn,. The sample used in this research is not significant; therefore, what I hope to do is raise questions, invite people to test for themselves the propositions put forth, and see how these ideas might help them visualize a future for the church. This is a journalistic rather than scientific report. The validity of the sustainability criteria can only be tested in the laboratory of the congregation.

He included the Congregational Vitality Survey that he used and suggests for use in Appendix 1 of his book Dick There will be an annual congregational meeting before the end of the first quarter of the budget year. The Elders may also call a congregational meeting of the congregation at any time. In addition, the Elders will call for a congregational meeting when at least twenty-five 25 members submit a signed request for such a meeting.

The request must state the purpose s of the proposed meeting. A notice in the church bulletin along with an announcement at two 2 consecutive Sunday morning services will publicize any congregational meeting. A simple majority of the members present at the congregational meeting after fulfilling quorum requirements is all that is needed to affirm all other business.

Anyone making a proposal must make it available to the membership in writing two 2 weeks before the congregational meeting. A congregational meeting is not required before members vote for the affirmation of Elders, Deacons, church officers, and full-time ministry staff. Proposed affirmations must be given to the membership in writing or in the church bulletin two 2 weeks before the affirmation. In addition, the proposed officer s will be introduced at a Sunday service two 2 weeks prior to the affirmation vote. The affirmation vote will be held on the second Sunday after the affirmation vote announcement is made.

In the event a member is not able to be present on the day of voting, they may request an absentee ballot and return it to the church office by the day of the vote. Persons serving in these roles shall also serve as a Trustee of the church and as a member of the Compensation Committee. A Trustee is serves as a legal representative of the church, with responsibilities including disposition or acquisition of real property. Protecting confidences is a sign of Christian love and respect see Matt 7: It also discourages harmful gossip Prov Since these goals are essential to the ministry of the gospel and the work of this church, all members are expected to refrain from gossip and to respect the confidences of others.

In particular, our pastoral staff, elders, staff and volunteers who are ministering within the bounds and authority of recognized ministries and offices of the church, shall carefully keep confidential and protect all personal information they receive through Biblical counsel and pastoral care in one-on-one sessions, group meetings or other ministries. Although confidentiality is to be respected as much as possible, there are times when it is appropriate to reveal certain personal information to others without obtaining prior informed consent from the person s.

In particular, when members, pastors, elders or designated staff of this church believe it is Biblically or legally necessary, they may disclose confidential information to appropriate people in any of the following circumstances:. When the person who disclosed the information or any other person is in imminent danger or risk of serious harm unless others intervene see Prov When required by state or federal law, such as the required reporting of suspected abuse or neglect. When a person refuses to repent of sin and it becomes necessary to institute disciplinary proceedings, including possibly the communication with pastors or elders of another church with which the person has become affiliated see Matt The pastors, elders, staff and volunteers may, but need not, provide individuals with written notice of these confidentiality provisions, but these provisions shall be in effect regardless of whether or not such notice is given.

This church is committed to resolving in a biblical manner all conflict that may arise within the body. We believe that these commands and principles are an obligation to every Christian and are essential to the unity, health, and witness of the church. Special rules apply to the discipline of Elders, Deacons, and church officers.

If, after prayer and study, it is determined that an individual should be removed from office, the following must be observed:. As Spirit-filled members are called out from among the congregation to proclaim the Gospel of the grace of God, such members may be given a license to preach and administer the ordinances by the Elders for a specific period. To receive a ministerial license the person must meet all of the qualifications for Eldership as recorded in 1 Timothy and Titus.

The license must be renewed annually and is not valid if the person is no longer under the authority and care of the elders of BVC. When a missionary who has been approved by the Missions Advisory Council or when a ministry staff member requests to be commissioned, the request must be presented and approved by the Elders to become effective. When, in the judgment of the Elders, a member, or in special cases a nonmember, is called to the Christian ministry including both the preaching and nonpreaching ministries , it will be within the power of the Elders to call and conduct a council of ordination after announcing it to the church.

The council of ordination will thoroughly examine the candidate regarding his personal Christian experience, call to the ministry, educational training, doctrinal belief, reputation, and demonstrated efficiency in Christian service. The candidate will give evidence of agreement with the provisions of the church Bylaws with respect to doctrine, independence of the local church, and scriptural qualifications for church leadership. The council of ordination will recommend to the Elders to proceed with ordination. The Elders will have the power to discipline, even to the revocation of the ordination credentials, license, or commission of any minister or missionary ordained, licensed, or commissioned under these Bylaws if said minister or missionary is found guilty of doctrinal or moral defection after an impartial hearing has been conducted in the spirit of 1 Corinthians These Bylaws will be adopted but may be amended or repealed from time to time upon approval of members at a congregational meeting as provided in Article V, Section E.

Bella Vista Church By-Laws. We, the members of Bella Vista Church, do ordain and establish the following articles to which we voluntarily submit ourselves: In the beginning God created out of nothing the universe and all living things, thus revealing the glory of his power, wisdom and goodness. He ascended into heaven, and sat down at the right hand of the Father, where he, the only Mediator between God and man, continually makes intercession for his own. He shall come again to earth, personally and visibly, to consummate history and the eternal plan of God.

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In the life of the believer, He is involved in the new birth, the sealing of salvation, dispensing of spiritual gifts, and developing holiness John 3: The Bible is the unique, full and final authority on all matters of faith and practice and there are no other writings similarly inspired by God. The Bible is infallible and inerrant in the original manuscripts.

All humans, while sinners by choice and nature, still carry within them the image of God and as such are sanctified by their Creator. All human life, therefore, including that of babies in the womb, the aged and the infirm is to be valued, protected, and cared for. Jesus Christ is the only ground for our legal standing before God which includes both forgiveness of sin and the gift of the Holy Spirit. Once made children of God by adoption and grace, we will never cease to be his children. Jesus Christ is the head of the church and every local church has the right under Christ to govern itself.

Under the watch care of elders and other supportive leadership, its members are to work together in love and unity. Water baptism is an outward sign of the forgiveness of sins and cleansing from sin which the Holy Spirit has and will continue to perform in the believer. Baptism, however, does not in any way merit salvation for the believer. It is intended to be lifelong until separated by death , exclusive monogamous and faithful , generative in nature designed for bearing and rearing children , and is to reflect the relationship between Christ and His Church.

Becoming a Member A person who desires to become a member of Bella Vista Church must meet the following requirements and obligations. A member should be: A person who surrenders to Jesus Christ and to the lifelong process of Christian transformation in the context of local church community life. A person who has been baptized as a believer in Jesus Christ.

A person who agrees with the core doctrinal positions of BVC. A person who is not under any actual or pending local church discipline. Be involved in local church community small-group life , to be training for ministry to others, or to be active in ministry to others. Attend weekly services and participate in congregational meetings as scheduled.

Graciously support the regular and periodic financial needs of the church Vote in congregational affirmations of decisions brought to the church by the Elders of BVC. Removal from Membership The Elders may remove a person from membership for any of the following reasons: Voluntary withdrawal request by the member. Failure to participate in the ministries of Bella Vista Church via Sunday Worship Service attendance or ministry involvement for a period of six 6 consecutive months unless confined by reason of illness, being out of the local area, or other extenuating circumstances.

Authority Bella Vista Church recognizes the Bible as the Word of God and regards it as the final authority in matters pertaining to the conduct of the church. Autonomy Bella Vista Church is a free and autonomous body claiming the right of free government and recognizes no outside religious authority or control.

Terms of Service The Elders, Deacons, and church officers shall each serve terms of service of three 3 years. Elders Elders are the key leaders at Bella Vista. The general responsibilities of the Elders include: Overall care of the church 1 Timothy 3: Managing by life and by biblical teaching 1 Peter 5: Guarding the church in the areas of biblical doctrine Acts Guiding the church in biblical direction under the leadership of the Chief Shepherd, the Lord Jesus Christ, and watching over the purity of the church by the exercise of church discipline 1 Thessalonians 5: Endeavoring to see that the church exists to advance the Gospel of the kingdom through evangelism both at home and overseas and to equip the people of God to grow to maturity in Jesus Christ Matthew The specific responsibilities of the Elders include: Disciplining the church, being guided always by the principles set forth in the Holy Scriptures and the church discipline policy Article VII.

Selecting a chairman, vice chairman, president and secretary for one year, beginning in July, from among themselves. Calling, evaluating, and releasing all paid full-time Ministry Staff Calling and recommending Deacons for affirmation by the church membership. Selecting members to serve on a search committee for making recommendations to the Elders for filling Elder, Deacon, church officers, and staff ministry positions on a temporary or permanent basis.

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If the need arises for replacements or additional elders, candidates will be required to serve up to six months as nonvoting interns without congregational affirmation. The Elders will evaluate the elder candidate during the internship and then decide whether or not to submit the candidate to the congregation for its affirmation. Forming advisory council s , subcommittee s , or making specific assignments as necessary to carry out assigned responsibilities. Authorizing officers to affix the corporate name and seal and to execute conveyances, subject to restrictions in discipline or congregational approval.

Exercising final authority over the annual budget, building programs, fund raising, legal matters affecting the church and its ongoing functions, job descriptions and responsibilities for all staff, disciplinary actions with respect to staff and employees, conveyance of any real property of the church subject to approval of the congregation as provided in Article V, Section F , proposals to amend the Articles of Incorporation and the Bylaws subject to approval of the congregation as provided in Article V, Section F , and content of membership classes.

Administrative Council The Administrative Council is responsible for administrative oversight of specific areas of Bella Vista Church operations. Actions of the Administrative Council are subject to the final authority of the Elders. Specific responsibilities of the Administrative Council include: Review and approve financial statements.

Review and assist with all major projects undertaken by the church. Develop and approve church budgets. Ensure that a competitive bidding process is followed, as appropriate. Affirm all persons recommended by the treasurer for oversight of monies received. Propose changes to the Articles of Incorporation and Bylaws as required. Deacons Deacons are volunteer members of the church. All actions of the Deacons are subject to the final authority of the Elders. Ministry Advisory Councils A Ministry Advisory Council serves to provide input, recommendations, and guidance to a ministry staff member.

Members and regular attenders may serve on a Ministry Advisory Council. Ministry Staff The ministry staff members direct the day-to-day affairs of the ministries of Bella Vista Church. Reports on church operations to the Elders. Serves on the Administrative Council as a voting member, or appoints a designate, and reports to the Council on church operations. Develops and maintains job descriptions and job objectives for each paid staff position subject to review by the Elders.

Oversees annual review of ministerial staff and makes presentation to salary compensation team appointed by the Elders. Oversees annual review of all other paid church staff.

Bella Vista Church By-Laws

Participants Participation at a congregational meeting will be only for members Article III who are sixteen 16 years of age and older. Quorum of Members not Present at Meeting In the event that a quorum of members is not present at the congregational meeting, the Elders may elect to receive written ballots for any business matter that was presented for a vote at the meeting. Calling a Congregational Meeting There will be an annual congregational meeting before the end of the first quarter of the budget year.