Beliefs

Preamble

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

Statement of Faith

Our various creeds and confessions express an important part of who we are as a church. We confess and believe together with our fathers in the faith and our brothers throughout the world. We are baptized into their company as members of the same body, the Church of our Lord Jesus Christ, and with them we eat of a common loaf and drink from a common cup. Their creed is our creed, even as their life is our life—one Lord, one faith, and one baptism. The elders of King’s Cross Church therefore subscribe to these creeds and confessions, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church.

With this in mind when this constitution refers to the King’s Cross Church Statement of Faith it is referring to the book of confessions which consists of: the Apostles’ Creed, Nicene Creed, Athanasian Creed, Definition of Chalcedon, Belgic Confession, Heidelberg Catechism, Canons of Dordt, Westminster Confession of Faith, and Westminster Shorter Catechism. These confessions are to be used as specified in the Book of Confessions.

Membership

Individuals are eligible for membership in King’s Cross Church if they have been lawfully baptized in the name of the Father, Son and Holy Spirit (Matt. 28:19), and they live in our geographical area. Membership begins when the covenant membership vows have been taken (Philemon 2; Heb. 13:7,17). Membership for children of members begins when those children are baptized. The elders oversee a membership list, which must include names, baptisms, and communicant status.

Our membership vows are:

“Do you acknowledge yourself to be a sinner in need of salvation by Christ, and do you believe in the Lord Jesus Christ, receiving and resting upon Him alone as He is offered in the gospel?”

“Have you been baptized in accordance with His Word?”

“Do you swear in the name of God, in humble reliance upon the grace of the Holy Spirit, to live in a way that becomes followers of Christ?”

“Do you swear in the name of God to support the ministry of this church in its worship

and work, submitting to its government and discipline, while pursuing its purity and peace?”

When the vows are presented to the head of a household, he will also be asked if he speaks on behalf of his household.

When these vows are taken, the congregation will respond with “Amen” when they are asked:

“As a congregation of Christ, do you receive [this Christian/these Christians] into the covenant fellowship of this local church together with you, renewing your membership vows as you do so?”

Individuals may be received into non-voting membership. In special cases, individuals may come under our pastoral care without coming into full membership.

Release or Transfer of Membership

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

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

Communicant Members

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

Electors

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

Election of Parish Elders

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

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

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

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

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

Election of Teaching Elders

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

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

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

Once ordained, the teaching elder will serve for life.

Election of Ministering Elders

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

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

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

Election of Deacons

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

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

When ordained, the elder or deacon will vow:

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

resignation.

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

Duties of Elders

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

The elders are responsible to delegate responsibilities to the deacons, hire and fire church staff, define responsibilities for church staff, delegate responsibilities to the staff of subordinate ministries, and approve the annual budget. The elders also commission or license ministerial students, and oversee the course of their training for the eldership. Under the guidance and oversight of the elders, such men may perform all the various ministerial functions of elders, participation in the rule of the church excepted.

Elder business will be conducted at the weekly meeting or at special meetings called for the purpose. In order to establish a quorum for regular business, at least half of the active elders must be present; for votes requiring a four-fifths majority, at least three- quarters of the active elders must be present in order for quorum to be established. The elders will rotate the responsibility of chairing meetings, and will appoint a secretary to record minutes. Individual elders are responsible for those duties delegated to them by the elders in session, as recorded in the minutes, with due regard to their gifts, abilities, and desires.

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

Elders whose assigned duties preclude them from providing for their families in the ordinary way will be compensated by the church (1 Tim. 5:17–18).

Duties of Deacons

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

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

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

Resignation of Elders or Deacons

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

Removal of Elders, Deacons, and Ministers

If a church officer believes himself to be qualified to continue in office, but two or three believers hold that he is disqualified, these two or three witnesses should request a special session of the elder board where they would be allowed to present their case (1 Tim. 5:19). If the elders decide that the case has merit, with a four-fifths majority, that church officer, depending on the gravity of the charges and his response to the correction, will be rebuked in the presence of the heads of households (1 Tim. 5:20), or will be removed from the office of elder or deacon (as the case may be) (1 Tim. 3:1-7; Tit. 1:5-9), or both.

While King’s Cross Church encourages her pastor(s) toward a long-term view of the ministry, in the providence of God, changes in a pastor’s call to a particular church arise for both righteous and sinful reasons. In cases involving moral failures requiring

disciplinary proceedings, the disciplinary process for the removal of a pastor is the same as for other officers. For cases that do not involve moral failures or disciplinary proceedings (e.g., Acts 15:33-41, Romans 15:22-33, 1 Corinthians 16:5-12), the procedure for terminating the call of a pastor, thereby dismissing him from service at King’s Cross Church, is as follows: If a pastor desires to terminate his call, he shall duly inform the session of his desire. In the case of an involuntary termination of his call, a pastor may be recommended for dismissal from service at King’s Cross Church by a four-fifths majority vote of the session (excluding said pastor). In such a case, the pastor may have recourse to the electors by calling for a vote to either sustain his call as pastor or not (with an option to abstain). If the electors sustain his call by a two-thirds majority vote, the other elders must afterwards either concede to his call or refer the matter to the Communion of Reformed Evangelical Churches for binding arbitration.

Church Discipline

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

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

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

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

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

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


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

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

Subordinate Ministries

The elders may unanimously delegate to an individual or board the executive authority of any subordinate ministry established by the elders. This executive responsibility continues at the pleasure of the elders. In order to dismiss such an individual, or remove someone from such a board, a two-thirds vote of the elders is required. Separation of a subordinate ministry from King’s Cross Church may be authorized by a unanimous vote of the elders. All formal actions concerning subordinate ministries will be entered in the minutes of the elders’ meetings.

Incorporation

As a church of the Lord Jesus Christ, King’s Cross Church is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church. King’s Cross Church maintains its status as an unincorporated church as a matter of conscience. As a church of the Lord Jesus Christ, King’s Cross Church accepts the various burdens and entanglements of civil regulation and taxation under protest. King’s Cross Church has constituted herself, under the authority and headship of the Lord Jesus Christ, as an association of natural persons, and recognized as such by the laws of the State of Idaho.

Affiliation

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

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

Amendments

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

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

Adopted February 21, AD 2022
Amended June 5, AD 2023
Amended June 19, AD 2023

Introduction to the King's Cross Church Book of Procedures 

“Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily” (Col. 1:28-29).

This collection represents the procedures frequently followed by the leadership of King's Cross Church in the areas of doctrine, worship, pastoral care, and governance. These standards represent what we usually do, but do not have the same authoritative weight that our Constitution does. In other words, the elders will usually do what is described here, but may set these procedures aside as occasion requires. 

This small book contains our forms for worship, our doctrinal commitments, some of our practices in church government and pastoral care, our membership protocols, our financial procedures, which may help us to make particular decisions in wisdom, but which are not constitutionally binding. At the same time, we approved them for a reason, and they should not be simply ignored.

Elder Ownership of Our Documents

The elders will hold an annual vision meeting in January or February.

Prior to this meeting, each elder will read through the King's Cross Church Constitution and Book of Procedures. At the annual meeting each elder will sign a form indicating that he has done this, and that he continues to affirm his agreement with these documents.

The signature will indicate continued commitment to the Westminster Confession of Faith (1646), with the King's Cross Church stated exceptions included.

The Book of Procedures contains the elder questionnaire that each elder should work through each year with his wife. The form will indicate that he has in fact done this prior to our annual vision meeting. 

An inability to sign this statement by the time of the annual vision meeting will be considered as constituting a resignation from the session, which can only be set aside by a four fifths vote of the session.   

Statement for the Annual Vision Meeting

I, ___________________________, a member of the session of King's Cross Church, affirm the following:

That in preparation for this meeting, I have read the Constitution of King's Cross Church, along with our Book of Procedures. I continue to support this system of governance;

That I continue to affirm the system of doctrine contained in the Westminster Confession of Faith (1646), together with the stated exceptions approved by the session of King's Cross Church;

That I have worked through the elder qualification questionnaire with my wife;

––––––––––––––––––––––––––––––––––––––––––––––––

Signature

Rubrics for Worship

Lord’s Day Worship

Our Lord’s Day Service begins with a Call to Worship, and concludes with a benediction, a Commission that sends the people back to their vocations in the world. 

The main part of the service will follow a covenant renewal pattern, consisting of Confession, Consecration, and Communion. The elders will ensure that elements of our worship, such as singing psalms and hymns, Scripture reading, congregational prayers, etc. are arranged appropriately in a manner consistent with this structure. 

We maintain a place in the liturgy for a confession of faith, which is usually the Apostles Creed, but which also include Definition of Chalcedon during Advent, and the Nicene Creed on Ascension Sunday and Pentecost.

As we practice regular, weekly communion, the elders will fence the Table by having an exhortation accompany each observance of the Supper, and ensuring that the following statement is published every week in the church bulletin. 

May I Come to the Lord’s Table?

The Lord’s Supper is observed every Lor’s Day at King's Cross Church. We warmly invite to the Lord’s table all those who are baptized disciples of Jesus Christ, under the authority of Christ and His body, the Church. Since the elders are responsible for the table, when a baptized child begins taking the Lord’s Supper, we ask a parent to notify one of the elders. By eating the bread and drinking the wine with us as a visitor, you are acknowledging that you are a sinner, without hope except in the sovereign mercy of God, and that you are trusting in Jesus Christ alone for salvation. You also acknowledge to the elders of this congregation that you are in covenant with God, being active in a congregation which is covenantally bound to the triune God through Word and sacrament. If you have any doubt about your participation, please speak to the elders before or after the service.

Christmas Eve and Good Friday

King's Cross Church conducts two stated worship services during the course of the year that are not on the Lord’s Day, those services being the Good Friday service and the Christmas Eve service. As they are not required by the Word of God the same way our services on Sunday are required, participation in these services for our members is optional. 

The Good Friday Service will begin with a Call to Worship and Invocation, and will consist largely of Scripture lessons read out, each one followed by a psalm or hymn. The service will also have a short homily and a choral piece or two, concluding with a benediction. It will last an hour or a little more. 

The Christmas Eve Service will resemble the Good Friday service, and will basically be a lessons and carols service. It will consist of Scripture readings and Christmas carols alternating, along with a homily and a choral piece or two. It will also last an hour or so.

Baptism of Covenant Children

At the baptism of children on the basis of the covenant, the minister officiating will say a few brief words regarding the sacrament of baptism. He will then ask the father of the child being baptized the following questions:

1. Do you acknowledge your child’s need of the cleansing blood of Jesus Christ, and the renewing grace of the Holy Spirit?
2. Do you trust in God’s covenant promises in his/her behalf, and do you look in faith to the Lord Jesus Christ for his/her salvation, as you do for your own?
3. Do you now unreservedly dedicate your child to God, and promise, in humble reliance upon divine grace, that you will endeavor to set before him/her a godly example, that you will pray with and for him/her, that you will teach him/her the doctrines of our holy faith, and that you will strive, by all the means of God’s appointment, to bring him/her up in the nurture and admonition of the Lord?
4. On the basis of your faith expressed here, do you resolve by the grace of God, not only to bring him/her up as your natural son/daughter, but also, from this day forward, to consider him/ her as your brother/sister in the Lord, as a joint heir of all God’s covenant blessings?

[To the wife] You have heard your husband’s vows. Do you agree with him, and do you take them along with him?

[To the congregation] “Do you as a congregation undertake the responsibility of a covenant community in assisting these parents in the Christian nurture of this child?” Please signify your response by saying amen.

The minister shall ask the parents the following: “What is the Christian name of this child? He will then say:

On the basis of this profession of covenant faith, I baptize _________ in the name of the Father, and of the Son, and of the Holy Spirit. Amen.” 

The minister will then place his hand on the child’s head, and pronounce a benediction. “The blessing of God Almighty, Father, Son, and Holy Spirit, descend upon you, and dwell in your heart forever. Amen.”  

The congregation will then applaud, and stand to give the following charge:

“Little child, for you Jesus Christ came to this earth, struggled and suffered; for your sake He crossed Gethsemane and went through the darkness of Calvary; for your sake He cried: ‘It is finished’; for your sake He died and for your sake He overcame death; indeed for your sake, little child, and you—still— know nothing of it. And thus the word of the apostle is confirmed: ‘We love God, for He loved us first.’” 

Baptism on Profession of Faith

At the baptism of anyone on the basis of a profession of faith, the minister officiating will say a few brief words regarding the sacrament of baptism, and then ask the one being baptized the following questions:

1. Do you believe that Jesus Christ of Nazareth is the Son of God?
2. Do you believe that He died on the cross and rose again from the dead, thus bestowing on you His cleansing blood, and the renewing grace of the Holy Spirit?
3. Do you now, trusting in God’s covenant promises, unreservedly dedicate yourself to God, to live as a Christian for the rest of your life?

[To the congregation] “Do you as a congregation undertake your responsibilities here as brothers and sisters in this covenant of grace?” Please signify that you do by saying amen.

The minister then says, “On the basis of your profession of faith in the Lord Jesus Christ, I baptize you _________ in the name of the Father, and of the Son, and of the Holy Spirit. Amen.” 

The minister will then place his hand on the head of the one baptized and say, “The blessing of God Almighty, Father, Son, and Holy Spirit, descend upon you, and dwell in your heart forever. Amen.” 

The congregation will then applaud, and stand to give the following charge:

“Our [brother/sister], for you Jesus Christ came to this earth, struggled and suffered; for your sake He crossed Gethsemane and went through the darkness of Calvary; for your sake He cried: ‘It is finished’; for your sake He died and for your sake He overcame death; indeed for your sake, our [brother/sister], and this is what you have heard and believed. And thus the word of the apostle is confirmed: “We love God, for He loved us first.”

Sacramental Responsibility of Members

The elders of the church recognize, through admitting the head of the household (HOH) into membership, that he is responsible before God for the spiritual condition of that household. The HOH therefore makes recommendations to the elders concerning his family on such matters as baptism and the Lord’s Supper. 

Under the headship of Christ, the administration of church sacraments remains with the elders, however, who hold the keys. However, in such administration, the elders are to respect and work with the spiritual input of the HOH.

If membership vows have been taken on behalf of a household, members of households who have been baptized in water, and have come to the Lord’s Table are considered by the elders of the church to be individual members of the church. Those family members who have not professed faith in the Lord through water baptism, and have not come to the Lord’s Table, are recognized by the elders of the church to be non-communicant members of member households, but not individual members of the church. If a paedobaptist household with credo-communion convictions joins the church, the children will be considered individual members of the church when they have begun to take communion.

When a child in a baptistic home comes to a personal profession of faith in the Lord, the parents should notify the elders, and confirm to them their child’s profession of faith. The elders will arrange for the baptism of the child, and he will then come to the Lord’s Table.

Doctrine

Our Confessional Stand

Our various creeds and confessions express an important part of who we are as a church. We confess and believe together with our fathers in the faith and our brothers throughout the world. We are baptized into their company as members of the same body, the Church of our Lord Jesus Christ, and with them we eat from a common loaf and drink from a common cup. Their creed is our creed, even as their life is our life—one Lord, one faith, and one baptism. The elders of King's Cross Church therefore subscribe to these creeds and confessions, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church.

We hold to the ancient creeds as defining the faith once delivered to the saints, and we hold that no one rejecting the truths proclaimed in these creeds can be right with God.

We hold to the distinctive truths of our reformational confessions, knowing that many faithful Christians have differed with portions of these confessions. We confess our view that these confessions faithfully represent Scripture, but we do this, not as a means of dividing from Christians who differ, but rather to make a faithful and charitable testimony of what we believe Scripture to teach. These confessions represent the understanding of our church officers, and are not binding on the members of our church. They do represent the system of doctrine that our members can expect to be taught to them.

We therefore approve the Westminster Confession and Shorter Catechism for use in doctrinal accountability for officers of the church, as well as the Heidelberg Catechism. To preserve clear accountability for our officers, our confessions should be construed to harmonize wherever possible, but in areas where they cannot be harmonized, we defer to language of the 1646 Westminster Confession of Faith. For this reason, we declare our exceptions to that confession only. 

Our Adopted Statements of Faith

Apostles Creed
Nicene Creed
Athanasian Creed
Definition of Chalcedon
Westminster Confession of Faith (1646)
Westminster Shorter Catechism
Belgic Confession of Faith
Canons of Dort
Heidelberg Catechism

King's Cross Church Exceptions to the Westminster Confession of Faith

1. Chapter 7: Of God’s Covenant with Man—Para . 2: (cf. Ch. 19, para. 1, 6). 

We would clarify that the “covenant of works” was not meritorious and we deny that any covenant can be kept without faith. Good works, even in this covenant, were a result of faith, as illustrated by the Sabbath rest which was Adam’s first full day in the presence of God.

2. Chapter 21: Of Religious Worship and the Sabbath Day—Para. 8: 

We believe that along with works of piety, necessity, and mercy, the command also calls us to rest our bodies on the Sabbath (Gen. 2:2-3; Ex. 16:30 ; 31:15-17). We do not believe the intention of Scripture was to exclude recreation, especially in the context of the fellowship of God’s people.

3. Chapter 23: Of the Civil Magistrate––Para. 3: 

“[The Civil Magistrate] has power to call synods, to be present at them and to provide that whatsoever is transacted in them be according to the mind of God.” The final phrase gives the Civil Magistrate authority over spiritual matters, which in essence is a form of Erastianism.

4. Chapter 24: Of Marriage—Para. 4: 

Delete the last sentence, which reads, “The man may not marry any of his wife’s kindred, nearer in blood than he may of his own: nor the woman of her husband’s kindred, nearer in blood than of her own.”

5. Chapter 25: Of the Church—Para. 6: 

Though we believe the Pope of Rome to be anti-Christian, we do not believe him necessarily to be the Anti-Christ, Man of Lawlessness, or Beast of Revelation, etc.

6. Chapter 27: Of the Sacraments—

Para. 4: Ministers of the Word should ordinarily lead in the administration of the Sacraments, yet we believe that it is permissible for the sacraments to be administered with the oversight of any elder, lawfully ordained.

7. Chapter 28: Of Baptism— Para. 3: 

We believe that the proper modes of baptism include sprinkling, pouring, and immersion.

Para. 4: Being a paedobaptist church, which welcomes those who hold to believer’s baptism into membership, we may allow men otherwise qualified to serve as elders, who hold to believer’s baptism, to make an exception on a case by case basis to WCF XXVIII.4, which states, “Not only those that do actually profess faith in and obedience unto Christ, but also the infants of one, or both, believing parents, are to be baptized.”

8. Chapter 29: Of The Lord’s Supper—Para. 7: 

We would clarify that “worthy receivers” of the Lord’s Supper should include all baptized covenant members who are able to physically eat and drink the elements, including very young children being raised in the discipline and admonition of the Lord (provided that they are not under discipline). We deny that an artificial standard of age or mental capacity is consistent with the Biblical basis for partaking of the Supper. We defer to the heads of households in discerning the capacity of their young children to partake in the Supper.

Membership

Procedure for Coming into Membership
An individual requests membership for himself and/or his family by filling out an electronic form available from the church office. An elder visit will be arranged through the church office. At least one elder will visit with the family, but two elders or an elder and deacon or ministerial student is ideal.

Young single men are required to visit with the session of elders, at a regularly scheduled elders’ meeting, with this serving as their membership visit. Young single women are scheduled to meet with one or two elders in the church office during normal office hours. 

The elder[s] will report on their visit in writing to the session, making a recommendation to receive the individual/family into membership. The session will vote at a subsequent meeting to receive them and assign them to a parish elder. If they are not members elsewhere, they will be brought before the congregation when convenient to take vows. If they are members elsewhere, a membership transfer from their previous church will be requested. When the transfer is received, they will be brought before the congregation to take their vows. 

After they have taken their vows, confirmation of the transfer of membership will be sent to their former church, the new members will be informed of their assigned parish elder, and the church secretary will record all relevant data (baptism status, communicant status, birthdays, addresses, etc.) for each household member into our online church database with a corresponding hard copy to be filed in the church membership binder.

Church Membership Vows

A household or individual will be formally received into the membership of King's Cross Church before the congregation on the Lord’s Day in the following manner. The individual or head of household will be asked the following questions:

1. “Have you acknowledged yourself to be a sinner in need of the cleansing blood of Jesus Christ, and have you believed in the Lord Jesus Christ, trusting and resting upon Him alone as He is offered in the gospel?”
2. “Have you been baptized in accordance with His Word?”
3. “Are you resolute, in humble reliance upon the help of God, in endeavoring daily to live as becomes followers of Christ?”
4. “Do you promise to support this church in its worship and work? Do you promise to submit yourself to the government and discipline of this church, pursuing its purity and peace?” 

When the questions are addressed to the head of a household, he will also be asked if he is speaking on behalf of the household.

When an affirmative answer has been given, the members of the congregation will be asked whether they will commit themselves to the new members in a mutually covenantal way. They will signify their agreement with a corporate “Amen.” A prayer of thanksgiving to God will be offered.

Lapsed Membership Protocol

If a member ceases to attend King's Cross Church without transferring their membership to a new church, and they are neither under church discipline nor facing imminent discipline from the church, then after they have been gone for at least six months the elders will have the church staff send them a letter charging them to find a new church home where they can receive biblical accountability. At this point they will be released from membership. 

Below is a sample release letter:

Dear Bill and Betty,
Greetings in the Lord, and we hope this finds you well. When our members move away, our policy is to keep them on the list of members for six months to give an opportunity to locate a new church home. When they do, we transfer them to that church. If they do not find a church, we exhort them to do so, but we do not keep their names on our membership list after that. In such a transient community as ours, we do not want to have a membership roll that is filled with people we haven’t seen in years. So if you would like us to transfer your membership to a church there, we would be happy to do so. But if we don’t hear back from you, then your name will be simply dropped from our rolls. Thanks very much, and please let us know if you have any questions.
Cordially,

Grown Children of Members Protocol

All communicant members of the church in their twentieth year are encouraged to be intentional about their church membership. If they have left town for college or to pursue a career, they should be encouraged to transfer their membership to the church where they are currently worshiping. If they are still attending King's Cross Church, but have moved out of the house and are now financially independent from their parents, then they should move their membership out from under their parents and begin to act as their own HOH. If they are still dependent on their parents and living at home, the males should at least consider an independent, non-voting membership. 

If children of a member household have left the church and not transferred their membership, then six months after having received their prompt, they will be removed from the King's Cross Church membership, in line with the previous lapsed membership protocol. 

Within this time frame, if it has been made clear to the elders that the child of a member household has repudiated the faith or has unrepentantly fallen into grievous sin, then the elders will begin the process of church discipline.

Marriage and Membership

If an unmarried female member marries a non-member, and that person wishes to join, the new couple will be asked to come forward at a church service so the non-member husband can be publicly received into individual membership as the head of that new household. In this case the wife who is already a member will not be re-taking membership vows, but is simply affirming them. If an unmarried male member marries a non-member, the new wife will be reckoned a member by the elders by virtue of the marriage, unless she explicitly requests not to be, and the couple will not be asked to publicly affirm membership vows. 

The need for an elder visit with the new household prior to coming forward will be determined on a case-by-case basis.

Pastoral Care

Elder Visitation Questions

When visiting with prospective members, the elders should follow the natural course of the conversation, but in the course of their visit, they should be sure to address the following issues: 

1. Are your children all baptized? Which ones are and which are not? Of those children who are baptized, how are their baptisms wearing on them? 

2. Do you have any devotional time in the Word as a family, beyond grace at the dinner table? 

3. (To the head of the household) How are you exercising biblical headship in the home? 

4. What questions or concerns do you have with our church, or worship services, or church community?

5. Would you say that your home is characterized by joy? Why or why not?

Pastoral Confidentiality

Scripture tells us that under ordinary circumstances a confidence is to be kept and secrets are to be kept secret (Prov. 11:13). But there are times when wisdom requires a pastor or elder to reveal a matter—sometimes in order to deal with a particular sin, and sometimes to seek further help (Prov. 11:14; Eph. 5:11). 

Consequently, there may be situations that require the revealing of a confidence, but in these cases wisdom is to be our guide. Anyone involved in the counseling ministry of King's Cross Church reserves the right to disclose or conceal confidences based on godly wisdom which will vary from situation to situation for the glory of God, the peace of the church, and the safety of the community. We never promise absolute confidentiality but we are committed, under Scripture to be discreet.

We do reserve the right to refuse to disclose confidences even though requested (or demanded) by any human institution.

Church Governance

The Eldership

The session will identify prospective elders, have them sit in on session meetings, read assigned books, and attend new member visits. If the session would like to move forward, we will request five references for the prospective elder, interview him regarding his qualifications, and then vote to place him on a ballot before the congregation.

The terms of parish elders will be calculated to the closest parish heads of household meetings, and not according to the calendar date. The elders will take care to pace elections so that the session is not flooded with “freshmen” elders. The session should also guard against opening the door to political factions developing within the church.

Once ordained, the elders are charged with many responsibilities and duties, but their principal duty is to maintain their qualifications for office, particularly with regard to the management of their households.

The collective spiritual duties of the elders include ruling/shepherding (1 Pet. 5:1-2), equipping (Eph. 4:11-12), prayer/fasting (Acts 6:4; 13:1-3), teaching/preaching (1 Tim. 5:17), administering baptism and the Lord’s Table (Matt. 28: 19-20; 1 Cor. 11:23-26), administering church discipline and restoration (1 Cor. 5:1-5), and prayer for the healing of the sick (Jas. 5:14-15). Their administrative duties include governing within the boundaries of the church constitution, maintaining this book of protocols, delegating specific 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 also approve the annual budget.

Conduct of Session Meetings

The elders will appoint one of their number to moderate the meetings of the elders, and one to record the minutes of the meetings.

Individual 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, abilities, and desires. 

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 having been given the honor of laboring in the word and doctrine.

Our church therefore recognizes three distinct callings or offices related to the session of elders for this local church. The first is called to a pastoral ministry of the Word, and called by us a minister or pastor (Eph. 4:11-12; 1 Pet. 5:2-4). A second is called to a didactic ministry of the Word, called by us a teacher or doctor (1 Cor. 12:28; Jas. 3:1). A third is called to government and rule according to the Word, called by us a parish elder or ruling elder (1 Tim. 5:17; 1 Thess. 5:12-13; Heb. 13:7, 17; Rom. 12:8; 1 Cor. 12:28). The names used for these callings are descriptive only, not titular or honorific (Matt. 23:8-10).

The ruling elders principally function in the pastoral government of the church. The teachers share this rule, and are also responsible for teaching and instruction from the Word. The ministers also share in the rule of the church, and in addition are principally responsible for the proclamation of the Word on the Lord’s Day, as well as the general oversight of baptism and the Lord’s Supper. 

In all meetings of the session of presbyters, each elder has one vote. In their capacity as a session, the elders oversee all the affairs of the church, including the particular labors of teachers and ministers.

Those elders whose assigned duties preclude them from providing for their families in the ordinary way will be compensated by the church (1 Tim. 5:17-18). The elders of King's Cross Church ordain ministers of Word and sacrament, teachers of the Word, parish elders, and deacons. The elders commission music ministers to vocational ministry, and we also commission Greyfriars and other men in training to perform any of the specified tasks that an ordained man may perform. The elders of King's Cross Church may also authorize men (such as members of a steering committee in a church plant) to perform any of these functions on an ad hoc basis.

King's Cross Church Elder Standards

Introduction

The purpose of these questions is to provide true and ongoing accountability within the families of our elders, while at the same time preserving our privacy. The elders of King's Cross Church are adopting these questions with the understanding that each elder will go through these questions with his wife annually at a time to be assigned by the elders. Our expectation is that these questions will be a tool for the couple to determine whether anything has arisen within the home which would disqualify the husband as an elder, or which threatens to. If either of these two conditions pertain, then the husband is charged by the elders to take appropriate action, whether that action is simple repentance or arranging for pastoral counsel.

For Wives of Elders

Above reproach

1. Is your husband guilty of any offense over the past year that would cause a serious reproach to Christ, His church, or the gospel if that offense were to come to light (1 Tim. 3:2)?

2. Does your husband hold to any distinctive view which might bring you, or your household, or King's Cross Church under reproach?

One-woman man

3. Is any person or thing (e.g. work or hobby) causing you to compete for the time and affection of your husband so that it has aroused a godly jealousy? Has your husband developed any unhealthy emotional/relational attachments to any other women that cause you jealousy (1 Tim. 3:2)?

4. Is your husband still pursuing you (1 Tim. 3:2; Eph. 5:25-27)? Does he render to you the honor and love you should have as his wife? Does he demonstrate tenderness to you (Eph. 5:29)?

5. Is your husband sexually pure (1 Tim. 3:2)? Does he use pornography? Is he given to ungodly lust or fantasy (Mt. 5:28)?

6. Has your husband met your sexual needs (1 Cor. 7:1-4)? Does he consider your desires in lovemaking and giving you pleasure (Phil. 2:3)?

7. Does your husband pursue you in non-sexual ways? Does your husband understand you (1 Pet. 3:7)? What is he doing lately to know you better?

Temperate

8. Is your husband given to any excess (1 Tim. 3:2)? Is there any area in which he substantively lacks self-control? Is he given to great highs or lows emotionally? Is he judicious or given to extremes in the counsel he gives?

Prudent

9. Does your husband manage your household finances with prudence (1 Tim. 3:2)? Does he allocate to you enough resources to feed, clothe, and otherwise provide for the needs of the family (1 Tim. 5:8)? In comparison to spending for the family at large, does his spending on himself appear selfish? Is your husband planning for the family’s long run needs?

Respectable

10. Do you find rendering respect to your husband something you must strain to do (Eph. 5:33)?

11. Do others respect your husband (1 Tim. 3:2)? Why or why not?

Hospitable

12. Is your husband ready to show hospitality to others (1 Tim. 3:2)? Do guests enjoy visiting your home? Does your husband bear with unexpected inconveniences graciously?

Sound in doctrine, able to teach

13. Is your husband well-equipped to encourage saints of differing maturity levels in the truths of Scripture (1 Tim. 3:2; Tit. 1:9)? Can he discern and refute error readily (Tit. 1:9)? Is he vigilant in his care of those allotted to his charge (Acts 20:28; 1 Pet. 5:2)? Is he taking any steps to study and equip himself

to discharge his responsibilities to the flock more faithfully?

14. Does your husband have a solid grasp of the church’s doctrinal statement and general Bible content (Tit. 1:9)? If called upon, could he defend and explain these doctrines from the Word?

Judicious use of alcohol, food, and other substances

15. Has your husband been drunk in the last year? Does he “need” an alcoholic beverage after work to unwind? If your neighbors knew the frequency and volume of alcohol he drinks, would they say he is enslaved to wine (1 Tim. 3:3)?

16. Periodic feasting aside, would others consider your husband a glutton?

Not pugnacious or contentious, gentle

17. Is your husband ever given to violent outbursts (1 Tim. 3:3)? Has he struck you or any member of your family in a fit of anger? Is he harsh with the children or with you? Is he argumentative or ready to find fault?

18. Would you be satisfied if your sons were to treat their families as your husband treats you and the children? Does your husband honor his parents and yours in tangible ways (1 Tim. 5:8)?

Free from love of money/a good steward

19. Is your husband greedy? Does your family’s spending reflect biblical priorities? Does your husband’s job in any way conflict with his God-given responsibilities to your family? To the Church?

20. Would you trust your husband to manage someone else’s money?

Household management/leadership

21. When your husband arrives home from work, does he positively or negatively influence the spiritual and relational climate of the home?

22. How would you characterize your husbands’ relationship with each child? Does each child love and respect your husband, and do they feel they can approach him with any problems? Would your children say their father loves them, enjoys their company, and is really interested in what is going on in their lives? Does he do anything that causes the children exasperation (Col. 3:21)?

23. How healthy is each child, spiritually? What steps is your husband taking to shepherd them and help them to develop into fruitful adults? Do either of you ever find yourself having to raise your voice or repeat commands before your children obey? Does your husband back you up and support you in your discipline of the kids? Are any of your children beginning to manifest attitudes that trouble you?

24. Do you believe your husband has given thought to your spiritual state, and is actively nourishing and cherishing you? Has he had a purifying influence on you as his wife (Eph. 5:26-27)?

Leadership

25. Do you feel your husband’s personal conduct and care for your family is worthy of emulation by other husbands in the church (1 Pet. 5:3)? Why or why not?

26. Is your husband bossy (1 Peter 5:3)?

27. How would you characterize your husband’s leadership style (1 Tim. 3:4)? Are there any areas of responsibility at home where your husband is not taking leadership?

28. In what ways does your husband practically serve you (Matt. 20:25-28; 1 Pet. 5:3; John 13)? Do others characterize him as a servant? How can he improve?

Not self-willed

29. Does your husband demand to get his own way in non-essentials (Tit. 1:7)? Would you say he is submissive to legitimate authority and willing to defer to others?

Good reputation

30. Does your husband have a reputation for hard work, honesty and integrity amongst others (1 Tim. 3:7)?

General spiritual health

31. If you were to identify your husbands’ greatest weakness, what would you say it is (1 Cor. 10:12)? Is he aware of it? Have you seen any improvement in this area over the last year?

Serving willingly

32. Does your husband think of the eldership as a burden he must reluctantly carry (1 Tim. 3:1; 1 Pet. 5:2)?

For Elders

Above reproach

1. Are you guilty of any offense over the past year that would cause a serious reproach to Christ, His church, or the gospel if that offense were to come to light (1 Tim. 3:2)?

2. Do you hold to any distinctive views which might bring you, or your household, or King's Cross Church under reproach?

One-woman man

3. Is any person or thing (e.g. work or hobby) competing for the time and affection you owe your wife so that it has aroused a godly jealousy in her? Have you developed any emotional/relational attachments to other women that provoke her jealousy (1 Tim. 3:2)?

4. Are you still aggressively pursuing your wife (1 Tim. 3:2; Eph. 5:25-27)? Do you render to her the honor and love she should have as your wife? Do you demonstrate tenderness to her (Eph. 5:29)? With what frequency do you see that your wife gets a sabbath rest from her work with the household and children?

5. Are you sexually pure (1 Tim. 3:2)? Have you used pornography in the last year? Do you ever allow yourself to fantasize about sex with another partner (Mt. 5:28)?

6. Would your wife say she is sexually satisfied (1 Cor. 7:1-4)? Do you consider her desires in lovemaking and giving her pleasure (Phil. 2:3)? Do you pressure your wife to perform any sexual favors that violate her conscience? Are your relations frequent enough?

7. Do you pursue your wife in non-sexual ways? Do you understand your wife yet (1 Peter 3:7)? Are you still trying to learn more about her?

Temperate

8. Are there any areas of behavior that are normally lawful in which someone could rightly accuse you of excess (1 Tim. 3:2)? In what areas do you most lack self-control? Are you given to great highs and lows emotionally? Would others say you are judicious in your counsel, or given to extreme and overreaction?

Prudent

9. Do you manage your household finances with prudence (1 Tim. 3:2)? Do you allocate enough resources to your wife to feed, clothe, and otherwise provide for the needs of the family (1 Tim. 5:8)? In comparison to spending for the family at large, does your spending on yourself seem selfish? In what ways are you planning for the family’s long run needs (old age, inheritance, higher education for the kids)?

Respectable

10. Does your wife respect you (Eph. 5:33)? Does she lead the family in respecting you? In what ways do you cause her to stumble in this duty by being difficult to respect?

11. Do others respect you (1 Tim. 3:2)? Why or why not?

Hospitable

12. Are you ready to share with strangers (1 Tim. 3:2)? Do guests enjoy visiting your home? When an unexpected inconvenience arises, do you lead the family in responding to it with grace?

Sound in doctrine, able to teach

13. Are you skilled in encouraging saints of differing maturity levels in the truths of Scripture (1 Tim. 3:2; Tit. 1:9)? Can you discern and refute error readily (Tit. 1:9)? Are you vigilant in the care of those allotted to your charge (Acts 20:28; 1 Pet. 5:2)? Are you taking any steps to study and equip yourself to

discharge your responsibilities to the flock more faithfully?

14. Do you have a solid grasp of the church’s doctrinal statement and general Bible content (Tit. 1:9)? If called upon, could you defend and explain these doctrines from the Word?

Judicious use of alcohol, food, and other substances

15. Have you been drunk in the last year? Do you “need” an alcoholic beverage after work to unwind? If your neighbors knew the frequency and volume of alcohol you drink, would they say you are enslaved to wine (1 Tim. 3:3)?

16. Periodic feasting aside, would others consider you a glutton?

Not pugnacious or contentious, gentle

17. Are you ever given to violent outbursts (1 Tim. 3:2)? Have you ever struck your wife or a member of your family in a fit of anger? Are you harsh with the children or your wife? Would your children and wife say that you are never satisfied with anything they do?

18. Would your wife be satisfied if your sons turned out just like you? Do you honor your parents and your wife’s parents in tangible ways?

Free from the love of money/a good steward

19. Do you often think of how you can acquire more money? Does your family’s spending reflect biblical priorities? Does your job in any way conflict with your God-given responsibilities to your family? To the Church?

20. Based on how you exercise stewardship of your own resources, would others trust you to manage theirs?

Household management/leadership

21. When you return home from work, do you positively or negatively influence the spiritual and relational climate of the home?

22. How would you characterize your relationship with each child? Is there any distance or feeling of alienation with any of them? Does each child feel they can approach you with their problems? Would your children say their father loves them, enjoys their company, and is really interested in what is going on in their lives? Do you do anything that causes the children exasperation (Col. 3:21)?

23. How healthy is each child, spiritually? What steps are you taking to shepherd them and help them to develop into fruitful adults? Do either of you ever find yourself having to raise your voice or repeat commands before your children obey? Do you back up and support your wife in her discipline of the kids? Are any of your children beginning to manifest attitudes that trouble you?

24. Have you given thought to your wife’s spiritual state, and are you actively nourishing and cherishing her? Have you had a purifying or putrefying influence on your wife (Eph. 5:26-27)?

Leadership

25. Do you feel your personal conduct and care for your family is worthy of emulating by other husbands (1 Pet. 5:3)? Why or why not?

26. Are you bossy (1 Peter 5:3)?

27. How would you characterize your leadership style (1 Tim. 3:4)? Are there any areas of responsibility at home where you are not taking leadership?

28. In what ways do you practically serve your family (Matt. 20:25-28; 1 Pet. 5:3; John 13)? Do others characterize you as a servant? How can you improve?

Not self-willed

29. Do you demand to get your own way in nonessentials (Tit. 1:7)? Would others say you are submissive to authority and willing to defer to others?

Good reputation

30. Do you have a reputation for hard work, honesty and integrity amongst others (1 Tim. 3:7)?

General spiritual health

31. If you were to identify your greatest weakness, what would you say it is (1 Cor. 10:12)? Have you seen any improvement in this area over the last year?

Serving willingly

32. Do you think of the eldership as a burden you must reluctantly carry (1 Tim. 3:1; 1 Pet. 5:2)?

For Husband and Wife Together

Action items

1. Have any of the answers to these questions provoked a discussion between the two of you that should have been discussed long before?

2. Have any of the answers to these questions revealed a problem that reflects on the eldership of the church?

3. Have any of the answers to these questions revealed the need for outside counsel or accountability?

4. Have you taken the necessary steps to address these problems?

The Diaconate

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 building maintenance, the Deacon’s Fund, fellowship meals, providing administrative support for various church ministries, and office support.

The financial responsibilities of the deacons are to count and record the weekly offering, and to oversee how the church staff deposits it, oversee the Deacon’s Fund, and oversee the Christian Education Fund. The physical responsibilities of the deacons are to oversee preparation of the weekly communion elements, making facility arrangements for the Lord’s Day, and help supply the needs of the church office as needed. The social responsibilities of the deacons are hospitality arrangements, church social functions (picnics, dinners, etc.). The benevolent responsibilities of the deacons are oversight of Deacons’ Fund, oversight of Christian Education fund, meals ministry, and hospitality.

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 HoH meeting, and they will give an annual report to the elders with proposals for the upcoming year.

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

Policy on Incorporation

As a church of the Lord Jesus Christ, King's Cross Church is not constituted or incorporated by anyone other than the Lord Jesus Christ, the only head of the church. King's Cross Church maintains its status as an unincorporated and unregistered church as a matter of conscience. As a church of the Lord Jesus Christ, King's Cross Church accepts various burdens and entanglements of civil regulation and taxation under protest. King's Cross Church has therefore constituted herself, under the authority and headship of the Lord Jesus Christ, as an association of natural persons, and recognized as such by the laws of the State of Idaho.

Communion of Reformed Evangelical Churches

The Communion of Reformed Evangelical Churches began as a formalization of the relationship which existed between three churches, Christ Church (formerly Community Evangelical Fellowship) in Moscow, Idaho; Trinity Church (formerly Wenatchee Evangelical Fellowship) in Wenatchee, Washington; and Eastside Evangelical Fellowship in Bellevue, Washington. In 1997, the relationship between the churches expanded into the written Constitution of the CREC so that it could be more easily defined and expanded further with other like-minded churches. Since then, the Communion has grown significantly as new member churches have been received—currently over 130 churches in nine presbyteries. The CREC was established in recognition of the accountability that exists between faithful churches and provides a means of convening to discuss issues which may be broader than a single local church. It also provides a way for a single church to seek the counsel or wisdom of the broader church and facilitates fellowship amongst the saints.

Vows for the Installation of Elders and Deacons 

1. Do you believe the Scriptures of the Old and New Testaments to be the Word of God, the only infallible rule of faith and practice? 

2. Do you sincerely receive and adopt the doctrinal standards of this church, as your own confession of faith, and as a faithful statement of the doctrine taught in the Scriptures and do you approve of the form of government and discipline of this church, in conformity with the general principles of biblical polity? 

3. If at any time you find yourself out of accord with any point in our doctrinal standards, will you, on your own initiative, make known to the session the change which has taken place in your views since the assumption of these vows? 

4. Will you be diligent, with God’s help, to frame and fashion yourself and your household, according to the doctrine of Christ; and to make both yourself and your household wholesome examples and patterns to the flock of Christ? 

5.  Do you promise subjection to your brethren in the Lord, unto whom is committed the charge and government over you; following with a glad mind and will their godly admonitions, and submitting yourselves to their godly judgments, while striving to diligently shepherd the flock of God for the edification, peace, unity, and purity of the church? 

To the Congregation: 

Do you, the members of King's Cross Church, acknowledge and receive this/these brother/s as parish elder/s, [and/or deacon/s] and do you promise to yield him/them all that honor, encouragement, and obedience in the Lord to which his/their office, according to the Word of God, entitles him/them? If so, answer by saying amen.

Followed by laying on of hands and prayer, and declaration of ordination and installation.

Authority to Commission

The elders have authority to commission or license ministerial students, and oversee 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.

Electoral Responsibility of Members

Though a household may have more than one individual church member, voting in church elections is done by household, one vote per household. 

A young adult who attends King's Cross Church, but who is receiving the bulk of his financial support from home may become a student member of King's Cross Church. This is a non-voting membership, but the young adult is under the spiritual responsibility of the elders of King's Cross Church.

When a student moves to Moscow and is a current member in good standing with his home church, he may request “under care” status with the elders of Christ. This relationship does not change the membership status of his home church, but rather means the elders of King's Cross Church join together with the session of the home church in ministering to that student while he is away from home. This also is a non-voting position. 

Church Planting

Mission Church Protocols

A King's Cross Church mission church is a congregation that is accountable directly to the session of King's Cross Church, and for which the session of King's Cross Church is spiritually responsible.

The session of King's Cross Church will agree to oversee or sponsor a mission church after evaluating whether (a) a need exists for such a mission, (b) the potential mission displays a likelihood of growing into a duly-constituted church, (c) King's Cross Church is the most appropriate overseer of the potential mission, and (d) King's Cross Church is able to extend oversight without compromising its current responsibilities.

Mission status must always be regarded as temporary in nature. Mission status dissolves when the mission church is admitted into a presbytery as a particularized congregation. Mission status may also be dissolved when, in the judgment of the session of King's Cross Church, the purity and peace of the church catholic is best served by such dissolution.

The King's Cross Church session will appoint a session pro tempore to be the governing body of the mission church. This pro tem session will include at least three elders. Any elder who has been installed in the mission church serves on the pro tem session, along with at least one elder of King's Cross Church. Apart from stated exceptions, this pro tempore session is a fully functioning session; at the same time, its decisions are subject to review by the session of King's Cross Church.

When forming the pro tem session, it may be appropriate for the King's Cross Church session to ordain an elder to serve locally. In doing so, the King's Cross Church session will duly examine a candidate and approve his ordination or installation. When carrying out such an ordination, the King's Cross Church session acts on behalf of both the session and households of the forming mission church. Thus, the new elder serves not on the King's Cross Church session, but on the session of the mission church. This can be done without the man in question being placed on the ballot at King's Cross Church.

If there is not an ordained minister to serve locally in the mission church, then the King's Cross Church session will commission someone, normally an elder or a ministerial candidate, to serve in that capacity.

The session of King's Cross Church retains direct oversight over formal discipline, the calling of church officers, and matters that are brought before it by the pro tempore session. The Constitution and Statement of Faith of King's Cross Church will be the governing documents of the mission church.

Palouse Tidepool: A Kirkshire Vision

As living stones, we are being built up into a spiritual house as the Lord accomplishes His purposes for us (1 Pet. 2:5). The central instrument that He uses to accomplish this is our weekly celebration of covenant renewal worship (2 Cor. 3:18). So the center of our vision for King's Cross Church is to be a congregation of Lord’s people called out every Lord’s Day to hear the Word read and proclaimed, to confess our sins, to partake of the sacrament of the Lord’s Supper in true evangelical faith, to sing psalms and hymns to Him richly, and to be knit more tightly together with all the saints as the Holy Spirit continues His work in the world, bringing us all to the maturity of the perfect man (Eph. 4:13).

With right worship at the center, this cultus will necessarily manifest itself in biblical culture. Our vision for King's Cross Church therefore focuses on three main expressions of this culture. The first is the culture of any official church ministries conducted outside the worship services of the Lord’s Day (Acts 19:9). The second is the culture of our member households as they are taught and equipped to live as Christians in their families and vocations (Eph. 4:12). The third is the necessary expression of Christian culture in parish life, life in the kingdom of God outside the boundaries of formal worship (Matt. 5:14), including our relationships with sister churches. 

Under the oversight of the session of elders, and the governing bodies of each ministry, our vision for our church ministries is to evangelize the lost (CRF), to minister to the poor (King's Cross Church diaconate), establish Bible studies in the community (various leaders), train Christians in musical competence (Psalm Sings), encourage the publication of edifying literature (Canon Press), distribute sermons and lectures via video and audio (King's Cross Church website, YouTube channel, Canon+), prepare young men for the ministry (Greyfriars MDiv), encourage every form of consistent Christian education (support for Logos School, homeschooling, NSA, etc.), and present an integrated and coherent form of this to the world.

Our vision for our member households is to provide them with an opportunity to worship the Lord as households every week, and to have the worship service be consistently edifying to them. In the worship services, as God meets with us as His people, we have the privilege of worshiping and glorifying Him, and He through Word and sacrament teaches and strengthens us. Our desire therefore is to see that the sermons are consistently expository and applicatory, and to have each service bookended with forgiveness and acceptance, with the assurance of pardon near the beginning of the service, and the peace offering fulfilled by the Lord’s Supper conducted at the end of it.

Our vision for parish life includes many Christians in the Moscow area, established in their regular worship of God, striving for excellence in their vocational pursuits, including but not limited to: education, research, software design, film-making, writing, painting, automotive repair, carpentry, the military, retail sales, and all to the glory of God (1 Cor. 10:31). This vision for thriving kingdom work generally, with the church at the center of that kingdom work, will eventually have an architectural manifestation. Our desire is to build a sanctuary that is honoring to God, suitable for our worship of Him, and which also demonstrates in an architectural way the centrality of worship to all aspects of human life.

As we pursue this ministry and vision, we have no desire to grow as a congregation to gargantuan proportions. As God blesses us with continued growth, we intend to plant new area churches, becoming in due time an elder sister to multiple congregations. At the same time, we want to function as just one member church of the CREC, and as a Reformed evangelical congregation in catholic fellowship with all orthodox, believing churches in the Palouse, and, as God gives opportunity, everywhere else as well.

We have no desire to be an organization that overarches any work other than what God has given to any number of local congregations. As God prospers the work here, the most we would desire to be is an exemplar of how this kind of work can be conducted in the context of a local church.

Collegiate Reformed Fellowship

CRF is a ministry of Christ Church that King’s Cross Church supports to glorify God and expand His kingdom by proclaiming the Christian worldview to the students and faculty at the University of Idaho, Washington State University, and New Saint Andrews College. We seek to build God’s kingdom by teaching and exhorting young men and women to serve, to witness, to stand fast and to mature in their Christian faith.

Facilities

The deacons are responsible for the facilities that King's Cross Church uses for worship, and will maintain a schedule for the setup and closing of the building. They will also delineate what the specific responsibilities are for setup and closing.

Finances

Deacons’ Fund

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). The Deacons’ Fund is therefore available to members of King's Cross Church to meet pressing needs, and will be overseen by the deacon board. The disbursements from the Deacons’ Fund fall into three general categories—helping indigents, one-time support for King's Cross Church members in need, and ongoing support for King's Cross Church members in need. 

The deacons will make decisions on indigent help on a case-by-case basis. The deacons have the authority to help King's Cross Church members on a one-time basis for any amount under $3,000. If the need is over that, they should clear the support with the elders. And if the support is on-going, the deacons will get the elders’ approval to add the person or family to the Deacons’ List, and will ensure that the recipient also receives any necessary budgetary help.

Christian Education Fund

The Christian Education Fund is a special category of the Deacons’ Fund. Monies from this fund will be available to help qualified families with any expenses associated with providing a biblical education for their dependent children, whether for homeschooling, tutorial services, or a private Christian school. The fund will be supplied as an item funded in the annual budget and through designated gifts.

In order to be eligible for the Christian Education Fund, a family must qualify for the Deacons’ Fund generally, must have a commitment to Christian education, and be in a situation where, due to personal or financial constraints, their children are likely to receive non-Christian education or sub-standard Christian education without the help. The family’s eligibility for the aid will be renewed annually.

King's Cross Church Adoption Fund Policy

The goal of the King's Cross Church Adoption Fund is to assist King's Cross Church members who are interested in adopting children. The fund is administered by the King's Cross Church deacons under the direction of the elders. The fund is made up of contributions designated specifically for this purpose. King's Cross Church members desiring to support adoption may contribute to the King's Cross Church Adoption Fund. Gifts may be marked for a specific adoption; however, contributions are made with the understanding that the King's Cross Church elders and deacons have complete control over the administration and use of the funds. Funds will only be dispersed to families approved by the elders. 

Collections

The deacons will maintain an established procedure each Lord’s Day for the collection. The money should be counted on site by at least two in the team that is counting. The money that is counted will be recorded and deposited at the bank via the night deposit box. At least two church staff members record tithes/offerings received by mail, seal them in an envelope, and deliver to the bank with a deposit slip.

Our Book of Confessions include: Apostles Creed, Nicene Creed, Athanasian Creed, Definition of Chalcedon, Westminster Confession of Faith (1646), Westminster Shorter Catechism, and the Three Forms of Unity.

Our various creeds and confessions express an important part of who we are as a church. We confess and believe together with our fathers in the faith and our brothers throughout the world. We are baptized into their company as members of the same body, the Church of our Lord Jesus Christ, and with them we eat from a common loaf and drink from a common cup. Their creed is our creed, even as their life is our life—one Lord, one faith, and one baptism. The elders of King's Cross Church therefore subscribe to these creeds and confessions, holding them to be a faithful witness to what the Scriptures teach, and as a means of identifying with the broader Church.

We hold to the ancient creeds as defining the faith once delivered to the saints, and we hold that no one rejecting the truths proclaimed in these creeds can be right with God.

We hold to the distinctive truths of our reformational confessions, knowing that many faithful Christians have differed with portions of these confessions. We confess our view that these confessions faithfully represent Scripture, but we do this, not as a means of dividing from Christians who differ, but rather to make a faithful and charitable testimony of what we believe Scripture to teach. These confessions represent the understanding of our church officers, and are not binding on the members of our church. They do represent the system of doctrine that our members can expect to be taught to them.

We therefore approve the Westminster Confession and Shorter Catechism for use in doctrinal accountability for officers of the church, as well as the Heidelberg Catechism. To preserve clear accountability for our officers, our confessions should be construed to harmonize wherever possible, but in areas where they cannot be harmonized, we defer to language of the 1646 Westminster Confession of Faith. For this reason, we declare our exceptions to that confession only. Our exceptions are listed in the Book of Procedures.