Article6: Officers

 

Section 1: General Statement
Jesus Christ alone is the Head of His Church (Col.1:18). He has ordained that individual
churches be governed by Himself through officers whom He appoints, who are endowed by His
Spirit with the gifts and graces needed to accomplish their work. These officers govern with due
respect to the rights and liberties of the whole church set forth in the Scriptures and elsewhere in
this constitution (Matt. 18:15-20; 1 Cor. 5:1-13; Acts 6:1-7; 2 Cor. 2:6). Christ has ordained that
local churches be ruled by elders and served by deacons. Beside the offices of elder and deacon
the Scriptures acknowledge no other offices which continue in the church today (Phil. 1:1; 1
Tim. 3:1-13).
Section 2: General Prerequisites
I. All officers of this church must be members. This provision is not to be construed as
contradicting Section 8 of this Article.
II. Any individual set apart to one of these offices must be able to conscientiously affirm his
agreement with the church's confessions of faith and constitution. If he should at any time move
from this agreement, he is under immediate, spiritual and moral obligation to make that fact
known to the elders privately.
III. While we acknowledge the valuable gifts which God has given to women and the
wonderful assistance they may render to the officers of the church (Rom. 16:1-6; Phil. 4:3; 1
Tim. 3:11), the Bible prohibits them from holding either the office of deacon or elder (1 Cor.
14:33b-35; 1 Tim. 2:8-15; 3:1-7). Women, therefore, shall not be nominated, elected, or
ordained to either of these offices in the church. It is also contrary to Scripture for any woman to
exercise headship or leadership in a formal meeting of the whole church either by leading in
prayer, conducting the worship, reading the Scripture, leading the singing, administering the
sacraments, or ministering the Word of God (1 Cor. 14:33b-35; 1 Tim. 2:8-15). With regard to
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formal ministries of the church where the whole congregation is not gathered (for example,
Sunday School classes), no woman shall be appointed to a teaching or leading position over men.
Nevertheless, we gratefully acknowledge the valuable gifts and assistance of women in the
formal instruction of children and other women (Titus 2:3-5), in the informal instruction even of
men (1 Cor. 11:5; Acts 19:26) and in the diaconal and benevolent ministries of the church (1
Tim. 3:11; 5:9-10).
Section 3: Elders
I. Those who have been called and equipped by God to rule and teach in the church are
identified as elders, pastors, or overseers. These three names designate one and the same office
in a New Testament church (Acts 20:17, 28; Eph. 4:11-12; Titus 1:5, 7).
II. Anyone desiring the office of an elder must evidence to God's people the personal,
domestic and ministerial qualifications set forth in the Scriptures (1 Tim. 3:1-7; Titus 1:5-9).
III. Because the authority of the elders of the church is human authority exercised in the
house of God, it has both high prerogatives and important limitations:
A. It is divinely-delegated authority. Thus, elders are answerable to God for the
exercise of this authority (Acts 20:28; Heb. 13:17). They are, therefore, obligated to discharge
all the duties specified in the Scriptures in such passages as Acts 20:17-35, 1 Peter 5:1-4 and
Hebrews 13:17.
B. When elders exercise this authority by requiring obedience to their leadership,
they must seek to gain the consciences of God's people through the ministry of the Word (Eph.
4:11; 1 Tim. 3:2; 2 Tim. 4:1-2; Heb. 13:17).
C. The authority of the elders does not include the right to make all decisions
unilaterally. The Bible and our confessions make clear that decisions having to do with
corrective discipline and the recognition of officers require the consent of the local church (Acts
6:2-6; 9:26; 1 Cor. 5:4-5, 13; 2 Cor. 2:6). It is according to the mind of Christ that other matters
such as the reception and exclusion of church members, the full support and involuntary removal
of officers and major financial decisions be approved by the consent of the church. Nevertheless,
the elders must provide definitive leadership to the church in the making of such decisions.
D. The authority of the elders is limited to the sphere of the local church. They may
not require consequences for sin beyond those of church discipline, invade the spheres of other
ordained human authorities (husbands, fathers, civil rulers and employers), or command God's
people regarding matters not specified in Scripture (Matt. 22:21; Luke 12:13-14). They must,
however, order the house of God by the application of His Word (Acts 20:28; 1 Pet. 5:3a; Rom.
13:1-7; Eph. 5:22-6:9; 1 Cor. 7:25-28; 35-40).
E. The authority of elders is conditioned by the fact that they are themselves
members of the local church. While elders are shepherds over the flock, they are also members
of the flock. Therefore, each individual elder is entitled to the same privileges, is obligated by
the same responsibilities and is subject to the same discipline as are all other members of the
church. Thus, each individual elder is both under the oversight of his fellow elders and
accountable to the church as a whole (Matt. 18:17; 23:9; 26:31; 2 Cor. 11:19-20; Gal. 2:11; 3
John 1, 9-10). (Section 8 of this Article provides for the temporary oversight of elders from a
sister church who would not be members of this particular local church.)
F. The authority of every elder (overseer or pastor) is the same. Thus, every elder
has equal rule in the church. Though gifts possessed and functions performed will vary from
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elder to elder, this diversity must never undermine real parity among the elders (Acts 20:28 [cp.
17]; Gal 2:11; 1 Pet. 5:1-2; 1 Tim. 5:17).
G. Finally, the authority of the elders is a very real authority. When it is biblically
exercised, God's people are required to submit to this authority (Heb. 13:17; note the scriptural
titles and functions of the office).
IV. One crucial aspect of the duties of elders is overseeing the flock of God. Fulfillment of
this duty shall include regular pastoral visits with each member of the church.
V. Another crucial aspect of the duties of elders is exercising leadership with regard to the
meetings and worship of the church. The elders shall appoint such meetings as they believe
good for the spiritual health of the church and assure that they are conducted to the glory of God
and according to the provisions of His Word.
VI. While the New Testament clearly indicates that there may be elders who are not
financially supported by the church, the elders who rule well, and especially those who labor in
the word and doctrine, will be maintained in material necessities and disentangled from the cares
of another vocation according to their gifts, the needs and capability of the church and the
direction of Christ her Head (1 Tim.5:17ff).
VII. Though a plurality of elders is the New Testament norm for every church, the New
Testament does not specify the number of elders each church should have, nor does it dictate the
length of an elder's term of office. If, however, an elder fails to meet the necessary scriptural
qualifications, he may be removed from his office according to the provisions of Section 6 of this
Article.
Section 4: Deacons
I. Deacons are primarily responsible for assisting the elders in those practical aspects of
ministry which would otherwise distract them from their priorities of the ministry of the Word,
prayer and shepherding. Such practical matters include the administration of benevolence, the
maintenance and improvement of the church’s facilities, the management of various business
affairs and the facilitation of ministries within the church.
II. Deacons must fulfill the duties of their office in cooperation with, and in subjection to,
the elders. The elders may at their discretion appoint one of the deacons to act as the chairman
of the deacons in order to facilitate communication with the elders and the general organization
of the diaconate.
III. The number of deacons shall not be fixed. The church shall set apart according to its
need men who evidence the scriptural qualifications for that office (Acts 6:1-7; 1 Tim. 3:8-13).
IV. No term of office shall be fixed for deacons. If a deacon fails to meet the necessary
scriptural qualifications for his office, he may be removed from office according to the
provisions of Section 6 of this Article.
Section 5: Appointment of Officers
I. General Statement
The appointment of elders and deacons is the prerogative of the Lord Jesus Christ alone.
However, He has ordained that they be formally recognized by the consent of the particular
church they serve. Elders and deacons are ordained to office by the laying on of hands by the
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eldership (1 Tim. 4:14). This is an expression of approval for which the elders are responsible (1
Tim. 5:22). Therefore, each officer must have the approval, not only of the church as a whole,
but of the eldership in particular. The Lord's appointment of an individual to either of these
offices is recognized by means of that individual's possession of those graces and gifts required
by Scripture for the particular office and his own conviction that the Lord is calling him to
minister in that office. The recognition of officers is a matter of such importance that it should
never proceed without much prayerful waiting upon God, careful consideration of the relevant
passages of Scripture and thorough evaluation of those persons being considered. Each member
of the church has a responsibility to be intelligently informed regarding these matters.
II. Procedure of Appointment
The recognition of those whom the Lord has appointed to bear office in this church is carried out
in three steps: nomination, election and ordination.
A. Nomination
The members of the church are encouraged to express to the elders (privately) their views
concerning those whom Christ may be gifting for office in the church. The elders will seriously
consider the wisdom God gives to His church, however, nominations to office are to be made by
the eldership.
B. Election
Any church meeting for the election of officers shall be announced on four Lord's Days prior to
its being held. The names of all nominees shall be separately discussed and voted upon. During
the discussion the nominee under consideration and members of his immediate family shall leave
the meeting until a written ballot is taken. The scriptural qualifications shall be read and
expounded, and the nominee's qualifications openly discussed in the fear of God and with due
respect for the reputation of the nominee. The church should seek unanimity concerning each
nominee, but where unanimity is not realized, three-fourths of those ballots cast shall be required
for election.
C. Ordination
Following the election of an officer there shall be a portion of a regular worship service set aside
at which time the officer-elect shall be ordained and installed into office by the laying on of the
hands of the eldership. This solemn act should always be accompanied by the special prayers of
the church (Acts 13:1-3). The laying on of the elders' hands shall signify their approval of an
officer-elect. Should reasons arise which prohibit the elders from conscientiously ordaining an
officer-elect (1 Tim. 5:22), the church shall be informed of their reasons in an appropriate and
discreet manner.
Section 6: Review of Officers
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I. Officers should hold office as long as in the esteem of the church they meet the biblical
qualifications for their office.
II. A meeting to review the qualifications of an officer may be called by a majority of the
elders, or a majority of the other elders in the case of an elder. Members of the church may also
request such a meeting. This request must be made in writing with the signatures of one-fourth
of the total voting membership of the church. It must be presented to the elders, who shall in a
timely and constitutional way (see Paragraph 3 below) call such a meeting.
III. Any meeting for the review of an officer shall be announced on four consecutive Lord's
Days prior to its being held. At the meeting the officer under consideration and members of his
immediate family shall leave until the issue has been adequately discussed. The scriptural
qualifications must form the basis of the discussion and decision of the church. The officer's
qualifications must be openly discussed in the fear of God and with due respect for the reputation
of the officer. Prior to the written ballot, the officer under discussion must be permitted to return
to the meeting and defend himself. The church should seek unanimity of mind concerning the
matter, but if such unanimity is not realized, two-thirds of those ballots cast shall be required for
the confirmation of an officer in his office. Any officer failing confirmation will be immediately
removed from his office.
IV. An officer may resign his office without prejudice if he does so in an orderly fashion.
This resignation shall be submitted in writing to the elders of the church and in a timely fashion
announced to the church.
Section 1: General Statement

Jesus Christ alone is the Head of His Church (Col.1:18). He has ordained that individual churches be governed by Himself through officers whom He appoints, who are endowed by His Spirit with the gifts and graces needed to accomplish their work. These officers govern with due respect to the rights and liberties of the whole church set forth in the Scriptures and elsewhere in this constitution (Matt. 18:15-20; 1 Cor. 5:1-13; Acts 6:1-7; 2 Cor. 2:6). Christ has ordained that local churches be ruled by elders and served by deacons. Beside the offices of elder and deacon the Scriptures acknowledge no other offices which continue in the church today (Phil. 1:1; 1 Tim. 3:1-13).

Section 2: General Prerequisites

I. All officers of this church must be members. This provision is not to be construed as contradicting Section 8 of this Article.

II. Any individual set apart to one of these offices must be able to conscientiously affirm his agreement with the church's confessions of faith and constitution. If he should at any time move from this agreement, he is under immediate, spiritual and moral obligation to make that fact known to the elders privately.

III. While we acknowledge the valuable gifts which God has given to women and the wonderful assistance they may render to the officers of the church (Rom. 16:1-6; Phil. 4:3; 1 Tim. 3:11), the Bible prohibits them from holding either the office of deacon or elder (1 Cor. 14:33b-35; 1 Tim. 2:8-15; 3:1-7). Women, therefore, shall not be nominated, elected, or ordained to either of these offices in the church. It is also contrary to Scripture for any woman to exercise headship or leadership in a formal meeting of the whole church either by leading in prayer, conducting the worship, reading the Scripture, leading the singing, administering the sacraments, or ministering the Word of God (1 Cor. 14:33b-35; 1 Tim. 2:8-15). With regard to formal ministries of the church where the whole congregation is not gathered (for example, Sunday School classes), no woman shall be appointed to a teaching or leading position over men. Nevertheless, we gratefully acknowledge the valuable gifts and assistance of women in the formal instruction of children and other women (Titus 2:3-5), in the informal instruction even of men (1 Cor. 11:5; Acts 19:26) and in the diaconal and benevolent ministries of the church (1 Tim. 3:11; 5:9-10).

Section 3: Elders

I. Those who have been called and equipped by God to rule and teach in the church are identified as elders, pastors, or overseers. These three names designate one and the same office in a New Testament church (Acts 20:17, 28; Eph. 4:11-12; Titus 1:5, 7).

II. Anyone desiring the office of an elder must evidence to God's people the personal, domestic and ministerial qualifications set forth in the Scriptures (1 Tim. 3:1-7; Titus 1:5-9).

III. Because the authority of the elders of the church is human authority exercised in the house of God, it has both high prerogatives and important limitations:

A. It is divinely-delegated authority. Thus, elders are answerable to God for the exercise of this authority (Acts 20:28; Heb. 13:17). They are, therefore, obligated to discharge all the duties specified in the Scriptures in such passages as Acts 20:17-35, 1 Peter 5:1-4 and Hebrews 13:17.

B. When elders exercise this authority by requiring obedience to their leadership, they must seek to gain the consciences of God's people through the ministry of the Word (Eph. 4:11; 1 Tim. 3:2; 2 Tim. 4:1-2; Heb. 13:17).

C. The authority of the elders does not include the right to make all decisions unilaterally. The Bible and our confessions make clear that decisions having to do with corrective discipline and the recognition of officers require the consent of the local church (Acts 6:2-6; 9:26; 1 Cor. 5:4-5, 13; 2 Cor. 2:6). It is according to the mind of Christ that other matters such as the reception and exclusion of church members, the full support and involuntary removal of officers and major financial decisions be approved by the consent of the church. Nevertheless, the elders must provide definitive leadership to the church in the making of such decisions.

D. The authority of the elders is limited to the sphere of the local church. They may not require consequences for sin beyond those of church discipline, invade the spheres of other ordained human authorities (husbands, fathers, civil rulers and employers), or command God's people regarding matters not specified in Scripture (Matt. 22:21; Luke 12:13-14). They must, however, order the house of God by the application of His Word (Acts 20:28; 1 Pet. 5:3a; Rom. 13:1-7; Eph. 5:22-6:9; 1 Cor. 7:25-28; 35-40).

E. The authority of elders is conditioned by the fact that they are themselves members of the local church. While elders are shepherds over the flock, they are also members of the flock. Therefore, each individual elder is entitled to the same privileges, is obligated by the same responsibilities and is subject to the same discipline as are all other members of the church. Thus, each individual elder is both under the oversight of his fellow elders and accountable to the church as a whole (Matt. 18:17; 23:9; 26:31; 2 Cor. 11:19-20; Gal. 2:11; 3 John 1, 9-10). (Section 8 of this Article provides for the temporary oversight of elders from a sister church who would not be members of this particular local church.)

F. The authority of every elder (overseer or pastor) is the same. Thus, every elder has equal rule in the church. Though gifts possessed and functions performed will vary from elder to elder, this diversity must never undermine real parity among the elders (Acts 20:28 [cp. 17]; Gal 2:11; 1 Pet. 5:1-2; 1 Tim. 5:17). G. Finally, the authority of the elders is a very real authority. When it is biblically exercised, God's people are required to submit to this authority (Heb. 13:17; note the scriptural titles and functions of the office).

IV. One crucial aspect of the duties of elders is overseeing the flock of God. Fulfillment of this duty shall include regular pastoral visits with each member of the church.

V. Another crucial aspect of the duties of elders is exercising leadership with regard to the meetings and worship of the church. The elders shall appoint such meetings as they believe good for the spiritual health of the church and assure that they are conducted to the glory of God and according to the provisions of His Word.

VI. While the New Testament clearly indicates that there may be elders who are not financially supported by the church, the elders who rule well, and especially those who labor in the word and doctrine, will be maintained in material necessities and disentangled from the cares of another vocation according to their gifts, the needs and capability of the church and the direction of Christ her Head (1 Tim.5:17ff).

VII. Though a plurality of elders is the New Testament norm for every church, the New Testament does not specify the number of elders each church should have, nor does it dictate the length of an elder's term of office. If, however, an elder fails to meet the necessary scriptural qualifications, he may be removed from his office according to the provisions of Section 6 of this Article.

Section 4: Deacons

I. Deacons are primarily responsible for assisting the elders in those practical aspects of ministry which would otherwise distract them from their priorities of the ministry of the Word, prayer and shepherding. Such practical matters include the administration of benevolence, the maintenance and improvement of the church’s facilities, the management of various business affairs and the facilitation of ministries within the church.

II. Deacons must fulfill the duties of their office in cooperation with, and in subjection to, the elders. The elders may at their discretion appoint one of the deacons to act as the chairman of the deacons in order to facilitate communication with the elders and the general organization of the diaconate.

III. The number of deacons shall not be fixed. The church shall set apart according to its need men who evidence the scriptural qualifications for that office (Acts 6:1-7; 1 Tim. 3:8-13).

IV. No term of office shall be fixed for deacons. If a deacon fails to meet the necessary scriptural qualifications for his office, he may be removed from office according to the provisions of Section 6 of this Article.

Section 5: Appointment of Officers

I. General Statement

The appointment of elders and deacons is the prerogative of the Lord Jesus Christ alone. However, He has ordained that they be formally recognized by the consent of the particular church they serve. Elders and deacons are ordained to office by the laying on of hands by the eldership (1 Tim. 4:14). This is an expression of approval for which the elders are responsible (1 Tim. 5:22). Therefore, each officer must have the approval, not only of the church as a whole, but of the eldership in particular. The Lord's appointment of an individual to either of these offices is recognized by means of that individual's possession of those graces and gifts required by Scripture for the particular office and his own conviction that the Lord is calling him to minister in that office. The recognition of officers is a matter of such importance that it should never proceed without much prayerful waiting upon God, careful consideration of the relevant passages of Scripture and thorough evaluation of those persons being considered. Each member of the church has a responsibility to be intelligently informed regarding these matters.

II. Procedure of Appointment

The recognition of those whom the Lord has appointed to bear office in this church is carried out in three steps: nomination, election and ordination.

A. Nomination

The members of the church are encouraged to express to the elders (privately) their views concerning those whom Christ may be gifting for office in the church. The elders will seriously consider the wisdom God gives to His church, however, nominations to office are to be made by the eldership.

B. Election

Any church meeting for the election of officers shall be announced on four Lord's Days prior to its being held. The names of all nominees shall be separately discussed and voted upon. During the discussion the nominee under consideration and members of his immediate family shall leave the meeting until a written ballot is taken. The scriptural qualifications shall be read and expounded, and the nominee's qualifications openly discussed in the fear of God and with due respect for the reputation of the nominee. The church should seek unanimity concerning each nominee, but where unanimity is not realized, three-fourths of those ballots cast shall be required for election.

C. Ordination

Following the election of an officer there shall be a portion of a regular worship service set aside at which time the officer-elect shall be ordained and installed into office by the laying on of the hands of the eldership. This solemn act should always be accompanied by the special prayers of the church (Acts 13:1-3). The laying on of the elders' hands shall signify their approval of an officer-elect. Should reasons arise which prohibit the elders from conscientiously ordaining an officer-elect (1 Tim. 5:22), the church shall be informed of their reasons in an appropriate and discreet manner.

Section 6: Review of Officers

I. Officers should hold office as long as in the esteem of the church they meet the biblical qualifications for their office.

II. A meeting to review the qualifications of an officer may be called by a majority of the elders, or a majority of the other elders in the case of an elder. Members of the church may also request such a meeting. This request must be made in writing with the signatures of one-fourth of the total voting membership of the church. It must be presented to the elders, who shall in a timely and constitutional way (see Paragraph 3 below) call such a meeting.

III. Any meeting for the review of an officer shall be announced on four consecutive Lord's Days prior to its being held. At the meeting the officer under consideration and members of his immediate family shall leave until the issue has been adequately discussed. The scriptural qualifications must form the basis of the discussion and decision of the church. The officer's qualifications must be openly discussed in the fear of God and with due respect for the reputation of the officer. Prior to the written ballot, the officer under discussion must be permitted to return to the meeting and defend himself. The church should seek unanimity of mind concerning the matter, but if such unanimity is not realized, two-thirds of those ballots cast shall be required for the confirmation of an officer in his office. Any officer failing confirmation will be immediately removed from his office.

IV. An officer may resign his office without prejudice if he does so in an orderly fashion. This resignation shall be submitted in writing to the elders of the church and in a timely fashion announced to the church.

Section 7: Full Support of Elders

I. Though all elders are equal as to the authority of their office, not all elders are equal in possessing the qualifications warranting financial support in the office. The Bible teaches that special ability in ruling the church and, more especially, in public teaching and preaching are gifts worthy of full financial support (Gal. 6:6; 1 Tim. 5:17; 1 Cor. 9:1-14). Thus, before the church undertakes the full support of an elder, it must recognize that he (or a nominee to the eldership) possesses special ministerial gifts. He should be presently excelling in the exercise of those gifts for the benefit of the church in ways appropriate to his opportunities. Caution should be exercised before fully supporting an elder because (1) full support necessitates his removal from a secular vocation, which, in the interests of Christ's kingdom and of his family, might be a more advantageous position for him to occupy; (2) a significant portion of the church's financial stewardship is involved, for which Christ will hold it accountable and (3) a fully supported elder has a greater influence upon the church, for good or ill. Any financial support required by a degree of ministry that would hinder an elder's full-time employment in a secular vocation is subject to the provisions of this section.

II. The elders may recommend to the church that an existing elder or a nominee to the eldership be fully supported.

A. In the case of a nominee, full support may be considered in conjunction with the consideration of his qualifications for the eldership. In such a case, the elders will inform the church of their recommendation when a business meeting for this purpose is announced. A separate discussion and vote for both election to the office and full support in the office is not necessary.

B. In the case of an existing elder who is being recommended for full support, a church meeting to consider this recommendation shall be announced on four consecutive Lord's Days prior to its being held.

III. During any meeting where full support is being considered, special attention shall be given to the relevant teaching of Scripture (Gal. 6:6; 1 Tim. 5:17; 1 Cor. 9:1-14). During the discussion, the man under consideration and members of his immediate family shall leave the meeting until a written ballot is taken. Such discussion must reflect the fear of God, the claims of truth and the gravity of the matter. Any vote for full support requires approval by threefourths of the ballots cast.

IV. The full support of elders is subject to review in distinction from his simple continuance in office. Any meeting for such a review shall be announced on four consecutive Lord's Days prior to its being held. During the discussion the elder under consideration and members of his immediate family shall leave the meeting until a written ballot is taken. The relevant scriptural qualifications must form the basis of the discussion and decision of the church. The church should seek unanimity concerning the matter, but if such unanimity is not realized, two-thirds of those ballots cast shall be required for the continuation of full support. If two-thirds of those voting do not affirm the continuation of full support, it will be terminated by this vote.

V. An officer may withdraw from full support and the duties it entails without resigning his office. This withdrawal shall be submitted in writing to the elders of the church and in a timely fashion announced to the church.

Section 8: Loss of a Plurality of Elders

I. This constitution assumes, and the norms of biblical church order require, that a plurality of elders oversee the local church. Therefore, if at any period in the life of the church, there no longer exists a plurality of elders, and this lack cannot in a timely way be supplied, the remaining elder (or the church, if there is no elder) shall seek the temporary oversight of the pastors of a trusted sister church holding as its doctrinal standard the London Baptist Confession of Faith of 1689. The purpose of such an arrangement is to provide both pastoral care and leadership in the recognition of a plurality of elders.

II. When a suitable eldership willing to undertake these responsibilities is located, the church shall within a reasonable period of time officially place itself under that eldership. If the church has a remaining elder, the aforementioned eldership shall function as his fellow elders. This action shall be taken by a written ballot at a properly called meeting of the church. A threefourths majority of those present and voting is necessary for such an action. The recognition of the oversight of such an eldership shall be confirmed (or failing a three-fourths majority withdrawn) in the same way at the annual meeting of the church in succeeding years. When a plurality of resident elders is realized, the oversight arrangement described here shall immediately cease.