The following statement of faith is not intended to define our boundaries of fellowship. Some Christians will certainly differ with some of what is set forth here. Such Christians are nevertheless welcome to fellowship together with us. Our basis for fellowship is a biblical confession of the lordship of Jesus Christ, and the absence of a scandalous lifestyle.

This statement of faith does represent the doctrinal understanding of the leadership of Evangelical , and it is our intention that the teaching and preaching at EEF reflect this understanding. Procedural standards for our church government can be found in our Constitution.

(A modern selection from the 17th century Shorter Catechism)

(Adapted from the National Association of Evangelicals)

In the church of God all things are to be done decently and in order. This pertains to the government of the church as much as to the corporate worship. Convinced that Jesus Christ, the Head of the church, will protect and guide her, we seek to obey Scripture through the following standards for the orderly and scriptural government of our church, Evangelical in Bellevue, Washington. These standards do not supplant Scripture, but rather are an expression of biblical church government under God. While biblical, these standards are primarily procedural; the doctrinal position of the church may be found in the Statement of Faith.

The purpose of this church is to glorify God through submission to His Word, proclaim grace in Christ to sinners, and to build up the saints through doctrinal and applicatory preaching of the whole counsel of God.

All who profess faith in the Lord Jesus Christ (Romans 10:9-10), who live in our geographical region (Ephesians 1:1), and who submit themselves to the government of EEF (Philemon 2; Hebrews 13:7, 17), are members of this particular portion of the visible church. In no way is this membership to be construed in such a way as to interfere with our fellowship with saints who attend church elsewhere.

Those members of EEF who vote in church elections will be called electors.

a. Electors may vote in the elections of Elders and Deacons.

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

Elections will be conducted at appropriate times.

There will be a monthly men's meeting, which will be the normal channel through which the Elders and Deacons receive advice from the church.

The Elders are collectively responsible to oversee the following:

All usual business of the Elders will be conducted at their regular meetings, or at special meetings called for a particular purpose. The Elders will appoint one of their number to moderate the meetings of the Elders, and one to record the minutes of the meetings. The moderator will not be an Elder whose principal duties include teaching the church on Sunday.

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

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

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

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, and one to record the minutes of the meetings. The Deacons will be prepared to give a general report of their work at each of the monthly men's meetings, they will provide a quarterly financial report to the church, and they will give an annual report to the Elders with proposals for the upcoming year.

Deacons are responsible for those duties assigned to them by the Deacons, and recorded in the minutes, with due regard to their gifts and desires. There is no distinction of rank among the Deacons.

If a Christian believes an Elder may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that Elder individually first (Matthew 18:15), and then with two or three others (Matthew 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the other Elders and present the charges
(1 Timothy 5:19).

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

If a Christian believes a Deacon may be morally or doctrinally unfit for his office, the scriptural requirement for him is clear: he is to approach that Deacon individually first (Matthew 18:15), and then with two or three others (Matthew 18:16). If the problem remains, then the individual, with the two or three witnesses, should come to the Elders and present the charges.

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

Members of EEF and non-member professing Christians who regularly attend our fellowship: Those who meet the criteria of membership according to Article l, Section A of this constitution or are a regularly attending non-member professing Christian, may be disciplined according to the procedures outlined in the following sections (1 Corinthians. 5:12-13).

Members of other churches: If another church has disciplined one of its members, and that individual seeks fellowship at EEF, then the Elders of EEF will seek to honor the discipline of the other church. This will only be done after due consultation with the individual concerned and the appropriate information is obtained from the disciplining church. The discipline will be honored unless in the unanimous judgment of the Elders there is clear and compelling evidence that the discipline was unbiblical (3 John 9-10).

The Elders of EEF will, through teaching and example, encourage the members and regular attenders of EEF to discipline one another through the following:

When a dispute is brought to the attention of the Elders (see Section B.5), they will ascertain whether or not the appropriate steps have been taken to resolve the matter privately. The Elders will also seek to carefully ascertain the facts of the case. As soon as the matter is brought to the Elders' attention, all decisions of substance by the Elders concerning the case must be entered in the minutes.

If in the unanimous judgment of the Elders the individual accused of sin may be guilty, and is unrepentant, then the Elders will schedule a formal judicial session of the Elders. Notification of this meeting will be made to the Electors of the church by mail and/or at the next monthly men's meeting.

The first judicial session will simply set forth what the charges are, what the scriptural standards concerning these charges are, who the principal witnesses are, and what the date of the trial will be. The one accused must be granted a reasonable amount of time to prepare a defense for the second judicial session, if he so desires (2 Corinthians 13:1).

If the one accused fails to appear at the first judicial session, then a copy of the minutes will be sent to him by registered mail, along with a warning that if he fails to appear the second time, the judicial session will proceed with the trial in his absence.

For the second judicial session, the Elders beforehand will appoint one of their number as a chairman for the hearing of the evidence. All the Elders, unless providentially prevented, will sit in judgment on the evidence. The chairman will ensure that the proceedings are taped, and that detailed minutes are kept. All the witnesses shall be placed under the most solemn oath (Deuteronomy 6:13).

After the evidence is presented, the Elders will retire to deliberate on the verdict. The Elders will remember at all times that the biblical standards of evidence are high, and that two or three witnesses are required in order to apply formal church discipline.

If a member of the church is involved in an open and scandalous sin, then there is no requirement for individuals privately to confront that person before the church takes formal action (1 Corinthians 5:1-13). Private confrontation in such cases is certainly to be encouraged, but is not necessary before the church can act. In such cases, the Elders may act by immediately scheduling the first formal judicial session.

If a guilty verdict is reached, the Elders will do the following:

If an innocent verdict is reached, the accused party's name will be cleared during the next regularly scheduled church service. If such a verdict suggests deceitfulness on the part of any of the witnesses who testified against the accused, such witness or witnesses will become the subject of an immediate judicial investigation according to the rules set forth in Article V, Section C. (Deut. 19:15-21).

As a result of the discipline, the one under discipline is to be considered and treated as an outcast (Matthew 18:17). To the members of EEF this means:

In all situations where the Elders take disciplinary action, they are required to fully document all of their actions. The level of documentation will vary with the gravity of the charge, and the status of the one disciplined. All documentation will be placed in the files of the church.

Members of EEF and non-member professing Christians who regularly attend our fellowship: The documentation will consist of entries in the minutes of the meetings of the Elders, entries in the minutes of the monthly men's meeting, and a transcript of all judicial sessions. Any transcript must have an attached letter from the Elders stating that the transcript is a true and reliable account of those proceedings.

Members of other churches: The documentation will consist of entries in the minutes of the meetings of the Elders, entries in the minutes of the monthly men's meeting if appropriate, any and all documentation provided by the disciplining church, and a copy of the letter from the Elders of EEF to the disciplining church, stating whether or not EEF would honor the discipline.

By unanimous vote of the elders on November 6, 1997, Evangelical became a member of the Confederation of Reformed Evangelicals. We hereby amplify the stated intention of this confederation as found in the preamble to its constitution which "...is not intended as a separation from other orthodox believers who confess the name of Christ, but rather as a gathering within that broader church, in order to work together effectively for reformation."

Withdrawal from the Confederation of Reformed Evangelicals may only occur by unanimous vote of the elders of Evangelical. The entire constitution of the Confederation of Reformed Evangelicals is incorporated into this article as follows:

(Ratified November 6, 1997)

In the providence of God, the church of Jesus Christ goes through periods of spiritual growth as well as times of spiritual and doctrinal decline. In a period of decline, the need of the hour is for churches to return to the standards of Scripture, and to encourage other churches to do the same. We are convinced that we live in such a time and that a great need for such a common testimony exists. To that end we have gathered our churches together.

The name of this confederation of churches is the Confederation of Reformed Evangelicals (CRE). As a confederation, we intend to form a broad connection between churches which, with respect to polity, is representative, being neither hierarchical nor autonomous. By reformed, we call to mind the need to restore the church from many contemporary abuses, as well as testify that we stand in the stream of historic Protestant orthodoxy. As evangelicals, we desire to confess the saving gospel of the Lord Jesus Christ in both love and doctrinal integrity. Our gathering of churches is not intended as a separation from other orthodox believers who confess the name of Christ, but rather as a gathering within that broader church, in order to work together effectively for reformation.

With patterns of church order and confessional standards, one of the fundamental requirements of Scripture is that of honesty (Ex. 20:16). Consequently, in the name of the Lord Jesus Christ, we charge you, the generations who will follow us in this confederation, to submit to the Scriptures with sincere and honest hearts, and to the standards of this confederation as consistent with the teaching of Scripture. When a portion of our order and confession is found to be out of conformity to Scripture, we charge you to amend it honestly, openly, and constitutionally, as men who must give an account to the God who searches the hearts of men. We charge you in the name of the Lord to abhor all forms of ignoring our intentions in what we have set down through dissembling, reinterpretation, dishonesty, relativism, pretended explanations, presumed spiritual maturity, assumed scholarly sophistication, or outright lying, so that the living God will not strike you and your children with a curse. We charge you to serve Him in all diligence and honesty, so that the blessings of the covenant may extend to your children for a thousand generations.

Our desire is simply to acknowledge, preserve and manifest unity, preserve purity, and advance Christ's kingdom in an orderly and reasonable way, resulting in mutual edification, accountability, and spiritual discipline. Association with this confederation is in no way meant to exclude warm, fraternal, and working relations with other faithful churches. Churches with existing denominational attachments may even be included in our confederation, depending on any constitutional restrictions maintained by that denomination.

Controversies within a local congregation regarding matters arising from differences between our various confessions will not be adjudicated beyond the local church level. All churches agree to work cheerfully and carefully in their study of doctrinal differences, and to strive for like-mindedness with one another (Rom. 12:16; 1 Cor. 1:10; Phil. 3:16).

Inclusion in the CRE presupposes honest subscription by the eldership to whatever confessions are adopted, with any exceptions carefully noted prior to affiliation (Ex. 20: 16; Col. 3:9). If a difference of conviction arises after a church has become affiliated, then the presbytery must be notified before the adoption of confessional or creedal exceptions by the local congregation which depart from, or may be at odds with, CRE standards.

All members in good standing in a local CRE congregation must be received into membership in any other CRE church, confessional differences between the churches notwithstanding.

The worship and work of each local congregation is ultimately to be governed by the teaching and godly examples supplied throughout all Scripture. This requires a practical understanding of all that Scripture teaches, including an understanding of lesser and greater matters (Matt. 23:24), Christian forbearance with weaker brothers (Rom. 14:1), liberty in worship which is not self-willed (Col. 2:20-23), and an avoidance of an overscrupulous zeal (1 Sam. 21:6; 2 Kings 5:18-19; Luke 4:16). We hold that in our corporate worship we are to be governed by the Word of God in its entirety. In this context alone, and with these constraints, we hold to what has been historically called the "regulative principle" (Deut. 4:2; Leviticus 10:1-2; 2 Sam. 6:6-7). Specifically, we hold that worship is to be centered on the faithful preaching and teaching of the Word of God (2 Tim. 3:16-17, 4:2), the faithful administration of baptism and the Lord's Supper (Matt. 28: 19-20; 1 Cor. 11:23-26), with both Word and sacraments protected and promoted by conscientious, biblical church discipline (1 Cor. 11:17, 20).

Before a congregation may be accepted into the CRE it must have been in existence for at least two years, have enough support from members to meet all regular expenses. Congregations seeking membership with the CRE which do not meet these criteria will be characterized as mission churches, and once accepted, may have non-voting delegations at presbytery and church council meetings. When such a congregation comes to meet the criteria for a particularized church, they may be accepted into voting membership of the CRE by a two-thirds vote of presbytery.

1. A minimum of two local churches are necessary to establish a presbytery (another term in common use is classis). Geographical boundaries for a presbytery will be established by each presbytery. Geographical boundaries of presbyteries may overlap, but in considering this presbyteries are urged to remember the law of Christ (Matt. 7:12; 3 John 9).
2. Each congregation in a presbytery will send two elders as voting representatives to each meeting of presbytery—one a teacher or minister, and the other a ruling elder. In the absence of a teacher or minister, a second ruling elder may serve.
3. The presbytery will have a stated annual meeting. If three quarters of the churches submit a written request to the moderator, an ad hoc presbytery meeting can be called. The decision to call for an ad hoc meeting of the presbytery cannot be made at presbytery.
4. Each presbytery will elect a moderator from among the assembled delegates when that office is vacant. The moderator will chair the meeting, and will be the presbytery's moderator, representative and spokesman for the next three years (Rev. 2:1; Acts 19:10, 20:28). All nominations for the position of moderator must be preposted on the agenda. The presbytery will also elect a moderator pro tem, to serve in cases of the moderator's absence, or to fill out the term of the moderator if the office of the moderator becomes vacant.
5. At votes of presbytery, each delegate has one vote. The moderator may not vote, and so in those cases when a church has only one vote because one of their delegates has been elected moderator, the remaining delegate has two votes.
6. No moderator may serve two consecutive terms as moderator (1 Pet. 5: 1-4).
7. Each moderator must be concurrently serving as a pastor, ordained teacher, or ruling elder in a local church. If a moderator ceases to serve in such a local office, then his term as moderator ceases at that time.
8. Full minutes of all the presbytery's proceedings will be kept. The public minutes and records of the presbytery will be published on a public electronic page maintained by the church of the moderator, with the moderator responsible for its contents. Minutes of confidential proceedings will be distributed in hard copy to all the churches in the presbytery. The costs associated with this process will be borne by the church of the moderator. Minutes must be posted within two weeks of their approval.
9. The moderator has the authority to call an ad hoc meeting of the presbytery, with the issues related to the stated reasons for calling the meeting being the only agenda items.
10. As representative of that presbytery, the moderator may encourage and spiritually strengthen the sessions of elders within his presbytery.
11. As representative of that presbytery, the moderator has the authority to meet with the moderators of any other presbyteries to encourage them or to be encouraged, as well as to inquire about the spiritual and doctrinal health of the churches within the other presbyteries. This should in no way be interpreted as a judicial or prelatical authority.
12. Before his term is completed, a moderator may resign his position, or may be removed by a three-fourths vote of presbytery.
13. After sending at least one fraternal delegation to a stated meeting of presbytery, churches may be admitted to membership in a presbytery through a two-thirds vote of the presbytery at its next stated meeting. They may remove themselves by whatever means their respective constitutions allow. When a church joins the CRE, this entire document through Article VI.XI must be adopted into that church's constitutional documents, according to the constitutional processes and standards of that church. The membership of the local church in the CRE is finalized at that point, and not before.
14. After a fair and open judicial hearing at presbytery, a congregation may be removed from membership in the presbytery by a two-thirds vote of the presbytery. Upon such occasions, the removed congregation retains the full right of appeal to council (see Article VI.IV).
15. Issues relating to the local congregation which may lawfully be brought before the presbytery are specified in this section. All matters not itemized here must be adjudicated and resolved at the level of the local church.
    
    Before any appeal is made, a matter must be first addressed at the local church level. Appeal may be made (1.) when the session of elders is accused by two or more of the church members of participating in or tolerating grievous dishonesty in subscription to the doctrinal or constitutional standards of the local church; or, (2) when the session of elders is accused by two or more of the church members of gross misbehavior. In any case where at least two witnesses are from the same household, three witnesses are required to hear the case. The presbytery must refuse to hear frivolous or unconstitutional appeals.
16. The decisions of the presbytery with regard to the local congregation are spiritually authoritative, but practically advisory. If the elders of a particular congregation choose to refuse the instruction of the broader church, they may do so without deprivation of property. However, if their disregard of godly counsel is particularly egregious, they may be removed from membership in the CRE, in accordance with Section N above.
17. When an appeal comes to presbytery, a simple majority at presbytery is necessary to decide the issue. The matter may be appealed further to the council by the appellant. The council must refuse to hear frivolous or unconstitutional appeals.
18. The presbytery may form no standing committees or boards. Every committee must be ad hoc and automatically dissolve when it completes its assigned task, or submits its assigned report to the presbytery. Assigned tasks may not be open-ended, allowing for de facto standing committees.
19. A simple majority of the presbytery may seat fraternal delegations from other Christian churches. Such delegations are encouraged to come as observers and friends, or as prospective members of the CRE. Members of fraternal delegations may not vote, although they may address the presbytery at the invitation of the moderator. They may not participate in debate without unanimous consent of the assembled delegates.
20. The presbytery may from time to time address issues not included in the historic creeds and confessions by means of overtures, memorials (see Article VI.XI), or confessional statements.

1. A minimum of two presbyteries are necessary to form the council (Acts 16:4).
2. Each congregation in a presbytery will send two elders as voting representatives to the meeting of church council—one a teacher or minister, and the other a ruling elder. In the absence of a teacher or minister, a second ruling elder may serve.
3. The council will have an stated meeting every five years. If three quarters of the presbyteries submit a written request to the moderator of the council, an ad hoc council meeting can be called. The decision to call for an ad hoc meeting of the council cannot be made at council.
4. Each council will elect a moderator from among the assembled delegates when that office is vacant. The moderator will chair the meeting, and will be the council's moderator, representative and spokesman for the next five years (Rev. 2:1; Acts 19:10, 20:28). All nominations for the position of moderator must be preposted on the agenda. The council will also elect a moderator pro tem, to serve in cases of the moderator's absence, or to fill out the term of moderator if the office of the moderator becomes vacant.
5. At votes of council, each delegate has one vote. The moderator may not vote, and so in those cases when a church has only one vote because one of their delegates has been elected moderator, the remaining delegate has two votes.
6. Full minutes of all the council's proceedings will be kept. The public minutes and records of the council will be published on a public electronic page maintained by the church of the moderator, with the moderator responsible for its contents. Minutes of confidential proceedings will be distributed in hard copy to all the member churches. The costs associated with this process will be borne by the church of the moderator. Minutes must be distributed within two weeks of their approval.
7. No moderator may serve two consecutive terms as moderator. No moderator of the council may serve as moderator of a presbytery concurrent with service as moderator of the church council.
8. Each moderator must be concurrently serving as a pastor, teacher, or ruling elder of a local church. If a moderator ceases to serve in such a local office, then his term as moderator ceases at that time.
9. Before his term is completed, a moderator may resign his position, or may be removed by a three-fourths vote of council.
10. The council may form no standing committees or boards. Every committee must be ad hoc and automatically dissolve when it completes its assigned task, or submits its assigned report to the council. Assigned tasks may not be open-ended, allowing for de facto standing committees.
11. A simple majority of the council may seat fraternal delegations from other Christian churches. Such delegations are encouraged to come as observers and friends, or as prospective members of the CRE. Members of fraternal delegations may not vote, although they may address the council at the invitation of the moderator. They may not participate in debate without unanimous consent of the assembled delegates.
12. The council may from time to time address issues not included in the historic creeds and confessions by means of overtures, memorials, or confessional statements.
13. Neither church council nor presbyteries may own property. All property within the CRE will be owned by the local congregations. General costs associated with hosting the presbytery or church council will be borne by the host church of the presbytery or church council. Specific costs (e.g. food and travel) will be borne by the delegates or sending churches.
14. All retirement or pension plans for CRE ministers, teachers, missionaries, etc. will be under the authority, management and oversight of the local churches, and will not be the responsibility of the presbyteries or church council.

1. All supported international or domestic CRE missionaries will not be sent by the presbyteries or church council, but rather by the local church.
2. As appropriate, the other churches in the presbytery can offer encouragement and financial support, but the accountability of the missionaries will only be to the congregation which is the sending body.
3. As circumstances warrant, missionaries may seek a transfer of the sending authority from one local church to another, with the details to be worked out between the missionary and the elders of the respective congregations involved.

1. The CRE affirms the need for spiritually-disciplined, well-educated pastors, qualified in their households, grounded in rigorous and wise handling of the Scriptures, and exhibiting a thorough understanding of the biblical world and life view (1 Tim. 3:1-7; Tit. 1:5-9).
2. Any institutions and processes of ministerial education and training that are formally associated with the CRE must be under the authority and supervision of a local session of elders in a local CRE church (2 Tim. 2:1-2).
3. Any candidate for pastor, minister, or teacher within the CRE will be examined by a local session of elders with regard to his manner of life, knowledge of Scripture, and doctrinal understanding. The presbytery will also examine him with regard to his manner of life, knowledge of Scripture, and doctrinal understanding. The presbytery may then by a simple majority recommend his ordination by the elders of the local congregation. The local session is not judicially bound by the recommendation of presbytery.
4. If a minister or teacher has been ordained within the CRE, he may not be required by presbytery or council to undergo another examination. Such an examination may occur if both the calling church and the candidate agree to it. If a man has been ordained outside the CRE, then the same procedures are followed as with a new candidate.
5. Each candidate, regardless of his level of formal education, will be examined before ordination (See Article VI.XI.C).

1. The CRE holds as its foundational confession of faith the Apostles Creed, the Nicean Creed, and the Definition of Chalcedon. These confessions are included in Article VI.XII of this document.
2. The CRE holds generally to the system of doctrine reflected in the great creeds, catechisms, and confessions of the Reformation, and consequently requires all confederated churches to hold to at least one of the particular statements listed in Article VI.II.F.
3. Revisions to any portion of these confessions of faith must have a first reading at a stated meeting of the church council, and may then be brought to a vote at the subsequent stated meeting (See Article VI.XI.E).
4. Three quarters of the presbyteries are required to propose revisions to this confession of faith.
5. Such proposed revisions will be placed on a list of potential revisions maintained by the moderator, to await consideration at the appointed time.
6. Three quarters of the presbyteries may remove proposed revisions to the confession of faith at any time prior to the council when they are to be voted on.
7. A proposed change in the confession requires a three quarters margin in order to pass.
8. This process of revision applies only to the confessional statements, and not to other portions of this constitution.
9. If a church's standing in the CRE is potentially affected by the process of confessional revision, that church has five years within which to make their first appeal to presbytery.

1. Neither council nor presbyteries will be considered as having acted unless a measure is moved, seconded, carried by the appropriate number of votes, entered in the minutes, and approved in the minutes.
2. The minutes of presbyteries will be approved when the moderator has circulated a draft of the minutes within two weeks of the adjournment of the presbytery. All suggested corrections must be made by the churches within a week, and a revised copy of the minutes will be circulated for final approval. The minutes require a two thirds margin to be approved. Lack of response from a church will be considered an affirmative vote. The final approval of the minutes must occur within one month of the adjournment of presbytery.
3. The minutes of the council will be approved when the moderator has circulated a draft of the minutes within one month of the adjournment of the council. All suggested corrections must be made by the churches within a month, and a revised copy of the minutes will be circulated for final approval. The minutes require a two thirds margin to be approved. Lack of response from a church will be considered an affirmative vote. The final approval of the minutes must occur within six months of the adjournment of the council.
4. The quorum for presbytery and church council meetings will be two-thirds of the voting delegates.
5. The agenda of any stated presbytery meeting must be posted on the public electronic page maintained by the moderator of the meeting in question no less than thirty days and no more than sixty days before the meeting. The agenda of any stated council meeting must be posted on the public electronic page maintained by the moderator of the meeting in question no less than thirty days and no more than six months before the meeting. Motions to amend the agenda at the meeting require a unanimous vote.
6. In order to set time limits for floor debate, a three quarters vote is required.
7. In order to call for the question, a three quarters vote is required.

1. When at least two of the founding sessions have approved the inclusion of this document in their constitutions, the CRE will have formed. The sessions involved are Evangelical in Bellevue, Washington, Wenatchee Evangelical Fellowship in Wenatchee, Washington, and Community Evangelical Fellowship in Moscow, Idaho. Following the formation of the CRE, the churches will then confer and establish the time and place for the first presbytery.
2. Other churches interested in the CRE may send fraternal delegations to the first presbytery meeting to facilitate consideration for membership by other members of the presbytery.

1. This constitution of the CRE, excluding the article containing the confessions of faith, may be amended at any time by a three/quarters margin at any regularly scheduled meeting of the church council, or by the sole presbytery at any time prior to the formation of the first council.

1. A local congregation within the CRE is not excluded from membership if it is incorporated, but churches are strongly urged to avoid such status. The Lord Jesus Christ is the only rightful Head of the church (Eph. 1:22), and incorporation blurs that truth in that a corporation is judicially a creation of the state (Matt. 22:21).
2. In questions about candidates for ordination, the local session is not judicially bound by the recommendation of presbytery. But when the local church has sought the wisdom of the broader church, agreement with such recommendations is strongly encouraged.
3. While a formal seminary education may prepare a candidate for ordination, our confederation strongly prefers ministerial training, under the oversight of local church elders, which maintains high academic and theological standards (including training in the original languages of Scripture), and yet at the same time incorporates an apprentice or internship approach within the context of the local congregation.
4. Our process of confessional revision is established so that the differences between our churches may be resolved over time by a careful striving for like-mindedness. The process is established to work in a slow and deliberate fashion so that we will be less susceptible to various fads and winds of doctrine (Eph. 4:14).