Spirit-Filled Church

It is not the issue whether we are too much but rather preferences. We are to have a spirit-filled church and spirit-filled worship. When Jesus said John 4:23-24 "true worshipers will worship the Father in spirit and truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in spirit and in truth." We are commanded to worship in spirit and we should be spiritual. We ought to live as direct response to spiritual transformation from the inside. We are working on spiritual attitudes of our hearts. We who know and love Him are the living church that has been born into the family of God by the Holy Spirit. As members of "the general assembly and church of the first-born, who are written in heaven" (Heb. 12:23), we have been declared righteous because our sin has been washed away by the blood of Jesus Christ (Rev. 1:5).

Spirit-filled Church is outlined in Galatians 5:22-23 "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." That we should "not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption." (Ephesians 4:30) That if we have any encouragement from being united with Christ, if any comfort from His love, if any fellowship with the Spirit, if any tenderness and compassion, then make our joy complete by being like-minded, having the same love, being one in spirit and purpose. (Philippians 2:1-2). Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God (Colossians 3:16). Some prefer one worship style while other prefer another worship style. Christians sometimes follow their conscience on their worship preferences. The key is when we are in a community of people when worshipping, its matter of respect of other worshippers and spiritual self-control when we worship in spirit.

Motives of using Spiritual Gifts

I know there are people speaking in tongues today but not many are able to interpret them. Tongues can be practiced in a matter that should be consistent with the Bible. Tongues spoken in private is permissionable because it is "in private between God and the person" and no interpreters are needed. Only God knows and understands. This all come down to common sense when we are using our spiritual gifts such as tongues that God provides for us to use at HIS discretion, not ours. Paul explained in his letters that the manifestations of the Spirit were given to everyone for the profit to all. Any selfish motives toward the gifts of God can destroy God's blessings' purposes and usefulness. I have seen some abuses in this area which bothers me over the years that the abuses are not managed correctly. I have seen churches who lack "stewardship of spiritual gifts" meaning they have trouble managing their own spiritual gifts. Spiritual stewardship is looking at the members spiritual gifts and to look at their lives spiritually in from God's perspective.

In I Cor 12:29-31, Paul addresses the issue of tongues and other gifts. “Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret? But eagerly desire the greater gifts.”

Gift of Interpretation: Interpretation of tongues (1 Cor. 12:10), hermeneia glosson -- that is, old word, here only and 14:26 in N.T., from hermeneuo from Hermes (the god of speech). Cf. on diermeneuo in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it.

Notice Paul's list of "gifts," 12:8-10 and v. 28; tongues (ethnic languages) is listed last, showing that they were the least desirable of all the gifts (cf. 14:5).

If the gift of tongues is active today, no church should forbid it. However, it must be done in the proper way. Going back to verse 27, “If anyone speaks in a tongue, two - or at the most three – should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and God.” This is where I fault most churches that promote speaking in tongues, there must be an interpreter. If there is no interpreter, the speaker remains silent and speaks only to God and himself. If there is no one to interpret, the speaker does nothing but edify himself.

Going back to the concept of the church as a body, a body has every part that it needs otherwise it is considered handicapped. The church likewise should have every gift it needs. There shouldn’t be many churches who truly have people gifted in tongues that don’t have an interpreter. God will provide an interpreter if there is someone speaking in tongues at your church. Otherwise, it would be a church that is missing a part.

The Bible offers no clear proof that tongues have ceased. Many of you feel strongly one way or another about the issue, as do I. I do suggest that you take God’s word on it and where things are clearly spelled out, that the churches obey it. The best thing is to testify of Christ, preach the gospel, apply his Word to the whole of life and thought, and do not forbid tongues, as long as they meet the conditions established by Paul to prevent their misuse. Of course, those conditions cannot be met today, but if tongues were "active" today, they no doubt would be something like Paul laid out in 1 Cor. 14:18.

True spirituality is defined as humility and love for one another shown by actions, not by any "supernatural ability" one might think he has (see all of 1 John).

When people are turned away from a "lively Church".... who profits? 1 Corinthians 14:4 "He who speaks in a tongue edifies self" 1 Corinthians 10:32 "Do not cause anyone to stumble, whether Jews, Greeks or the church of God"

1 Corinthians 14:22-23
Tongues, then, are a sign, not for believers but for unbelievers; prophecy, however, is for believers, not for unbelievers. So if the whole church comes together and everyone speaks in tongues, and some who do not understand or some unbelievers come in, will they not say that you are out of your mind?

1 Corinthians 14:14 For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 1 Corinthians 14:19 But in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.

If have an attitude about this topic, especially thinking "that's your problem"... then that is spiritual gift that is not working. Philippians 2:5 Your attitude should be the same as that of Christ Jesus. 1 Corinthians 13:1-3 "If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal. If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing."

Being lead by the Spirit comes with responsibilities. If we think we are standing firm, be careful that we don't fall (1 Corinthians 10:12) that we are eager to have spiritual gifts, we are to try to excel in gifts that build up the church (Corinthians 14:12) to each one the manifestation of the Spirit is given for the common good (1 Corinthians 12:7). If those who are listening to us speaking in tongues that we are praising God with our spirit, how can one who finds himself among those who do not understand say "Amen" to our thanksgiving, since he does not know what you are saying? (1 Corinthians 14:16). For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline (2 Timothy 1:7). That we should not do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world (1 John 4:1)

Let the Holy Spirit do what He will through you and see what He does with you. Just allow the Holy Spirit plant the desires to serve the spiritual gift or gifts and watch fellow members affirm your spritual gifts. The Spiritual Gifts you will use are going to be something that causes fellow members of the local church to respond, because it is for them. 1 Corinthians 14:12 "So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church." The idea of the spiritual gifts is simply that the Lord uses that gift in a unity, in a unifying way. God will use our spiritual gifts by His Spirit as He wills.

This is not quick and easy answer but I think it is the only way we can truly know our spiritual gifts by allowing God to supply the gifts as He pleases.

1 Corinthians 1:7 Therefore you do not lack any spiritual gift as you eagerly wait for our Lord Jesus Christ to be revealed.

John Piper: Don't Waste Your Life Tract

January 1, 2004


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Note: This tract is available for purchase in our online store.

Since September 11, 2001, I have seen more clearly than ever how essential it is to exult explicitly in the excellence of Christ crucified for sinners and risen from the dead. Christ must be explicit in all our God-talk. It will not do, in this day of pluralism, to talk about the glory of God in vague ways. God without Christ is no God. And a no-God cannot save or satisfy the soul. Following a no-God—whatever his name or whatever his religion—will be a wasted life. God-in-Christ is the only true God and the only path to joy.

To bring us to this highest and most durable of all pleasures, God made his Son, Jesus Christ, a bloody spectacle of blameless suffering and death. This is what it cost to rescue us from a wasted life. The eternal Son of God “did not count equality with God a thing to be grasped, but made himself nothing.” He took “the form of a servant” and was born “in the likeness of men . . . . He humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:6-8).

All Things Were Made for Him
This Jesus was and is a real historical man in whom “the whole fullness of deity dwells bodily” (Colossians 2:9). Since he is “God of God, Light of Light, very God of very God,” as the old Nicene Creed says, and since his death and resurrection are the central act of God in history, it is not surprising to hear the Bible say, “All things were created through him and for him” (Colossians 1:16). For him! That means for his glory.

Ever since the incarnate, redeeming work of Jesus, God is gladly glorified by sinners only through the glorification of the risen God-Man, Jesus Christ. His bloody death is the blazing center of the glory of God. There is no way to the glory of the Father but through the Son. All the promises of joy in God’s presence, and pleasures at his right hand, come to us only through faith in Jesus Christ.

If We Reject Him, We Reject God
Jesus is the litmus test of reality for all persons and all religions. He said it clearly: “The one who rejects me rejects him who sent me” (Luke 10:16). People and religions who reject Christ reject God. Do other religions know the true God? Here is the test: Do they reject Jesus as the only Savior for sinners who was crucified and raised by God from the dead? If they do, they do not know God in a saving way.

That is what Jesus meant when he said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Or when he said, “Whoever does not honor the Son does not honor the Father who sent him” (John 5:23). Or when he said to the Pharisees, “If God were your Father, you would love me” (John 8:42).

If we would see and savor the glory of God, we must see and savor Christ. For Christ is “the image of the invisible God” (Colossians 1:15). To put it another way, if we would embrace the glory of God, we must embrace the Gospel of Christ. The reason for this is not only because we are sinners and need a Savior to die for us, but also because this Savior is himself the fullest and most beautiful manifestation of the glory of God. He purchases our undeserved and everlasting pleasure, and he becomes for us our all-deserving, everlasting Treasure.

The Gospel is the Good News of the Glory of Christ
This is how the Gospel is defined. When we are converted through faith in Christ, what we see with the eyes of our hearts is “the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4). The Gospel is the good news of all-conquering beauty. Or to say it the way Paul does, it is the good news of “the glory of Christ.” When we embrace Christ, we embrace God. We see and savor God’s glory. There is no savoring of God’s glory if we do not see it in Christ. This is the only window through which a sinner may see the face of God and not be incinerated.

The Bible says that when God illuminates our hearts at conversion, he gives “the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Corinthians 4:6). Either we see the glory of God “in the face of Jesus Christ,” or we don’t see it at all. And “the face of Jesus Christ” is the beauty of Christ reaching its climax in the cross. The bloody face of Christ crucified (and triumphant!) is the countenance of the glory of God. What was once foolishness to us becomes our wisdom and our power and our boast (1 Corinthians 1:18, 24).

Life is wasted if we do not grasp the glory of the cross, cherish it for the treasure that it is, and cleave to it as the highest price of every pleasure and the deepest comfort in every pain.


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© Desiring God

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way, you do not charge a fee beyond the cost of reproduction, and you do not make more than 1,000 physical copies. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be explicitly approved by Desiring God.

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John Piper: Ministering to Your Pastor

August 1, 1978


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Let's begin with a passage of Scripture from Romans 1:8-12. Paul says to the church:

First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I mention you always in my prayers, asking that somehow by God's will I may now at last succeed in coming to you. For I long to see you, that I may impart to you some spiritual gift to strengthen you—that is, that we may be mutually encouraged by each other's faith, both yours and mine.

I would like to discuss our responsibility to minister to our pastor. We have heard many times that all Christians are ministers, accord­ing to Ephesians 4:12. We stress in our Sun­day school classes the need to pray for each other and encourage each other in the faith, but I think we are prone to forget that our pastor is one of us. So I want to remind us why we need to minister to our pastor, how we might do it better, and what we can hope for as a result.

First, why must we minister to our pastor? The reason is that he is a human and a fellow believer like us. As a man, he is just as suscep­tible to temptations as any of us. Faith isn't automatic for him just because he is a pastor. It is no easier for him to be a loving, hopeful person than it is for us. His resources in the fight of faith are no greater than ours. He is one of us.

More than that, the unique burdens of his calling demand our faithful ministry to him; for example, the administrative burden of see­ing that a hundred details are taken care of. Most of these we are never even aware of. Then there is the burden of hearing and delivering messages from God week after week. Don't ever think that these messages come easily for a pastor. If they are con­sistently Biblical, they require much hard work. Many tears are shed in a pastor's study over sermons that just won't come. If we feel spiritually dry we might skip church or come for renewal, but where can a pastor go?

Then there is the burden of wanting his peo­ple to act more like Jesus and be the light of the world. Paul said to the Galatians (4:19), "I am again in the anguish of childbirth until Christ is formed in you!" Nothing weighs heavier on a pastor's heart than when his people don’t grow in faith, love, and righteousness.

You could all make a longer list of pastoral pressures, but now let's consider how we can minister to our pastor.

The best way to bear the burden of your pastor is to be a Christian. Paul said in Philip­pians 2:2-3, "Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from rivalry or conceit, but in humility count others more significant than yourselves." In other words, nothing will refresh our pastor like a humble, loving, Christ-like congregation. Paul said to the Roman church, "I long to see you … that we may be mutually encouraged by each other's faith" (1:11-12). Our faith is a source of great encouragement to our pastor. So let's be a believing people.

Besides this, I have three specific sugges­tions of things we can do to build our pastor up and increase the fruitfulness of his ministry.

1) Pray for him every day. Write it down so you don't forget. And don't just say, "God bless the pastor.” Be specific. Pray for his health, his messages, his family, his visiting, his flaws and weaknesses. Put yourself in his place and try to feel with him as you pray.

2) Second, go out of your way to say some gracious words of encouragement. Write him a note on the registration card, send a letter now and then to his home; call him up on the phone. Get him alone sometime, look him right in the face, and say, "I appreciate your work, pastor, and I am praying for you every day." Don't be satisfied with platitudes at the door after Sunday services.

3) Third, admonish him in a spirit of forgiveness. I have never talked to anyone in my life who is completely satisfied with his pastor. There is a very simple reason: All men are imperfect. Some people never seem to learn this. and they hop from church to church in search of the flawless pastor. That's hopeless. It is far better to find a church where you feel at home and to consider it your life­long responsibility to help the pastor grow. Everyone would like to change something about his pastor, but how many of us have devoted ourselves to earnest prayer about that thing? And how many have sat down with him and with a humble, forgiving spirit admonished him to change? If we love him we will do it ... and he is not all that scary to talk to.

Those are just some of the ways to minister to your pastor. You think of others.

The final question I raised was, what can we hope for as a result of our ministry? In short, we can hope for a refreshed, hopeful, in­vigorated pastor. Thus our ministry to him will come back to us like a boomerang and will create a refreshed, hopeful, and invigorated people. Then the world will know that Christ is real and is at work among us.


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© Desiring God

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way, you do not charge a fee beyond the cost of reproduction, and you do not make more than 1,000 physical copies. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be explicitly approved by Desiring God.

Please include the following statement on any distributed copy: By John Piper. © Desiring God. Website: www.desiringGod.org. Email: mail@desiringGod.org. Toll Free: 1.888.346.4700.

John Piper: The Meaning of Membership and Church Accountability

Revised February 2001

Is Church Membership Taught in the New Testament?
Membership in a local church involves commitment to worship the Lord corporately, edifying brothers and sisters through mutual exhortation and service, cooperating in mission, and holding each other accountable to walk in a manner pleasing to the Lord as a witness to the truth of Christ in the world.

We believe that covenant church membership is a wise and helpful path for those who desire to walk together in obedience to the Lord and in a manner that is worthy of the gospel of Christ (Philippians 1:27). This becomes evident when we consider how the New Testament teaching on church government and church discipline relate to mutual accountability and thus to the concept of covenant membership.

The New Testament teaching about church government and church discipline would be meaningless if some form of commitment to mutual accountability in a body of believers were not expected.

Church Government Implies a Membership of Accountability
The New Testament teaches that the local church has elders or overseers who have special responsibility to equip (Ephesians 4:11) and care for (Acts 20:28) and teach (1 Timothy 3:2; Titus 1:9) the members. The New Testament teaches that the members are to respect (1 Thessalonians 5:12f.) and be submissive to (Hebrews 13:17) these leaders, but not to treat them as infallible (1 Timothy 5:20) or in the place of Christ (Matthew 23:8-12). They are servants, not masters (Luke 22:26), and their leadership comes from their divine call to serve (Acts 20:28), not from their desire to rule. Their leadership does not replace the congregation of believers as the body with final authority under the Lord (Matthew 18:17; 1 Corinthians 5:4; Acts 6:3; 15:22).

This whole picture of called leaders, and people who affirm that leadership, assumes the existence of “church membership” that consists in a corporate life of mutual accountability. Leadership and submission have no meaning where there is no commitment to accountability (that is, to membership).

Church Discipline Implies a Membership of Accountability
Jesus said, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector” (Matthew 18:15-17).

What this implies is that Christians are to be members of churches where they are held accountable to walk in a way that pleases the Lord. If there were no relationship of accountability, it would be meaningless to “tell it to the church,” because the offending person would simply say, “That church has no jurisdiction over me.”

The same thing is implied in 1 Corinthians 5. A man in the church is living in blatant immorality and is proudly unrepentant (v. 2). Paul writes, “Let him who has done this be removed from among you” (v. 2). He goes on to say, “When you are assembled . . . you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus” (vv. 4-5).

None of this would be feasible if the immoral man could simply say, “I am not accountable to you. I can do what I please. You have no authority or rights over me.” In other words, the teaching of the New Testament on church discipline implies that church membership (involving mutual accountability among the members) is the will of God for all Christians.

The Church Covenant
The biblical call for a membership of mutual accountability in a local body of believers suggests the need for believers to make a covenant with one another. This is simply implied in agreeing to hold each other accountable to walk in a manner pleasing to the Lord.

The church covenant is a written summary of biblical practice that a church agrees should be the basis of its accountability. The covenant allows for freedom of conscience in areas where the Bible is not definite in its guidance. The covenant focuses on principles, especially as they relate to our corporate life together.

What follows is the Bethlehem Baptist Church Covenant:

(1) Having been led, as we believe, by the Spirit of God, to receive the Lord Jesus Christ as our Savior, and, on the profession of our faith, having been baptized in the name of the Father and of the Son and of the Holy Spirit, we do now, in the presence of God, angels and this assembly, most solemnly and joyfully enter into covenant with one another as one body in Christ.

(2) We engage, therefore, by the aid of the Holy Spirit, to walk together in Christian love, to strive for the advancement of this church in knowledge, holiness, and comfort; to promote its prosperity and spirituality; to sustain its worship, ordinances, discipline, and doctrines; to contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the gospel through all nations.

(3) We also engage to maintain family and secret devotions; to educate our children in the Christian faith; to seek the salvation of our kindred and acquaintances; to walk circumspectly in the world; to be just in our dealings, faithful in our engagements, and exemplary in our deportment, to avoid all tattling, backbiting and excessive anger; to seek God’s help in abstaining from all drugs, food, drink, and practices which bring unwarranted harm to the body or jeopardize our own or another’s faith.

(4) We further engage to watch over one another in brotherly love; to remember one another in prayer; to aid one another in sickness and distress; to cultivate Christian sympathy in feeling and courtesy in speech; to be slow to take offense, but always ready for reconciliation and mindful of the rules of our Savior to secure it without delay.

(5) We moreover engage that when we remove from this place we will, if possible, unite with a church where we can carry out the articles of this confession and the spirit of this covenant.

This covenant provides a summary of the life which we will hold each other accountable to pursue. When a person becomes a member of Bethlehem he or she engages to live by this covenant and to help others in the church do the same. The assumption is that the “children of the light” will walk differently from the world. But this raises the following question.

Is the Goal of Disciplined Church Membership a Pure Church?
Accountability in the local church does not mean that the church will ever be perfectly pure in this age. We sin after conversion. The church is a company of forgiven sinners who wrestle against their own remaining sinfulness every day.

“All have sinned and fall short of the glory of God.” (Romans 3:23)

“If we say we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8)

“When I want to do right, evil lies close at hand. For I delight in the law of God, in my inmost self, but I see in my members another law at war with the law of my mind.” (Romans 7:21f.)

“Not that I have already obtained [the resurrection] or am already perfect; but I press on to make it my own, because Christ has made me his own.” (Philippians 3:12)

Therefore, church membership does not involve an expectation to live perfectly. Rather, church membership is a commitment to worship and minister in a body of believers where the members covenant together to hold each other accountable to pursue obedience to what Scripture teaches.

The pursuit of obedience is not the same as perfection. It will involve failure and confession on a regular basis. The mark of a true Christian, and the mark of a church member in good standing, is not perfection, but the persistent fight of faith that recognizes sin as sin, confesses it, and turns from it in new resolves of holiness again and again.

How Does Church Discipline Work?
In a good family, discipline should be overwhelmingly instructive and encouraging. Teaching a child how to make his bed by patient instruction is part of a well disciplined home. Nevertheless, spankings (especially in the younger years) will probably be a needed part in an atmosphere of loving, patient instruction and admonition.

So it will be in the church. Mutual accountability should be mainly instructive and affirming. It means that all of us in the church are responsible both to give and receive encouragement, counsel, consolation, exhortation, and admonition (1 Thessalonians 5:14; Hebrews 3:13; Galatians 6:1; 2 Corinthians 1:3f.).

This is implied in the precious doctrine of the priesthood of all believers (1 Peter 2:5, 9; Revelation 1:6; 5:10). We are priests for each other in that we minister God’s grace to each other (1 Peter 4:10), intercede for each other with God (Romans 15:30), and confess our sins to each other (James 5:16). Membership in the church then is a commitment to the tender love of encouragement, and the tough love of confrontation—to give it humbly and to receive it without defensiveness.

Only in rare cases does the New Testament suggest that accountability will lead to an all-church, disciplinary act of excommunication. This kind of discipline results when a member forsakes the covenant and persists in a refusal to forsake and repent of willful sin. Such cases seem to be ones in which the sin of a member is open for the public to see and is impenitently persistent. In other words, the commitment to pursue obedience is broken. Instead of pursuing obedience, the member has settled into a behavior or an attitude with no effort to flee from it as sin. This would be a willful decision to live in violation of the covenant.

In this case, those members who are the nearest friends should, if possible, approach the person early in his or her slide into sin. If there is no repentance, the process of Matthew 18:15-17 should continue to be followed. The goal at every step of the way is repentance and forgiveness and reconciliation for the good of the offender and the spiritual health of the church and the glory of Christ.

When the private efforts of loving church members do not bring about repentance, the overseers of the church should be brought in, and a process of patient inquiry and entreaty should be followed. If repentance does not result, the leaders of the church will present the findings to the church body and action will be taken to remove the person from membership in the hope that this will sober him or her and win repentance (1 Corinthians 5:5; 2 Corinthians 2:6-7; 2 Thessalonians 3:14-15). The fact that it is easy today for a disciplined person to be offended and withdraw membership and go to another church should not hinder the obedience of the church.

Guidelines from the Bethlehem Baptist Church Constitution and By-Laws Concerning Church Discipline
In Article III of the Constitution, immediately following the Church Covenant, church membership is defined as follows:

The membership of this church shall consist of persons who confess faith on the Lord Jesus Christ as personal Savior, who give evidence of regeneration by a living consistent with their profession and with the views of faith, doctrine, and practice of this church, who have been baptized by immersion and who have been received into its membership according to the By-Laws of this church.

A life consistent with “the practice of this church” is part of the commitment of membership. This “practice” has been spelled out in general terms in the Church Covenant.

In the By-Laws, Article I, Section 1, the general procedure concerning membership includes this initial sentence:

All actions regarding membership, either of accession or dismissal, shall be by vote of the church upon recommendation of the Council of Elders.

This accords with Matthew 18:17, which makes the church body the final court of appeal in whether a person is part of the church or not.

The last sentence of the Church Covenant is reinforced in Article I of the By-Laws, Section 6b:

Members who remove from this city, shall supply the church with their new address and apply for a letter of dismissal within one year provided there be a church of the same faith and order in the place to which they move.

Extended out-of-town memberships, when the health and mobility of a person allow for affiliation with another local evangelical church, signify an abandonment of covenant commitments, and the need for change or church discipline.

Article VII of the By-Laws is entitled “Discipline.” This is an attempt to acknowledge that we are all sinners and all need correction and admonition and exhortation regularly. Discipline is the daily ongoing effort of all the members to reconcile differences and help each other overcome doubt and discouragement and temptation, and to call each other back from developing bad habits.

The New Testament teaches that there are acts of disobedience to Christ that require church action in addition to patient personal admonition (Matthew 18:17; 1 Corinthians 5:1-5). Not all sins are equal in every respect. All are an offense to the holiness and goodness of God. All are worthy of condemnation. When we see them crouching at the door of our hearts, we should oppose all of them with great vigor (Matthew 18:89). But all are not equally harmful. And all are not equally common among men. And sometimes all are not fought and forsaken.

Some sins have harmful effects that reach deeper in the sinner himself (1 Corinthians 6:18) and are more destructive in the lives of others (1 Corinthians 5:6). Some sins bring more reproach on the name of Christ than others because they are acknowledged by such a large majority to be evil or hurtful (1 Corinthians 5:1). And some sins are more significant because they are pursued so long and with so little contrition and so little effort to change (1 John 5:6).

In any case, “The discipline of members shall be a responsibility of the Council of Elders under such rules and procedures as the Elders may from time to time establish on the basis of Scripture. All such proceedings shall be guided by a spirit of prayer mingling Christian kindness, forbearance, and holy firmness under the guidance of the Holy Spirit” (By-Laws, Article VII).

Conclusion
Let our common prayer ascend that Bethlehem would be a covenant people full of love to one another and to all people; that we would reverence Christ and seek to please him in all things through the obedience of faith; and that we would be a “city set on a hill” that cannot be hid, and a company of sojourners full of good works that bring glory to God our Creator and Redeemer.


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Monergism.com

The following essays on monergism are listed in order of depth. For those who are exploring the issue for the first time, I recommend reading the first articles, since they are written on a more basic level. When you begin to understand the critical nature of this doctrine and wish to explore it further, go ahead and study the other essays and charts listed further down this page. They are filled with biblical support. The ideas and concepts presented here may come as a suprise to some. Nevertheless I would encourage you to stick with it because such a reaction is normal and I am confident it can be prove beyond doubt that monergism is a sound and biblical doctrine - a doctrine centered in the person and work of Jesus Christ that I believe may just change your life.

A Simple Explanation of Monergism by John Hendryx
Monergism simply means that it is God who gives ears to hear and eyes to see. It is God alone who gives illumination and understanding of His word that we might believe; It is God who raises us from the dead, who circumcises the heart; unplugs our ears; It is God alone who can give us a new sense that we may, at last, have the moral capacity to behold His beauty and unsurpassed excellency. "In theology, [monergism is] the doctrine that the Holy Spirit is the only efficient agent in regeneration [the new birth] - that the human will possesses no inclination to holiness until regenerated [born again], and therefore cannot cooperate in regeneration."

Regeneration Precedes Faith By R. C. Sproul
One of the most dramatic moments in my life for the shaping of my theology took place in a seminary classroom. One of my professors went to the blackboard and wrote these words in bold letters: "Regeneration Precedes Faith."

Two Views of Regeneration by John Hendryx (See this helpful chart for clarity)
This is a comparison chart showing the real differences between monergism and synergism.

I say that man, before he is renewed into the new creation of the Spirit's kingdom, does and endeavours nothing to prepare himself for that new creation and kingdom, and when he is re-created has does and endeavors nothing towards his perseverance in that kingdom; but the Spirit alone works both blessings in us, regenerating us, and preserving us when regenerate, without ourselves..." Luther (Bondage of the Will pg. 268)

For those who want to dig deeper into monergism, study the following essays:

A Divine and Supernatural Light, Immediately Imparted to the Soul by the Spirit of God, Shown to be Both Scriptural and Rational Doctrine A Sermon by Jonathan Edwards I am delighted to share this sermon with you. Here, with great affection for his subject, Edwards both biblically and rationally lays out the case that the spiritual knowledge and illumination needed to understand the gospel and to internalize the excellencies of divine truth, is imparted by God alone (monergism). This knowledge is given immediately by God and not obtained through natural means that operate by their own power. While God often makes use of natural means, yet the medium is not what causes the effect. God may teach us many things through nature and reason, and even use the words of Scripture to convey a doctrine or proposition, but only God can illumine them in such a way wherein we see their beauty and excellency. Those who are unregenerate have no capacity to love what is spiritual and are not partly but wholly dependent on God to translate them from darkness to light. Edwards does an excellent job explaining how spiritual light is actually given. - JWH

What is Monergism? by John Hendryx
Monergism (monergistic regeneration) is a redemptive blessing purchased by Christ for those the Father has given Him (1 Pet 1:3, John 6:37, 39). It conveys that power into the fallen soul whereby the person who is to be saved is effectually enabled to respond to the gospel call (Acts 2:39, 1 Cor 1:2, 9, 24, Rom 8:30 John 1:13, Acts 13:48). It is that supernatural power of God alone whereby we are granted the spiritual ability to comply with the conditions of the covenant of grace; that is, to apprehend the Redeemer by a living faith, to come up to the terms of salvation, to repent of idols and to love God and the Mediator supremely. The Holy Spirit, in quickening the soul, mercifully capacitates and inclines God's elect to the spiritual exercise of faith in Jesus Christ (John 6:44, 1 John 5:1). This instantaneous and intensely personal work of God is the means by which the Spirit brings us into living union with Him.

Reversing the Curse by John Owen Outstanding!
The Holy Spirit’s Work in Bringing Sinners to Christ. “To say that we are able by our own efforts to think good thoughts or give God spiritual obedience before we are spiritually regenerate is to overthrow the gospel and the faith of the universal church in all ages.” - John Owen

Monergism vs. Synergism by John Hendryx
This is a full-length in-depth essay on the biblical doctrine of monergistic regeneration as compared with synergism. My aim in this essay is to show from Scripture that faith is the result of regeneration, not the cause of it. A corresponding aim is to show that the opposite view is unscriptural and harmful to our understanding of the Gospel. Monergism and synergism are terms that may or may not be familiar to you but are of immense importance to evangelicals if we hope to maintain fidelity to the Scriptures as we enter the new millennium. This God-honoring but largely forgotten truth is critical to the blessing and renewal of the Church and key to understand if we are to successfully reform our thinking along biblical lines. These words describe two very distinct views of God's saving grace - the process wherein God changes a person from "dead in sin" to "alive in Christ."

A Prayer That a Synergist Won't Pray by John Hendryx
Would you pray the following prayer? "God, I give you glory for everything else, but not my faith ... This is the one thing that is my very own that I produced of my natural capacities. For this little bit the glory is mine. I made better use of Your offer of salvation than others did. While You deserve glory for all I have Lord, my faith was the one part that I contributed to the price of my redemption, apart from and independent of the action of Your Holy Spirit." If you think the prayer is a straw man, read the whole article and take the challenge. See how others have answered before you try. This challenge to synergists has received several interesting responses.

Monergism - Synergism Debate: John Hendryx and Justin Moser Debate!
"There are very many of the most important things declared in the gospel, that are hid from the eyes of natural men." ...but..."as soon as ever the eyes are opened to behold the holy beauty and amiableness that is in divine things, a multitude of most important doctrines of the gospel, that depend on it (which all appear strange and dark to natural men), are at once seen to be true."



Regeneration by J.I. Packer
Regeneration, or new birth, is an inner re-creating of fallen human nature by the gracious sovereign action of the Holy Spirit (John 3:5-8). The Bible conceives salvation as the redemptive renewal of man on the basis of a restored relationship with God in Christ, and presents it as involving "a radical and complete transformation wrought in the soul (Rom. 12:2; Eph. 4:23) by God the Holy Spirit (Titus 3:5; Eph. 4:24), by virtue of which we become 'new men' (Eph. 4:24; Col. 3:10), no longer conformed to this world (Rom. 12:2; Eph. 4:22; Col. 3:9), but in knowledge and holiness of the truth created after the image of God (Eph. 4:24; Col. 3:10; Rom. 12:2)" (B. B. Warfield, Biblical and Theological Studies, 351).

God's Part and Man's Part in Salvation by John G. Reisinger
God and man must both do something before a man can be saved. Hyper-Calvinism denies the necessity of human action, and Arminianism denies the true nature of the Divine action.


Biblical Regeneration and Affectional Theology by John Hendryx
True religion consists, in large part, in the affections ... and this begins with the initial step of saving faith all the way through to final perseverance. But how can the natural man, who "loves darkness" (John 3:19), work up any affections or desire for God? or apprehend His beauty and excellence? We know that human reasoning is never free from the effects of sin, and that people deny God, not because they lack evidence, but because their hearts are rebellious. So the unbelievers' problem is ethical first and then intellectual and thus he/she requires a supernatural work of God to understand and apprehend spiritual truth as revealed in Scripture.

Responding to Critics of Monergism: Passages Which Show Receiving the Sprit After Faith by John Hendryx
Many of our synergist friends will point to verses that clearly do show that we receive the gift of the Spirit only AFTER we believe, so how can this Website argue that we can be regenerated without being indwelt by the Holy Spirit?

Does Monergism Rob Humanity of Free Will? by John Hendryx
At first glance it may appear that monergism radically violates human free will, and as what might be expected, there has risen up some modern teachers who are quite vocal in their hostility toward it. But not only has this been the historic teaching of the Church among its greatest theologians, but also this short essay will set out to show that no one is coerced into something they do not want to do. Man always freely chooses either to reject or receive Christ in the gospel. God did not coerce you when he gave you physical eyes to see ... so also He does not coerce you when He gives you spiritual eyes. In both cases they are faculties that you willingly use.


God's Great Mercy and Our New Birth by John Piper
God is the one who caused us to be born again. New birth is God's work. His mercy not our work produces a new being called a child of God and an exile and alien in the world. "God raised him from the dead and gave him glory so that your faith and hope are in God." The resurrection is about God. God did it. So we trust God. We hope in God. And Peter says, "Blessed be God!"


A Defense of Monergistic Regeneration by Gannon Murphy
Is the saving grace of God irresistible or resistible? Moreover, is the regenerating power of God installed in the believer's life before or after the decision is made to receive Christ as Savior? The former position, sometimes called the monergistic view of regeneration or irresistible grace, is the classical position of Calvinists. According to this view, "the grace of God is the only efficient cause in beginning and effecting conversion."

The Necessity of the Spirit's Work (1859) by C. H. Spurgeon
Salvation must be the work of the Spirit in us, because the means used in salvation are of themselves inadequate for the accomplishment of the work. And what are the means of' salvation? Why, first and foremost stands the preaching of the Word of God.

Salvation: Synergism or Sola Gratia? Charlie Martin
The translated Latin into English is: Sola = Alone, Gratia = Grace; hence, "Grace Alone". Man is so spiritually bankrupt that he cannot exercise the slightest approach towards his salvation. Dead men can’t think, move, crawl, or even lift a finger because there is no life in them. And so it is in the spiritual realm; God must raise us from the dead in the spiritual sense, (Regenerate us) in order to be able to comprehend the call of the Gospel. In Eph. 2:12 it states that, in the unregenerate state, all men are without Christ,---having no hope--- and without God in the world. They have no hope (especially in their will) because they are dead! So, Sola Gratia means that we are totally unable to come to Christ unless God himself does a complete work of regeneration in us by grace alone

The New Genesis by R.C. Sproul
When Jesus uses the word unless in speaking to Nicodemus, He is stating what we call a necessary condition. A necessary condition is an absolute prerequisite for a desired result to take place. We cannot have fire without the presence of oxygen because oxygen is a necessary condition for fire.


Ordo Salutis @monergism

Responsibility, Inability and Monergistic Grace by John Hendryx
The truth of God's word is honored not in holding exclusively to one truth to the exclusion of another truth, but in believing the whole counsel of God. The Bible plainly teaches that man is responsible to repent and believe the gospel just as it plainly teaches that he is morally unwilling and unable to do so.

Which Christians Historically believe in Monergism? historical and contemporary references: Jonathan Edwards, Charles Spurgeon, Martin Luther (who considered this doctrine the heart of the Reformation), John Calvin, John Owen, the Puritans of the 17th century, Augustine, George Whitefield, and some contemporary pastors and theologians such as Martyn Lloyd-Jones, John Piper, Wayne Grudem, R.C. Sproul, Michael Horton, J.I. Packer, James Montgomery Boice, James White and signatories to the Alliance of Confessing Evangelicals.

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Sixth Edition: Includes all amendments approved up to and including the 33rd General Assembly, in Chattanooga, TN, June 2005

Martin Luther: The 95 Theses

This document contains an English translation of the 95 Theses nailed to door of the Wittenburg Church by Martin Luther, the German Reformer.

The Heidelberg Catechism

This link will contain The Heidelberg Catechism with full scripture proofs, including a brief history From: Cyclopedia Of Biblical, Theological And Ecclesiastical Literature, by James Strong & John McClintock

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The Anathemas of the Second Council of Constantinople (553 AD)

The Second Council of Constantinople was called to resolve certain questions that were raised by the Definition of Chalcedon , the most important of which had to do with the unity of the two natures, God and man, is Jesus Christ. The Second Council of Constantinople confirmed the Definition of Chalcedon, while emphasizing that Jesus Christ does not just embody God the Son, He is God the Son.


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If anyone does not confess that the Father and the Son and the Holy Spirit are one nature or essence, one power or authority, worshipped as a trinity of the same essence, one deity in three hypostases or persons, let him be anathema. For there is one God and Father, of whom are all things, and one Lord Jesus Christ, through whom are all things, and one Holy Spirit, in whom are all things.


If anyone does not confess that God the Word was twice begotten, the first before all time from the Father, non-temporal and bodiless, the other in the last days when he came down from the heavens and was incarnate by the holy, glorious, God-bearer, ever-virgin Mary, and born of her, let him be anathema.


If anyone says that God the Word who performed miracles is one and Christ who suffered is another, or says that God the Word was together with Christ who came from woman, or that the Word was in him as one person is in another, but is not one and the same, our Lord Jesus Christ, the Word of God, incarnate and become human, and that the wonders and the suffering which he voluntarily endured in flesh were not of the same person, let him be anathema.


If anyone says that the union of the Word of God with man was only according to grace or function or dignity or equality of honor or authority or relation or effect or power or according to his good pleasure, as though God the Word was pleased with man, or approved of him, as the raving Theodosius says; or that the union exists according to similarity of name, by which the Nestorians call God the Word Jesus and Christ, designating the man separately as Christ and as Son, speaking thus clearly of two persons, but when it comes to his honor, dignity, and worship, pretend to say that there is one person, one Son and one Christ, by a single designation; and if he does not acknowledge, as the holy Fathers have taught, that the union of God is made with the flesh animated by a reasonable and intelligent soul, and that such union is according to synthesis or hypostasis, and that therefore there is only one person, the Lord Jesus Christ one of the holy Trinity -- let him be anathema. As the word "union" has many meanings, the followers of the impiety of Apollinaris and Eutyches, assuming the disappearance of the natures, affirm a union by confusion. On the other hand the followers of Theodore and of Nestorius rejoicing in the division of the natures, introduce only a union of relation. But the holy Church of God, rejecting equally the impiety of both heresies, recognizes the union of God the Word with the flesh according to synthesis, that is according to hypostasis. For in the mystery of Christ the union according to synthesis preserves the two natures which have combined without confusion and without separation.


If anyone understands the expression -- one hypostasis of our Lord Jesus Christ -- so that it means the union of many hypostases, and if he attempts thus to introduce into the mystery of Christ two hypostases, or two persons, and, after having introduced two persons, speaks of one person according to dignity, honor or worship, as Theodore and Nestorius insanely have written; and if anyone slanders the holy synod of Chalcedon, as though it had used this expression in this impious sense, and does not confess that the Word of God is united with the flesh hypostatically, and that therefore there is but one hypostasis or one person, and that the holy synod of Chalcedon has professed in this sense the one hypostasis of our Lord Jesus Christ; let him be anathema. For the Holy Trinity, when God the Word was incarnate, was not increased by the addition of a person or hypostasis.


If anyone says that the holy, glorious, and ever-virgin Mary [Note: The claim that Mary is "ever-virgin" is Roman Catholic folklore. (Jonathan Barlow)] is called God-bearer by misuse of language and not truly, or by analogy, believing that only a mere man was born of her and that God the Word was not incarnate of her, but that the incarnation of God the Word resulted only from the fact that he united himself to that man who was born of her; if anyone slanders the Holy Synod of Chalcedon as though it had asserted the Virgin to be God-bearer according to the impious sense of Theodore; or if anyone shall call her manbearer or Christbearer, as if Christ were not God, and shall not confess that she is truly God-bearer, because God the Word who before all time was begotten of the Father was in these last days incarnate of her, and if anyone shall not confess that in this pious sense the holy Synod of Chalcedon confessed her to be God-bearer: let him be anathema.


If anyone using the expression, "in two natures," does not confess that our one Lord Jesus Christ is made known in the deity and in the manhood, in order to indicate by that expression a difference of the natures of which the ineffable union took place without confusion, a union in which neither the nature of the Word has changed into that of the flesh, nor that of the flesh into that of the Word (for each remained what it was by nature, even when the union by hypostasis had taken place); but shall take the expression with regard to the mystery of Christ in a sense so as to divide the parties, let him be anathema. Or if anyone recognizing the number of natures in the same our one Lord Jesus Christ, God the Word incarnate, does not take in contemplation only the difference of the natures which compose him, which difference is not destroyed by the union between them -- for one is composed of the two and the two are in one -- but shall make use of the number two to divide the natures or to make of them persons properly so called, let him be anathema.


If anyone confesses that the union took place out of two natures or speaks of the one incarnate nature of God the Word and does not understand those expressions as the holy Fathers have taught, that out of the divine and human natures, when union by hypostasis took place, one Christ was formed; but from these expressions tries to introduce one nature or essence of the Godhead and manhood of Christ; let him be anathema. For in saying that the only-begotten Word was united by hypostasis personally we do not mean that there was a mutual confusion of natures, but rather we understand that the Word was united to the flesh, each nature remaining what it was. Therefore there is one Christ, God and man, of the same essence with the Father as touching his Godhead, and of the same essence with us as touching his manhood. Therefore the Church of God equally rejects and anathematizes those who divide or cut apart or who introduce confusion into the mystery of the divine dispensation of Christ.


If anyone says that Christ ought to be worshipped in his two natures, in the sense that he introduces two adorations, the one peculiar to God the Word and the other peculiar to the man; or if anyone by destroying the flesh, or by confusing the Godhead and the humanity, or by contriving one nature or essence of those which were united and so worships Christ, and does not with one adoration worship God the Word incarnate with his own flesh, as the Church of God has received from the beginning; let him be anathema.


If anyone does not confess that our Lord Jesus Christ who was crucified in the flesh is true God and the Lord of Glory and one of the Holy Trinity; let him be anathema.


If anyone does not anathematize Arius, Eunomius, Macedonius, Apollinaris, Nestorius, Eutyches and Origen, together with their impious, godless writings, and all the other heretics already condemned and anathematized by the holy catholic and apostolic Church, and by the aforementioned four Holy Synods and all those who have held and hold or who in their godlessness persist in holding to the end the same opinion as those heretics just mentioned; let him be anathema.

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The Definition of the Council of Chalcedon (451 A.D)

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten, for us men and for our salvation, of Mary the Virgin, the God-bearer; one and the same Christ, Son, Lord, Only-begotten, recognized in two natures, without confusion, without change, without division, without separation; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person and subsistence, not as parted or separated into two persons, but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and our Lord Jesus Christ himself taught us, and the creed of the fathers has handed down to us.

The Athanasian Creed

Whosoever will be saved, before all things it is necessary that he hold the catholic faith;Which faith except every one do keep whole and undefiled, without doubt he shall perish everlastingly.


And the catholic faith is this: That we worship one God in Trinity, and Trinity in Unity;


Neither confounding the persons, nor dividing the substance


For there is one Person of the Father, another of the Son and another of the Holy Spirit.


But the Godhead of the Father, of the Son, and of the Holy Spirit is all one, the glory equal, the majesty co-eternal.


Such as the Father is, such is the Son and such is the Holy Spirit.


The Father uncreate, the Son uncreate, and the Holy Spirit uncreate.


The Father incomprehensible, the Son incomprehensible, and the Holy Spirit incomprehensible.


The Father eternal, the Son eternal, and the Holy Spirit eternal.


And yet they are not three eternals, but one eternal.


As also there are not three uncreated nor three incomprehensibles, but one uncreated and one incomprehensible.


So likewise the Father is almighty, the Son almighty, and the Holy Spirit almighty;


And yet they are not three almighties, but one almighty.


So the Father is God, the Son is God, and the Holy Spirit is God;


And yet they are not three Gods, but one God.


So likewise the Father is Lord, the Son Lord, and the Holy Spirit Lord;


And yet they are not three Lords, but one Lord.


For like as we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord;


so are we forbidden by the catholic religion to say: There are three Gods or three Lords.


The Father is made of none, neither created nor begotten.


The Son is of the Father alone; not made nor created, but begotten.


The Holy Spirit is of the Father and of the Son; neither made, nor created, nor begotten, but proceeding.


So there is one Father, not three Fathers; one Son, not three Sons; one Holy Spirit, not three Holy Spirits.


And in this Trinity none is afore, nor after another; none is greater, or less than another.


But the whole three persons are co-eternal, and co-equal.


So that in all things, as aforesaid, the Unity in Trinity and the Trinity in Unity is to be worshipped.


He therefore that will be saved must thus think of the Trinity.


Furthermore it is necessary to everlasting salvation that he also believe rightly the incarnation of our Lord Jesus Christ.


For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.


God of the substance of the Father, begotten before the worlds; and made of the substance of His mother, born in the world.


Perfect God and perfect man, of a reasonable soul and human flesh subsisting.


Equal to the Father as touching His Godhead, and inferior to the Father as touching His manhood.


Who, although He is God and man, yet He is not two, but one Christ.


One, not by conversion of the Godhead into flesh, but by taking of the manhood into God.


One altogether, not by the confusion of substance, but by unity of person.


For as the reasonable soul and flesh is one man, so God and man is one Christ;


Who suffered for our salvation, descended into hell, rose again the third day from the dead;


He ascended into heaven, He sitteth on the right hand of the Father, God Almighty;


From thence He shall come to judge the living and the dead.


At whose coming all men shall rise again with their bodies;


And shall give account of their own works.


And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.


This is the catholic faith, which except a man believe faithfully, he cannot be saved.

The Nicene Creed

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father and the Son; who with the Father and the Son together is worshipped and glorified; who spoke by the prophets.

And I believe one holy catholic and apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.

The Apostles' Creed

The basic creed of Reformed churches, as most familiarly known, is called the Apostles' Creed. It has received this title because of its great antiquity; it dates from very early times in the Church, a half century or so from the last writings of the New Testament.
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I believe in God, the Father Almighty,
the Creator of heaven and earth,
and in Jesus Christ, His only Son, our Lord:

Who was conceived of the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried.

He descended into hell. [See Calvin]

The third day He arose again from the dead.

He ascended into heaven
and sits at the right hand of God the Father Almighty,
whence He shall come to judge the living and the dead.

I believe in the Holy Spirit, the holy *catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting.

Amen.

PCA's Westminster Confession of Faith

The First General Assembly of the Presbyterian Church in America, meeting at the Briarwood Presbyterian Church, Birmingham, Alabama, December 4-7, 1973, adopted the Confession of Faith, the Larger Catechism and the Shorter Catechism as the doctrinal standards of the Church.

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Northwest Presbyterian Church, Dublin, Ohio

NPC is affiliated with the Presbyterian Church in America (PCA), whose motto is "Faithful to the Scriptures, True to the Reformed Faith and Obedient to the Great Commission of Jesus Christ." The PCA is a separate denomination from the mainline Presbyterian Church USA, and steadfastly holds to Biblical truth.

Can you tell if someone is TRULY a Christian?

It will be interesting when you get into heaven thinking one of your close friends is a christian and he is NOT there. You can't tell who is saved because ONLY God can do that.

“O LORD, You have searched me and known me. You know when I sit down and when I rise up; You do scrutinize my path and my lying down, and are intimately acquainted with all my ways” (Psalm 139:1-3). God knows all our habits, plans, aims, desires, attitudes, ambitions, etc. are known to Him. “You understand my thoughts from afar” (v.2b). “He knows the secrets of the heart” (Ps. 44:21b). Jesus said, “God knows your hearts” (Lk. 16:15). The LORD said to Samuel, “God sees not as man sees, for man looks at the outward appearance, but the LORD looks at the heart” (I. Sam. 16:7). Again to King Solomon God said, “The LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever” (1 Chron. 28:9).

“He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God” (Rom. 8:27).

We can "observe" their fruits and see how they behave. Many have accepted Christ by watching Christians more than talking. In 1 Corinthians 13:5 says "Love does not act unbecomingly"; which means a Christian should demonstrate godly love and have real credibility. Your credibility is evangelism.

The Best Evangelist is.........

I have seen so many methods of "Evangelism". Some are okay, some are not okay and some are really BAD.

The Best Evangelist is the Holy Spirit. We are to spread the Gospel and the Holy Spirit will do the rest.

Christ is more than a system, tradition, or belief. He is a Person who knows our needs, feels our pain, and sympathizes with our weakness.

A Christian who witness to others must have a good reputation, especially to the outsiders who are watching. 1 Timothy 3:7 He must also have a good reputation with outsiders, so that he will not fall into disgrace and into the devil's trap. Evangelism requires courtesy from a believer and be Christ-like. Many have accepted Christ by watching Christians more than talking.

Christian's Character and Witnessing

God wants us to be busy rejoicing in the gracious prospect of all opportunities of God's will. Providential of God leads us to what we call "coincidences" in their lives which perhaps God will make sure that His wills will be done at His right time and place. God blesses us with LOVE and the blessings of love flows through us to others. Without Christ, we are nothing. Along with love and under the control of the Holy Spirit, the power of love and Holy Spirit flows through us. The only way the spiritual gifts are going to operate is love. Love is the key. God is love. He gave us two commandments. We are to love God and others. With the Holy Spirit and love, I will walk in the Spirit, Christ produces the fruit.

How do we witness others to Christ? Many have accepted Christ by watching Christians more than talking. In 1 Corinthians 13:5 says "Love does not act unbecomingly"; which means a Christian should demonstrate godly love and have real credibility. Your credibility is evangelism.

2 Timothy 4:4-6 (NKJV) "and they will turn their ears away from the truth, and be turned aside to fables. But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry."

Calvinism

I am Calvinism more than I am an Arminianism. I used to be an Arminianism but over the years, the more I studied, the more I understand God's plan of Salvation and the works of the Holy Spirit, I tend to agree with Calvinism. As a calvinist, I do believe we have "free will" but only according to God's will. God will direct our lives as He sees fit. Bible clearly pointed out that God have directed our lives. In Ephesians 1:11, "He works all things according to the purpose of His own will." 'Providence" means God’s faithful, moment-by-moment control over everything He has made to ensure that everything He has created are going according to His will. He is active in every detail of it. He’s active at every moment. He doesn’t stand back and let things happen because He decides to intervene if something or someone is not going according to His will. He governs the world moment-by-moment through providence, so that everything that happens, every detail of our life occurs by God's divine providence or by God’s express permission. He is in control of everything. God constantly intervenes in our lives through His Providence.

This also include the election of salvation. In my position, God will not hold me responsible to understand the mysteries of election, predestination, and the divine sovereignty. The best and safest way to deal with these is to look to God in deepest respect say, "0 Lord, You know all." These issues belong to God's omniscience.

Romans 8:30
And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

Ephesians 1:5
he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—

Ephesians 1:11
In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.

I want to add that Calvinism believe in the Great Commission. We don't know who are elected to be saved. We just preach the Gospel to ALL and allow God handle the election part. Even though God is in control and He KNOWS who will accept and reject before the earth was even created. Jesus did die for ALL but the atonement is only for the elected (in other words, those who are convicted by the Holy Spirit to accept Jesus as their Lord and Savior, repented and etc).

However, I do want to share this by A.W. Tozer since he made an interesting comparision for us to "think" before believing either Calvinism or Arminianism or somewhere in between. I have a strong feeling that most people are unsure or the are in the "middle" between Calvinism and Arminianism.


Imagine two men reading the same passage of Scripture, one a Calvinist who has been brought up on Calvinistic theology from his youth, the other reared in the Arminian tradition and thoroughly indoctrinated in Arminianism. The passage they read is Hebrews 6:4-6, "It is impossible for those who have once been enlightened if they fall away, to be brought back to repentance". The impressions the Calvinist receives from these words will differ radically from those received by the Arminian, yet neither one will be conscious of adding to, subtracting from or otherwise altering the passage in any way. Each will understand the words to mean exactly what he has been taught that they mean. The meaning he sees there will appear to him so natural, so logical and right that he will wonder how anyone can see any other. (And sadly enough each will more than likely think the other a hypocrite who receives his teaching from the devil. But that is not pertinent to this particular argument.)" A.W. Tozer


Sovereign God is the absolute, infinite, unqualified ruler in all realms in heaven, earth and sea. God is to be Lord over all the creation, He is omnipotent, He is omniscient, He is omnipresent. He knows every little details and He has already planned out our tomorrows and He is holding the world in the palm of His hand. Sovereignty and omnipotence are together that one cannot exist without the other.


Man is a responsible moral agent, though he is also divinely controlled; man is divinely controlled, though he is also a responsible moral agent.
J.I. Packer


In efficacious grace we are not merely passive, nor yet does God do some and we do the rest. But God does all, and we do all. God produces all, we act all. For that is what produces, viz. our own acts. God is the only proper author and fountain; we only are the proper actors. We are in different respects, wholly passive and wholly active.
Jonathan Edwards

The Bible clearly teaches that no one has true "freewill" except God Himself. God is in control and He will allow us to have freewill only if its according to His will. God KNEW Adam and Eve will sin so He did gave them a free will to sin. We have to understand that God controls everything including our freewill. The "freewill" is always subject to God's sovereignty and His divine freewill. God let's each of us chose whether they will be obedient to Him or not according to His will. The key is that God is ALWAYS in control even in our own freewill. Those of us given the free gift of faith, we have escaped eternal punishment that we rightly deserved because of the mercy and grace of God, and we should be eternally grateful. Christ's atonement which is the actual work, for whoever believe. We believe this is limited to those who believe and were chosen by God, whereas the Arminian side of it would say that everybody’s sins have been paid for. To me Arminian believes that Jesus paid the penalty for the sins of people who don’t believe. That’s the problem I am having because if your sins are paid for already by Jesus and you go to hell, then that’s double jeopardy. It is TRUE that Christ died on the Cross for EVERYONE !! The atonement basically means whoever Believe in Christ will not perish and those who do not believe in Christ will NOT get the benefit of Christ's atonement. Christ's purpose to die for everyone but the atonement is only limited to those who accepted Christ as their Lord and Savior.

Christ and Church

Focus on "CHRIST" rather than "CHURCH". Church is offering prayers, giving to the poor, celebrating religious holy days, singing in the choir, helping the poor, making amends for past wrongs, something that was practiced by the Pharisees, those legalism-loving, conservative, separatistic, spiritual leaders. They hated Christ not only because He broke their traditions in order to help people (Matthew 15:1-9) but because He saw through their religion to their hearts.

I am a Christian simply because I have accepted Christ as my Lord and Savior. As a disciple, my Christian faith should be inward, not outward because the Bible teaches that faith is of the spirit and not of the flesh. Christ dwells in my heart, and "Christ in you, the hope of glory" (Colossians 1:27) is the burning core of the Christian faith.

I am a member of a local Church and get deeply involved in the participation of a local assembly (Romans 12:1-8; 1 Corinthians. 12:25-31; 14:12, 26; Hebrews 10:24-25; I Tim. 3:14-15) for Worship, Fellowship, Edification and Great Commission.

Great Commission

1 John 5:14
This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us.

Mark 13:10
And the gospel must first be preached to all nations.

1 Corinthians 9:22-24 To the weak I became weak, to win the weak. I have become all things to all men so that by all possible means I might save some. I do all this for the sake of the gospel, that I may share in its blessings.

Philippians 1:27
Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel

100% Assurance of Christian Doctrines

Actually I don't know in a flesh point of view whether the doctrines I follow are 100% true unless I allow the Holy Spirit to convict my heart to follow certain doctrines. I am 47 years old, I have learned so much about doctrines because I have been going to churches since I was an infant. I didn't actually become a Christian until I accept Christ as my lord and savior as a teen. Like David's experiences, God meets us in our heart rather than our mind therefore we need to focus on the "heart of the matter". Every wrong act or practice begins with a "thought". Even though, our actions may "appear to be right" but we need to understand that Christians are always engaged in a spiritual warfare. Proverbs 4:23, it says "Above all else, guard your heart, for it affects everything you do." Spiritual maturity requires great care and a true knowledge of ourselves to distinguish a spiritual burden from irritation around us but at the same time, we cannot close our minds to everything that is happening around us. "Be very careful, then, how you live--not as unwise but as wise, making the most of every opportunity, because the days are evil." (Ephesians 5:15-16). We are to worship God from our hearts because we are the temple of the living God (2 Corinthians 6:16), that God will search us and try us, and know our thoughts.(Psalm 139:23).

Our Christian practice (life) starts in our hearts. Our thoughts are the product of our thinking and it is not our thinking that shapes our character, but the Holy Spirit that leads our thoughts and shapes our character. A person who have the Holy Spirit in the heart will understand God's standards of "sin" because a Christian will understand God's holiness. A person without having the Holy Spirit in the heart will not understand God's holiness therefore a person will define God's definition of sin in a human point of view (rather than spirit). Salvation is free through Grace (undeserve kindness) of God and His unconditional love. Is God's grace cheap? Becoming a disciple, following Jesus Christ requires personal cost, giving up your selfish "me" and become like Christ. Love is NOT conditional however discipleship is conditional. Jesus might have grieved over His Cost of Discipleship requirements, but He never ran after them to try to win them with rosy promises. Christians all around us are trying every shortcut they can think of, to get "something for nothing" in the kingdom of God. Although God's grace has been given freely to humans who do not deserve it, the grace of God and point out that Jesus commanded us to take up our cross and follow Him. Our minds are so much set on things earthly and so little on things above. To grow in Christ as God desires demands on our submission to Him.

The Holy Spirit gave me assurance of my faith and doctrines I follow. No Church, No Denomination, No pastors or anyone can do this for me. Holy Spirit is the ONLY person who can do this.

When to disobey Church Authority

It is important for us to relize that the pastor/leaders-church relationship is very sensitive and vitally important issue. The only authority any pastor or elder has is the Word of God. When you step beyond the Word of God, you’ve overstepped the bounds of your authority. God reveals Himself primarily through the pages of Scripture; that is why I believe the Bible as my absolute authority. 1 Peter 4:11 instructs me to handle biblical truth: "If anyone speaks, let him speak as the oracles of God." If the Bible is true, then it is also authoritative. As divinely revealed truth, it carries the full weight of God's own authority. A church must understand that Christ is the head of the church (Eph. 1:22; 4:15) and that He mediates His rule in the church through godly elders (1 Thess. 5:13-14; Heb. 13:7, 17).

Elders/Bishops have oversight of the church (Acts 20:28; I Pet. 5:2-3) and are thus responsible to rule the congregation (I Tim. 3:5; 5:17; I Thes. 5:12; Heb. 13:7, 17, 24). They judge among the brothers (cf. I Cor. 6:5) and, in contrast to all the members, they do the rebuking (I Tim. 5:20). Christ calls them to use the “keys of the kingdom” to bind and loose (Matt.16: 19; 18: 18; John 20: 23)—these keys being the preaching of the gospel (I John I :3), administering of the sacraments (Matt. 28:19-20; I Cor. 11: 23ff.), and the exercise of discipline (Matt. 18:17; I Cor. 5:1-5).

We do submit to the Church's authority as long as they are following according to the Word of God, Tradition and Denomination's (or local Church's) membership rules.

We must be careful not to disobey God's Word to any church reasoning. God's Holiness, Christians' Standards and Sin. If God was in a church meeting today to discuss a moral change within the local church, how would you react? Would God change His holiness in order to change the church's views on various sins? Why people leaving Churches that teaches God's holiness? Why some are moving to another church that don't really teach God's holiness? Some denominations have "relaxed" God's holiness without God's permission.

Just as Luther did when he wrote 95 Theses regarding man's doctrines. I will disobey man's doctrines that may be taught within a local church or denomination. I would rather disobey the teachings of man rather than disobeying God.

In Acts 5, Peter responded to Sanhedrin, the high priest that "We must obey God rather than men!"

Members of a Visible Local Church

I have been thinking that Carole and I do have our inward conversations with Christ and private worship in spirit on a daily basis. We have not forgotten our Church because they are our spiritual family. A church is an assembly of believers and is made up of real spiritual people. When we look in the mirror, we are the part of the spiritual Church that we are not in harmony, we need to find a way to get back into harmony. We realized that the enemies to getting involved with a local Church is a harmful disharmony. Our own disharmony is when difficulties within our family that interferes our spiritual relationship with the local Church. For us to adjust so that we can be part of the spiritual family, we need to make some changes so that we can attend more faithfully and hopefully be more involved.

The Scriptures teach every believers to be committed to a local church where he or she is loved and cared for, instructed in the things Christ commanded, encouraged to grow spiritually, and serving Christ effectively. The classes are intended to help every believer who attends a Church to come to that place of faith, commitment, and fruitfulness. The primary reason to become a participating member is not to gain a personal advantage, but to identify with the characteristics of biblical maturity and commitment to the mission and future of a local church. We have to realize that a local church's accomplishments will depend upon members' spiritual condition. If the people are submitting to the Holy Spirit, who will give them fruit. Quality is measured by the Christ-like living of a local church members. Let the Holy Spirit do what He will through you and see what He does with you. Just allow the Holy Spirit plant the desires to serve the spiritual gift or gifts and watch fellow members affirm your spiritual gifts. 1 Corinthians 14:12 "So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church." The idea of the spiritual gifts is simply that the Lord uses that gift in a unity, in a unifying way. God will use our spiritual gifts by His Spirit as He wills.

Spirit-lead is outlined in Galatians 5:22-23 "The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." That we should "not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption." (Ephesians 4:30) That if we have any encouragement from being united with Christ, if any comfort from His love, if any fellowship with the Spirit, if any tenderness and compassion, then make our joy complete by being like-minded, having the same love, being one in spirit and purpose. (Philippians 2:1-2). Let the word of Christ dwell in you richly as you teach and admonish one another with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your hearts to God (Colossians 3:16).

A Church with 400 ministers

Christian's accountability involves "one anothers" that every members are encouraged to be actively serving and ministering their gifts. Often pre-occupation and being too busy interferes our uses of spiritual gifts. One of the Devil's beatitudes is "Blessed are they who are too tired and too busy to serve and worship in Church, for they are my best workers." A local Church understands that people are not just looking for a Church to Worship, but a place where they can make real friendship, meaningful fellowship, and truly serving God. The writer of Hebrews 10:24-25 commands every believer to be a part of such a local body and reveals why this is necessary. NIV: "And let us consider how we may spur one another on toward love and good deeds. Let us not give up meeting together, as some are in the habit of doing, but let us encourage one another and all the more as you see the Day approaching." The Scriptures teach every believers to be committed to a local church where he or she is loved and cared for, instructed in the things Christ commanded, encouraged to grow spiritually, and serving Christ effectively. Every believer who attends a Church of faith, commitment, and fruitfulness. The primary reason to become a participating member is not to gain a personal advantage, but to identify with the characteristics of biblical maturity and commitment to the mission and future of a local church. We have to realize that a local church's accomplishments will depend upon members' spiritual condition. If the people are submitting to the Holy Spirit, who will give them fruit. Quality is measured by the Christ-like living of a local church members. Let the Holy Spirit do what He will through you and see what He does with you. Just allow the Holy Spirit plant the desires to serve and watch fellow members affirm your spiritual gifts. 1 Corinthians 14:12 "So it is with you. Since you are eager to have spiritual gifts, try to excel in gifts that build up the church." The spiritual gifts are to be submitted as the Lord determines in an unifying way. God will use our spiritual gifts by His Spirit as He wills. Your
spiritual gifts are for them, not for you.

James 5:16................Confess to and Pray for one another
Colossians 3:13...........Forgive one another
Colossians 3:16.......... Counsel one another
Galatians 6:2..............Bear one another's burdens
Titus 1:13.................Rebuke one another (with love)
1 Thessalonians 4:18....Comfort one another
Hebrews 10:25...........Exhort one another
Romans 14:19............Edify one another
Romans 15:14............Counsel one another
Galatians 5:13............Love one another
Ephesians 4:12...........Love one another
1 Peter 1:22..............Love one another

1. Living in Spiritual Worship: Romans 12
2. Living in Love: 1 Corinthians 13 and 1 John 3
3. Living in Spirit: Galatians 5 and Hebrews 5 - 6
4. Living in Light: Ephesians 5 and 1 John 1
5. Living in the Armor of God: Ephesians 6
6. Living to know Christ: Phillipians 3 and 2 Peter 1
7. Living Spiritually Alert: 1 Thessalonians 5
8. Living in Faith: Hebrews 11
9. Living Close to God: James 4
10. Living in Holiness: 1 Peter 1
11. Living in Truth: 2 John

Pastor's education level..................

One of my favorite preachers and writer of all times is A.W. Tozer. A. W. Tozer's conversion to Christ at seventeen. As a result he gained an insatiable hunger and thirst for the things of God and became a great pastor of his time. Tozer had not attended Bible college or seminary, Tozer received two honorary doctorates.

Another person, my mentor, my good friend, my pastor who died of cancer September 10, 1999 at very young age didn't have college education. He was trained by a very respected spiritual local Church which was like a seminary. He was remembered by many that he loved his God, loved his family, and loved his people (Deaf people). His life verse was Jude 1:22, "And of some, having compassion, making a difference." Only eternity will tell how God has used his life and death to influence many Deaf and hearing people here and around the world.

I have other favorite pastors including Pastor Jim Custor of Grace Brethren Church and much more to list.

For 3 years, Jesus taught His Disciples who became Apostles after His death. What kind of education did Jesus gave them? Reading all of the New Testament, I have come to conclusion that Jesus taught them Spiritual matters.

Teachers are to have good reputation. In the book of Titus, the requirements are: Show integrity, seriousness and soundness of speech that cannot be condemned, so that those who oppose they may be ashamed because those have nothing bad to say about them. That teachers are to say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age. In 2 Corinthians 7:2 says that we "make room for others in our hearts. We have wronged no one, we have corrupted no one, we have exploited no one." This is where "accountability" comes in. In 1 Timothy 3:1-3: If anyone sets his heart on being an overseer, he desires a noble task. Now the overseer must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money.

AT THE SAME TIME, going to a seminary benefits more by helping a person serving God better. The only Apostle that didn't follow Jesus was Paul however, Paul did have extensive education background regarding Jewish Laws that were very useful for God to use Paul when He wrote the letters of the New Testament. Through Paul's letters, we have learned GREAT doctrines who was very educated and at the same time very spiritual.

I do have some concerns with some who are "professed preachers" in this world. Those who claim to follow and teach the "Word" MAY NOT be following the Word. This is where we are to understand what the Bible says about discerning and how teachers should behave and teach. I have the most respected preachers who tells their listeners how Christians are to test the spirits including their own teachings.

Ministry to Young People within a Local Church

When it comes to teenagers, we are to know their culture and their interests in order to spread the Word so the Holy Spirit can convict their hearts to know Christ. The primary reason to become a participating member is not to gain a personal advantage, but to identify with the characteristics of biblical maturity and commitment to the mission and future of a local church.

Young people is our future and they will lead for Christ in the future. Our job is to reach out to them. The ministry's objective is to meet the emotional and spiritual needs of the afflicted people in practical ways while at the same time, Glorify God. God has a plan. God has a will. His main goal is to save souls. More are being saved through special minitries that are able to reach out to those who needs to hear that God is with them.

Being a Christian requires great care and a true knowledge of the Bible to distinguish a spiritual burden from doctrines irritation. We cannot close our minds to everything that is happening around us because if we do that, others are grieved by burdensome legalism. In our Christian fellowship (not individual), we must recognize that the Holy Spirit desires to take us and control us, and use us as instruments through which He can express Himself in the Christian community.

Ministry for Young People is different, special and unique.

The Presbyterian Church in America (PCA)

The Presbyterian Church in America (PCA) is a Protestant denomination, the second largest Presbyterian church body in the United States after the Presbyterian Church (USA). The PCA professes a strong commitment to evangelism, missionary work, and Christian education. The church declares its goal to be "faithful to the Scriptures, true to the reformed faith, and obedient to the Great Commission."

The origins of the PCA lie in a re-alignment of American Presbyterianism, which since the Civil War had been divided along North-South lines (the UPCUSA and the PCUS, respectively). Movement towards a national merger (which occurred in 1983) had begun to take shape by the early 1970s, and was accelerated by the decision of many dissident congregations (generally conservative) to withdraw from the PCUS.

In December 1973, delegates from 260 congregations (primarily from Mississippi, Alabama, and South Carolina) that had left the Presbyterian Church in the United States gathered at Briarwood Presbyterian Church in suburban Birmingham, Ala., and organized the "National Presbyterian Church." After protest from a UPCUSA congregation of the same name in Washington, D.C. [1], the denomination adopted its present name in 1974.

According to the PCA's official website, it "separated from the PCUS in opposition to the long-developing theological liberalism which denied the deity of Jesus Christ and inerrancy and authority of Scripture." Additionally, the PCA maintained a conservative position regarding the matter of women in church offices, excluding them. Less explicitly stated, though likely also influential, were opposition in some quarters to the civil rights movement and support of the U.S. conflict in Vietnam.

The mid-1970s witnessed the PCA's first significant acquisition of congregations outside the South, when several conservative UPCUSA churches in Ohio and Pennsylvania joined the PCA. This move was precipitated by a case regarding an ordination candidate denied by the Pittsburgh presbytery because of his refusal to support women's ordination to either the ministry or eldership (a decision upheld by the UPCUSA General Assembly).

More significantly numerically, though, was the Reformed Presbyterian Church, Evangelical Synod merging with the PCA in 1982. The RPCES had been formed in 1965 by a merger of the Evangelical Presbyterian Church and the Reformed Presbyterian Church in North America, General Synod. The latter body maintained a direct historical tie to the Scottish Covenanter tradition. The RPCES brought two important things: a more nationally-based membership, and a college and theological seminary, the latter of which the PCA did not officially have up to that point, relying instead on independent evangelical institutions such as Reformed Theological Seminary in Jackson, Miss.

Also that year and in 1983, on the eve of the UPCUSA's and PCUS' merger into the current Presbyterian Church (USA) (or PCUSA), several PCUS churches that had originally decided to remain loyal in 1973 opted to defect to the PCA. A clause in the Plan of Union between the two mainline bodies allowed dissenting PCUS congregations to refrain from joining the merger and to join the denomination of their choosing.

These moves laid the foundation for a body that has engaged in aggressive evangelistic work, most notably in church planting. Especially since the late 1980s, the PCA has focused its efforts toward establishing congregations in suburbs of fast-growing metropolitan areas, particularly in the South and the Western U.S. As with American Presbyterianism generally, its chief constituency is Euro-American, belongs to the middle or upper-middle class, and places a high premium on personal discipline and family life.