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CHURCH

June 29, 2026 by James Pavlic Church

THE CHURCH

Do you promise to support the Church in its worship and work to the best of your ability? Do you submit yourselves to the government and discipline of the Church, and promise to study its purity and peace?

ADOPTED INTO GOD’S COVENANT FAMILY

"Welcomed as children, united in love, growing together as a family."

As God’s beloved children, we embrace our adoption in Christ. We live out our new identity in a way that extends this love to others, within and outside the body.

As God’s redeemed covenant community, we seek to embody the love, humility, and forgiveness of Christ as we live, serve, and worship together as His family.

We are a community of hospitality, mutual encouragement, shared life, and discipleship, where everyone is valued and equipped to serve and grow.

THE NATURE OF THE CHURCH

As we observed in our study of the Holy Spirit, God creates His Church by pouring out his Spirit to inhabit his people, both individually and corporately (Acts 2). By the working of the Spirit, the Church is the body of Christ, made up of individuals who serve one another through diverse gifts and ministries with a view to being built up in unity & love (1 Corinthians 12:12–27; Ephesians 4:11–16). Therefore, to be a Christian is to be in an interdependent relationship with other Christians, reflecting the interdependent relationship of the members of the Trinity. We might say that there are two things that one cannot be alone: married, or a Christian. God has designed it so that we need one another in order to hold unswervingly to our faith, to be encouraged in bearing the fruit and gifts of the Spirit and to have our needs provided for. Because Christians need other Christians to be the Church that God intends, the writer of Hebrews exhorts his readers not to give up their habit of regularly meeting together (Hebrews 10:23–25).

THE MEMBERS OF THE CHURCH

The New Testament teaches that the Church is made up of all who profess faith in Christ and their children, no matter what nationality, gender, or station in life, for the only boundary-marker of the people of God in the New Covenant is the presence of the Spirit (Ephesians 2:11–22; Galatians 3:26–29). We reflect this truth when we recite in the Apostle’s Creed: “I believe in…the holy catholic church.” The word “catholic” (lower-case “c”) does not refer to the Roman Catholic (capital “C”) Church, but means “universal.” So, when we say that “we believe in the holy catholic church,” we affirm that we believe in the universal community of believers; that is, we believe that the church is not something man-made or bound by artificial barriers, or that can be solely claimed by one certain group or type of people. We also affirm that those who are part of the “catholic” church believe the same truth and share the same ultimate mission in the world, to make disciples.

WHAT IS A/THE CHURCH THEN?

In the Scriptures, God does not speak of the church as an institution or a club, but rather as an assembly or gathering of His people that have been called out by Him. This is why the Scripture uses a formula or phrase from beginning of the Scriptures to the end (Genesis to Revelation), to represent this relationship with Him: “You will be my people and I will be your God.” The word “church” is simply the word we use to express who these people are that God has called from death and rebellion against Him to abundant life in Him and obedience to Him.

"The Church" is all the people who Jesus Christ has purchased through His completed work (His life, death, resurrection, and ascension) that have ever lived and will ever live. We will call this the “Church” with a big “C”, or the universal church. All these people are united to Christ, and through Him are united to one another though they have not yet all met one another (1 Corinthians 12:13). Yet, because we are time and space-bound creatures, we realize we can’t live in relationship with everyone who is united to Christ. Therefore, God’s people who share a locale, and a common vision, mission, purpose, and strategy join together to make disciples. We will refer to these things as their “shared mission.” These people who join together on this shared mission, we will call a “church” or a local church. Thus, we would say that the church is a local, time-bound group of God’s people who have been called by God, united to Christ, and who unite together to live as God’s family in real relationship on a shared mission. We find Jesus speaking of the local assembly or gathering in Matthew 18:17. Jesus also had things to say to individual churches in Revelation chapters 2 and 3.

CHRIST PRESBYTERIAN CHURCH IS PROTESTANT

Even though all Christians are part of one universal church, the church has divided into different groups and denominations according to particular theological and organizational beliefs over the centuries. One major division took place in the 16th century with the Protestant Reformation. We get the word “Protestant” from the Protestio of the reformers at the Diet of Speier in 1529 regarding the practices of the Roman Catholic Church. The word means “to witness forth” (pro = “forth”, testio = “witness”), not “protest”.

The first Protestants viewed themselves as those who “witnessed forth” to the truth of Scripture and the beliefs of the early church. The Reformers declared the following five principles to recover the gospel:

  • Sola Scriptura: Scripture alone is the inerrant and sufficient authority for the Christian and the Church (as opposed to tradition)
  • Sola Gratia: God bestows salvation to us by his grace alone (as opposed to the idea that we have some abilities or natural endowments to work out our salvation)
  • Sola Fide: We receive salvation through faith alone (as opposed to works)
  • Solus Christus: Christ alone accomplishes salvation for the people of God through his substitutionary atonement (as opposed to the mediation of the Church)
  • Soli Deo Gloria: To God alone be the glory: Salvation is from God alone and has been accomplished for us solely by God for his glory.

Christ Presbyterian Church is a Protestant church identifying with these five reformation principles.

CHRIST PRESBYTERIAN CHURCH IS CHRIST-CENTERED AND GOSPEL-CENTERED

At Christ Presbyterian Church, everything we do is centered on Jesus Christ and the gospel of His saving work. We believe that God's eternal purpose is to unite all things in Christ (Ephesians 1:10), that Christ is preeminent in all things (Colossians 1:18), and that all of God's promises find their fulfillment in Him (2 Corinthians 1:20).

The gospel is the good news of what God has done through Jesus Christ to redeem sinners and restore all things to Himself. Jesus Christ, the eternal Son of God, lived the life we failed to live, died the death we deserved to die, rose again in victory over sin and death, and now reigns as Lord. Through faith in Him, we receive forgiveness of sins, adoption into God's family, and the gift of eternal life.

The gospel is not merely the starting point of the Christian life, but the foundation and fuel of our worship, discipleship, mission, fellowship, and hope. It is the power of God for salvation (Romans 1:16) and the unshakable anchor of our identity as God's beloved children (Galatians 3:26–4:7).

At CPC, we affirm:

  • The exclusive saving power of Jesus Christ.
  • The full authority and trustworthiness of Scripture.
  • The necessity of repentance and faith for salvation.
  • The call to walk in newness of life by the Spirit.

We are a Christ-centered church that embraces the rich theological heritage of the Protestant Reformation. Our beliefs are rooted in the Westminster Confession of Faith and Catechisms, which express the gospel with clarity, depth, and pastoral wisdom. These confessions remind us that salvation is by grace alone, through faith alone, in Christ alone, to the glory of God alone, as revealed in Scripture alone.

We seek to be a Christ-centered church shaped by five key commitments:

  • Depending on God Alone – resting in His Word, led by His Spirit, and saturated in prayer.
  • Adopted into God's Covenant Family – knowing our identity as beloved children in Christ.
  • A Redemptive Perspective – viewing all of life in light of Christ's resurrection power.
  • Trinitarian Worship – glorifying the Father, through the Son, by the Spirit.
  • Kingdom Discipleship – proclaiming the gospel and making disciples in everyday life.

We are not perfect, but we are being transformed by grace. Our hope is not in programs, performance, or popularity, but in Jesus Christ and His gospel. He is the message we proclaim, the Savior in whom we trust, the King whom we follow, and the foundation of our life together.

In all of this, we seek to proclaim Christ, depend upon the Spirit, and live for the glory of the Father.

Presbyterian

Presbyterian denominations derive their name from the Greek word presbuteros, which means "elder." Presbyterian church governance is common to the Protestant churches that were most closely modeled after the Reformation in Switzerland. In England, Scotland and Ireland, the Reformed churches that adopted a Presbyterian instead of Episcopalian government became known, naturally enough, as the Presbyterian Church. Presbyterianism is a form of church government, practiced by many (although not all) of those Protestant churches (known as Reformed churches), which historically subscribed to the teachings of John Calvin as seen in his Institutes of the Christian Religion. Presbyterianism, however, traces its institutional roots in the Scottish Reformation, especially led by John Knox.

American Presbyterianism

Within the United States, Presbyterianism traces its roots to the pioneering ministry of Rev. Francis Makemie (1658–1708). Sent by the Irish Presbytery of Laggan in 1682 as a missionary to the American colonies, Makemie responded to a request for ministers from Maryland and Virginia. He is widely regarded as the father of American Presbyterianism and the first to plant churches with a regular and thorough Presbyterian order in the New World.

Over time, as American culture and the broader church landscape changed, various branches of Presbyterianism emerged, often due to differing convictions about the authority of Scripture, the confessions of faith, and the mission of the church. One major division came in 1973, when the Presbyterian Church in America (PCA) was formed. The PCA separated from the Presbyterian Church in the United States (PCUS) over a growing concern to remain faithful to biblical authority, Reformed doctrine, and the spiritual mission of the church.

Today, several Presbyterian denominations exist in North America, each with distinct theological emphases and expressions of ministry. Among them:

  • Presbyterian Church (U.S.A.) – PCUSA: The largest Presbyterian denomination in the U.S., the PCUSA has over the past century increasingly abandoned key doctrines of the historic Christian faith. It has denied the inerrancy of Scripture, embraced theological pluralism, and approved practices contrary to biblical teaching. While many faithful believers remain within it, as a denomination it no longer holds consistently to the gospel or to the Reformed confessions.
  • Presbyterian Church in America – PCA: Formed in 1973 as a faithful remnant out of the PCUS (the Southern branch of mainline Presbyterianism), the PCA remains committed to the authority and inerrancy of Scripture, Reformed theology, and the Great Commission. The PCA affirms the Westminster Standards, practices connectional polity, and seeks to be a church that is "faithful to the Scriptures, true to the Reformed faith, and obedient to the Great Commission."
  • Orthodox Presbyterian Church – OPC: Founded in 1936, the OPC holds firmly to Reformed doctrine and practice, with an emphasis on doctrinal precision, worship regulated by Scripture, and confessional integrity. It shares much theological affinity with the PCA.
  • Evangelical Presbyterian Church – EPC: The EPC was formed in 1981 as a more moderate alternative to the PCUSA. While it affirms the authority of Scripture and the essentials of the gospel, it allows a broad range of positions on important theological matters, such as the ordination of women to all offices and differing views on eschatology and charismatic gifts. This latitude gives it wider appeal, but it also leads to less confessional clarity and theological consistency compared to the PCA or OPC.
  • ECO – A Covenant Order of Evangelical Presbyterians: Founded in 2012 by churches leaving the PCUSA, ECO emphasizes missional vitality, leadership development, and church growth. It seeks to hold to essential evangelical convictions and to reclaim a Reformed identity. However, it allows for significant latitude on issues such as ordination (including women to all offices), polity, and doctrinal standards, and does not formally affirm the Westminster Confession of Faith as its theological standard. While many ECO congregations are sincerely seeking to follow Christ, the denomination's broad doctrinal boundaries present challenges for confessional consistency.

At Christ Presbyterian Church (PCA), we are grateful to be part of a denomination that seeks to uphold the truth and sufficiency of God’s Word, the doctrines of grace, and the mission of Christ’s church. We do not claim perfection, but we do aim to be a church that lives under the authority of Jesus Christ, proclaimed in His Word, and expressed through confessional and connectional Presbyterian polity.

Presbyterian Church of America

In particular, Christ Presbyterian Church is a member of the Presbyterian Church of America (PCA) in the Northern New England Presbytery.

The distinctiveness of the PCA from other denominations is found organizationally and theologically. Organizationally, these distinctions relate to the structure, leadership, and discipline of the church as found in the PCA’s Book of Church Order (BCO). Theologically, these distinctions are found in the Westminster Standards: Westminster Confession of Faith (WCF), Westminster Larger Catechism (WLC), and Westminster Shorter Catechism (WSC).

Constitution

The Presbyterian Church has long defined its doctrine and practice through the Westminster Standards. Since its founding in 1973, the Presbyterian Church in America (PCA) has made the Westminster Confession of Faith, along with the Larger and Shorter Catechisms, and the Book of Church Order (BCO) constitutionally binding, always subordinate to the inerrant Word of God, the Old and New Testaments.

As the BCO states in the Preface, Part III:

“The Constitution of the Presbyterian Church in America, which is subject to and subordinate to the Scriptures...consists of its doctrinal standards set forth in the Westminster Confession of Faith, together with the Larger and Shorter Catechisms, and the Book of Church Order, comprising the Form of Government, the Rules of Discipline and the Directory for Worship; all as adopted by the Church.”

All officers of the PCA, Teaching Elders, Ruling Elders, and Deacons, are required to sincerely receive and adopt these Standards as containing the system of doctrine taught in the Scriptures. Church members are not required to affirm every point of doctrine, but they do agree to receive the instruction and government of the church as grounded in the Word of God.

Regarding worship, the Directory for the Worship of God, which is part of the BCO, provides a theological and pastoral guide. However, only certain chapters, 56 (Baptism), 57 (Communion), 58 (Public Worship), and 59-3 (Marriage), have been granted full constitutional authority. The rest of the Directory, while important, does not have the force of law and is not obligatory in all its parts.

This allows churches a degree of liberty in the ordering of worship, while still reflecting the theological convictions and practices of the PCA as a Reformed and Presbyterian denomination.

A brief history of the Westminster Standards

In the 17th century, the Covenanter movement emerged in Scotland as a Reformed Presbyterian resistance to King Charles I’s efforts to impose Anglican worship and church government. In 1638, through the signing of the National Covenant, the Scots rejected the authority of bishops and the Book of Common Prayer, reaffirming Presbyterian polity and biblical worship under Christ's headship.

In 1643, during the English Civil War, the English Parliament sought the support of the Scottish Covenanters. This led to the Solemn League and Covenant, pledging ecclesiastical unity between England and Scotland. As part of this effort, Parliament convened the Westminster Assembly, a gathering of “godly and learned divines,” primarily Puritan ministers within the Church of England.

Meeting over five years (1643–1648), the Assembly produced the Westminster Confession of Faith, along with the Larger and Shorter Catechisms, a Directory for Public Worship, and Form of Church Government. These documents represent a clear articulation of Reformed theology in the Calvinist tradition.

The Church of Scotland adopted the Westminster Standards in 1647, making them its subordinate standards under Scripture. Although the Church of England never formally adopted them, the Confession and Catechisms have been embraced by many Presbyterian churches worldwide. Adapted versions have also been used by Congregationalists (Savoy Declaration) and Reformed Baptists (1689 London Confession), with key theological distinctions.

For more than three centuries, the Westminster Confession has served as a foundation for churches that affirm the authority of Scripture, salvation by grace alone through faith alone in Christ alone, and the glory of God as the chief end of man.

THE STRUCTURE OF CHRIST PRESBYTERIAN CHURCH

Presbyterianism is based on the belief that Jesus Christ alone is the King and Head of the Church. From His throne of glory, Christ rules and teaches His Church through His Word and Spirit by the ministry of ordained elders. These men do not act independently but mediately exercise Christ’s authority, enforcing His Word for the edification and establishment of His Kingdom. In accordance with Scripture, Christ has given each local church a plurality of elders to serve, teach, direct, and be examples (1 Timothy 3; Titus 1; 2 Timothy 2:2).

Because of this, membership is deeply important. It is the members of Christ Presbyterian Church who are called to do the work of ministry and who are responsible for electing elders who will equip them to grow in faith, love, and service (Ephesians 4:11–16).

The overall structure of the church may be illustrated as follows:

 JESUS CHRIST – HEAD OF THE CHURCH

↓

THE SESSION (Elders)

↓

DEACONS

 ↓

THE WORSHIPPING CONGREGATION (Members & Non-members)

The elders

At a high level, elders are responsible for the spiritual welfare of the church and its members. They have oversight of all aspects of the church’s ministries and mission. Members of the congregation nominate potential elders. The current Session helps discern the man’s biblical qualifications, and, after appropriate training and examination, he is presented to the congregation for election.

The PCA’s Book of Church Order (BCO) outlines the elder’s calling in BCO 8-1:

“This office is one of dignity and usefulness. The man who fills it has in Scripture different titles expressive of his various duties. As he has the oversight of the flock of Christ, he is termed bishop or pastor. As it is his duty to be spiritually fruitful, dignified, and prudent, an example to the flock, and to govern well in the house and Kingdom of Christ, he is termed presbyter or elder. As he expounds the Word, and by sound doctrine both exhorts and convinces the gainsayer, he is termed teacher. These titles do not indicate different grades of office, but all describe one and the same office.”

BCO 8-3 further explains:

“It belongs to those in the office of elder, both severally and jointly, to watch diligently over the flock committed to his charge, that no corruption of doctrine or of morals enter therein. They must exercise government and discipline, and take oversight not only of the spiritual interests of the particular church, but also the Church generally when called thereunto. They should visit the people at their homes, especially the sick. They should instruct the ignorant, comfort the mourner, nourish and guard the children of the Church. They should set a worthy example to the flock entrusted to their care by their zeal to evangelize the unconverted, make disciples, and demonstrate hospitality. All those duties which private Christians are bound to discharge by the law of love are especially incumbent upon them by divine vocation, and are to be discharged as official duties. They should pray with and for the people, being careful and diligent in seeking the fruit of the preached Word among the flock.”

The deacons

At a high level, deacons are responsible for leading ministries of mercy, service, and stewardship, and they assist the elders in the care and connection of the congregation. Their role reflects the compassion and servanthood of Christ.

BCO 9-1 describes the office of deacon this way:

“The office of deacon is set forth in the Scriptures as ordinary and perpetual in the Church. The office is one of sympathy and service, after the example of the Lord Jesus; it expresses also the communion of saints, especially in their helping one another in time of need.”

And BCO 9-2 explains:

“It is the duty of the deacons to minister to those who are in need, to the sick, to the friendless, and to any who may be in distress. It is their duty also to develop the grace of liberality in the members of the church, to devise effective methods of collecting the gifts of the people, and to distribute these gifts among the objects to which they are contributed. They shall have the care of the property of the congregation, both real and personal, and shall keep in proper repair the church edifice and other buildings belonging to the congregation. In matters of special importance affecting the property of the church, they cannot take final action without the approval of the Session and consent of the congregation. In the discharge of their duties the deacons are under the supervision and authority of the Session. In a church in which it is impossible for any reason to secure deacons, the duties of the office shall devolve upon the ruling elders.”

In summary, at Christ Presbyterian Church, we affirm that Christ rules His Church by His Word and Spirit through ordained elders and deacons. As a congregation, we participate joyfully in His mission by submitting to His rule, praying for our leaders, and engaging in the ministry to which we have all been called.

WOMEN IN THE CHURCH

At Christ Presbyterian Church, we joyfully affirm that women are equally made in God’s image, fully adopted in Christ, and essential to the life and health of the church. Throughout Scripture, women play a vital role in God’s redemptive story: from Sarah, Miriam, and Ruth, to Mary, Elizabeth, Lydia, Phoebe, and many others. Jesus Himself honored women, welcomed them as disciples, and appeared first to them after His resurrection. Paul recognized and commended many women as fellow laborers in the gospel.

While the New Testament affirms the equal worth and dignity of women and men (Galatians 3:28), it also teaches that men are called to serve as spiritual overseers in the family and church. The PCA, in accordance with 1 Timothy 2:12–3:7 and Titus 1, understands that the offices of elder and deacon are for qualified men, as determined by Scripture.

At CPC, we affirm this teaching and seek to practice it with clarity, joy, and deep appreciation for the gifts God has given to women. We recognize the example of Phoebe (Romans 16:1–2) and other women who served in meaningful ways. Therefore, we invite qualified women to serve as non-ordained Deacon Assistants, supporting the mercy ministry of the church under the oversight of the diaconate and the Session (BCO 9-7).

We believe women should be encouraged and equipped to use their gifts in all areas not prohibited by Scripture, including prayer, teaching other women, discipling others, evangelizing, showing hospitality, counseling, and serving on ministry teams. We also desire to cultivate women leaders who support and advise our elders, helping CPC reflect the beauty and character of Christ’s body.

In all these things, we aim to honor the Lord by holding fast to His Word, building up the body in love, and encouraging both men and women to flourish in the roles and gifts He has given for the glory of His name.

CONCLUSION

The church, the body of Christ, is designed by God to be a tangible expression of our core value, 'Adopted into God’s Covenant Family.' As those 'Welcomed as children' through Christ, we are 'united in love' by the Holy Spirit, committed to 'growing together as a family' in grace and truth. This profound spiritual adoption forms the basis of our shared life, mutual care, and hospitality, making CPC a place where people tangibly experience belonging and become a redemptive family to one another and the community.

QUESTIONS FOR REVIEW, THOUGHT & DISCUSSION

  1. If someone were to approach you and say, “I can be a perfectly good Christian and not go to church,” how would you answer?
  2. What does it mean to “be the Church”? How have you experienced this at CPC; or, in what ways would you hope to experience this at CPC? Have you experienced a bad church?
  3. In your own words, explain what it means to be Protestant? To be Evangelical? To be Presbyterian? Can you whole-heartedly identify yourself with each group? Why or why not?
  4. How do we decide which issues are worth dividing over (i.e., breaking fellowship over) and which are not?
  5. Have you met any of the elders and deacons of the church? Feel free to chat with them about any questions you might have.