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Welcome to Bethel Presbyterian Church: A Reformed Church in Lake Charles, Louisiana.

The Lord’s Supper was established by Christ. Just before the crucifixion Jesus met with His disciples in the upper room to celebrate the Passover. During the meal He broke bread and shared it with them, explaining that this would remind them of His own body broken for them on the cross. He then offered them wine to drink, to remind them of His blood shed to wash away their sins.This shedding of blood also sealed a new covenant between God and all followers of Christ. The following Bible verses record how the Lord’s Supper began: Matthew 26:26, Luke 22:17; 1 Corinthians 11:23.The Jewish Passover was the forerunner of the Lord’s Supper. In it the Jews remembered how their lives had been saved because the blood of a lamb had been sprinkled on the doorposts of their houses (Exodus 12). In the Lord’s Supper Christians remember how they have been saved because the blood of Christ has been sprinkled for them. There is therefore a strong link between the Passover and the Lord’s Supper (1 Peter 1:18-21).Christians continue to celebrate the Lord’s Supper regularly because Jesus Himself has commanded it. In the Lord’s Supper Christ’s death is remembered, His risen presence is experienced and faith and devotion to Him are renewed.The Lord&#x27;s Supper is a sacrament. A sacrament is a visual aid which illustrates and confirms the spiritual truths and promises contained in the gospel. In the sacrament of the Lord’s Supper the bread represents Christ’s body broken on the cross, and the wine His blood shed for the forgiveness of sin. By participating in the Lord’s Supper we share by faith in the living Christ and all the benefits of His death. A sacrament is meaningless without faith. Those who come to the Lord’s Supper should have faith in Christ as the One who has died for their sins. <a href="https://www.pcaac.org/wp-content/uploads/2019/11/ShorterCatechismwithScriptureProofs.pdf" target="_blank">Read questions 91, 92, 93, 96 and 97 of the Westminster Shorter Catechism</a>.The Meaning of Christ’s DeathIn the Lord’s Supper we remember Christ’s death for sinners. The Bible teaches us many wonderful things about the death of Christ and its benefits for believers. Take time to consider each of the following: First of all, in Old Testament times the sins of God’s people were forgiven through the sacrifice of a lamb without spot or blemish. By His death, Christ, the Lamb of God, sacrificed himself once and for all to take away sin. (Hebrews 9:26).Second, the blood of Jesus Christ cleanses us from every sin (1 John 1:7). This means that sins, past and present, are forgiven as we confess them to God. Christ’s cleansing blood makes believers fit to come to God and to the Lord’s table.Third, in ancient times a slave could be set free when a ransom price was paid. This process was called ‘Redemption’. The slave was now free to live a new life. The person who provided redemption was called the ‘Redeemer’. Christ, by His death on the cross, paid the ransom price for us. Every Christian has been freed from slavery to sin and now lives a new life in Christ, their Redeemer (Ephesians 1:7, 1Peter 1:18-19).Last, sin has broken that personal relationship which originally existed between God and man. By His death on the cross, Christ removes our sins and reconciles us to God. A new relationship with God begins (Romans 5:10, 2 Corinthians 5:18). Sharing in the Lord’s SupperWe make preparations for all sorts of events in life. It is very important that we prepare ourselves for this special act of worship. Self-examination should always precede our coming to the Lord’s table (1 Cor. 11:28). The Lord&#x27;s Supper means:REMEMBRANCE: In the Lord’s Supper communicant members remember Jesus and His death for their sins, “He loved me and gave Himself for me” (Galatians 2:20, Luke 22:19).THANKSGIVING: At the Lord’s Supper communicants are filled with thanksgiving and praise for all the benefits they have received as a result of Christ’s death.TESTIMONY: Through the Lord’s Supper communicants give public testimony that Christ has died for their sins and that they now follow Him as Lord (Psalm 116:13-14).COMMUNION: Christians hold communion with God and with one another. In the Lord’s Supper communicants meet with Christ and Christ with them. Through the Holy Spirit, the risen Christ, the living Lord, is really present with His people as they meet around His table (Revelation 3:20, Hebrews 10:19, 22).NOURISHMENT: In the Lord’s Supper communicants receive nourishment for their own souls. This does not come from the bread and wine, but from Christ Himself. Jesus says, “I am the bread of life” (John 6:35).EXPECTATION: Sharing in the Lord’s Supper is an enriching experience; for this special meal points forward to the return of Christ and to the bliss of heaven (1 Corinthians 11:2, Revelation 3:20). Who Should Come to the Lord’s Table?Sharing in the Lord’s Supper is for those who have received the Lord Jesus Christ into their lives. They recognize that they are sinners in the sight of a holy and perfect God and believe that Christ has died for the forgiveness of their sins. In repentance and faith, they have come to Christ for salvation, have committed their lives to Christ and recognized Him as Lord.The person who comes to the Lord’s table must be a person who has first come to Christ. Those who have come to Christ will not be perfect, but they will be conscious that the Lord is in their lives and that life is different with Christ. The Westminster Shorter Catechism is helpful in explaining what it means to come to Christ: “Faith in Jesus Christ is a saving grace, by which we receive and rest on Him alone for salvation, as He is offered to us in the gospel.” (Question 86).According to the Book of Church Order (BCO) of the Presbyterian Church in America (PCA), “Communing members are those who have made a profession of faith in Christ, have been baptized, and have been admitted by the Session to the Lord&#x27;s Table.” (BCO 6- 2).It means that, before being admitted to the Lord’s Supper, one needs to be approved by the Session, after having given indication of their desire to participate, and be formally received into full membership of the church. And, “those only who have made a profession of faith in Christ, have been baptized, and admitted by the Session to the Lord&#x27;s Table, are entitled to all the rights and privileges of the church.” (BCO 6-4). BCO 57-1. Believers’ children within the Visible Church, and especially those dedicated to God in Baptism, are non-communing members under the care of the Church. They are to be taught to love God, and to obey and serve the Lord Jesus Christ. When they are able to understand the Gospel, they should be earnestly reminded that they are members of the Church by birth right, and that it is their duty and privilege personally to accept Christ, to confess Him before men, and to seek admission to the Lord’s Supper.BCO 57-2. The time when young persons come to understand the Gospel cannot be precisely fixed. This must be left to the prudence of the Session, whose office it is to judge, after careful examination, the qualifications of those who apply for admission to sealing ordinances.BCO 57-4. It is recommended, as edifying and proper, that baptized persons, when admitted by the Session to the Lord’s Supper, make a public profession of their faith in the presence of the congregation.It is essential that those who come to the Lord’s table understand exactly what the Lord’s Supper means and what is required of those who share in it. The Westminster Shorter Catechism is a useful guide. It says, “The right way to receive the Lord’s Supper is to examine whether we discern the Lord’s body, whether our faith feeds on Him, and whether we have repentance, love, and a new obedience – so that we may not come in the wrong way and eat and drink judgement on ourselves.” (Q.97).Sharing in the Lord’s Supper on profession of faith in Christ is an important step for anyone. Talk to some of the elders of our church to know more about the steps to become a communicant member.

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On the Lord's Supper

J. Gresham Machen said, “In the sphere of religion, as in other spheres, the things about which men are agreed are apt to be the things that are least worth holding; the really important things are the things about which men will fight.” If Machen is right, and I think he is, then it is because baptism is very important that Christians often disagree about it. To be sure, debates about baptism are intramural, but they help us understand the distinctives of various Christian traditions. In this way, they also help us understand our brothers and sisters in Christ.The Reformed view is summarized in the confessional documents of the Presbyterian and Continental Reformed churches: the Westminster Confession of Faith and Catechisms for the former, and the Belgic Confession, Heidelberg Catechism, and Canons of Dort for the latter. These documents lay out a view of baptism that is distinctly different from the Roman Catholic, Lutheran, and Baptist views. This view can be understood under three headings: the meaning of baptism, the recipients of baptism, and the mode of baptism.The Meaning of BaptismBaptism is the rite of initiation into the visible church, which consists of all those who possess faith in Christ, along with their children (<a href="https://www.esv.org/verses/Acts%202%3A39/" target="_blank" class="esv-crossref-link">Acts 2:39</a>; WCF 25.2; 28.1). In administering baptism, the church exercises obedience to Christ’s command to “make disciples . . . baptizing them” (<a href="https://www.esv.org/verses/Matt.%2028%3A19/" target="_blank" class="esv-crossref-link">Matt. 28:19</a>).Baptism is a visible word, a sign act whereby Christ and His benefits are shown forth to believers and applied to them (WCF 27.1). Over against the Baptist view, the Reformed view asserts that something actually happens in baptism—grace is actually conferred to worthy recipients—and over against the Roman Catholic and Lutheran views, the Reformed view asserts that baptism does not regenerate; nor does it work through the automatic efficacy of the sacrament itself or in the precise moment of its administration. Instead, baptism works through the operation of the Spirit in His people, meaning that it can either precede faith or follow it (<a href="https://www.esv.org/verses/John%203%3A8/" target="_blank" class="esv-crossref-link">John 3:8</a>; WCF 28.6).The sacrament is a sign and seal of cleansing from sin and ingrafting to Christ (WCF 28.1). It is not simply an outward sign of an inward change; it is an act of God, a solemn promise to apply to worthy recipients the benefits signified in the sacrament—namely, the promises of God’s covenant.The Recipients of BaptismAnyone who comes to faith as an adult and who has never received a valid baptism should be baptized (Westminster Larger Catechism 167). On this, all sides agree; Presbyterians as much as Baptists will baptize adult converts. But the Reformed view, over against the Baptist view, is that the children of at least one believer should be baptized as well (WCF 28.4).Under the old covenant, children were considered members of the covenant community and were granted the sign of initiation into that covenant, which was circumcision (<a href="https://www.esv.org/verses/Gen.%2017%3A9%E2%80%9314/" target="_blank" class="esv-crossref-link">Gen. 17:9–14</a>). Under the new covenant, the substance of the one overarching covenant of grace has not changed; only the administration has (<a href="https://www.esv.org/verses/Col.%202%3A11%E2%80%9312/" target="_blank" class="esv-crossref-link">Col. 2:11–12</a>; WLC 35). Therefore, the children of believers are to receive the sign of initiation, which is now baptism (<a href="https://www.esv.org/verses/Acts%202%3A38%E2%80%9339/" target="_blank" class="esv-crossref-link">Acts 2:38–39</a>).The Mode of BaptismProtestants agree that ordinary water is to be used in the sacrament, but they disagree on how it is to be used. The Baptist view of baptism asserts that immersion is the only valid mode of baptism, based partly on the meaning of the Greek word baptizō, which, it is said, means “to dip” or “to immerse.” Baptizō, however, cannot and does not always mean “to immerse” (see, e.g., <a href="https://www.esv.org/verses/Mark%207%3A4/" target="_blank" class="esv-crossref-link">Mark 7:4</a> [“washing” = baptizō]; <a href="https://www.esv.org/verses/Acts%202%3A41/" target="_blank" class="esv-crossref-link">Acts 2:41</a>; <a href="https://www.esv.org/verses/Rom.%206%3A3/" target="_blank" class="esv-crossref-link">Rom. 6:3</a>). In the Baptist view, immersion—going down into and coming up out of the water—is said to best picture the death and resurrection of Christ, but this misses the fact that in ancient Israel the dead were buried horizontally, in caves and such, rather than vertically as in the soft ground of North America.The Reformed view, over against the Baptist view, sees immersion as nonessential and instead sees affusion—sprinkling or pouring—as a better picture of what baptism signifies (<a href="https://www.esv.org/verses/Heb.%2010%3A22/" target="_blank" class="esv-crossref-link">Heb. 10:22</a>; WCF 28.3). Various passages speak of the Holy Spirit as “coming upon,” “falling upon,” or being “poured out” on believers (see, e.g., <a href="https://www.esv.org/verses/Acts%201%3A8%3B%202%3A3%2C%2017%3B%2011%3A15%E2%80%9316/" target="_blank" class="esv-crossref-link">Acts 1:8; 2:3, 17; 11:15–16</a>). When the Holy Spirit falls on someone in this way, it means He is regenerating him and working faith in him. This is baptism of the Holy Spirit—salvation (<a href="https://www.esv.org/verses/Matt.%203%3A11/" target="_blank" class="esv-crossref-link">Matt. 3:11</a>; <a href="https://www.esv.org/verses/Acts%202%3A33/" target="_blank" class="esv-crossref-link">Acts 2:33</a>; <a href="https://www.esv.org/verses/Eph.%201%3A13%E2%80%9314/" target="_blank" class="esv-crossref-link">Eph. 1:13–14</a>; WLC 165). Therefore, it makes sense for the baptism of water to imitate the baptism of the Holy Spirit.To summarize, the Reformed view understands baptism to be a sacrament that was instituted by Christ and is properly administered to those who are in the visible church, along with their children.– Kevin Gardner, What Is the Presbyterian and Reformed View of Baptism?

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On Baptism

IntroductionThe Westminster Shorter Catechism, in Question 88, succinctly teaches that “the outward and ordinary means whereby Christ communicateth to us the benefits of redemption are, his ordinances, especially the Word, sacraments, and prayer; all which are made effectual to the elect for salvation.” This rich statement summarizes the Reformed understanding of how God conveys grace to His people. The Word, sacraments, and prayer are not just formalities or empty rituals; they are means of grace—the ordinary channels through which God actively works to nourish, sustain, and build up His people in the faith. But why are these particular ordinances considered means of grace, and how do they function in the life of the believer? Let’s explore each in turn.The Word: The Primary Means of GraceThe Word of God, especially as it is read and preached, holds a preeminent place as the primary means of grace. This is because Scripture is God&#x27;s direct communication to humanity, revealing His will, His character, and His plan of redemption through Christ. The Apostle Paul underscores this point in Romans 10:17: “So faith comes from hearing, and hearing through the word of Christ.” The Word is not just informative but transformative. It does not merely convey facts about God or the gospel but, through the work of the Holy Spirit, brings about conviction, conversion, and sanctification.The Word is a means of grace because it is the instrument through which God accomplishes His saving work. In the act of preaching, for example, the Holy Spirit works to convict sinners of their need for Christ and strengthens believers in their faith. As the Belgic Confession states, the Word is “sufficient to bring men to a saving knowledge of Christ” (Article 7). It is through the faithful proclamation of the gospel that people are regenerated and come to know Christ personally, and believers continue to grow in grace as they hear the Scriptures taught and apply them to their lives.Moreover, the Word feeds the souls of believers. Jesus Himself declared, “Man shall not live by bread alone, but by every word that comes from the mouth of God” (Matt. 4:4). Just as physical food sustains the body, so the Word of God sustains and nourishes the spiritual life of the believer. Through the daily reading of Scripture and the weekly hearing of it in worship, the elect are continually reminded of God’s promises, guided in the paths of righteousness, and encouraged in their faith.The Sacraments: Visible Signs and Seals of GraceThe sacraments of baptism and the Lord’s Supper are outward, visible signs and seals of an inward, spiritual grace. They are divinely instituted practices through which God visibly confirms His promises to His people. While the sacraments in themselves do not save, they are used by the Holy Spirit to strengthen faith and assure believers of their union with Christ.Baptism serves as a sign of initiation into the covenant community of God’s people, symbolizing cleansing from sin and union with Christ in His death and resurrection (Rom. 6:3-4). It is not the water that saves, but God’s promise signified by the water. As the Westminster Confession of Faith states, “the efficacy of baptism is not tied to that moment of time wherein it is administered” (WCF 28.6). Rather, it signifies and seals the covenant of grace, and the benefits of salvation are applied to the elect through faith.Similarly, the Lord’s Supper is a means of grace wherein believers spiritually feed on Christ by faith. As they partake of the bread and the wine, which represent the broken body and shed blood of Jesus, they are reminded of His atoning sacrifice on their behalf and strengthened in their union with Him. The Apostle Paul teaches that this sacrament is a communion or participation in Christ (1 Cor. 10:16), through which believers are nourished spiritually. The Lord’s Supper not only memorializes Christ’s death but also points believers forward to His return and the consummation of His kingdom, when they will feast with Him in glory.Both sacraments, therefore, function as means of grace by visibly portraying the gospel and reinforcing the believer’s faith in Christ’s redemptive work.Prayer: Communion with GodPrayer is another vital means of grace, through which believers commune with God and seek His will, guidance, and strength. Jesus Himself teaches His disciples to pray and assures them that their Father in heaven hears and answers their petitions (Matt. 7:7-11). While prayer may seem more subjective compared to the Word and sacraments, it is no less a means through which God works His grace in the lives of His people.In prayer, believers acknowledge their dependence on God for all things, humbly bringing their requests, confessions, and praises before Him. The Apostle Paul encourages believers to “pray without ceasing” (1 Thess. 5:17), indicating that constant communion with God is essential for spiritual vitality. Prayer not only deepens the believer’s relationship with God but also aligns their hearts with His purposes. Through prayer, the Holy Spirit works in the lives of the elect, shaping their desires, providing comfort in trials, and equipping them to live out the gospel.Moreover, prayer is effective because it is rooted in the promises of God. As believers pray according to God’s will, they can trust that He will answer in ways that bring glory to His name and good to His people (1 John 5:14-15). In this way, prayer becomes a powerful means by which God pours out His grace upon His church, providing what is needed for faith and godliness.Conclusion: The Ordinary Channels of Extraordinary GraceThe Word, sacraments, and prayer are rightly called means of grace because through them, Christ communicates the benefits of redemption to His people. While each functions differently, all three work together to nourish the believer’s faith and sustain their spiritual life. In the Word, God speaks to His people. In the sacraments, He confirms His promises to them. In prayer, they respond to Him in faith and dependence. These are the ordinary means by which God accomplishes extraordinary work in the hearts of His elect, drawing them ever closer to Himself and molding them into the image of His Son.Ultimately, the Word, sacraments, and prayer are not just duties of the Christian life—they are gifts from a gracious God, given to sustain His people in their pilgrimage until they reach their heavenly home. Through these means of grace, the church is continually reminded of the truth of the gospel, strengthened in faith, and equipped to live for the glory of God.Pastor Thiago Silva

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On the Means of Grace

IntroductionIn a world consumed by busyness, distraction, and the pursuit of personal fulfillment, many Christians find themselves searching for a way to live with greater purpose and peace. How can we integrate our faith into every aspect of our lives, not just in moments of worship or prayer? How can we find balance between the demands of work and the call to spiritual devotion? Centuries ago, St. Benedict of Nursia laid out a path that addresses these very questions, one that is as relevant today as it was in the 6th century. The Order of St. Benedict, a monastic tradition built around simplicity, discipline, and devotion to God, is grounded in three core mottoes: Ut in omnibus glorificetur Deus (“That in all things God may be glorified”), Pax (“peace”), and Ora et labora (“pray and work”). Though originally intended for monastic communities, these mottoes offer timeless wisdom for Christians seeking to glorify God, cultivate peace, and find balance in a hectic world. In fact, these principles resonate deeply with foundational aspects of Reformed theology, particularly the ideas of soli Deo gloria (to the glory of God alone), Coram Deo (living before the face of God), and the biblical teachings of prayer and vocation. Together, they provide a comprehensive blueprint for living a God-centered life today. Glorifying God in All Things: Ut in omnibus glorificetur DeusThe first and most fundamental of the Benedictine mottoes, Ut in omnibus glorificetur Deus—“That in all things God may be glorified”—is more than just a call to personal piety or worship during religious services. It reflects the idea that all of life, from the grandest spiritual acts to the most mundane daily tasks, is an opportunity to honor and glorify God. This holistic vision aligns deeply with the Reformed concept of Coram Deo, which emphasizes that every moment of our lives is lived in the sight of God, under His authority, and for His glory. In Reformed theology, the idea of Coram Deo teaches that there is no separation between sacred and secular. Every aspect of life—whether we are working, resting, or worshiping—is lived before the face of God and therefore should be dedicated to glorifying Him. The Apostle Paul captures this beautifully in 1 Corinthians 10:31: “So, whether you eat or drink, or whatever you do, do all to the glory of God.” This understanding of the Christian life calls us to recognize that we are never off duty in our call to glorify God. Every thought, word, and action is an opportunity to reflect God’s goodness and bring honor to His name. For modern Christians, this idea is both liberating and challenging. It frees us from the pressure to compartmentalize our spiritual lives from our &quot;ordinary&quot; lives, reminding us that all work, relationships, and activities can be forms of worship. Whether we are sweeping the floor, teaching a class, or leading a business meeting, we can glorify God by doing our work faithfully, with integrity, and with a heart that seeks to honor Him. At the same time, this challenges us to constantly reorient our motivations and actions toward God&#x27;s purposes, ensuring that we are living not for personal gain or recognition, but for His glory alone. Peace as the Goal: PaxThe second motto, Pax—meaning “peace”—is the hoped-for reward of a life lived in communion with God. This peace, however, is not merely the absence of conflict or inner calm; it is the deep, abiding peace that comes from being reconciled with God and living in harmony with His will. St. Benedict recognized that true peace is not something that can be achieved through human effort or external circumstances—it is a gift that flows from a life rooted in God’s presence. This understanding of peace echoes the teachings of Augustine and is central to Reformed theology, both of which emphasize that lasting peace is only found in God.Augustine famously wrote in his Confessions, “You have made us for Yourself, and our hearts are restless until they rest in You.” This captures the essence of Pax. Human beings, created for communion with God, will always remain restless and unsatisfied until they find their peace in Him. Augustine contrasts this eternal peace with the fragile peace of the world, which is based on fleeting success or temporary pleasures. For Augustine, as well as the Reformed tradition, peace comes through reconciliation with God—through the work of Christ, who has made peace between sinful humanity and a holy God. In Reformed theology, this peace is not only personal but also communal. Paul’s teaching in Romans 5:1 emphasizes that “since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” This peace with God should lead to peace with others, as we are called to be peacemakers (Matthew 5:9) and live in unity as the body of Christ. Thus, Pax is both a state of being and a calling—it is the peace we experience in Christ and the peace we are sent into the world to bring. In a modern world marked by anxiety, division, and chaos, this call to live and work for peace is more urgent than ever.The Rhythm of Work and Prayer: Ora et laboraThe third motto, Ora et labora—“pray and work”—represents the practical means by which the first two mottoes are achieved. For St. Benedict, prayer and work were not separate or competing activities; they were integrated and complementary. Prayer nourished work, and work became an offering of worship. This integrated vision is deeply rooted in the Reformed understanding of vocation, which teaches that all work, when done in faith, is a form of worship, and in the Reformed emphasis on prayer as essential to the Christian life. The Reformed doctrine of vocation holds that every Christian has a calling from God, whether as a teacher, parent, carpenter, or pastor. Every kind of work, when done to the glory of God, is sacred. This is central to the idea of Ora et labora, where work is seen as a form of devotion. The Reformers, particularly Martin Luther and John Calvin, rejected the medieval idea that only religious vocations were sacred. Instead, they taught that all believers are called to serve God in their daily lives, and that ordinary work can be a powerful form of worship when done with the right heart.Likewise, prayer is seen as the spiritual fuel that enables Christians to carry out their work in a God-glorifying way. John Calvin referred to prayer as “the chief exercise of faith,” highlighting its essential role in the believer’s life. Prayer connects us to God, reminds us of our dependence on His grace, and helps us align our work with His purposes. The Benedictine balance of prayer and work reflects the Reformed conviction that all of life—whether in prayer or labor—is lived Coram Deo, before the face of God. This balance is a powerful model for Christians today. In a world where work often feels overwhelming and prayer is frequently neglected, Ora et labora calls us to integrate the two, allowing prayer to shape our work and work to be an expression of our faith. By bringing prayer and work together, Christians can find a rhythm of life that honors God in both action and contemplation, living out their vocations with joy, purpose, and devotion.A Model for Modern ChristiansThe three Benedictine mottoes—Ut in omnibus glorificetur Deus, Pax, and Ora et labora—together offer a holistic approach to the Christian life. They challenge us to live every moment for the glory of God, to seek His peace in the midst of a restless world, and to integrate our work and prayer in a way that reflects His presence in all we do. These principles emphasize the sovereignty of God over all of life and call believers to glorify Him in every aspect of their existence.In a modern world marked by division, anxiety, and an often-fragmented approach to faith, the wisdom of these ancient mottoes offers a way forward. They remind us that the Christian life is not about compartmentalizing our spiritual lives from our work, but about living all of life Coram Deo, in constant awareness of God’s presence. When we glorify God in all things, seek His peace, and integrate our prayer and work, we begin to live a life that is both faithful and fruitful—a life that reflects the wisdom of the past and the hope of the Gospel for today.Pastor Thiago Silva

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Ancient Wisdom for Modern Living

The church today is facing a crisis. It’s not primarily about dwindling numbers or financial struggles, although many congregations experience those challenges. The real crisis is spiritual. Despite all the resources, programs, and knowledge available, there’s a noticeable lack of passion and devotion, and, most significantly, a lack of God’s presence. We’ve become so busy doing things for God that we’ve neglected the heart of true worship—being with God.We tend to rely on strategies, events, and even buildings, thinking that success will come through these means. But the truth is, without God’s presence, all of our efforts are empty. The heart of the problem lies in our attempt to do God’s work on our own terms, rather than in His power and presence.This is not a new issue. In Exodus 33:1-11, we see the Israelites in a similar situation. Although they had experienced incredible blessings from God—freedom from slavery, miraculous provisions, and the promise of a new land—they drifted away from Him. Like us, they turned to their own ways, which led to spiritual decline. Their story mirrors the crisis in today’s church, but it also offers us hope and a way back to God.A Picture of Spiritual DeclineThe Israelites had witnessed God’s power in extraordinary ways. They had seen the plagues in Egypt, walked through the parted Red Sea, and been fed with manna from heaven. Yet, despite all these blessings, they quickly turned away from God. When Moses went up Mount Sinai to receive the Ten Commandments, the people grew impatient. Instead of waiting for God, they built a golden calf to worship, replacing the living God with a lifeless idol.This reflects what often happens in our own lives. Like the Israelites, we can become impatient, fearful, and distracted. We may not build physical idols, but we create idols in our hearts—things like self-reliance, success, and even busyness that take the place of God. We rely on our own plans, achievements, and strategies, forgetting that what we truly need is God&#x27;s presence.When God told the Israelites that He would no longer go with them, they were devastated. They realized that without His presence, nothing else mattered. We too must face the reality that, without God, all our efforts are meaningless. Revival begins when we recognize our need for God above everything else.Facing the Reality of Our SinIn Exodus 33:1-3, God instructs Moses to lead the people to the Promised Land but makes a shocking statement: “I will not go up among you, lest I consume you on the way, for you are a stiff-necked people.” This metaphor of being &quot;stiff-necked&quot; describes their stubborn refusal to obey God. Although they were promised the land, it meant nothing without God’s presence.The people responded by mourning, realizing that gaining the world meant nothing if they lost God. This is where revival starts—by facing the reality of our sin. Sin separates us from God, whether it’s blatant idolatry or subtle distractions. If we want revival, we must recognize the ways we’ve allowed other things to take God&#x27;s place in our hearts.In today’s church, our idols may look different from the Israelites’ golden calf, but they still lead us away from God. Self-reliance, pride, entertainment, and even an overemphasis on religious activity can take God’s place. These idols push Him out of the center of our lives. If we truly desire revival, we must confront these things, strip them away, and return to God.Repentance: The Path Back to GodThe Israelites’ response was to remove their ornaments, symbols of their pride and self-reliance, as a sign of humility and repentance (Exodus 33:4-6). They acknowledged that nothing—no blessing or outward success—was worth more than God’s presence.True repentance is not just about feeling guilty; it’s about turning away from sin and turning back to God. It’s a heart-level change where we strip away anything that hinders our relationship with Him. We need to ask ourselves today: What are the “ornaments” in our lives that need to be removed? What are the things we rely on instead of God?Revival is not about doing more—it’s about seeking God more. It requires humbling ourselves, confessing our sins, and asking God to fill us once again with His presence.The Role of a MediatorIn Exodus 33:7-11, Moses met with God in the tent of meeting, interceding on behalf of the people. He was their mediator, standing between them and God. Today, we have an even greater Mediator—Jesus Christ. He not only intercedes for us but brings us into God’s presence.The story of the Israelites points us to the good news of the Gospel: Even though we have sinned and turned away, God has not abandoned us. He has provided a way back to Himself through Jesus. Jesus’ death and resurrection open the door for us to be reconciled to God, to experience His presence, and to be filled with His Spirit.Through Jesus, we can experience true revival—not just a temporary emotional high, but a deep and lasting renewal of our hearts and lives. Jesus is the One who brings us back into God’s presence, and the Gospel is the foundation of revival.ConclusionWhat is our response today? Are we willing to face the reality of our sin, strip away the idols in our lives, and seek God’s presence above all else? Revival begins with us—both individually and as a church—when we humble ourselves, repent, and turn back to God through Jesus Christ.The good news is that God is ready to meet us. He is ready to fill us with His presence, to revive our hearts, and to lead us forward in His power. But we must be willing to seek Him, to desire Him above everything else, and to trust in Jesus as our Mediator.

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Revival: Lessons From Exodus 33 (Part 1)

IntroductionRevival is a longing for many believers, but how does it begin? Often, revival starts quietly with one person who feels a deep burden for the spiritual condition of God&#x27;s people. In Exodus 33:12-17, we see Moses carrying such a burden for the people of Israel after their sin with the golden calf. In this passage, we learn that revival isn&#x27;t something we can organize or manufacture—it begins with prayer and the longing for God’s presence.1. A Burden for God&#x27;s PeopleRevival starts with someone who feels a deep concern for the state of the church. Moses, in verse 12, speaks to God with a heavy heart for Israel&#x27;s rebellion, pleading for God’s guidance and presence. He wasn’t content with the way things were. Similarly, revival often begins when one person or a small group of believers feel the weight of spiritual dryness and long for renewal.Today, we may feel that same burden. We look around and see complacency or worldliness in the church, and it stirs us to pray for something more—God’s transforming presence. This burden often marks the beginning of revival, as God responds to those prayers.2. Separation from WorldlinessThe next step is a desire for holiness. In verse 13, Moses asks God to show him His ways, wanting to lead the people toward greater holiness and separation from worldly influences. Revival involves a renewed commitment to living set apart for God.Revival doesn’t come when we’re content to live like the world. It begins when we feel a longing to be different, to reflect God’s character. Holiness and repentance are at the heart of every revival, as God’s people turn away from sin and embrace the ways of God.3. Persistent Prayer and ExpectancyIn verses 15-17, Moses makes a bold request for God’s presence: &quot;If your presence will not go with me, do not bring us up from here.&quot; Moses knew that without God, all their efforts would be meaningless. This kind of persistent, expectant prayer is a key to revival. It’s not just asking God to do something—it’s praying with confidence that He will move.True revival happens when believers pray with expectancy, trusting that God will bring His presence and transform hearts. It’s a prayer that says, &quot;We won’t move forward without You, God.&quot;4. Signs of God’s Presence and Expectation for MoreAs revival begins, there are often small signs of God’s presence, such as a renewed love for one another or a deeper hunger for His Word. In verse 11, God speaks with Moses face to face, giving him assurance of His presence. Like Joshua, who stayed in the tent of meeting expecting more from God, revival brings a spirit of expectancy, waiting for God to do even greater things.ConclusionRevival starts with a burden for God’s people, a desire for holiness, and persistent prayer with expectancy. If you feel this burden, take heart—revival often begins with just one person who is willing to seek God’s presence. As we follow these stages, may we see revival in our lives and churches.

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Revival: Lessons from Exodus 33 (Part 2)

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The Bible is the inspired word of God. It is without error in its original manuscripts, and contains everything we need to know about having a right relationship with God and our fellow human beings. The Bible is the basis for all of our essential beliefs (2 Timothy 3:16-17).

God is one (Mark 12:29), yet mysteriously exists in three Persons (Father, Son, and Holy Spirit), who are to be equally loved, honored, and surrendered to (Matthew 28:19).

Jesus Christ is fully God and fully human. He is the sole Mediator able to restore the broken relationship, and the resulting alienation, between God and people (John 14:6; Acts 4:12).

The Holy Spirit is God, the third Person of the Trinity. He is alive and active. He indwells followers of Christ, working in unison with the Word of God to guide them in all truth. He is the power that enables Christians to live as new creations in Christ and empowers believers for service (John 16:7-14; Galatians 5:22-23; Ephesians 6:17).

People are created by God and in the image of God (Genesis 1:27). On this basis, all people must be treated with dignity, honor, love and respect (James 3:9-10). At the same time, in their quest for independence and the centrality of self, all people begin their lives alienated from God, and in this condition are without hope and under judgment, a condition that can only be cured through God’s loving, gracious, and saving intervention (Romans 6:23; Ephesians 2:1). As the image of God, we are most alive when our trust, affections and allegiances center on Him.

Restoration between God and people (also called ‘salvation’) happens when the Holy Spirit gives people a new heart, leading and enabling them to trust in Jesus alone for salvation (John 1:12-13). Because God loves His creation, He will also restore the entire universe to a condition of beauty, rest, joy, perfection, and freedom (Romans 8:18-30). God’s world, which began as a promising Garden (Genesis 1:27-31), will find its fulfillment in a perfected, life-giving City in which there will be no more death, mourning, crying, or pain (Revelation 21:1-8).

Good works do not and cannot make us acceptable to God (Ephesians 2:8-9), but are the natural outcome of authentic faith in Jesus (James 2:17). We become more fully human—the very best and most healthy version of ourselves—to the degree that we follow God’s loving commands. His commands, properly understood, are neither limiting nor oppressive but life-giving. Obedience to God’s commands is an essential prerequisite for true human flourishing.

The Church is the family of God and consists of those who place their functional trust (faith) in Jesus. God wants all members of His worldwide Church, together with their children, to be active in a local church which meets regularly to worship God, serve each other, and be a life-giving presence in their local community and world (Acts 2:42-47; Hebrews 10:24-25).

We believe that God has created men (male) and women (female) equal in their essential dignity and human personhood, but different and complementary in their functions; He also created marriage to be exclusively the covenant union of one man (male) and one woman (female), and designed intimate sexual activity to occur exclusively within that covenant union.

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(337) 478-5672

2040 E. McNeese Street
Lake Charles, LA 70605

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Wednesday Night Live provides activities for everyone in our congregation. Here’s what you can look forward to:

- 6:00 - 6:30pm: POTLUCK MEAL. This is a wonderful opportunity for everyone to bring a dish to share and connect with one another in a relaxed and friendly atmosphere.

- 6:30 - 7:30pm: MINISTRY ACTIVITIES: Children’s Choir (up to 11 years old); Youth Discipleship (Ages 12-18); and Adult Singing and Prayer.

Wednesday Night Live

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Join us for a joyful day of celebrating our Reformed heritage! There will be delicious food, uplifting singing, a devotional to reflect on the significance of the Reformation, and plenty of fun activities for children, including games and more. It’s a day for the whole family to enjoy! Come prepared for a time of fellowship and celebration.

Reformation Day Celebration

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Ben Hogue

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Thiago Silva

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Jared Oakley

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Jason Rashall

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Rick Condit

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Tony Lebato

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Tom Keith

Aaron Smith

Matt Scott

Joshua Keith

<blockquote>&quot;He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?&quot; – Micah 6:8</blockquote>At Bethel, we are committed to restoring the biblical vision of manhood and challenging men to embrace their God-given roles as spiritual leaders in their homes and communities. Our desire is to see men grow into mature, Christ-centered individuals who take responsibility for serving God in every sphere of life and love their families wholeheartedly. We believe that men are called to lead by example, serving as priests of their homes and heads of their families, and we aim to support them in this calling. Our Men’s Ministry provides a healthy, encouraging environment where men can come together to talk, pray, build one another up, and grow in their faith as disciples of Christ. We offer two regular opportunities for all men to connect, share, and grow:Men’s Breakfast<ul><li>When: Every Thursday at 7:30 AM</li><li>Where: Great Harvest Bread (4112 Lake St., #100)</li></ul>Start your day with a time of devotion, prayer, and fellowship over a hearty breakfast. This weekly gathering is a great way to connect with other men, share life’s challenges, and be encouraged in your walk with Christ.Pizza Theology<ul><li>When: Every last Friday of the month, 6:00–7:30 PM</li><li>Where: Bethel Presbyterian Church</li></ul>Join us for an evening of pizza and meaningful conversation as we dive into theological discussions. This monthly event offers a relaxed setting where men can explore God’s Word, discuss theology, and encourage each other to grow in their faith.Coordinator: Pr. Thiago Silva (pcabethel@gmail.com)

Women&#x27;s Ministry at Bethel is a Word-based and Relationally-driven ministry.At Bethel, our Women’s Ministry is deeply rooted in the Word of God and driven by authentic relationships. We seek to live out the calling of Titus 2:3-5, where women of all ages are encouraged to mentor, support, and strengthen one another in Christ:<blockquote>Older women likewise are to be reverent in behavior, not slanderers or slaves to much wine. They are to teach what is good, and so train the young women to love their husbands and children, to be self-controlled, pure, working at home, kind, and submissive to their own husbands, that the word of God may not be reviled.</blockquote>The Women&#x27;s Ministry at Bethel is not a separate entity but an integral part of our church’s mission. We have the privilege of working alongside church leadership to further the mission of making disciples who love God, love people, and serve others. Ministry is a lifestyle, and our goal is to equip women of all ages—whether young, younger, or young at heart—to glorify Christ in every area of life: at home, at work, in the church, and within the communities we serve. Through biblical teaching and discipleship, we aim to nurture women in their faith and help them grow in their personal walk with Christ. But we also recognize the importance of building meaningful, Christ-centered relationships. Intentional time spent together helps lay the foundation for a true community, where we can support one another in our joys and challenges. One of the ways we foster this community is through our monthly Ladies Sip and Savor gatherings. Join us on the second Saturday of each month, from 9:30 to 11:00 AM, for a time of fellowship, Bible study, prayer, and encouragement. These meetings are designed to be a time of spiritual growth and mutual care, as we study the Word, pray together, and build one another up. It’s also an opportunity to evangelize, counsel, and support one another in a welcoming and nurturing environment. Whether you’re seeking to deepen your faith, find encouragement, or connect with other women, we invite you to be part of Bethel’s Women’s Ministry—a place where women come together to know Jesus and make Him known.Would you like more information? Contact us at pcabethel@gmail.com.

Church Membership at Bethel PCA: Living as the Body of ChristThe Bible provides many descriptions of the church, but none is more important than this: the church is the body of Christ. As His body, we are a living organism, made up of interconnected members who depend on one another. Our union with Christ brings us into fellowship with Him and with one another (Romans 12:5). Interestingly, the New Testament contains more commands about how we relate to each other than about our duties to the world or even to God. This shows us that our relationship with God is most often reflected in how we relate to fellow believers (1 John 3:23; 4:7, 20).Because of this, we must take seriously the fact that we are members of one another. But what does this really mean? For many, church membership may feel like a formality. Yet biblically, membership is about sharing life together. Another biblical word that describes the church is koinonia, meaning fellowship or communion. This communal life is essential to the church’s identity and mission. The church cannot exist or grow without it. The natural outworking of Christ’s life in us leads us to gather with other believers (Acts 2:44, 46) and to resist the temptation to neglect meeting together (Hebrews 10:25). A believer who does not experience deep fellowship with their brothers and sisters misses out on the full expression of the church as the body of Christ. Whether we gather in small groups in homes (Romans 16:3-5) or for corporate worship (Acts 3:1), it is when we are together that the body of Christ functions as it should. As Paul writes in Ephesians, “Speaking the truth in love, we are to grow up in every way into Him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Ephesians 4:15-16). The Purpose of Church MembershipChurch membership serves the purpose of helping Christians grow in their faith by encouraging and supporting one another. In doing so, we display the love and unity that should characterize God’s people.Paul’s words in 1 Corinthians 12 remind us that each member of the body is essential. God has distributed gifts and abilities to every believer through the Holy Spirit so that the needs of His people are met within the context of fellowship. We grow and serve best in a community where we are connected with one another.Two key elements define the purpose of membership:<ol><li>Mutual Care: Mutual care is a lifestyle that aligns with the New Testament&#x27;s commands for how Christians should love and care for one another. This creates a healthy and vibrant church that will naturally impact the world, ultimately bringing glory to God (Romans 11:36).</li><li>Exercise of Spiritual Gifts: Spiritual gifts are given to believers to build one another up (1 Peter 4:10). Through the practice of these gifts, the church grows in love and unity. The church becomes a place where every member is involved, and spiritual gifts are awakened, recognized, and used to serve the body (Ephesians 4:15-16).</li></ol>Key Characteristics of Church Membership The church is not a place for isolated disciples or &quot;unchurched&quot; believers. Jesus commands us, &quot;A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another&quot; (John 13:34-35). Church membership emphasizes this mutual love and care. Here are some key characteristics of church membership at Bethel Presbyterian Church:Valuing Relationships<ul><ul><li>Love one another (John 13:34-35; 1 Peter 4:8)</li><li>Be subject to one another (Ephesians 5:21)</li><li>Support one another (Colossians 3:13)</li><li>Confess sins to one another (James 5:16)</li></ul></ul>Building Each Other Up<ul><ul><li>Encourage one another (Romans 14:19)</li><li>Instruct one another (Colossians 3:16)</li><li>Counsel one another (Colossians 3:16)</li><li>Share psalms, hymns, and spiritual songs (Ephesians 5:19)</li></ul></ul>Helping One Another<ul><ul><li>Serve one another (1 Peter 4:10)</li><li>Bear each other’s burdens (Galatians 6:2)</li><li>Practice hospitality (1 Peter 4:9)</li><li>Be kind to one another (Colossians 3:12)</li><li>Pray for one another (James 5:16)</li></ul></ul>Living in community is essential for every believer. We cannot fully live out our Christian calling on our own; we need the support, encouragement, and accountability that comes from sharing life together in the body of Christ.Steps to Become a Member at Bethel PCA:1 - Understand the Gospel Learn more about the good news of Jesus Christ and God’s plan of salvation. [Click here] for more information.2 - Learn Who We Are Discover what we believe and how we live out our faith at Bethel Presbyterian Church. [Click here] to explore.3 - Study Our Membership Vows Review the membership vows from the Presbyterian Church in America’s Book of Church Order (section 57-5):<ul><ul><li>Do you acknowledge yourself to be a sinner in the sight of God, justly deserving His displeasure, and without hope save in His sovereign mercy?</li><li>Do you believe in the Lord Jesus Christ as the Son of God and Savior of sinners, and do you receive and rest upon Him alone for salvation as He is offered in the Gospel?</li><li>Do you now resolve and promise, in humble reliance upon the grace of the Holy Spirit, that you will endeavor to live as becomes the followers of Christ?</li><li>Do you promise to support the Church in its worship and work to the best of your ability?</li><li>Do you submit yourself to the government and discipline of the Church, and promise to study its purity and peace?</li></ul></ul>4 - Meet with the Elders After understanding the Gospel and our beliefs, and reviewing the membership vows, schedule a meeting with the elders of the church._______________________ * If you want to understand more about what it means to be a church member in the Presbyterian Church in America (PCA), <a href="https://www.twopathways.org/p/church-membership-in-the-pca#footnote-anchor-1">click here</a>.* If you want to become a member of Bethel PCA, <a href="/connect">click here and send us a message</a>.

<blockquote>Jesus tells his disciples to “Go …and make disciples of all nations.” </blockquote>Missions at Bethel PCA: Sharing the Good News Locally and GloballyJesus commanded His disciples to &quot;Go...and make disciples of all nations.&quot; At Bethel Presbyterian Church, we believe that worship and mission are inseparable. In worship, we are commissioned, guided, empowered, and sent out into the world to participate in God&#x27;s mission. Worship is not only an act of praise but a call to action—preparing us to bring the good news of Jesus Christ to a broken world.We live in a world that was created good but is now marred by sin and disobedience, under God&#x27;s righteous judgment. Yet, sin and evil have not thwarted God’s redemptive plan. His promise of deliverance was fulfilled through the birth, life, death, and resurrection of Jesus Christ. Through Christ, God’s kingdom has broken into this world, and it is through the church that this work continues today. Christ builds His church by His Word and Spirit, and we are called to proclaim this message of new life and hope to all nations.Missions is the ongoing work of the church, which, in the deepest sense, is the work of Christ Himself. The church, empowered by His Spirit, calls people from every corner of the earth to faith and obedience in Jesus Christ. Through word and deed, we show the world how Christ’s salvation transforms every aspect of life, pointing them toward the hope of the kingdom&#x27;s ultimate fulfillment when God will be all in all.As Christians, we recognize that the church occupies a unique place in the world. We are set apart from the world because we belong to a different kingdom—the kingdom of God. Yet, we do not stand indifferent to the world around us. We live in the midst of it, carrying out our responsibility to be salt and light. Though the church is distinct from the kingdom of man, it has a vital role to play in the world, bearing witness to God&#x27;s impossible possibilities and His unfolding plan of salvation.Jesus said, &quot;As the Father has sent me, so I send you.&quot; At Bethel, we take this calling seriously. We are a church in mission, first and foremost proclaiming the gospel of Jesus Christ, the light of the world. The proclamation of the Word is central to our mission, as we believe that apart from the gospel, the church has little to offer. But through the gospel, we offer the world the reality of God&#x27;s peace and renewal—even in the midst of sin and brokenness.With this conviction, Bethel PCA seeks to impact both our local community and the world. Our Missions Committee serves as the bridge between our congregation and our missionaries, ensuring that we stay connected and engaged in God’s global mission. We are committed to praying for, financially supporting, and sending missionaries to help fulfill the Great Commission. Currently, Bethel PCA supports mission work in Peru, Germany, and Spain, as well as local outreach efforts. Our church strives to be a faithful witness, bringing the hope of Christ to our city and the nations.Coordinator: Mary Condit (<a href="mailto:marycondit@gmail.com">marycondit@gmail.com</a>)

Worship at Bethel PCA: Living the Gospel Story Every DayAt Bethel, our worship service is more than just a gathering—it is a retelling of the grand story of redemption. Every Sunday, we come together to experience a foretaste of eternity, a glimpse of what is yet to come. In this way, worship carries an anticipatory character: while we are still in this world, we begin to taste the fullness of God’s presence that awaits us in the new creation.Our time together on Sundays doesn’t end when we leave the sanctuary. Worship is designed to flow into our daily lives, shaping our hearts, minds, and actions throughout the week. The Scripture readings, the songs we sing, the sermon we hear, the sacraments we partake in, and the prayers we lift to God—all of these elements equip us to live out God’s mission. They train us to make decisions that align with the Gospel and transform our daily routines into acts of worship.The order of worship at Bethel is carefully structured to remind us, week after week, of the Gospel narrative: creation, fall, redemption, and renewal. As God’s people, we find ourselves in the tension between redemption and the future consummation of all things. This is where the Church lives and carries out her mission. Our hope, fueled by the anticipation of what’s to come, does not leave us passive or idle. Instead, it propels us into action, moving us to be the hands and feet of Christ, sowing seeds of truth in a world in need. When we gather for worship, our hearts are comforted, and our sins are confronted. But the goal is not just personal enjoyment or spiritual renewal—it is preparation for service. As we are welcomed and taught, we are also trained and sent out into the world. Worship equips us to work, to witness, and to live out the truths we have heard. The Christian life is a life of action, and every Sunday is a call to go out and serve, shaped by the Word, inspired by the prayers, and energized by the worship of the gathered community.Join us this Sunday and be part of this Gospel story—a story that doesn&#x27;t stop at the benediction but continues in the mission of God throughout your week.Our liturgy includes:1 - GOD GATHERS US: Call to WorshipThe DoxologyPrayer of AdorationHymn of Adoration.2 - GOD RENEWS US:Confession of sinsCorporate PrayerWords of AssuranceSong of Praise.3 - GOD SPEAKS TO US:Pastoral PrayerThe Lord&#x27;s PrayerScripture ReadingSermonTithes and OfferingsHymn of ResponseThe Sacrament of the Lord&#x27;s Supper.4 - GOD SENDS US: Confession of Faith (The Apostles&#x27; Creed)Closing HymnClosing PrayerBenedictionThreefold Amen.

The Bethel Discipleship ProgramIn today’s fast-paced world, knowledge is constantly increasing, yet humanity continues to struggle with the same deep-rooted challenges. The Christian life is no different. We can fall into two extremes: living zealously without a strong foundation in biblical truth or accumulating knowledge without letting it transform our lives. The Bethel Discipleship Program is designed to avoid these extremes, helping believers grow in both their knowledge of God’s Word and its application in their daily lives. By engaging both the heart and mind, this program seeks to equip the church to become more effective followers of Christ, living out our faith in wisdom, love, and service.PurposeOur goal of is to help believers grow spiritually and apply biblical truths in every aspect of life. Through Sunday School and discipleship, participants will develop a well-rounded, gospel-centered approach to their faith, preparing them to serve God and their neighbors more effectively. We aim to foster Christian maturity that shapes not just what we believe but how we live.Program Offerings<ul><li>Children’s Sunday School (up to 11 years old): Focused on foundational teachings of the Bible through interactive and engaging lessons.</li></ul><ul><li>Youth Sunday School (ages 12–18): Designed to help students navigate their teenage years with a deeper understanding of the Christian faith and its relevance to their lives.</li></ul><ul><li>Disciple Training Hour (adults 18+): Combines biblical knowledge with practical application, empowering believers to live out their faith with wisdom and purpose.</li></ul>ScheduleThese programs run every Sunday morning from 9:30 to 10:15 AM during the academic year, from mid-August to mid-May, with a break over the summer.The Bethel Discipleship Program is more than a traditional Sunday School—it’s a journey toward Christian maturity. By fostering both understanding and practice, this initiative will help believers at Bethel Presbyterian Church develop into disciples who not only know the Word but live it out in everyday life. We invite you to join us in this exciting journey of growth and spiritual formation.For more info, contact: pcabethel@gmail.com

At Bethel, we are passionate about nurturing the next generation to know and love Jesus. Our Children’s Ministry provides a fun, safe, and engaging environment where kids can grow in their faith, build friendships, and learn more about God’s Word. Through Sunday School and our Children’s Choir, we help children experience the love of Christ in meaningful and age-appropriate ways. Children’s Sunday SchoolWhen: Every Sunday at 9:30 AMOur Children’s Sunday School is designed to teach kids about the Bible in a way that’s fun and easy to understand. We explore God’s story through interactive lessons, songs, and activities that help children apply biblical truths to their everyday lives. Whether they’re learning about creation, the life of Jesus, or the importance of loving one another, each child is encouraged to grow in their relationship with God.Children’s ChoirWhen: Every third Wednesday of the month, 6:30–7:30 PMOur Children’s Choir is a wonderful opportunity for kids to develop their musical talents while worshiping God through song. Open to children up to 11 years old, the choir practices every month, preparing for special performances during the year, including Christmas and Easter. It’s a joyful time of singing, learning, and growing in community as the children use their voices to praise the Lord.At Bethel, we believe children are a vital part of our church family. Through teaching, worship, and fellowship, we aim to help them grow in faith and joy, discovering the beauty of following Jesus. We invite you to join us in helping your children grow in the knowledge of God’s love and truth!

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We are a community of believers who authentically cares for one another and we want to help you to grow as a follower of Christ. Send us a message and we will get in touch with you.

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The goal of every Christian is to live in community. Click here and know more about what it means to become a member of our church. Join us!

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We believe that the Gospel of Jesus is transforming. We worship not as people who have it all together, but who are grateful and thankful that in our brokenness, Jesus rescued us. Come and join us!

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Revival: Lessons from Exodus 33 (Part 2)

Revival: Lessons From Exodus 33 (Part 1)

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