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Welcome to Bethel PCA in Lake Charles! Come and join us every Sunday

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

Confessional Resources<ul><li><a href="https://pcanet.org" target="_blank">Presbyterian Church in America (PCA)</a></li><li><a href="https://www.pcaac.org/wp-content/uploads/2022/04/WCFScripureProofs2022.pdf" target="_blank">The Westminster Confession of Faith</a></li><li><a href="https://www.pcaac.org/wp-content/uploads/2019/11/LargerCatechismwithScriptureProofs1.pdf" target="_blank">The Westminster Larger Catechism (Part 1: Questions 1–115)</a></li><li><a href="https://www.pcaac.org/wp-content/uploads/2019/11/Larger-CatechismwithScriptureProofs2.pdf" target="_blank">The Westminster Larger Catechism (Part 2: Questions 116–196)</a></li><li><a href="https://www.pcaac.org/wp-content/uploads/2019/11/ShorterCatechismwithScriptureProofs.pdf" target="_blank">The Westminster Shorter Catechism</a></li><li><a href="https://prts.edu/wp-content/uploads/2016/12/Heidelberg-Catechism-with-Intro.pdf" target="_blank">The Heidelberg Catechism</a></li><li><a href="https://missionworldview.com/wp-content/uploads/2020/06/ea8a85_5a1caff0ac624e25bcf5b43eda999fb7.pdf" target="_blank">Our World Belongs to God Catechism</a></li><li><a href="http://newcitycatechism.com" target="_blank">The New City Catechism</a></li></ul>

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Resources

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

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Missions

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Sunday School

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Women's Ministry

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Sunday Worship

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Men's Ministry

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New Members

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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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Every third Wednesday of the month, the church gathers in the Fellowship Hall, from 6:00-7:30pm. The event starts with a meal, followed by a time of singing, devotion, sharing, and prayer. This is more than an event; it's an opportunity to strengthen our bonds as a church family and seek spiritual nourishment together. Bring your friends, family, and an open heart as we gather in the spirit of love and community. We look forward to sharing this special evening with you.

Wednesday Night Live

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We would like to invite you to our monthly Fellowship Meal, a time of joyous community and delicious food! Taking place every first Sunday of each month, right after our worship service, it's the perfect opportunity to share laughter, stories, and a meal together. Feel free to enhance the feast by bringing a dish to share. 

Fellowship Meal

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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

&quot;Whoever gives thought to the word will discover good, and blessed is he who trusts in the LORD.&quot; (Proverbs 16:20)Revival is not something the church can schedule and accomplish. But we can certainly wish it to happen. The church can pray, plead, study the matter, check the Scriptures, know its nature, its results, and what lasting changes have been produced during church history.It is also possible to see the mistakes and lyings of the enemy and the exaggerations of leaders when blind zeal desires experiences for the sake of experiences and not the appropriation of their benefits for life in permanent sanctification.In the process of wishing and preparing for a revival to take place, Sunday School plays a very important, I would say key, role. One of the great challenges of the Church in the 21st century is precisely the lack of solid and quality biblical information. It is ironic that in a time of so many facilities and so many technological resources there is a growing biblical ignorance among the people of God.The Scriptures and many other resources such as dictionaries, commentaries, sermons and tools for exegesis and hermeneutics are available on all platforms. You can go to worship today with dozens of Bible versions and translations, a voluminous highly specialized library and the works of the most famous authors at the moment on your IPad and smartphone. Even so, ignorance does not seem to give way; rather, it gets worse every day. Lots of information and little transformation. Why?Because the mind needs to be trained to be able to profitably use these resources. Texts in digital format are usually short, synthetic, without great challenge for reasoning, without great difficulties for the mind to form its own conclusions. The answers can come even before the question is asked. The Sunday School can be a place of faith intelligence, equipped with these and other resources, it can be the ideal space for deepening the most relevant issues that challenge the veracity and rationality of the Christian faith.“Always be prepared to make a defense to anyone who asks you for a reason for the hope that is in you” (1 Peter 3:15). It is clear from this passage that preparation, training of the mind, the ability to argue coherently are all part of mature discipleship, and a life of work of faith and labor of love and steadfastness of hope in the Gospel.Therefore, it is a duty of local church leadership to invest in Sunday School. It is a moral duty of Christians to value this school for the edification of their souls and also for the spiritual and intellectual equipping of hearts and minds capable of witnessing and sharing the Gospel. When the Scriptures are disseminated, taught, and explained, when the sublime doctrines of Grace and the diligent study of all doctrines of the Trinity and the last things form part of the basic Sunday School curriculum, there will inevitably be an awakening to more grateful and vibrant worship. Undoubtedly, in a spiritual atmosphere ruled by truth and with worship sustained by reason, the way to revival can be opened.Sunday School also plays an important role in evangelization. It should be a discipleship and sending center. Like the apostles who sat at the Master&#x27;s feet and, after listening carefully to him, were sent on a mission. The same should happen in Sunday School. We sat down to hear about the Kingdom, the love of the Father, the Beatitudes, the practice of justice, etc.; we are sent to offer and give freely what we freely and by grace have received. In Sunday School we learn to live and act as disciples of Jesus, as those who learn the consciousness of being sent into the world.Without a well-trained Church, with an intelligent and articulate faith; without a people with solid and well-identified biblical and doctrinal bases; without rational and vibrant worship, and without a deep identification as disciples of Jesus neither revival nor evangelism will be possible. Thanks be to God for Sunday School. Let us therefore value this wonderful “school of life”.Bethel PCA offers Sunday school classes for all ages.CHILDREN AND YOUTH CLASSESBethel offers Sunday School classes for children of all ages, newborn to high school. The purpose of each age appropriate class is to teach, encourage, and equip our covenant children.We believe that all Scripture, in both the Old and New Testaments, has Christ as the central focal point. Each lesson is an opportunity for our students to learn who Christ is, why we need Christ, and what it means to be Christ’s disciples.Where are the Children&#x27;s classrooms?<ul><li>Ages 1-3 meet in the nursery</li><li>Ages 4-8 meet in the office</li><li>Ages 9-11 meet in the last classroom in the hallway</li><li>Ages 12-18 meet in the Fellowship Hall</li></ul>ADULT CLASSThe adults meet in the sanctuary for Sunday school after the worship service, and the lecture is based on the sermon that was preached. Sunday school provides an opportunity for us to go deeper into the Scripture and talk about ways we can apply the sermon in our everyday life. Sunday school happens every Sunday from 11:30am–12:00pm.For more info, contact: pcabethel@gmail.com

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As we have described in our order of worship, the worship service narrates the story of redemption, and in this aspect it has an anticipatory character, that is, we enjoy elements of eternity that we have not yet fully experienced here. For this reason, the Church, gathered for worship, is directed to a continuation of the worship performed on Sunday. What we experience in the Sunday liturgy flows into our weekly routine. The biblical texts read, the themes of the songs, the sermon preached, the challenge given to each of us, the beauty of the sacraments, the prayers to God. Each of these elements influences the weekly decisions, trains the heart to actually experience and enact the Missio Dei (mission of God).In worship, mission is given, directed, enabled, and finally initiated. It involves both worship and action. It is a field where the baptized, participants in worship, are now sent and prepared for God&#x27;s mission in the world. Our order of worship is designed to help us to remember that worship tells and retells, week after week, the story of salvation, namely, the Gospel narrative. The biblical drama includes: creation, fall, redemption and consummation (renewal). We are at the point of eschatological tension between redemption and the consummation of all things. This is where the Church lives and acts, and therefore has her mission. Christian hope, fueled by the anticipatory character of worship, does not generate a static local church, standing with its hands raised, waiting to be abducted. Rather, it creates a church in motion, that puts the hands and feet into action, walking in the world and sowing the Word of Truth.The people of God gathered, who have their hearts comforted and sin confronted, can be welcomed and taught, not only for their own enjoyment, but mainly to serve God in the midst of His world. Gathered, we are trained and sent. Then, we work and witness. The Christian church spread to the world after Christian worship must act according to what was learned during the worship, based on the implications and applications solidified in the exposition of the Word and the inspiration given in the songs, prayers and readings.Yes, the retelling of God&#x27;s story emphasizes his outpouring to the world, from creation, in the act of speaking and calling things into existence, to the incarnation of Christ, his Son, given to the world and present in temporality in order to fulfill the Father&#x27;s purpose in announcing reconciliation and forgiveness of sins. In the death and resurrection of Jesus, one of the central issues of Christian worship in the Lord’s Supper, we prepare each other to understand the same dimension that the disciples understood at Pentecost, moving them to witness to the ends of the earth (See: Acts 1:8).When the Word of God preached, sung, prayed, and explained in Christian worship is properly embodied in us, our presence in the chaotic and hopeless world will point to a Kingdom of order and real hope.OUR MUSICThe music we sing at Bethel is a blend of old and new. We love the doctrinally rich ancient hymns and we find blessing in the contemporary choruses. While lyrics and style are important in the songs we sing, we are most concerned with congregational singing which emphasizes the gathered body singing praise to God with one voice, over performed music, which tends to spotlight the abilities of some while encouraging passivity in the rest.NURSERYThe Bethel Presbyterian nursery exists to support our young families as they seek to grow in their devotion to the Lord. The nursery serves as an emotionally engaging and physically safe environment for children ages brith through three years. Our desire is to partner with the parents in the discipleship of their children by teaching them the truths of God’s Word and encouraging the very earliest stages of Christian community with their peers and adults in their church family. While Bethel welcomes families with children of all ages to worship together, we also want to offer parents of young children (Ages 1-3) the opportunity to worship and learn undistracted, especially during this very demanding season of life.We come together to worship every Sunday at 10:00 am.

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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!

Church Membership

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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!

What We Believe

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(337) 478-5672

2040 E. McNeese Street
Lake Charles, LA 70605