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

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

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

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

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


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“No other sufficient cause can possibly be assigned of this propagation the gospel, but only God’s own power. Nothing else can be devised as the reason of it but this. Their was certainly some reason Here was a great and wonderful effect the most remarkable change that ever was in the face of the world of mankind since the flood; and this effect was not without some cause. Now, what other cause can be devised but only the divine power? It was not the outward strength of the instruments which were employed in it. At first, the gospel was preached only by a few fishermen, who were without power and worldly interest to support them. It was not their craft and policy that produced this wonderful effect; for they were poor illiterate men. It was not the agreeableness of the story they had to tell to the notions and principles of mankind. This was no pleasant able: a crucified God and Saviour was to the Jews a stumbling-block, and to the Greeks foolishness. It was not the agreeableness of their doctrines to the dispositions of men: for nothing is more contrary to the corruptions of men than the pure doctrines of the gospel. This effect therefore can have proceeded from no other cause than the power and agency of God: and if the power of God was what was exercised to cause the gospel to prevail, then the gospel is his word; for surely God does not use his almighty power to promote a mere imposture and delusion.”

-Jonathan Edwards (1703–1758)

IMG_2435-e1555036044350Celebramos el sacramento de la Cena del Señor tres veces por año, normalmente el tercer dia del Señor (Domingo) de Enero, Mayo, y Septiembre.  El Domingo anterior, tenemos un servicio ‘preparatorio,’ en el cual a los miembros se les exhorta que examinen y preparen sus corazones para el sacramento.  Se invita a los comunicantes celebrar la Cena del Señor que se conmemora alrededor de una mesa comun al frente de la iglesia.  La celebracion utiliza un pan comun y una copa comunal de vino las cuales son distribuidas por turno a cada miembro sentado a la mesa.

Todos los que son miembros completos en buen estado de esta o cualquier otra congregacion de la Iglesia Reformada Presbyteriana son invitados celebrar la Cena del Señor con nosotros.  Miembros de otras iglesias que confiesan el mismo evangelio y que visitan primero com los ancianos tambien pueden participar.

Niños bautizados de la iglesia, mientras no elegibles para venir hasta que lleguen a la IMG_2437-e1555036180446edad mayor y den una profesion creible de su propia fe, junto con otras visitas que se les pide observar la celebracion son ehortados buscar a Cristo.  Miembros bautizados o visitas regulares interesadas en unirse a la iglesia deben de hablar con el ministro para arreglas un tiempo de instruccion en las cosas basicas de la fe Cristiana y los beneficios y responsabilidades de la membresia.

Contemporary evangelicalism is rife with will-worship. More and more, the market rules the Church, and the customer is always right! Except when he is wrong, and silly, and downright idolatrous:

II. The visible Church, which is also catholic or universal under the Gospel (not confined to one nation, as before under the law), consists of all those throughout the world that profess the true religion;[2] and of their children:[3] and is the kingdom of the Lord Jesus Christ,[4] the house and family of God,[5] out of which there is no ordinary possibility of salvation.[6]

– Westminster Confession of Faith (1646), 26.2

San Marino Castle Fortress RockII. La iglesia visible, que también es católica o universal bajo el evangelio (no está limitada a una nación como anteriormente en el tiempo de la ley), se compone de todos aquellos que en todo el mundo profesan la religión verdadera, (1) juntamente con sus hijos, (2) y es el reino del Señor Jesucristo, (3) la casa y familia de Dios, (4) fuera de la cual no hay posibilidad ordinaria de salvación. (5)

1. 1 Corintios 1:2; 12:12,13; Salmos 2:8; Apocalipsis 7:9; Romanos 15:9-12.
2. 1 Corintios 7:14; Hechos 2:39; Ezequiel 16:20-21; Romanos 11:16; Génesis 3:15; 17:7.
3. Mateo 13:47; Isaías 9:7.
4. Efesios 2:19; 3:15.
5. Hechos 2:47.

– Confesión de Fe de Westminster (1646), 25.2

Este artículo es publicado con permiso de su autor, Dr. Thomas R. Schreiner, y 9Marks. Dr. Schreiner es Profesor James Buchanan Harrison de Interpretación del Nuevo Testamento en el Southern Baptist Theological Seminary en Louisville, Kentucky y es pastor de predicación en Clifton Baptist Church.

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Frecuentemente me preguntan si una mujer puede servir en el ministerio. Mi respuesta es siempre: « ¡bible-bible-study-book-510249Si, claro! Todos los creyentes están llamados a servir y ministrarse unos a otros».

Pero respondería de manera diferente si la pregunta fuera planteada de una forma más precisa: « ¿Existen algunos roles ministeriales en los que las mujeres no pueden servir?» Argumentaría que el Nuevo Testamento claramente enseña que las mujeres no deberían servir como pastoras (lo cual el Nuevo Testamento también llama obispo o ancianos). Está claro en el Nuevo Testamento que los términos pastor, obispo, y anciano se refieren al mismo oficio (véase Hechos 20:17, 28; Tito 1:5, 7; 1 Pedro 5:1-2), y para el resto de este relato utilizaré los términos «anciano» y «pastor» de manera intercambiable para referirme a este oficio. Read the rest of this entry »

Greetings! As the PRC of RI website is presently under construction, you have been directed to the pastor’s blog. The following introduces the way we worship and why.

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pulpit-1In our worship, God’s Word is primary. We commit ourselves to reading God’s Word, proclaiming God’s Word, singing God’s Word, and sacramentally observing God’s Word.

We generally devote time to the public reading of holy Scripture, one chapter from the Old Testament and one from the New. This is a tragically neglected element of worship in modern Christianity and one that ought to be central in public worship (Neh. 8, 1 Tim. 4:13).

Our sermons are generally expository, sequentially studying a book of the Bible, verse by verse. This has often been called the practice of lectio continua in the history of the Church. It binds the preacher to study each verse in context, to find the grammatical and historical meaning. It keeps him from the danger of reading into the text what he wants and requires him to speak the whole counsel of God to the people of God. We cannot cheapen God’s Word by ‘cherry picking’ what we like and leaving the rest.

Yet, our afternoon messages are sometimes topical, on practical subjects. Even then, it is our concern to anchor the lesson in the Word of God, that our minds may be shaped by the mind of the Spirit speaking in Scripture.

Read the rest of this entry »

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