Oakbrook Community Church (PCA): Preaching, Teaching & Living the Gospel of Jesus Christ

I. THE CHURCH AND CHURCH MEMBERSHIP. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .3

II. THE HISTORY OF OUR CHURCH. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .5

III. THE DOCTRINES OF OUR CHURCH. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .8

IV. WHAT ARE THE SACRAMENTS OF THE CHURCH?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

V. HOW IS OUR CHURCH GOVERNED?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25

VI. WHAT IS CHRISTIAN LIBERTY?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29

VII. WHAT IS OUR POSITION ON THE "CHARISMATIC MOVEMENT?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31

VIII. CHURCH DISCIPLINE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .36

IX. EXPECTATIONS OF THE CHURCH AND ITS MEMBERS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .37

Oakbrook Community Church, OCC, has been established as a local body of the Church for the purpose of reaching out to the lost and needy through word and deed, beginning in our local community and reaching around the world; nurturing one another through teaching, equipping one another for service and making disciples of all who come to know salvation through the saving grace of Jesus Christ; and building the body of the Church of Jesus Christ through regular worship, prayer, fellowship and observing the sacraments.

We are so glad you are here. We welcome you to the fellowship of believers here at Oakbrook Community Church (PCA). We recognize that all genuine believers are members of the body of Christ. Yet, we also believe that God draws believers with like convictions together into bodies called "Churches" to serve the Lord Jesus, the "Head" of the body (Col. 1:18).

In the providence of God, He has brought you to our local church. This book is designed to acquaint you with the things about our church you should know in order to become an informed member of the church.

We trust you will prayerfully read this booklet and after due consideration of what we believe, decide to join us as a member of Oakbrook Community Church (PCA).

I. THE CHURCH AND CHURCH MEMBERSHIP. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Session #1

Simply put, the church is the name for that group of people that God has saved out of the fallen human race from the beginning. It is the "body of Christ" (Eph. 5:23:25; Col. 1:18), all those who are united to Christ by faith in His atoning work. This vast group of people includes all those who are saved, living here and in glory. It is often referred to as the "church universal" (Rev 5:9). Smaller portions of this vast group that no man can number (Rev 7:9), are also designated "churches." The Greek word translated church is "ekklesia." It literally means "the called out assembly." Believers are "called out" of the world unto God. In the New Testament the word church is used in reference to groups of believers in houses (Rm. 16:5), cities (1 Cor. 1:2; Acts 11:22), regions (Acts 9:31), and the entire world (1 Cor. 12:27,28).

The churches in the New Testament had certain characteristics and functions. They met for fellowship, prayer and worship (Acts 2:42,46). They elected officers elders and deacons to lead, teach and serve (Acts 6:3;14:23; Eph 4:11,12). In these churches Baptism (Acts 2:41; 1 Cor 1:13-16) and the Lord's Supper were administered (Acts 2:41,42), fellowship meals were eaten (1Cor 11:20; Jude 12) and money was collected for the Lord's work (1Cor. 16:1,2). These churches also administered "church discipline." That means they removed from the fellowship those who professed Christ, but continued obstinately to live in open sin or teach doctrinal error (1Cor 5:1-5, 9-11; Rm. 16:17,18; Tit 3:10). By the way, there is evidence that the New Testament churches also had particular or definable doctrines to which the members adhered (Acts 2:42; Eph 2:20; Gal 1:9; Rev 2:14).

We've seen what the church is and what it does, but what about church membership? Was there any such thing in the New Testament?

First of all, God is an orderly God who has created an orderly universe and expects all things to be done "decently and in order" (1Cor. 14:40). This is why God has given instructions regarding the leadership, functions and discipline in the church. Now, a part of good order is the distinction between people in the fellowship who are members and those who are only attenders or visitors. This kind of distinction was made in the Jewish synagogues which formed the pattern for the New Testament churches (Jms 2:2 "synagogue"). In order to be "put out" or excommunicated you must first be included in an assembly (Jn 9:22-34). The excommunication of the unrepentant fornicator in Corinth (1Cor 5:5) assumes that he was an official part of the assembly. A "casual attender" is not subject to the discipline or doctrinal standards of an assembly anymore than an observer at a civic club is subject to the bylaws of that organization. But when you"join" a particular church you voluntarily submit to the standards and regulations of that church. Without such official submission on the part of individuals, church discipline would be very difficult (Heb 13:17).

To become a member of the church universal, one must be converted. He must repent of sin and believe on Christ. To become a member of a local church one must make a public profession of faith that is backed up by a Godly Christian life. Furthermore, in order to be sure your belief is consistent with Scripture, you must agree to a basic statement of faith concerning such doctrines as the Authority of Scripture, the Trinity, the Person and Work of Christ, the Plan of Salvation, etc.. Also, if not already baptized, a person should be upon joining the church (Acts 2:42; 19:4,5).

"We all like sheep have gone astray, each has turned to his own way for all have sinned and come short of the glory of God." Rm 3:23; Isa 53:6a; Jer 17:9; Rm 3:10-18; Isa. 64:6; Jm 2:10; I Jn 3:4

"Your iniquities have separated you from your God For the wages of sin is death The wrath of God is being revealed against all the wickedness of men" Isa. 59:2; Rom. 6:23; 1:18; Mt. 10:28; Rom. 2:5; 5:12; Heb. 10:30,31

"All our righteous acts are like filthy rags not by works, so that no one can boast no one will be declared righteous in his sight by observing the law" Eph 2:9; Is 64:6; Rm 3:20; Gal 3:10,11; Eph 2:8,9; Phil 3:9; Tit 3:5,6

God's provision for salvation is Christ, who perfectly obeyed and died for our sins.

"He committed no sin he was pierced for our transgressions, he was crushed for our iniquities by his wounds we are healed while we were still sinners, Christ died for us." 1 Pt. 2:22; Isa. 53:5; Rom. 5:8; Mk. 10:45; Rom.3:25, 5:10; II Cor. 5:21; Gal. 3:13; I Pt. 1:18,19; I Cor. 15:3,4

"I am the gate; whoever enters through me will be saved I am the way the truth and the life. No one comes to the Father except through me." Jn 10:9, 14:6; Act 4:12; 16:31; Rm 4:4,5; 1Jn. 5:11,12

"Repent, then, and turn to God, so that your sins may be wiped out Whoever believes in him shall not perish but have eternal life Believe on the Lord Jesus Christ and you shall be saved." Act 3:17; Jn. 3:16; Acts 16:31; Mk. 1:15; Act 20:21; I Jn.1:9; Lk. 13:3; Rm.5:1, 8:1; Jn. 3:36, 6:47

In our church we usually have you attend a membership class to acquaint you with our belief system. To evaluate your conversion we ask you to share your "testimony" and be interviewed by the elders. The elders have the job of giving oversight to the flock (BCO 8-1). If you are a member of another Bible-believing church and desire to join OCC, you should request that a "transfer letter" be sent to OCC, affirming that you are a member in good standing and not under church discipline in your previous church. Believers who are not members of another fellowship may join based on their "reaffirmation of faith." New believers may simple join based on their credible "profession of faith." We do ask that all members agree to these questions:

1. Do you acknowledge yourselves to be a sinner in the sight of God, justly deserving His displeasure, and without hope save in His sovereign mercy?

2. 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?

3. 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?

4. Do you promise to support the Church in its worship and work to the best of your ability?

5. Do you submit yourselves to the government and discipline of the Church, and promise to study its purity and peace?

OCC is part of the Presbyterian Church in America (PCA) which is part of the continuing witness to Christ which began centuries ago. The following is an outline of Church history since the time of Christ:

4) Growth of Old Catholic Imperial Church (313-590) Constantine 313; 476 fall of West.

1) Christianity in West (590-1054) westward expansion, papacy, rise of the "Roman" Catholic Church, split of 1054.

4) Christian Expansion in Britain and America (1789-1914) 2nd Awakening, Rationalism.

5) The Church of the 20th Century (1914 to present), Ecumenicity; Neo-Orthodoxy;

Our church is a part of the Presbyterian Church in America (PCA), a denomination which stands in the line of historic orthodox Christianity. Our creed ("credo" means "I believe"), the Westminster Confession of Faith, was written in 1647 and is held by most Bible-believing Presbyterian denominations throughout the world. The Presbyterian Church in America has a strong commitment to evangelism, missionary work at home and abroad, and to Christian education. From its inception, the church has determined its purpose to be "faithful to the Scriptures, true to the reformed faith, and obedient to the Great Commission."

Organized at a constitutional assembly in December 1973, this church was first known as the National Presbyterian Church but changed its name in 1974 to Presbyterian Church in America (PCA). It separated from the Presbyterian Church in the United States (Southern) in opposition to the long-developing theological liberalism which denied the deity of Jesus Christ and the inerrancy and authority of Scripture. Additionally, the PCA held to the traditional position on the role of women in church offices.

In December 1973, delegates, representing some 260 congregations with a combined communicant membership of over 41,000 that had left the PCUS, gathered at Briarwood Presbyterian Church in Birmingham, Alabama, and organized the National Presbyterian Church, which later became the Presbyterian Church in America.

In 1982, the Reformed Presbyterian Church, Evangelical Synod, joined the Presbyterian Church in America. The Reformed Presbyterian Church, Evangelical Synod, had been formed in 1965 by a merger of the Evangelical Presbyterian Church and the Reformed Presbyterian Church in North America, General Synod.

The PCA Ministry Buildings in Lawrenceville is the location from which most of the ministries of the denomination are coordinated. These ministries are carried on by four Program committees -- Mission to the World, Mission to North America, Christian Education and Publication, Reformed University Ministries, and one service committee, the Administrative Committee, responsible for the administration of the General Assembly. Additionally, there are five agencies which also minister to the denomination: PCA Foundation, PCA Retirement & Benefits, Inc. (both located in Lawrenceville), Ridge Haven, (the PCA conference center located close to Rosman, North Carolina), Covenant College in Lookout Mountain, Georgia, and Covenant Theological Seminary in St. Louis, Missouri, (the national educational institutions of the PCA).

The PCA is one of the faster growing denominations in the United States, with over 1450 churches and missions throughout the USA and Canada. There were over 306,000 communicant and non-communicant members as of December 2000.

The influence of the PCA extends far beyond the walls of the local church. Mission to the World has 519 career missionaries in almost 60 nations of the world, 169 two-year missionaries, and over 6500 short term missionaries. Because of the unique relationship between Mission to the World with over thirty mission organizations with whom some of our missionaries are working, some consider that the influence is far greater than our size might indicate. Indeed, PCA churches support an additional 690 career missionaries, covering over 130 nations all tolled. Further, with more than 100 chaplains in the military, Veterans Administration, prisons, and hospitals, and 45 college and university campus ministers, the Gospel is proclaimed to a rather large audience around the world not reached through usual outreach channels. Because of the emphasis on education, there are many members of the PCA who are teachers and professors at all levels, including a significant number of large universities and theological seminaries.

In this new century, the Presbyterian Church in America continues its commitment to evangelism world-wide and the building up of the Church of our Lord Jesus Christ. The PCA is one of the faster growing denominations in the United States, with over 1450 churches and missions throughout the USA and Canada. There were over 306,000 communicant and non-communicant members as of December 2000.

Oakbrook Community Church was formed by the Palmetto Prebytery on September 11, 1988. The initial meeting of the of the officers of OCC was held on September 21, 1988 with Teaching Elder Cam Kirker, Ruling Elder Jim Knowles, Ruling Elder Ray Nash, and Deacon Larry Falls. In February of 1989 TE Kirker reported 89 members and regular attenders. While early worship services were held in an old theater on Trolley Road, in of November of 1990 OCC moved into the present ministry center at 705 Old Trolley Road. In July of 2005 TE Mark Turner was installed as the second pastor of OCC.

III. THE DOCTRINES OF OUR CHURCH. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Sessions 2&3

The PCA has made a firm commitment on the doctrinal standards which had been significant in Presbyterianism since 1645, namely the Westminster Confession of Faith and Catechisms. These doctrinal standards express the distinctives of the Reformed tradition. The Westminster Confession defines our Presbyterian distinctives, but also lays out our positions on the basic doctrines of Christianity. It adopts the positions which the church leaders hammered out in the early Church Councils (Nicea, A.D. 325; Constantinople, 381; Ephesus 431; Chalcedon, 451) on the doctrines of the Trinity, deity of Jesus Christ and the Holy Spirit. It also states our Protestant positions: that salvation is by grace alone through faith in Christ's completed work of atonement, and that the Scripture alone is the only infallible rule of faith and practice.

Reformed theology takes its name from the Protestant Reformation which took place in the sixteenth century. These are the distinctive scriptural teachings that come out of the reformation. Reformed theology has often been called "Calvinism," after John Calvin who systematically taught these doctrines in his Institutes of the Christian Religion, and "Augustinianism" after Augustine who defended these doctrines in the 4th and 5th centuries.

Among the distinctive doctrines of the Westminster Standards and of Reformed tradition is the unique authority of the Bible. When ordered to recant his beliefs, under sentence of death, Martin Luther, uttered these words at the Diet of Worms, "Unless I am convinced by Sacred Scripture or by evident reason, I will not recant. My conscience is held captive by the Word of God and to act against conscience is neither right nor safe." The reformers based all of their claims on "sola scriptura," the Scriptures alone. This included the doctrine of their inspiration (2 Tim 3:16-17) which is a special act of the Holy Spirit by which He guided the writers of the books of Scriptures (in their original autographs) so that their words should convey the thoughts God wished conveyed, bear a proper relation to the thoughts of other inspired books, and be kept free from error of fact, of doctrine, and of judgment -- all of which were to be an infallible rule of faith and life. Historically, the concept of infallibility has included the idea of inerrancy and we believe that the Scriptures are both. We believe the Bible to be the Word of God, not just a good book written by spiritual men (1 Thessalonians 2:13).

Because the Bible is God's Word and it has been faithfully preserved (See Josh McDowell's Evidence That Demands a Verdict) we can depend upon it for the answers to life. We do not need to look elsewhere to find out what to believe, how to behave or how to interpret the experiences of life (2Tim 3:16-17).

∙ Error comes when we fail to examine everything in light of Scripture (Mark 12:24; Col 2:8)

∙ We are to give the Bible a central place in our lives by: reading it during public worship (1 Tim 4:13), proclaiming it in preaching, teaching and speaking (Acts 20:27; Col 3:16),and giving priority to the daily reading and memorization of Scripture (Psa 1:2, Psa 119;11, 16)

The sovereignty of God is the focal point of this Reformed system of doctrine which views the whole world from a God-centered outlook. The message of Scripture is that our lives are to be lived for the glory of God (Mk 12:28-30; 1 Cor 10:31; Eph 1:12).

Before the creation of this world, God planned all that would come to pass. He is in control of all things and is working all things out according to His will (Gen. 50:20; Isa. 46:10; Dan. 4:25b-35; Acts 2:23; 4:27-28; Eph. 1:4-5,11).

At first glance this might appear selfish of God. But it is not. Think about it, God wouldn't be God if He didn't deserve all glory. Biblical Christianity is all about God and his glory. Many perversions of Christianity start with man first, in effect, exalting man above God. It is important to remember that we, mankind, are God's creation and were created for His glory (Isa 43:7; Rev 4:11).

One of the biggest stumbling blocks for many people about the Doctrines of Grace is that they believe that we deny human responsibility that our actions and choices are not our own and that we are not morally accountable to God because He ordained whatsoever comes to pass. The Bible clearly teaches that people are not mere puppets or robots and we will be held accountable for our deeds (Ezek 33:1-9; 2 Cor 5:10; Rev 20:11-13).

∙ In Joseph's life we see clear choices on the part of his brothers, but we also see God's sovereign plan (Gen 37:26-28 vs. 50:20).

∙ In David's life we see a remarkable synthesis of God's sovereignty, Satanic activity and human responsibility (2 Sam 24:1,10; 1 Chr 21:1).

∙ In the same sentence Jesus taught God's sovereignty and Man's responsibility in Luke 22:22 "The Son of Man will go as it has been decreed, but woe to that man who betrays him."

∙ A believer coming to Christ shows that we are responsible to repent and believe the gospel (Mt 11:20-24; Acts 2:37-38; Acts 13:48).

∙ But at the same time we are told by Jesus that it is only God who enables people to come to Christ (Jn 6:37, 44).

∙ Scripture describes both man's responsibility and God's sovereignty in our sanctification (Phil 2:12-13; Jude 21,24).

∙ God's sovereignty is necessary to His being and holiness. If there is something over which God can't rule, then he is not truly God. Further, it would be immoral of God either to chose not to control or to have made a universe which he could not control. Likewise, there is a similar logical necessity of real human responsibility and freedom. The whole of Christianity presupposes human responsibility. Unless there is a voluntary element in love, love is not love and God is not truly loved by his people. Love in Mt 22:37 is a love that is active and involves our whole being. It is clear that the words, "I love you" have totally different meaning when said by a sincere human and a programmed robot. Thus we see that both God's total sovereignty and man's real responsibility are logically necessary and taught by the Bible although we can't fathom how they ultimately fit together. We must be content with realizing that God and the relationship that he bears to the world are greater than we can understand.

God's sovereignty over all things extends to the matter of salvation. The essential tenants of this system have come to be known in the Reformed Church as the 5 points of Calvinism that can be remembered by using the TULIP acrostic. The 5 points were affirmed at the Synod of Dort in 1618 as an answer to the 5 points of Jacob Arminius (1560-1609) which has come to be known as Arminianism.

1. Total Depravity (or Inability) of man. As a result of the Fall, man is completely incapable within himself to reach out towards God. Man is totally at enmity with God, cf. Romans 3:10-23.

a. Every mere man since Adam is born with a sinful nature (Rm 5:12) and sins (Rm 3:23). No man can please God by his actions (Isa. 64:6).

b. No man understands the things of God (1Cor. 2:14). He does not desire to come to God (Jn 1:13; Rm 3:11). He does not have the ability in himself to accept Christ (Jn 6:44, 6:65; Eph 2:1,5).

2. Unconditional Election by the grace of God. There is absolutely no condition in any person for which God would save him. As a matter of fact, long before man was created, God chose or predestined some to everlasting life. He did this out of His mere good pleasure, cf. Eph 1:4, 5.

a. Left to themselves, all of fallen mankind would choose to reject God; the end result would be that all would end up in hell.

b. But God graciously elected (chose) to draw some to himself through the Holy Spirit.

c. This election was "unconditional" in that there was nothing in us to merit this election.

d. Scripture proofs: Jn 6:37-39; 15:16; Acts 13:48; Rm 8:28-30; 9:11-23; Eph 1:4-5; 2Ths 2:13.

3. Limited (or Particular) Atonement. God in His infinite mercy, in order to accomplish the planned redemption, sent His own Son, Jesus Christ, to die as a substitute for the sins of a large but specific number of people (Rm 8:29-30).

a. Having thus elected some to eternal life, God sent forth His Son to secure their salvation by His death for their sins.

b. Both Calvinists and Arminians agree that the atonement is sufficient to pay for the sins of everyone in the world (it was an infinite payment), and that it is efficient only to those who accept Christ (only their sins will be forgiven that they may be in heaven). Where they differ is on the intent of the atonement. The Arminian says that Christ died to make it possible for all men to be saved, but not guaranteeing that any would actually be saved. The Calvinist states that Christ died to secure (guarantee) the salvation of God's elect (see Gal. 1:4; Mt 1:21; Rm 8:30).

c. Scripture proof: Christ died not to merely make salvation possible, but to actually save particular sinners (Mt 1:21; Lk 19:10; Gal 1:4; 1Ti. 1:15). Christ died for a particular group (Mt 1:21; Jn 10:11,15,26-28; Rm 8:32-33; Eph 5:25-27). God's work of salvation is an unbroken chain (Rm 8:29-30; Eph 2:4-10).

The Father imposed His wrath due unto, and the Son underwent punishment for, either: 1) All the sins of all men 2) All the sins of some men, or 3) Some of the sins of all men.

1. That if the last be true, all men have some sins to answer for, and so, none are saved.

2. That if the second be true, then Christ, in their stead suffered for all the sins of all the elect in the whole world, and this is the truth.

3. But if the first be the case, why are not all men free from the punishment due unto their sins?

You answer, "Because of unbelief." I ask, Is this unbelief a sin, or is it not? If it be, then Christ suffered the punishment due unto it, or He did not. If He did, why must that hinder them more than their other sins for which He died? If He did not, He did not die for all their sins!"

4. Irresistible (or Efficacious) Grace of God. This is the effectual work of the Holy Spirit moving upon a particular person whom He has called, applying the work of redemption, cf. John 3:5-6.

a. When God does something the result is certain. When the Holy Spirit inwardly calls a person to believe, that person comes to Christ. We should not picture the person coming against his will. The Holy Spirit gives a new heart and so changes and motivates the man's will that he now desires and loves that which he before hated.

b. Shorter Catechism Q#31: What is effectual calling? "Effectual calling is the work of God's Spirit, whereby convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel."

5. Perseverance of the Saints. All who were chosen by God, redeemed by Christ, and given faith by the Spirit are kept in faith such that they to persevere to the end. Even though the process of sanctification is not complete in this life, from God's perspective it is as good as accomplished, cf. Rm 8:30, 38, 39, and Phil 1:6.

a. Those whom the Holy Spirit regenerates and brings to faith in Christ, will be kept by Christ (Jude 1; 1Jn 5:18) with the result that they will continue in the true faith and grow in Christ. They will not fall away and be lost. They have eternal life now, and forever.

c. This doctrine is NOT "once saved, always saved". A better way to view this doctrine is to state it in biblical terms. Those who fall away and perish in their sins give evidence that a work of grace has never occurred in their hearts (Heb 3:14) A better cliche would be: "once saved, never the same."

As stated above, we seek to stand for what the Bible teaches. In this section we will attempt to answer two of the common objections raised.

This simple verse (and others like it) seem to imply all human kind. However, a simple study using only a concordance will show that the precise meaning of world is not nearly so easy as is popularly supposed. The word kosmos and its English equivalent "world" is used with a uniform significance in the NT. Consider:

g. kosmos = believers from every nation. Jn 1:29;3:16-17;6:33;12:47; 2Cor 5:19

From these uses of kosmos we can see at least 7 clearly defined different meanings in the New Testament. So can we know the meaning of words? Is God seeking to confuse us? NO! Rather, just as we do with normal language and grammar, we may understand a word's meaning by carefully studying the context (asking what is predicated by the word) AND by prayerfully consulting other Scriptures (Scripture interprets Scripture). So let us take Jn 3:16 and look at the word, "world" to ascertain its meaning:

"For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life."

The last clause tells what happens to those "who believe", they will not perish, but have eternal life

So now we must determine which of the 7 meanings for world fits best with the text. We are given a clue in that "God's love" was the stated motivation towards the "world" so let's start with passages dealing with God's love: While we can say that God demonstrates His goodness (Psa 145:9; Mt 5:45; 6:26; Lk 6:35; Acts 14:17) and patience (Rm 9:22) towards all mankind, the Scriptures teach that God loves believers with a special love (Dt 7:9; Rom 5:8; 8:39; Eph 2:4,5; Heb 12:6; 1 Jn 3;1, 4:10,11,16,19).

This special love of God is what helps us understand the meaning of "world" in Jn 3:16 believers from every nation.

2. 1 Timothy 2:3-4 This is good, and pleases God our Savior, who wants all men to be saved and to come to a knowledge of the truth.

Just like before, a single word causes a question of meaning: all(pas). It does not always mean every person on the face of the earth (Mt 3:5; Jn 3:26; Col 1:23).

"All men" is used in a similar way to "all evil" in 1 Tim 6:10-For the love of money is a root of all kinds of evil and note how the NIV translates it:"all kinds of evil". The meaning of 1Tim 2:4 is all kinds of men as opposed to just Jews.

The doctrines of grace are very deep doctrines. Many have difficulty in understanding it, some become unsettled by it, and others fight very hard against it. While we must always stand for all that the Bible teaches, we must be sensitive to the theological perspective of others and the leading of the Holy Spirit.

However, it is helpful to realize that much of the opposition to this doctrine is due to our sinful human nature. Even Christians sometimes adopt a humanistic viewpoint on things. We see ourselves, not God, as the center of the universe and we rebel against the idea that we were created for and by Him. Only as we submit to God and His Word can we accept the truth that we are but "clay pots" made by God to use as He desires (Rom. 9:18-24).

When we grasp that, then our praise to God truly becomes overwhelming because we thank Him for all the unmerited riches that He has graciously bestowed on us such undeserving sinners.

This is a tremendous doctrine, but let us remember that both Calvinists and Arminians are God's elect and should extend Christian recognition and fellowship to each other. In our opinion, this area of doctrine should not be used to divide the body of Christ (I Cor. 12:25).

There are basically two overall schemes of Bible interpretation current today Dispensationalism and Covenant Theology. Dispensationalism is a system of biblical interpretation formalized in the nineteenth century by John Nelson Darby and later popularized by the publishing of the study Bible of C.I. Scofield and the establishment of Dallas Theological Seminary by Lewis Sperry Chafer. It is the foundation of what is known in eschatological studies as "pre-tribulational premillenialism" and involves the division of history into (usually) seven distinct periods of time known as "dispensations". This system tends to divide the Scriptures and the people of God. The church is distinguished from the people of Israel with separate promises and destinies for both. Covenant theology, on the other hand, sees God's dealings as one unified Covenant that passes through various stages, but stretches from Adam to the end of the world. It teaches the following:

Only Adam (before the fall) had the ability to be (or continue in) righteousness by perfectly keeping the law of God. When Adam (as federal head or representative of mankind) fell into sin, he passed on to his race a sinful nature (Rom. 5:12,14,17-19).

All humans are born sinners (Rom. 3:23) and are incapable of gaining eternal life through the "Covenant of Works" (perfectly keeping the law; Rom. 3:10-12, 19-20).

God in mercy established the Covenant of Grace whereby men from Adam till the end of the world would be saved through faith in the atoning work of the Messiah. This salvation was accomplished through Christ, who fulfilled the Covenant of Works by perfectly keeping God's law, and dying on the cross to pay the penalty for man's failure to keep God's law, thus meriting salvation for God's elect (Rom. 5:15-19; I Cor. 15:21-22).

Thus in both Old and New Testament times, salvation is by grace through faith in Christ and His work on the cross (read Rm 4; Gal 3). Paul asserts in Gal 3:6-7 that Abraham was saved through faith in the coming Messiah.

No man could be saved by keeping the law, because since the fall, no mere man has been capable of perfectly keeping God's law (Gal 3:10,11). Also, Heb 9:15 states that the saints in Old Testament times were saved by Christ's redemptive payment for their sins.

While God's Covenant of Grace goes through different forms (The Abrahamic Covenant, Sinaitic Covenant, New Covenant and others are mentioned in Scripture), the fact that they are but fuller unfoldings of the same basic covenant is shown in Gal. 3:14-17,29.

These verses show that New Testament believers who are under the New Covenant (Mt 26:28; Heb 8:6-13), are also considered to be under the Abrahamic Covenant. God's true church, the body or bride of Christ, consists of all true believers throughout all ages (Eph 5:25-27; Rv 21:9,12-14). The Old Testament Jewish believers and New Testament Gentile believers are part of one continuing body (Rm 11:17-21). The New Testament Church is not a totally new organization. It is a continuation of the Old Testament "church" (Acts 7:38; Heb 2:12). God's church is one (the Greek word for church means "called out people"). New Testament saints are called the true spiritual Israel (Rom. 2:28-29) and stand in the line of the covenant promises (see Acts 2:39; Rm 4:11-13,16; Ga. 3:29).

The implications of covenant theology are several. God's moral law (Ex. 20:1-17), given in Old Testament times is still binding on believers today. Christ did not come to abolish the law (Mt. 5:17-18). Instead He preached the Old Testament moral law and expanded its application (Mt. 5-7). He said that the wise man will keep it (Mt. 5:19; 7:24). Secondly, any Old Testament command that has not been abolished by the New Testament remains in effect today. It does not need to be repeated in the New Testament (Eph. 6:1-3 and James 2:10-11 take this for granted.). And thirdly, God is still a covenant keeping God, and the covenant privileges and promises still extend to the children of believers (Gen. 17:9-13; Acts 2:38-39).

IV. WHAT ARE THE SACRAMENTS OF THE CHURCH?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .Session 4

A sacrament is basically a picture lesson that reminds us of the work of salvation that Christ has accomplished and that the Holy Spirit has or will apply to us. Sacraments (or ordinances) are also a pledge or reminder from God that He will grant us the many blessings that He has promised us. They also serve as a reminder of the responsibilities that we have as children of God and members of Christ's body.

The WSC Q92: What is a sacrament? A92: A sacrament is an holy ordinance instituted by Christ, wherein, by sensible signs, Christ, and the benefits of the new covenant, are represented, sealed, and applied to believers.

Q93: Which are the sacraments of the New Testament? A93: The sacraments of the New Testament are, Baptism(Mk 16:16), and the Lord's Supper (1 Cor 11:23)

Some Christians wonder how to view the sacraments. One common error is to place some magic power in the water or in the bread and wine, as if to say God's grace is automatically dispensed in them. This has caused many to focus on and trust in the sacraments instead of Jesus Christ and His work that the sacraments point to (error of R.C.). Another mistake (especially for evangelicals) is to treat the sacraments as only symbols or as meaningless rituals – we do them because they are commanded, but they don't seem to be real and bring blessings to our lives. Between these two extremes is the view that the sacraments are a "means of grace." They can be used by God to bring tangible, real blessings to our soul.

The Lord's Supper consists of bread, a picture of the broken body of Christ, and the fruit of the vine as a picture of Christ's blood shed upon the cross for us (Mt 26:26-28; Lk 22:19-20).

As baptism relates to circumcision, so the Lord's Supper relates to the Old Testament feast of Passover (Ex 12:11-13). The Lord's Supper is a new twist given to the Passover. Instead of pointing to the Exodus event, it's symbols point to the redemptive work of Christ on the cross.

The Lord's Supper reminds us of His death for us and our deliverance from the punishment we deserve. It is not a sacrifice, but a "sacrificial feast" like Passover, in which the lamb was eaten after the sacrifice had already been made. The sacrifice of Christ has already been made once for all (Heb 9:24-26; 10:10-18). This view differs from the Roman Mass!

We not only commemorate Christ's sacrifice, but apply it to our souls; Christ's "flesh and blood" sacrificed for us are our "spiritual food." Christ's presence in the elements is spiritual (Jn. 6:54,55), not physical.

Our souls are fed and nourished by Christ our Passover Lamb, as we receive Him by faith (I Cor. 5:7). This is a visible picture of Christ, and just as the Christian feeds upon the written Word for spiritual growth in grace, so he should meditate upon Christ's death (frequently and through the Communion) as a means of spiritual growth. The spiritual presence of Christ in the Lord's Supper draws us into intimate fellowship with God and fellow believers as we partake together (I Cor. 10:16-17).

We invite to the Lord's Table all those who are baptized disciples of Jesus Christ, under the authority of Christ and His body, the Church. What this means is that if someone is not a member of OCC we do ask that they be a member in good standing in an evangelical bible-believing church where the true gospel is clearly taught. We request that children, prior to partaking, first speak to the session regarding their salvation and the meaning of the Lord's Supper. Before partaking of this sacrament, believers ought to examine their hearts, confess sin, and thank our gracious God for giving us Jesus (I Cor. 11:23-31).

∙ Baptism is the sacrament which pictures and testifies [to others] that we have entered God's covenant of salvation and the true church of Christ (Acts 2:38-41).

∙ The water symbolizes the washing away of our sins through the regenerating work of the Holy Spirit (Titus 3:5).

∙ The true baptism is spiritual and takes place when the Holy Spirit gives us a new heart and new desires, and cleanses us from sin (Rom. 6:4).

∙ The outward water baptism is a public profession and testimony to the salvation and cleansing which the Holy Spirit has done or will do in the heart (Acts 2:41).

When we think of washing today, we often might think of dunking a plate in a sink of water. But in biblical times such an action would not at all have pictured cleansing to the Jews. The Jews of biblical times, symbolized cleansing a different way. Spiritual cleansing was always pictured by the ritual of sprinkling or pouring of water or blood upon an object (Lev. 3:8; 14:7; 16:14-16; Num. 19:11-13, 18-19).

So uniform was this symbolism, that the prophet Isaiah used sprinkling to picture the work of Christ in cleansing sin: "Behold, My servant . . . will sprinkle many nations" (Is. 52:13-15). And Peter carried the image of sprinkling on in the New Testament by saying, "who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood... 22 "Now that you have purified your souls" (I Pet. 1:2,22).

The Bible tells us about the mode of Jesus' baptism (Mt 3:13-17). John objected to baptizing Jesus because he realized that Jesus was the Messiah, but Jesus said, "Let is be so now; it is proper for us to do this to fulfill all righteousness (Mt 3:15)." Jesus was already perfect (and we don't believe baptism can do that anyway) so how did His baptism fulfill all righteousness? Jesus was to serve as our priest and He had to be consecrated as a priest to fulfill the law (all righteousness). We find that Numbers 8:5-7 teaches that priests were purified by having the water of cleansing sprinkled upon them. So according to Scripture we believe that Jesus was sprinkled.

The Bible teaches that the meaning of baptism is spiritual cleansing (Eze. 36:25-27; Jn. 3:22,25; Rom. 6:4,6-7; Titus 3:5). Thus the only mode of a baptism that would have carried the proper symbolism and made sense to the Jew, was baptism by sprinkling or pouring.The writer of the book of Hebrews points to the Scriptural mode of baptism for us, because in Heb. 9:10 he calls the Old Testament "sprinklings" (9:19) "baptisms" (9;10-KJV "washings").

Acts 16:33. At that hour of the night the jailer took them and washed their wounds; then immediately he and all his family were baptized.

Midnight where was water? How much water to immerse? How many gallons? Typical waterpots of day held typically 10 gal, (max 27) [8lbs to gal...] available @ jail, home @ midnight?

Mrk 7:2-4. Normal words for baptism yet speaking of tables & couches! (Look at KJV) baptism doesn’t demand immersion as a normal practice!

While we believe that the Scriptural and proper mode of baptism is sprinkling; yet, we also accept pouring or immersion as valid forms of baptism. The reason is that the Scriptures do not make an issue over the mode; it is the public profession of one's faith in Christ that is usually emphasized (Mt. 28:19; Acts 2:38,41).

Infant baptism is the historic Christian practice! In his book Outlines of Theology, A. A. Hodge sums it up like this:

"the practice of infant baptism is an institution which exists as a fact, and prevails throughout the universal church, with the exception of the modern Baptists, whose origin can be definitely traced to the Anabaptists of Germany, about A.D. 1537.... Then, as proof, he cites Irenaeus (who was born before the death of the apostle John), Justin Martyr (138 A.D.), Tertullian (born 160 A.D.), Cyprian (253 A.D.), and Augustine (born 354 A.D.). Hodge concludes: ...infant baptism has prevailed (a) from the apostolic age, (b) in all sections of the ancient church, uninterruptedly to the present time, (d) in every one of the great historical churches of the Reformation, while its impugners date since the Reformation. Now that's interesting. It encourages us. But that not why we baptize infants.

The bottom line is, we baptize the children of believers in the Presbyterian Church in America because we firmly believe that God's Word tells us to! To correctly answer the question, "should we baptize infants?" you have to look to the Word of God as your final authority. You have to ask, "is infant baptism biblical?"

Having said that, you still have to face the question of how rightly to approach the Bible in order to correctly understand it.

Believers commonly approach topics like baptism by looking at disconnected proof texts (e.g., what verse in the Bible explicitly teaches infant baptism?) You begin to see a serious problem with this approach, though, when you observe that this is the very same approach that sects & cults use to deny other doctrines (e.g., what verse in the Bible explicitly teaches that the Sabbath was changed from the seventh day to the first day of the week?)

In fact, this is the exact same approach that cults use to deny the very essentials of the faith (e.g., what verse in the Bible explicitly teaches the Trinity?)

That is, to interpret texts in light of their immediate setting, then in light of their broader setting, and then in light of the total system of truth taught in the Scriptures. This 2nd approach is better because to correctly understand texts you need to interpret them in their context. And when you take this second approach, you find that there clear biblical warrant for baptizing both believers and their children.

Step #1. The church of the Old Testament and the church of the New Testament are, in essence, the same church.

A good illustration of this might be the comparison between a caterpillar and a butterfly, they are very different in form, but they are the same in essence.

∙ In Old Testament times, people were saved by trusting in the redeeming work that God would provide in Christ. Today, people are saved by trusting in the redeeming work that God has provided in Christ. When Old Testament believers brought sacrifices in faith, they were trusting in the sacrifice that God would one day provide. Hebrews 10:1-14

∙ Both are under the same covenant relationship. Gal 3:7-29 Understand, then, that those who believe are children of Abraham. The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ll nations will be blessed through you. So those who have faith are blessed along with Abraham, the man of faith.... [Christ] redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit.... If you belong to Christ, then you are Abraham seed, and heirs according to the promise.

∙ Both are "branches" in the same olive tree. Romans 11:17-26. The apostle Paul declares that Israel as a whole was not disinherited, but that the unbelieving Jews were cut off from their own olive tree, and the Gentile branches grafted in their place; and he predicts a time when God will convert many Jews and graft them back into the same tree with the believing Gentiles.

Because the church of the Old Testament and the church of the New Testament are, in essence, the same church, they sometimes swap names. On the one hand, the Bible calls Old Testament Israel "the church". "Church" [ekklesia] is the New Testament Greek word for the Old Testament Hebrew "congregation" [qahal]. Compare Psalm 22:22 with Hebrews 2:12. Thus Stephen called the congregation of Israel at Mount Sinai "the church in the wilderness", Acts 7:38.

On the other hand, the Bible calls the New Testament church "Israel", Gal 6:16. The apostle Peter applies rich Old Testament Israel terms to the New Testament church in 1 Peter 2:9. The apostle Paul describes all who rest in Christ alone as the true circumcision, Phil 3:3. James 2:2 calls a local church a synagogue. The elders of the New Testament Church are identical in name and function with those of the Old Testament synagogue. Conclusion: the church of the Old Testament and the church of the New Testament are in essence the same church.

Our baptistic brethren sometimes wonder why we consider the children of believers to be members of the church. The reason is that the living God himself embraced the children of believers as members of his church (Gen 17:7).

God nowhere rescinded this principle that the children of believers are church members. This is very significant. In order to maintain their position, those who oppose infant baptism have to prove that he did rescind this principle. Where does the Bible teach that? This is a question that demands an answer. Matthew Henry put it this way,

Our opponents call upon us to prove by express Scripture that infants are in the covenant; but certainly, having proved even to demonstration that they were in the covenant, it lies upon them to show where and when they were thrown out of the covenant; which they were never yet able to prove, no, not by the least footstep of a consequence. It is as clear as the sun at noon-day that the seed of believers had a right to the initiating seal of the covenant; and how came they to lose that right?

If the seed of believers who were taken into the covenant, and had a right to the initiating seal under the Old Testament, are now turned out of the covenant, and deprived of that right, then the times of the law were more full of grace than the times of the gospel; which is absurd. Can it be imagined that the Gentiles are, in respect of their children, in a worse state than they were under the [Old Testament]? Then, if a Gentile was proselytized and taken into the covenant, his seed was taken in with him; and is that privilege denied now? Is the seed of Abraham faith in a worse condition than the seed of Abraham flesh?

We believe that the baptistic view is built on this hidden assumption: in the New Testament, children of believers are no longer members of the church.

But when you read the New Testament you find just the opposite! The NT lines right up with the Old Testament in continuing to assume that children of believers are included in the church.

∙ Our Lord Jesus Christ assumed that children of believers are part of his church (Lk 18:15-16).

∙ The apostle Peter also assumed that the children of believers were included in the church (Acts 2:39). This is reminiscent of Genesis 17:7! Peter was talking to Jews people who were steeped in the Old Testament. If he had intended to teach that God was now rescinding the principle of church membership for covenant children, then he chose the wrong language! "Wait a minute!" someone might object. "Peter is not talking about the promise to Abraham! He says he is talking about the promise of the Holy Spirit (Acts 2:38), doesn't he?" Well, look again at Gal 3:14, "He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus, so that by faith we might receive the promise of the Spirit. The promise to Abraham involves the promise of the Spirit.” And so Peter is saying that the promise to Abraham is to you and your children right now in the New Testament era!

∙ Likewise, the apostle Paul assumed that children of believers were included in the church. If he was trying to teach that God no longer included covenant children in the church, he used the exact wrong words in Acts 16:31 Believe [singular] in the Lord Jesus, and you [singular] will be saved you [singular] and your household. Again, in 1 Cor 7:14, Paul assumed that God includes children in his covenant community, the church. The word holy is a covenant word. It means set apart. Children of even one believer are holy, set apart, in a special way to God.