FAQ Questions

I'm New

We offer a nursery up to toddler-age during all of our Sunday programming, including Sunday School, Morning Worship, and Evening worship.

Our Sunday School period takes place before our morning worship service, and we have children’s classes through age 7. We also offer childcare during our worship services through toddler-age children. We are a church with many young families, so we are never discouraged or distracted by the noises they make (joyful or otherwise) as they are growing in the worship of the Triune God alongside their families, no matter what age they are. But we are happy to provide age-appropriate childcare programming for our children and guests for the convenience and the conscience of parents of young children.

All of our childcare workers and teachers (and elders and deacons, for that matter) have undergone background checks and applicable abuse awareness modules as part of the MinistrySafe™ training system. We believe that God has charged us solemnly to care for the safety of our children and yours, in addition to their spiritual growth, and that is a charge we take seriously.

We are a multi-generational church, and we embrace hymns from all generations – some as recent as 3 years old, some as old as 3500 years (like Psalm 90). We select hymns for their theological richness and precision (which contemporary Christian music tends to lack), being enthusiastic about metrical Psalms as well, since they are the very Word of God. Toward that end, many of our selections come from the Trinity Hymnal, as well as our own church’s Psalter, although we do draw from other sources as well.

While musical performances can be worshipful, public worship is not a musical performance. We do not have a worship “team.” God’s intent for public worship is that all his people sing together, not that the most talented perform on stage while the rest try to keep up. Instrumentation and accompaniment in public worship should aid congregational singing rather than distract from it – or worse – overpower it. For this reason, we keep our accompaniment simple (usually a piano, with an occasional violin), and in our evening services, we sing a capella (without accompaniment).

All of our preaching is expository in nature. In other words, it is text-driven preaching. The point(s) of the sermon come from the meaning of the text in its proper context. Ordinarily, we preach through entire books of the Bible, without skipping passages, over the course of many months (or even years), although sometimes the pastor will sometimes choose a verse (or verses) from outside the series as he feels so moved, or for the sake of variety. Sometimes we will preach a sermon series on relevant topics, but the preaching will always be expository – in other words – it will always be thoroughly Biblical.

We affirm that “all scripture is given by inspiration of God (literally, “God-breathed”) and is “profitable for doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim. 3:16). This means you will hear sermons (and entire sermon series) on books of the New and the Old Testaments alike, but always with a view to the person and work of the Lord Jesus Christ and the redemption he has accomplished for his people.

Weekly. If you are a baptized Christian and a member in good standing of a church that preaches the saving grace of God as found in Christ alone, you are welcome to partake along with us.

We use the New King James Version (NKJV), but we also acknowledge the faithfulness of other modern translations, like the English Standard Version (ESV), the New American Standard Version (NASB), the more boutique New English Translation (NET), and the timeless and poetic King James Version (KJV).

God’s word is perfect – but it was given to us in Hebrew, Aramaic, and Greek. Any time Scripture is translated into another language, decisions have to be made about how best to translate the text so that the sense of a given passage is not only preserved, but made understandable to the modern reader. This should not undermine anyone’s confidence in the inspiration and the authority of the Bible as read in English – God’s truth is faithfully represented in all of the above translations.

Being a “confessional” church means that we affirm that the Word of God is faithfully summarized and explained in the historic doctrinal formulations of the church; which in our case are the Apostles’ and Nicene Creeds and the Westminster Standards, comprised of the Westminster Confession of Faith, along with its Shorter and Larger Catechisms. While Scripture alone is authoritative, and no doctrinal statement is exhaustive, we believe the Westminster Standards to be accurate in all they teach about God’s Word, and are organized and written in such a way that they are excellent for learning Christian doctrine.

Every church has a confession, whether they acknowledge it or not, and whether that confession is written down or not. The statement “we have no creed but the Bible” is itself a creed; it’s just a very poor one, because it pretends that there’s nothing in the Bible that two well-meaning Christians could interpret differently. On the other hand, good confessions (like the Westminster Standards) are clear and comprehensive, taking into account the insights of millennia of theologians committed to understanding God’s word faithfully and accurately.

We do not require our members to affirm everything the Westminster Standards teach in order to be members in good standing. There are other doctrinal standards that are excellent (like the Three Forms of Unity, which include the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort), which vary only slightly with our own. We are upfront about our doctrinal commitments not because we believe it makes us better than anyone else, but because we believe in being forthright about what the leadership of the church believes and teaches.

It’s certainly not for style! In fact, one of the primary reasons for the plain black robe is to make style a non-issue. While it distinguishes the man for his occupation and calling, it also make his personal choice of dress irrelevant. Many preachers in the Reformed tradition still wear black robes for the same reason that photographers, restaurant staff, and others wear black robes – so that the wearer’s personality is subdued while his work product is emphasized. For the preacher, this means that the preaching of the Word of God, rather than the man’s style (or lack thereof in our pastor’s case) is the focal point of the preaching occasion. It became common during the period of the Reformation for ministers to take on the simple cloak of the scholar as a means of demonstrating the necessity of the study of the Word of God for the minister, as opposed to the ornate vestments of the Roman Catholic clergy.