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Peace on Earth (Leviticus #3)

Christ Church on October 3, 2021

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INTRODUCTION

Leviticus 3 introduces the Peace Offering which was established by God to proclaim His intention of renewing fellowship with sinful humanity. But this fellowship with God does not merely re-establish fellowship vertically with Him, it is the only basis for re-establishing horizontal fellowship and peace on earth.

THE TEXT

“Now if his offering is a sacrifice of peace offerings, if he is going to offer out of the herd, whether male or female, he shall offer it without defect before the Lord…” (Lev. 3)

SUMMARY OF THE TEXT

A Peace Offering may be a male or female animal without blemish, but the portion that goes on the altar is the fat of the entrails, the two kidneys, and the fat around the liver (3:1-4). Like the Ascension Offering, the worshiper draws near to the door of the tabernacle, lays his hand on the head of the animal, and slaughters the animal himself (3:2). The priest sprinkles the blood around the altar (3:2), and the priest puts the fatty parts on the altar for a soothing aroma to the Lord (3:5). The same is true for a male or female lamb (3:7-11). And the same is true for a goat (3:12-16). The instructions conclude with prohibitions against eating blood and fat (3:17).

THE PEACE OFFERING

One question that might occur to you is: What happens to the rest of the animal in the Peace Offering? We aren’t told here in our text, but it comes out later that the rest of the animal is to be eaten. A couple of portions go to the priests (Lev. 7:11-18, 31-36), and the rest the worshiper was to eat there at the tabernacle: “There also you and your households shall eat before the Lord your God, and rejoice in all your undertakings in which the Lord your God has blessed you… And you shall rejoice before the Lord your God, you and your sons and daughters, your male and female servants, and the Levite who is within your gates, since he has no portion or inheritance with you” (Dt. 12:7, 12). In our text, the clue to this is the fact that this offering is specifically called “bread” or “food” on the altar of the Lord (Lev. 3:11, 16). So the Peace Offering is a fellowship meal, in which God eats a portion, and His people eat with Him in His presence. In this way, it is right to think of the bronze altar as God’s table.

In some respects the Passover was a special Peace Offering. A lamb was killed, the blood was put on the houses of Israel, and they at the Passover lamb (Ex. 12). When God made covenant with Israel at Sinai, we also see peace offerings be offered (Ex. 24:5), and the 70 elders go up the mountain to the God of Israel: “they beheld God, and ate and drank” (Ex. 24:11).

FELLOWSHIP WITH GOD & MAN

Christian fellowship is always triangulated. There is no human relationship that God is absent from. In fact, the Bible teaches that peace with those on earth is directly connected to peace with God in heaven. When the angels announced the birth of Christ, that God had drawn near, their song was “peace on earth” (Mt. 2:14). The only way to deeper fellowship in any human relationship must include deeper fellowship with God. As we have seen, the sacrifices themselves teach that the way to draw near to God is through being cut and burned. This is fundamentally done by God’s Word (Heb. 4:12). What keeps us away from God is sin, and sin is what prevents human peace and fellowship. “Draw near to God and He will draw near to you. Cleanse your hands you sinners; and purify your hearts, you double-minded” (Js. 4:8). How do you draw near to God? Cleanse your hands, purify your hearts, confess your sins.

John connects the same things: He wrote his letter so that we might have fellowship with him and the other apostles, but that fellowship is with the Father and His Son Jesus Christ (1 Jn. 1:3). God is light and there is no darkness in Him at all; so if we have say we have fellowship with Him but walk in darkness, we are liars and do not practice the truth (1 Jn. 1:5-6). If we are tripping over our various human relationships, we are lying about how things are going with God. If you keep finding yourself saying things like, “I just don’t understand why he/she…” then you are walking in the dark. If all your bumps and bruises are mysterious, you’re probably walking in the dark. But if we walk in the Light as He is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin (1 Jn. 1:7). We have fellowship with one another through the blood of Jesus. God’s light is always shining, but sin blacks-out our windshield and everything goes dark. When we confess our sins, God forgives us and washes our windshield from all unrighteousness (1 Jn. 1:9). Forgiveness is the other side of this transaction on the human level. We forgive for the sake of the blood of Christ. Forgiveness does not pretend the sin away. Confession asks to be released from the debt because Christ paid it, and forgiveness promises to do so. Forgiveness is a promise, not a feeling.

CONCLUSION: FELLOWSHIP & FEASTING

It is no accident that we celebrate a symbolic meal together every Lord’s Day. The Lord’s Supper is our Peace Offering, where we celebrate peace with God and one another. Of course, on the one hand, do not bring grievances, bitterness, or divisions to this Table. This is what Paul means by “discerning the body” and eating and drinking “in an unworthy manner” (1 Cor. 11:27-29). The Corinthians had divisions among them, some were eating and drinking while others were not, and some were getting drunk. Discerning the body and eating in a worthy manner means making sure grievances are confessed and forgiven, waiting for one another, and making sure everyone is served. We want to make sure that our celebration of peace is honest and sincere.

But this is a pattern for all of life. Every meal we celebrate together is either true fellowship or not. We are either celebrating Christian peace or hypocrisy. If it’s real peace and fellowship, Christ is in it, and you want more of it. You love your times around the table together. You can’t wait for dinner, for the next meal when you can tell everyone what happened. But if Christ is not in it, there’s nothing holding it together. It’s purely utilitarian.

We are not under the ceremonial law of the Old Covenant, but one of the broader lessons of the ceremonial law is that details matter. Manners are love in the little things. When you wait for one another to eat, when you pass the food graciously, when you speak cheerfully and politely, when you practice good manners, you are practicing peace and fellowship and harmony. Be kind one to another, tender-hearted, forgiving one another just God in Christ has forgiven you (Eph. 4:32). Christ is our peace.

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Tribute for the King (Leviticus #2)

Christ Church on September 26, 2021

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INTRODUCTION

Leviticus 2 explains the Tribute Offering, an offering of flour and oil, often cooked into a cake or loaf of bread. This offering expressed love and loyalty and devotion for God the King. It teaches Christians that Christ is our King, and therefore, we are called to even greater devotion.

THE TEXT

“Now when anyone presents a grain offering to the LORD, his offering shall be of fine flour; and he shall pour oil on it, and put frankincense on it…” (Lev. 2)

SUMMARY OF THE TEXT

There are several types of grain offerings described: uncooked ground grain with oil and frankincense (2:1-3) and baked/cooked unleavened cakes/wafers made with oil or spread on top (2:4-10). In both, a memorial portion or handful is put on the altar, but the rest is given to the priests (2:2-3, 9-10). There is to be no leaven or honey in any of the grain offerings offered on the altar; they may be given as first fruits offerings but not put on the altar (2:11-12). Every grain offering is to be seasoned with salt, so that the “covenant of salt” is remembered constantly (2:13). Israelites could also bring early ripened grain as a grain offering, much like the offering of uncooked flour (2:14-16).

THE TRIBUTE OFFERING

It makes sense that the Ascension Offering is the first thing in Leviticus since it is the most common daily sacrifice, but Numbers 28 makes it clear that grain offerings were offered continuously with the daily Ascension Offerings (morning and evening), along with morning and evening drink offerings that were poured out to the Lord. This is likely why it comes next in Leviticus. It may also be that the grain offering was an additional option for the poorest in Israel who could not afford even a pigeon or a dove. It seems to be closely associated with the Ascension Offering given the repeated refrain: “up in smoke on the altar as an offering by fire of a soothing aroma to the Lord” (Lev. 2:2, 9, cf. 1:9, 13, 17). The word translated “grain offering” is “minchah” and literally means “tribute.” While it always refers to this grain offering in Leviticus, it is used more generally to refer to any kind of sacrifice elsewhere (Gen. 4:3-5, 1 Sam. 2:17, 29, 26:19) and often refers to a gift of honor from an inferior to a superior, vassals to their lord, i.e. tribute (Gen. 32:19ff, Gen. 43:11ff, Jdg. 3:15ff, 1 Sam. 10:27, 2 Sam. 8:2ff, 1 Kgs. 4:21, 2 Kgs. 8:7-9). While frankincense is only added in the uncooked Tribute offerings, they are always mixed or anointed with oil, presumably highlighting the royal nature of the gift. This gift of bread proclaimed Yahweh as King.

THE GRAIN OFFERING OF JEALOUSY

This notion of tribute or loyalty perhaps explains why this offering was used for the jealousy rite in Numbers 5 as well as the Nazirite vow in Numbers 6. In Numbers 5, God established a trial by ordeal in which a woman suspected of adultery swears an oath of innocence before the Lord and a tribute of jealousy is offered in the process (Num. 6:15-18, 25-26). The Tribute offering swears allegiance to the Lord, and the woman is swearing that she has been faithful to her husband and her God, faithful to all her covenant vows in other words (cf. Prov. 2:17). The flip side of this is the Tribute offering that is offered at the conclusion of a Nazirite vow, which is a temporary oath of dedication to the service of the Lord (a sort of semi-priestly service, often associated with holy war). The point is again complete allegiance, loyalty, dedication.

COVENANT OF SALT

All of this is related to what is referenced in 2:13: “the salt of the covenant.” Salt was to go on the Tribute offering as well as all of the offerings (2:13). The same notion is referred to in Numbers 18:19 and 2 Chron. 13:5 where the covenant is called “a covenant of salt.” In context, this designation refers to the permanence of the covenant: it is forever. This also underlines the covenantal character of the sacrificial system: “Gather my godly ones to Me, those who have made a covenant with Me by sacrifice” (Ps. 50:5). The sacrifices were not impersonal rites to appease the deity. They were personal, covenantal ceremonies of confession, devotion, and love. We also know that salt was used for judgment, as in Sodom and Gomorrah (Dt. 29:23, cf. Jdg. 9:45). But salt was also used for healing, as when Elisha healed the bitter spring of water (2 Kgs. 2:20-21). Salt, like the covenant, is therefore potent either to cause barrenness or else life, blessings or curses because it is a personal relationship with the God of the universe.

This seems to be the point Jesus is making in the gospels: He says we are the “salt of the earth” (Mt. 5:13). In context, the point is the savor/flavor of righteousness and obedience, and that gives a good “flavor” to the whole world (Mt. 5:16-20). But when the salt loses its savor, God throws it out to be trampled by men (Mt. 5:13). The same point is made in the following verse about God’s people being the light of the world; if the world goes dark, it is because God’s people have been disobedient/disloyal to their God. In Mark, Jesus says that everyone “will be salted with fire” (Mk. 9:49) and urges the disciples to have “salt” in themselves and be at peace with one another (Mk. 9:50). Right before this, Jesus warns about causing little ones to stumble and taking drastic measures to cut off the hand or foot or eye that causes stumbling in order to avoid Hell fire (Mk. 9:42-48). That is loyalty. It’s striking that Jesus describes a sort of dismembering to avoid fire but adds that everyone will be salted with fire – like all sacrifices. In Luke, Jesus speaks of salt that has become useless for soil or manure in the context of complete surrender to Him, giving up everything, even family and following Him (Lk. 14:26-35). The covenant of salt is potent: either for life and blessing, or else judgment and cursing.

CONCLUSION

The Tribute Offering forbids yeast and honey (2:11). At the same time, we know that grain offerings were usually offered with a drink offering, although the wine was poured out at the base of the altar (Ex. 29:40-41, Num. 28:9). Yeast and honey can both ferment, a certain kind of passive aging, while bread and wine are both products of human labor. Paul says that we must constantly get rid of the leaven of malice and wickedness, and we are to keep the feast with the unleavened bread of sincerity and truth (1 Cor. 5:6-8). This is talking about our work, our labors. People were made to work, and because we are made in the image of God, our work is potent. But it is either potent for blessing or cursing because of the salt of the covenant. Malice and wickedness grows naturally in a fallen world, just like weeds, but the blessing of God needs constantly tending. We need to put our labors on the altar every morning and every evening (and double on Sundays) which is to say put them on Christ and in Christ because He is our King.

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Worthy is the Lamb (Leviticus #1)

Christ Church on September 19, 2021

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INTRODUCTION

First, why Leviticus? It’s one of those portions of God’s Word that can be challenging to modern Christians. But Leviticus is where the Second Greatest Commandment is taken from (Lev. 19:18). In some ways you might organize the whole book under the headings of the First and Second Great Commandments: Love God: Lev. 1-17, Love Your Neighbor Lev. 18-27. We live in a world that has attempted to redefine love as mere sentiment and feeling (although that is changing), but the law is how God taught us to love Him and one another when we were young in the covenant (cf. Gal. 4:2-4, 1 Jn. 5:3). Related is also one of the great themes of Leviticus, which is holiness. Peter quotes from Leviticus in his letter: “Be holy as I am holy” (1 Pet. 1:16). And Hebrews says that without holiness no one will see the Lord (Heb. 12:14). We are still called to be a holy people, and Leviticus was our Elementary School training in holiness.

Here in Leviticus 1 we are introduced to the most common sacrifice and the central invitation from the Lord for sinners to draw near to Him with hearts sprinkled clean, which is most pleasing to Him, a sweet-smelling aroma.

THE TEXT

“And the Lord called unto Moses and spake unto him out of the tabernacle of the congregation, saying, Speak unto the children of Israel, and say unto them, if any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle even of the herd, and of the flock. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish…” (Lev. 1:1-17)

SUMMARY OF THE TEXT

This first chapter explains the burnt/ascension offering and gives three examples: the first describes the offering of a bull (1:2-9), the second describes the offering of a sheep or goat (1:10-13), and the third describes the offering of doves or pigeons (1:14-17). For the first two, the bull, sheep, or goat must be a male, without blemish (1:3, 10). The animal is brought to the door of the tabernacle, the worshiper lays his hand upon the head of the animal, and the worshipper is to kill the animal himself (1:3-6, 11-13). In the case of the dove or pigeon, the worshipper would cleave the wings of the bird (1:16-17). The priests were responsible for sprinkling the blood around the altar (1:5, 11, 15) and for putting the pieces of the sacrifice on the altar (1:8, 13, 15, 17). Finally, in all three, the offering is described as an offering by fire, a sweet savor to the Lord (1:9, 13, 17).

CORBAN & DRAWING NEAR

Literally, the text says that if an “Adam” will “draw near” with a “drawing near,” he should “draw near” with a “drawing near” of the herd and of the flock (1:2). The first thing to note is that the whole sacrificial system goes back to the Garden of Eden, where God stationed Cherubim with flaming swords at the entrance after Adam sinned (Gen. 3:24), setting up one of the great problems of the Bible: how can man drawn near to their Maker? The answer is: through a flaming sword. The word for “a drawing near/offering” is “corban.” This is the word that Jesus uses in the gospels when He rebukes the Pharisees for allowing their traditions to run right over the clear Word of God (Mk. 7:11). The fifth commandment said, “honor your father and mother,” which includes caring for them and providing for them in their old age, but the Pharisees said if someone gave what they were going to use to support their parents to the temple, they were exempt. The descendants of Adam have a terrible habit of imitating King Saul, thinking that we can modify God’s commands, but obedience is better than sacrifice, and rebellion is as the sin of witchcraft (1 Sam. 15:22-23). We make excuses for our sin by pointing at other good things we have done. But all disobedience is disobedience. Related to this, is the age-old hypocrisy of seeking to draw near to God in worship with your lips, while your heart is far from the Lord (Is. 29:13, Mt. 15:8). But we are always lifting our hearts up to the Lord.

A CONTINUAL ASCENSION OFFERING

The name “burnt offering” or “whole burnt offering” is not really a great translation. It is called this because the whole animal is put on the altar and burned, but the word literally means “going up” or “ascension,” and therefore would be better translated “ascension offering.” The word that is used for “burn” (cf. 1:9) literally means “turn into smoke,” which seems to highlight the same point. The action is not merely in the destruction of the animal, but rather in its transformation into smoke to ascend to God, Who receives it as a sweet-smelling aroma. This is the most common sacrifice offered at the tabernacle and temple, the morning and evening sacrifice, that constituted the “continual” sacrifice of praise (Ex. 29:42, Num. 28:3-10ff).

“And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savor” (Eph. 5:2). And he immediately adds: “But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks” (Eph. 5:3-4). Clearly this does not mean that we cannot say those words because then Paul would be breaking his own rule. No, the point is that we should be so careful to avoid those sins that we cannot be accused of being guilty of them, and the Bible says that this is how we walk in love, as Christ loved us. This is a sweet-smelling savor.

CONCLUSIONS

We will no doubt come back to this passage as we consider all of the sacrifices, but the ascension offering reminds us of the command to present our bodies a living sacrifice, holy, acceptable unto God which is our reasonable service and “be not conformed to this world: but be ye transformed by the renewing of your mind…” (Rom. 12:1-2).

The ascension offering reminds us that God wants all that we are consecrated wholly to Him. Everything goes on His altar. He claims all that we are. Christ is our head, our substitute, who went into the fire of God’s wrath first for us, but if we are His body, we must follow Him into the fire. However, if we are in Him, it is no longer a fire a judgment but a fire of purification and transformation. He is bending, breaking, burning, and blowing upon our lives until they shine.

This is what Christian “headship” is. In contrast to many of our political leaders, Christian leaders must not ask of their people anything that they are not already doing themselves. We follow Christ because He laid His life down for us. Worthy is the Lamb that was slain.

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Refugees and Apostles

Christ Church on September 29, 2019

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Introduction

As we seek to live our lives as faithful Christians, informed by the Word of God, we soon discover that it is not a simple process. It is not as though the Spirit gave us a rule book, in outline form, fully indexed. He gave us laws, principles, stories, and parables, strewn across various ages and cultures of men. What are we to do with it all?

The Text

“Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times . . . ” (Lev. 19:27-29).

“Love not the world, neither the things that are in the world . . . ” (1 John 2:15-17).

“For every one that useth milk is unskilful in the word of righteousness: for he is a babe . . .” (Heb. 5:13-14).

Summary of the Texts

These texts before us provide us with a good snapshot of the difficulty. First, consider this. The ancient nation of Israel was told to keep themselves distinct from the pagan nations round about. There were many aspects of this. They were not to eat blood (Acts 15:20), use enchantments (Gal. 5:20), or observe times (Gal. 4:10). They were not to round the corners of their heads (huh?), or trim their beards (what?). They were not to mutilate their flesh, or get tattoos (see?). Because the Lord was their God, they were not to prostitute their daughters (1 Cor. 6:9), which would defile the land. The question is which things in this list should we obey now, today, and why? Christians obey some things on this list, ignore others, and have arguments about a third category.

The apostle John tells us that root of sin is an attitude, that of loving the world. If we are wise, we don’t work from a list of prohibited items to the attitude, but rather we deal with the attitude, knowing that it will necessarily entail a list. He breaks out what this love of the world looks like—the lust of the flesh, the lust of the eyes, and the pride of life. These three things, as it happens, were part of the temptation in the Garden. The forbidden fruit was good for food, delightful to the eyes, and able to make one wise (Gen. 3:6). None of this is of the Father, but is rather of the world. And the problem with the world is that it is transient, while the one who lives out the will of God lives forever.

As these are difficult issues, they should not be sorted out by those who have been Christians for a year or so. These are not problems to be handed over to the nineteen-year-olds. Those not yet weaned are unskillful in the Word. But those who are mature understand the Word, and through long practice in sorting out these kinds of issues, know how to distinguish good from evil when a judgment call is needed. All Christians know some things, but not all are mature.

Some Practice Exercises

In this current climate, it is not possible for Christians to go more than fifteen yards without encountering some new practice commended, urged, or demanded by the world, and it is necessary to deal with the resultant questions from your teenagers. “Can I, can I, huh? Why not?” You can keep life simple (for a time) by always saying no, for no particular reason, but that is no worldview. What about temporary tattoos? What about getting permanent tattoos? What about reading vampire fiction for teens written by a Mormon? What could possibly be problematic about that? What about metal music that sounds like a troop of cavalry going over a tin bridge? What about those fetching lip rings and tongue studs? As G.K. Chesterton once put it, art, like morality, consists of drawing the line somewhere.

Questions to Work Through

Begin by distinguishing the basic question—always an easy one—from the more complicated ones. Is this an expression of love for God and His Word or is it being filed under the category of, “Well, God never said I couldn’t”? This basic question is another form of asking whether you are being worldly or not.  There is another question right next to this basic question. Think of all the people you know who are saintly and are at least twenty-five years older than you are. Do you want to ask them their advice on this or not so much? Is it because you already know what they will think and you don’t want to do it? An honest motive check would fix about 90 percent of our problems, and enable us to talk intelligently about the remaining 10 percent.

Once you have resolved to not be worldly, you still can’t go through life saying, “just because.” You should have reasons for what you say and do.  Why are tattoos not in the same category as temple locks? The answer is because of the flow of the whole story. Look at all the piercings and cuttings, and what they mean. Even the one required cutting in the Old Testament is replaced with baptism in the New. What is wrong with vampire fiction? The question should be answered by Christians who know the history of European literature, not to mention sexual diseases. The whole thing is a metaphor for immorality and syphilis. So what could be problematic about sweet Christian girls being taught to be drawn to a dangerous lover? Is this a trick question? What is wrong with music that celebrates rebellion? Why do we even have to ask?

Refugees and Apostles

But as we are interacting with the world (which we must do), we have to make a distinction between refugees and apostles. The twin businesses of the church are birth and growth. Evangelism must not exclude discipleship, and discipleship must not be allowed to exclude evangelism. So in this culture, robust evangelism means welcoming refugees from the world. That means, in the current culture, that we should want our churches filling up with tattooed people, those with memorials of who and where they used to be. But this should not be used as cover for receiving apostles of the world. We must not receive them, or give them the time of day.

God takes us all where we are, and not from where we should have been. If He only took those who were where they should have been, we would all of us be lost. Evangelism means that nonbelievers will be brought into the church. And they will track things in. So? Didn’t you track things in? Did God kick you to the curb?

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There is No Other Commandment Greater than These

Christ Church on June 24, 2018

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  • 1. Deut. 6:4-5, “Hear, O Israel: the LORD our God, the LORD is one! You shall love the LORD your God with all your heart, with all your soul, and with all your strength.”
    • A. The foundation: The LORD our God, the LORD is one.
    • B. The greatest commandment: You shall love the LORD your God with all your heart, with all your soul, and with all your strength
      • Can you legislate love?
    • C. Heart, Soul, and Strength?
  • 2. Leviticus 19:17-18, “You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.
    • A. The second: Love your neighbour
  • 3. The greatest commandments – not in conflict
    • A. Mark 12:35-44 – How not to obey the greatest commandments

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