This sermon is called “Misplaced Worship”. You just have to be alive to worship something and it’s really easy to worship the wrong thing with a good intention. When Paul and Barnabas were seen as gods they tore their garments—this should be our attitude
This sermon is called “Misplaced Worship”. You just have to be alive to worship something and it’s really easy to worship the wrong thing with a good intention. When Paul and Barnabas were seen as gods they tore their garments—this should be our attitude towards the difference between true worship and idolatry.
Biblical text: Acts 14:8-18
PREAMBLE
Lapa Church, as part of Igreja da Lapa – Segunda Igreja Evangélica Baptista da Lapa, is a community that has in Christ its origin and purpose, life and reason, joy and desire. It participates in an eternal adventure that gives meaning to all things: God calls His children to salvation through Jesus, revealed by the Holy Spirit in faith. It recognizes itself in the text of the Bible, trusting in the same truths expressed in historical documents such as the Apostles’ Creed and the Nicene Creed, and drinks from the 1689 Baptist Confession and the 1978 Chicago Statement on Biblical Inerrancy to confirm divine purposes in human time.
CONFESSION OF FAITH (taken from the Gospel Coalition)
1. The Triune God
We believe in one God, eternally existing in three equally divine Persons: the Father, the Son, and the Holy Spirit, who know, love, and glorify one another. This one true and living God is infinitely perfect both in his love and in his holiness. He is the Creator of all things, visible and invisible, and is therefore worthy to receive all glory and adoration. Immortal and eternal, he perfectly and exhaustively knows the end from the beginning, sustains and sovereignly rules over all things, and providentially brings about his eternal good purposes to redeem a people for himself and restore his fallen creation, to the praise of his glorious grace.
2. Revelation
God has graciously disclosed his existence and power in the created order, and has supremely revealed himself to fallen human beings in the person of his Son, the incarnate Word. Moreover, this God is a speaking God who by his Spirit has graciously disclosed himself in human words: we believe that God has inspired the words preserved in the Scriptures, the sixty-six books of the Old and New Testaments, which are both record and means of his saving work in the world. These writings alone constitute the verbally inspired Word of God, which is utterly authoritative and without error in the original writings, complete in its revelation of his will for salvation, sufficient for all that God requires us to believe and do, and final in its authority over every domain of knowledge to which it speaks. We confess that both our finitude and our sinfulness preclude the possibility of knowing God’s truth exhaustively, but we affirm that, enlightened by the Spirit of God, we can know God’s revealed truth truly. The Bible is to be believed, as God’s instruction, in all that it teaches; obeyed, as God’s command, in all that it requires; and trusted, as God’s pledge, in all that it promises. As God’s people hear, believe, and do the Word, they are equipped as disciples of Christ and witnesses to the gospel.
3. Creation of Humanity
We believe that God created human beings, male and female, in his own image. Adam and Eve belonged to the created order that God himself declared to be very good, serving as God’s agents to care for, manage, and govern creation, living in holy and devoted fellowship with their Maker. Men and women, equally made in the image of God, enjoy equal access to God by faith in Christ Jesus and are both called to move beyond passive self-indulgence to significant private and public engagement in family, church, and civic life. Adam and Eve were made to complement each other in a one-flesh union that establishes the only normative pattern of sexual relations for men and women, such that marriage ultimately serves as a type of the union between Christ and his church. In God’s wise purposes, men and women are not simply interchangeable, but rather they complement each other in mutually enriching ways. God ordains that they assume distinctive roles which reflect the loving relationship between Christ and the church, the husband exercising headship in a way that displays the caring, sacrificial love of Christ, and the wife submitting to her husband in a way that models the love of the church for her Lord. In the ministry of the church, both men and women are encouraged to serve Christ and to be developed to their full potential in the manifold ministries of the people of God. The distinctive leadership role within the church given to qualified men is grounded in creation, fall, and redemption and must not be sidelined by appeals to cultural developments.
4. The Fall
We believe that Adam, made in the image of God, distorted that image and forfeited his original blessedness—for himself and all his progeny—by falling into sin through Satan’s temptation. As a result, all human beings are alienated from God, corrupted in every aspect of their being (e.g., physically, mentally, volitionally, emotionally, spiritually) and condemned finally and irrevocably to death—apart from God’s own gracious intervention. The supreme need of all human beings is to be reconciled to the God under whose just and holy wrath we stand; the only hope of all human beings is the undeserved love of this same God, who alone can rescue us and restore us to himself.
5. The Plan of God
We believe that from all eternity God determined in grace to save a great multitude of guilty sinners from every tribe and language and people and nation, and to this end foreknew them and chose them. We believe that God justifies and sanctifies those who by grace have faith in Jesus, and that he will one day glorify them—all to the praise of his glorious grace. In love God commands and implores all people to repent and believe, having set his saving love on those he has chosen and having ordained Christ to be their Redeemer.
6. The Gospel
We believe that the gospel is the good news of Jesus Christ—God’s very wisdom. Utter folly to the world, even though it is the power of God to those who are being saved, this good news is christological, centering on the cross and resurrection: the gospel is not proclaimed if Christ is not proclaimed, and the authentic Christ has not been proclaimed if his death and resurrection are not central (the message is: “Christ died for our sins . . . [and] was raised”). This good news is biblical (his death and resurrection are according to the Scriptures), theological and salvific (Christ died for our sins, to reconcile us to God), historical (if the saving events did not happen, our faith is worthless, we are still in our sins, and we are to be pitied more than all others), apostolic (the message was entrusted to and transmitted by the apostles, who were witnesses of these saving events), and intensely personal (where it is received, believed, and held firmly, individual persons are saved).
7. The Redemption of Christ
We believe that, moved by love and in obedience to his Father, the eternal Son became human: the Word became flesh, fully God and fully human being, one Person in two natures. The man Jesus, the promised Messiah of Israel, was conceived through the miraculous agency of the Holy Spirit, and was born of the virgin Mary. He perfectly obeyed his heavenly Father, lived a sinless life, performed miraculous signs, was crucified under Pontius Pilate, arose bodily from the dead on the third day, and ascended into heaven. As the mediatorial King, he is seated at the right hand of God the Father, exercising in heaven and on earth all of God’s sovereignty, and is our High Priest and righteous Advocate. We believe that by his incarnation, life, death, resurrection, and ascension, Jesus Christ acted as our representative and substitute. He did this so that in him we might become the righteousness of God: on the cross he canceled sin, propitiated God, and, by bearing the full penalty of our sins, reconciled to God all those who believe. By his resurrection Christ Jesus was vindicated by his Father, broke the power of death and defeated Satan who once had power over it, and brought everlasting life to all his people; by his ascension he has been forever exalted as Lord and has prepared a place for us to be with him. We believe that salvation is found in no one else, for there is no other name given under heaven by which we must be saved. Because God chose the lowly things of this world, the despised things, the things that are not, to nullify the things that are, no human being can ever boast before him—Christ Jesus has become for us wisdom from God—that is, our righteousness, holiness, and redemption.
8. The Justification of Sinners
We believe that Christ, by his obedience and death, fully discharged the debt of all those who are justified. By his sacrifice, he bore in our stead the punishment due us for our sins, making a proper, real, and full satisfaction to God’s justice on our behalf. By his perfect obedience he satisfied the just demands of God on our behalf, since by faith alone that perfect obedience is credited to all who trust in Christ alone for their acceptance with God. Inasmuch as Christ was given by the Father for us, and his obedience and punishment were accepted in place of our own, freely and not for anything in us, this justification is solely of free grace, in order that both the exact justice and the rich grace of God might be glorified in the justification of sinners. We believe that a zeal for personal and public obedience flows from this free justification.
9. The Power of the Holy Spirit
We believe that this salvation, attested in all Scripture and secured by Jesus Christ, is applied to his people by the Holy Spirit. Sent by the Father and the Son, the Holy Spirit glorifies the Lord Jesus Christ, and, as the other Paraclete, is present with and in believers. He convicts the world of sin, righteousness, and judgment, and by his powerful and mysterious work regenerates spiritually dead sinners, awakening them to repentance and faith, and in him they are baptized into union with the Lord Jesus, such that they are justified before God by grace alone through faith alone in Jesus Christ alone. By the Spirit’s agency, believers are renewed, sanctified, and adopted into God’s family; they participate in the divine nature and receive his sovereignly distributed gifts. The Holy Spirit is himself the down payment of the promised inheritance, and in this age indwells, guides, instructs, equips, revives, and empowers believers for Christ-like living and service.
10. The Kingdom of God
We believe that those who have been saved by the grace of God through union with Christ by faith and through regeneration by the Holy Spirit enter the kingdom of God and delight in the blessings of the new covenant: the forgiveness of sins, the inward transformation that awakens a desire to glorify, trust, and obey God, and the prospect of the glory yet to be revealed. Good works constitute indispensable evidence of saving grace. Living as salt in a world that is decaying and light in a world that is dark, believers should neither withdraw into seclusion from the world, nor become indistinguishable from it: rather, we are to do good to the city, for all the glory and honor of the nations is to be offered up to the living God. Recognizing whose created order this is, and because we are citizens of God’s kingdom, we are to love our neighbors as ourselves, doing good to all, especially to those who belong to the household of God. The kingdom of God, already present but not fully realized, is the exercise of God’s sovereignty in the world toward the eventual redemption of all creation. The kingdom of God is an invasive power that plunders Satan’s dark kingdom and regenerates and renovates through repentance and faith the lives of individuals rescued from that kingdom. It therefore inevitably establishes a new community of human life together under God.
11. God’s New People
We believe that God’s new covenant people have already come to the heavenly Jerusalem; they are already seated with Christ in the heavenlies. This universal church is manifest in local churches of which Christ is the only Head; thus each “local church” is, in fact, the church, the household of God, the assembly of the living God, and the pillar and foundation of the truth. The church is the body of Christ, the apple of his eye, graven on his hands, and he has pledged himself to her forever. The church is distinguished by her gospel message, her sacred ordinances, her discipline, her great mission, and, above all, by her love for God, and by her members’ love for one another and for the world. Crucially, this gospel we cherish has both personal and corporate dimensions, neither of which may properly be overlooked. Christ Jesus is our peace: he has not only brought about peace with God, but also peace between alienated peoples. His purpose was to create in himself one new humanity, thus making peace, and in one body to reconcile both Jew and Gentile to God through the cross, by which he put to death their hostility. The church serves as a sign of God’s future new world when its members live for the service of one another and their neighbors, rather than for self-focus. The church is the corporate dwelling place of God’s Spirit, and the continuing witness to God in the world.
12. Baptism and the Lord’s Supper
We believe that baptism and the Lord’s Supper are ordained by the Lord Jesus himself. The former is connected with entrance into the new covenant community, the latter with ongoing covenant renewal. Together they are simultaneously God’s pledge to us, divinely ordained means of grace, our public vows of submission to the once crucified and now resurrected Christ, and anticipations of his return and of the consummation of all things.
13. The Restoration of All Things
We believe in the personal, glorious, and bodily return of our Lord Jesus Christ with his holy angels, when he will exercise his role as final Judge, and his kingdom will be consummated. We believe in the bodily resurrection of both the just and the unjust—the unjust to judgment and eternal conscious punishment in hell, as our Lord himself taught, and the just to eternal blessedness in the presence of him who sits on the throne and of the Lamb, in the new heaven and the new earth, the home of righteousness. On that day the church will be presented faultless before God by the obedience, suffering and triumph of Christ, all sin purged and its wretched effects forever banished. God will be all in all and his people will be enthralled by the immediacy of his ineffable holiness, and everything will be to the praise of his glorious grace.
BAPTIST DENOMINATIONAL COMMITMENT:
COVENANT OF THE BAPTIST CHURCHES
Having been led by the Holy Spirit to accept Jesus Christ as our sole and sufficient Savior, and having been baptized upon profession of faith in the name of the Father, of the Son, and of the Holy Spirit, we resolve unanimously, as one body in Christ, to solemnly and joyfully enter into the following Covenant in the presence of God and this congregation:
We commit, aided by the Holy Spirit, to always walk together in Christian love; to work so that this church may grow in the knowledge of the Word, in holiness, in mutual comfort, and in spirituality; to uphold its worship services, its doctrines, its ordinances, and its discipline; to contribute cheerfully and regularly to the support of the ministry, the expenses of the church, the relief of the poor, and the spread of the gospel through all nations.
We also engage to maintain personal and family devotions; to avoid and condemn all vices; to religiously educate our children; to seek the salvation of everyone, starting with our kindred, friends, and acquaintances; to be just in our dealings, faithful in our engagements, and exemplary in our conduct, and to be diligent in secular labors; to avoid gossip, backbiting, and excessive anger, always and in everything seeking the expansion of the kingdom of our Savior.
Furthermore, we commit to watch over one another; to remember one another in prayer; to aid each other in sickness and distress; to cultivate Christian sympathy in feeling and courtesy in speech; to be slow to take offense, but always ready for reconciliation, seeking it without delay, as much as it depends on us, to live peaceably with all.
Finally, we engage that when we remove from this place we will, as soon as possible, unite with some other church of the same faith and order, where we can carry out the spirit of this covenant and the principles of God’s Word.
May the Lord bless and protect us so that we may be faithful and sincere unto death.
To tell the story of Lapa Church, we have to start with the church it is a part of. Igreja da Lapa—officially Segunda Igreja Evangélica Baptista de Lisboa—was founded on June 10, 1929, emerging from the missionary work of the Primeira Igreja Baptista de Lisboa.
The church carries a dual historical identity. Alongside its original 1929 roots, it incorporates the story of the Igreja Baptista de São Domingos de Benfica, founded in 2012 through the missionary initiative of the Igreja Baptista de Moscavide. After a year of close cooperation, this younger congregation fully joined Igreja da Lapa in January 2014. This fusion created a community that is historically grounded yet demographically young and diverse. Two years after its autonomy the new church plant of São Domingos de Benfica turned into a revitalization in Lapa.
Although Baptist in doctrine and practice, the church includes members from various denominational backgrounds, enriching its life while maintaining clear theological convictions. This blend leads the community to describe itself as a “fake old church”—historically old but largely composed of new members.
In its current phase, Igreja da Lapa follows a presbyterial model, with a presiding pastor supported by fellow pastors and an expanding group of deacons. The assembly of members holds ultimate authority in recognizing and electing pastors and deacons and convenes whenever necessary.
In 2018, we sensed both the desire and the need to begin a fully English‑language service in Lisbon. We held it for a year, but it wasn’t yet the time God had prepared for it to continue. At the beginning of 2026—after several years of offering English translation in our services and with more than one international family already among us—we resumed our English‑speaking services to better serve the growing English‑speaking international community. We call this ministry Lapa Church. We are still inexperienced in many ways, but we are certain of this: God’s Word and the Gospel of Jesus Christ are the good news we long to share with everyone in Lisbon. Our city hosts the largest international community in Portugal, with over 430,000 foreign residents in the Lisbon district and more than 600,000 in the metropolitan area. We want to serve those God has put it our midst.
