Many Christians speak about “getting in the Word,” but what word? Scripture is not a flat, undifferentiated message. In the Reformation tradition, God speaks in Scripture in two fundamentally different ways: law and gospel. The law exposes sin and reveals our need for Christ; the gospel announces what Christ has done for sinners and gives forgiveness, righteousness, pe...

In response to the public statement released by the elders of Immanuel Church regarding ACNA-ordained minister Sam Allberry, Paramount Church offers a biblical, confessional, and canonical assessment grounded in Scripture, the Reformed confessions, and the Constitution and Canons of the Anglican Church in North America. This statement addresses pastoral qualification, chur...

John Calvin, drawing on Augustine of Hippo, explains that good works are gifts of God’s grace, not the basis of our salvation or assurance. Even our best works are mixed with sin and cannot stand on their own before God. Yet God graciously “crowns” these works—not as earned merit, but as His own work in us—so that all confidence rests in Christ alone while the fr...

No Reformed confession teaches that salvation is by or through good works. The confessions unanimously affirm that salvation is by grace alone, through faith alone, in Christ alone. Good works are necessary—not as the ground, cause, or instrument of salvation—but as its fruit and evidence, the Spirit-wrought outworking of those who are justified and made alive in Chris...

R. Scott Clark shows that the Heidelberg Catechism and the theology of Zacharias Ursinus were not peripheral but formative for English Reformed theology within the Church of England, especially at Oxford. Through translation, official university use, and widespread publication, the Catechism became a standard tool for doctrinal formation, helping shape a generation of theo...

**Summary:** Psalm 1’s “blessed man” is not us but Christ—the only One who delighted perfectly in God’s law and obeyed it fully. Through His life and once-for-all sacrifice, all His righteousness and blessing become ours “in Him,” so our standing before God rests not on our obedience, but on His....

Christian worship is not merely internal but embodied. Scripture commands postures such as kneeling, standing, and lifting hands, showing that God calls us to worship Him with our whole person. Drawing on biblical teaching, historic Christian practice, and Anglican liturgy, this article explores why bodily worship matters, how posture forms the heart, and why Christians in...

What does it mean that Jesus calls believers His friends? Rooted in Proverbs 18:24 and fulfilled in John 15, this article explores how friendship with God flows from justification by faith alone. Christ, crucified, buried, and risen, is the covenant Friend who sticks closer than a brother — our Advocate, our constant Companion, and the fullest embodiment of the Lord’s ...

Drawing on Johann Kurtz’s “Noble Rituals” in First Things, this article argues that the weekly rhythms of the 1662 Book of Common Prayer are not empty routines but formative, embodied rituals that shape Christian identity over a lifetime—grounding believers in repentance, assurance, and the sure hope of the resurrection....

This article challenges the common Evangelical habit of equating worship with music and calls the church to recover a fuller, biblical vision of worship centered on Christ’s saving action through Word and sacrament. While affirming music, emotion, and heartfelt singing as God-given gifts, it argues that worship is more than sound and atmosphere—it is the Triune God ser...