The gospel is not learned by force, but received through Christ’s faithful giving of himself in worship. In the liturgy—especially as shaped by the 1662 Book of Common Prayer—Christ acts through his Word, addressing, forgiving, and nourishing his people as they hear, confess, and receive the gospel again and again, until it becomes second nature....

Some Anglicans describe biblical authority using the phrase prima Scriptura, placing the Church’s tradition as the lens through which Scripture is interpreted. This article explains why the Reformation doctrine of sola Scriptura is fundamentally different. Drawing on Keith Mathison’s categories of Tradition 0, Tradition 1, and Tradition 2, and Carl Trueman’s insights...

Many Evangelical churches replace historic creeds with corporate-style mission statements, valuing vision over confession. Drawing on Carl Trueman’s The Creedal Imperative, this post argues that every church has a creed—whether public and accountable or private and untested. Reformation Anglicans, by contrast, embrace the ancient creeds “proved by most certain warran...

American Evangelicalism often chases after “the next big thing,” driven by novelty and personality rather than confession and continuity. In contrast, Reformation Anglicanism finds stability and joy in the “old paths” of Scripture, creed, and confession. Drawing on Carl Trueman’s The Creedal Imperative, this essay shows why creeds are not lifeless relics but livi...

This article offers a pastoral response to a chart circulating on social media titled “Keeping Doctrine in Its Place,” which misclassifies Lordship Salvation as a secondary issue and, in doing so, risks confusing believers about the very heart of the gospel. Drawing on R. Scott Clark’s 25-part critique of John MacArthur’s The Gospel According to Jesus, it argues th...

The Nicene Creed confesses both the Son and the Holy Spirit as Lord. This article shows how Reformation Christianity upholds the one saving Lordship of the triune God, contrasting it with “Lordship Salvation,” which turns the confession “Jesus is Lord” from a declaration of Christ’s deity into a moral condition for salvation. True lordship is confessed in the gos...

This article contrasts John Calvin’s Reformation doctrine of justification by faith alone with Jonathan Edwards’s later “dispositional soteriology.” Drawing from Calvin’s Institutes (3.11) and the Reformed confessions, it shows that saving faith is receptive—accepting, receiving, and resting on Christ’s righteousness alone—while Edwards’s model redefines ...

Anglicanism isn’t a vague nostalgia—it’s a Reformation identity anchored in Scripture and the historic formularies (Articles, 1662 BCP, Ordinal, Homilies). Here’s why Paramount Church embraces Reformation Anglicanism, articulated by our Rector, John Fonville, Director of the Center for Reformation Anglicanism....

This article examines the Vatican’s recent doctrinal note Mater Populi Fidēlis (“Mother of the Faithful People of God”) from a Reformation Anglican perspective. While the note rejects the Marian title Co-redemptrīx, it leaves untouched Rome’s official teachings on cooperative grace and Mary’s ongoing intercessory role as Mediātrīx. Drawing on the Catechism of...

This article contrasts the Catechism of the Catholic Church’s teaching on justification with the Reformation Anglican doctrine confessed in the Thirty-Nine Articles. Whereas the Catechism presents justification as an infused, cooperative process involving grace and merit, the Articles proclaim the biblical gospel of justification by faith only—Christ’s righteousness ...

On Reformation Day we remember Bishop Nicholas Ridley, martyred in 1555, whose Brief Declaration of the Lord’s Supper defended the gospel against transubstantiation. Ridley taught that in Holy Communion believers truly receive Christ by the Spirit through faith — not by the bread changing into flesh — so that faith, not fear, is the way of communion....

Many dismiss the Book of Common Prayer’s liturgy as “mere repetition,” but repetition is what forms us in Christ. Rooted in the Reformation, Anglican worship shapes our hearts, grounds us in Scripture, and offers deeper gospel fluency than the shallow novelties of modern Evangelical worship....

This article examines whether the Thirty-Nine Articles of Religion forbid Eucharistic adoration. Drawing on Articles 25 and 28 and Gerald Bray’s The Faith We Confess, it explains why Anglicans reject reservation, elevation, and adoration of the consecrated elements, and instead embrace Word and Sacrament as Christ’s appointed means of grace....

This article examines George Hunsinger’s critique of Jonathan Edwards’s “dispositional soteriology,” showing how Edwards blurred the line between faith and love in justification. Against this, the Reformation upholds sola fide: we are justified by grace alone, through faith alone, in Christ alone with love and good works as necessary fruits but never the ground of ...

This article explains how the mission of the Church is defined by its marks — preaching, baptism, and the Lord’s Supper. These means of grace are God’s strategy for delivering Christ to His people and sending the Church into the world....

A concise summary of Thomas Cranmer’s reasoning for removing ceremonies that obscured the gospel or burdened consciences, while retaining those that fostered faith, order, and clarity in worship....

Ten propositions in response to Lordship Salvation....

Two Radically Different Views of Salvation: Thirty Nine Articles, Articles 11-13 & The Council of Trent: Chapter 7: The Causes of this justification are; Session 6, Canons 9, 11-12...

Thomas Cranmer was a theological liturgist, which means the Reformer possessed a set of theological convictions that he hoped to express through his liturgy. These theological convictions were a clear step away from the worship of the medieval Catholic Church and the theological convictions that it represented....

Graeme Goldsworthy on the Four Reformation Solas: Grace alone, Christ alone, Scripture alone, Faith alone....

Martin Davie clarifying the often misunderstood post-World War II Latin phrase, “ecclesia reformata, semper reformanda."...

There is no such thing as a “non-liturgical church.” The choice is not between liturgy or no liturgy, but between having an agreed-upon, well-thought-out liturgy or leaving things to the spur of the moment and the discretion of the leader. As one wag has rightly observed, if you think “organized religion” is bad, try disorganized religion....

Theodore Beza on the manner in which the Gospel includes, in substance, the books of the Old Testament....

Theodore Beza on what end (purpose) the Holy Spirit uses the preaching of the Law....

Theodore Beza on the Gospel and its authority, why, how and for what end (purpose) it was written....