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...

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 ...

Isaiah 60:22 is often used in American Evangelical culture as a slogan for personal success and “perfect timing.” This article explains why that use strips the verse from its covenantal, Christ-centered context and turns Scripture into a tool for validating outcomes. By placing Isaiah 60 within the story of exile, promise, and fulfillment in Christ, the piece shows how...

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....

The phrase “God inhabits the praises of His people” is widely used to suggest that singing brings God’s presence into worship. This article examines Psalm 22 in its biblical and Christ-centered context, showing that Scripture teaches something richer and more comforting: God reigns among His covenant people, and praise is the public confession of that reign. Drawing ...

This article exposes a serious theological error in the MacArthur Study Bible’s commentary on 1 Peter 1:2, which mistakenly imports the works-principle of the Mosaic Covenant into the New Covenant. By requiring a believer’s “promise of obedience” for covenant entrance, the note confuses law and gospel, collapses justification into sanctification, and undermines the...

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...

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 ...

Explore J.V. Fesko’s reasoned argument against paedocommunion, highlighting the distinct roles of baptism and the Lord's Supper, the necessity of faith, and the theological progression within the covenant....

This article marks the 224th anniversary of the Cane Ridge revival (August 6, 1801), critiquing revivalism's negative impact on the church. It examines how it bypasses ordained ministry, neglects the means of grace for emotionalism, and reflects Charles Finney’s Pelagian influence, urging a return to Reformation principles. ...

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....

J.V. Fesko on the Word of God as the chief means of grace. ...

Infant baptism sets Christian discipleship from birth within a covenant context, which means means to understand discipleship as something connected to the ordinary means of God’s grace and the routine work of the church....

Zacharias Ursinus, author of the Heidelberg Catechism, discusses the law and gospel. Ursinus refers to the law and gospel the "chief and most expressive mark of the true church."...