I grew up in Corpus Christi, Texas, where my parents attended a Methodist church. As a child, I served as an acolyte and sang in the children’s choir—my first introduction to the church. I have fond memories of that time, but when my father argued with the organist (who also happened to be the pastor’s wife), we stopped attending when I was 13.

From the ages of 13 to 18, I did not attend church. In high school, my girlfriend took me to her Pentecostal, nondenominational church, where I was baptized by immersion. Just before submerging, I declared that from that moment forward, I was giving my life and soul to our Lord and Savior, Jesus Christ. Shortly after, I felt a strong call to ministry. However, when I sought guidance from the pastor, he dismissed me with a brusque “Go away, kid. You’re bothering me.” That encounter ended my time in Pentecostalism.

After marrying a Roman Catholic, my wife and I compromised by attending an Episcopal church—a middle ground between our traditions. There, I pursued my call to ministry in earnest, eventually attending the Virginia Theological Seminary in Alexandria, Virginia. I was ordained as a deacon and later as a priest, serving in four congregations over 17 years in various roles.

However, as time passed, I became increasingly troubled by the Episcopal Church’s departure from Scripture. Around that time, I also experienced a theological awakening as I discovered Reformed theology, mainly through R.C. Sproul’s book What Is Reformed Theology? That turning point ultimately led me to leave the Episcopal Church. The transition came at a significant personal cost—my first wife divorced me, saying she didn’t want to be the wife of a priest. Later, after remarrying, my second wife also left me when I stepped away from ministry, leaving me at a point where I had lost nearly everything.

But God, in His providence, brought Tonia into my life. She had—and still has—a genuine heart for God, and I am blessed by her in countless ways. After we married, I used my accounting degree and experience to start a bookkeeping practice, serving nonprofit organizations and churches. I currently serve mostly Christian Fatih-based clients, and I am very blessed to serve them and to have those relationships.

A friend invited me to visit Cornerstone Presbyterian Church (EPC) a few years ago, and after awkwardly going from church to church, I found my church home there. I love my brothers and sisters there and am honored to serve as a ruling elder. God willing, I hope to eventually become a teaching elder. I was also elected the treasurer of the Presbytery of the Gulf South of the Evangelical Presbyterian Church, so my friendships are growing outward in the Church.

Though my journey has taken many unexpected turns, God has been faithful. Today, I continue to serve the church in a different capacity, helping congregations steward their financial resources well. My love for Christ and Reformed theology continues to shape my work and faith, and I look forward to sharing more of that journey here.

Every year on March 17, the world turns green to celebrate St. Patrick’s Day. For many, it’s a cultural holiday filled with parades, shamrocks, and festivities. But for Christians, especially those in the Reformed tradition, there is a deeper story worth reflecting on—a story of God’s sovereign grace, the power of the gospel, and the missionary zeal that should characterize the church.

Who Was St. Patrick?

St. Patrick (c. 385–461 AD) was not Irish; he was born in Roman Britain. As a teenager, he was captured by Irish raiders and sold into slavery in Ireland. He spent six years as a shepherd, during which he turned to Christ in prayer and devotion. According to his account (Confessio), he escaped after a vision led him to a ship that took him home.

Yet, after being freed, Patrick received another vision—one in which the people of Ireland called him to return and bring them the gospel. In obedience to God’s call, Patrick returned to the land of his captivity, this time as a missionary. He spent the remainder of his life preaching the gospel, planting churches, and making disciples among the Irish.

St. Patrick and the Sovereignty of God

From a Reformed perspective, Patrick’s life is a striking example of God’s providence at work. What men intended for evil—his enslavement—God used for good (Gen. 50:20). His suffering in Ireland was not wasted; it was part of God’s sovereign plan to prepare him for ministry. The Westminster Confession of Faith reminds us that “God from all eternity did, by the most wise and holy counsel of His own will, freely and unchangeably ordain whatsoever comes to pass” (WCF 3.1). Patrick’s life was a testimony to this truth.

Furthermore, his missionary work reflects the Reformed emphasis on God’s sovereign grace in salvation. Patrick did not go to Ireland trusting in human methods or cultural accommodation; he went as a herald of the gospel, calling a pagan people to repentance and faith in Christ. His ministry was biblical teaching, prayer, and disciple-making, not mere moral reform or societal change.

Patrick’s Missionary Zeal and the Great Commission

Reformed theology has always emphasized the necessity of missions. As Christ commanded in Matthew 28:19-20, we must “make disciples of all nations.” Patrick embodied this calling. He did not shrink back from preaching the gospel in a hostile land. He did not seek personal gain or comfort. He was driven by a love for Christ and a burden for the lost.

His mission also reminds us that the gospel transcends culture. The Reformed tradition rightly insists that salvation comes not through human traditions or national identities but faith in Christ alone. Patrick brought the gospel to a people steeped in paganism, trusting in the Spirit’s work to open their hearts. His success was not due to clever strategies but to the power of God’s Word and the work of the Spirit in regenerating hearts.

St. Patrick was not the legend of popular folklore but a faithful missionary who trusted in the sovereignty of God, proclaimed the gospel of grace, and labored for the salvation of the lost. His story reminds us that the call to missions is not just for the few, but for all believers in every generation. May we, like Patrick, be willing to go where God calls, confident that His Word will not return void (Isa. 55:11).

So happy St. Patrick’s Day! May this day be blessed for you and yours.

When it comes to reading and studying Scripture, having a faithful and reliable translation is crucial. Over the years, I have found three English Bible translations to be particularly beneficial: the English Standard Version (ESV), the New English Translation (NET), and the King James Version (KJV)—in that order. Each of these translations brings unique strengths, making them valuable for different aspects of study, devotion, and ministry.

The English Standard Version (ESV) – My Go-To Translation

The ESV has become my primary translation for preaching, teaching, and personal study. As a formal equivalence translation (word-for-word), it retains accuracy while maintaining readability. Rooted in the Tyndale-King James tradition, it offers theological precision and literary beauty.

Why I Prefer the ESV:

Theological Clarity – It preserves essential doctrinal terms like "propitiation" (Romans 3:25) and "predestined" (Ephesians 1:5), which are critical to a Reformed understanding of salvation.

Balance of Accuracy and Readability – While faithful to the original text, it remains highly readable and useful for congregational and personal study.

Widely Used in Reformed Circles – The ESV is the preferred translation in many Reformed churches, seminaries, and ministries, making it a strong choice for consistency in study and teaching.

The New English Translation (NET) – A Study Bible’s Best Friend

The NET Bible is my favorite for deep study because of its extensive translator's notes. While it takes a mediating approach between word-for-word and thought-for-thought translation, its strength lies in the transparency it provides about translation choices and textual variants.

Why the NET is Valuable:

Unparalleled Translator’s Notes – It provides detailed explanations of textual decisions, which is invaluable for those who want to understand the nuances of the original Hebrew and Greek.

Usefulness in Academic and Personal Study – Its digital-first approach makes it a powerful resource for scholars and students of the Word.

Modern Language Without Theological Compromise – While slightly more readable than the ESV, it still maintains a high level of faithfulness to the text.

For anyone who wants to go deeper into exegesis and textual criticism, the NET Bible is an excellent tool to have alongside a more literal translation like the ESV.

The King James Version (KJV) – The Beauty of Tradition

Despite its archaic language, the KJV remains one of my favorite translations for devotional reading and memorization. Its literary grandeur and historical significance make it a treasure of the English-speaking Christian world.

Why the KJV Still Matters:

Majestic Language – The poetic and rhythmic structure of the KJV makes Scripture memorable and beautiful.

Historical Influence – It has shaped Christian thought and doctrine for centuries, making it a foundational translation in church history.

Strong Manuscript Tradition – While based on the Textus Receptus, which differs from modern critical texts, it still faithfully conveys the doctrines of Scripture.

Conclusion: A Well-Rounded Approach

Each of these translations serves a different but complementary role:

ESV – Best for preaching, teaching, and everyday study.

NET – Best for in-depth study and understanding textual choices.

KJV – Best for tradition, memorization, and literary appreciation.

By using all three, I gain a fuller and richer engagement with Scripture. Whether I am preparing a sermon, conducting theological study, or simply reading devotionally, these three translations help me stay anchored in the truth of God’s Word.

A friend of mine asked me the above questions to kick off my blog writing. He asked because he knew I was a former Anglican who served as a priest in the Episcopal Church for 17 years. Well, here goes!

So, do Anglicans consider themselves Reformed? Well, it depends on who you ask. King Henry VIII broke away from the Roman Catholic Church and started the Church of England (Anglican) to get a divorce from his first wife, Catherine. But the leaders of the new church were influenced by both Lutheran and Reformed ideas. They call this the English Reformation, but it was pretty different from the reforms of Luther and Calvin. The Anglican Church’s 39 Articles of Religion in 1563 had some strong Calvinist ideas about justification, predestination, and the sacraments. But over time, the Anglicans moved in a different direction, mixing in elements of Protestantism and Catholicism. Today, the 39 Articles isn’t considered the official rulebook (or the Bible, for that matter) for what’s right and wrong.

My friend has another question: Do Reformed Churches consider Anglicans Reformed? From a confessional Reformed (Westminster Standards) point of view, Anglicanism isn’t considered fully Reformed. Sure, the 39 Articles share some common ground with Reformed theology, but there are some key differences.

1. Church Government – Anglicanism retains episcopacy (bishops), whereas the Reformed tradition favors presbyterian or congregational polity.

2. Worship & Liturgy – Anglicans maintain a liturgical tradition rooted in the Book of Common Prayer, while Reformed worship, influenced by the Regulative Principle, tends to be simpler.

3. Sacraments – While rejecting transubstantiation, Anglicanism permits a broader range of views on the presence of Christ in the Eucharist. Reformed theology typically holds to a spiritual presence view.

4. Covenant Theology – The Reformed tradition has a more developed federal theology (Covenant of Works, Covenant of Grace), whereas Anglicanism does not emphasize this structure as clearly.

So, Anglicanism has some Reformed roots, and some Anglicans today are pretty Reformed in their beliefs. But mainstream Reformed churches don’t think Anglicanism is fully Reformed because of these differences.

What do you think? Do you agree or see it differently?

Introducing TULIP Mania: A Blog Rooted in Reformed Theology and More

In the early 17th century, the Netherlands experienced an economic and cultural phenomenon that would go down in history as Tulip Mania. At the height of the Dutch Golden Age, the speculative frenzy over tulip bulbs drove prices to absurd heights before the inevitable crash. Though often exaggerated in popular retellings, Tulip Mania serves as a cautionary tale about the power of ideas—both good and bad—to captivate a culture.

But at the same time that the Dutch were losing their minds over flowers, another kind of TULIP was taking shape—one that would not fade with the market. The Synod of Dort (1618–1619) laid the foundation for what we now call TULIP, the five points of Calvinism. These five doctrines—Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints—were formulated as a response to the theological challenges posed by the Remonstrants, ensuring that the Reformed faith would be defended and proclaimed with clarity. Unlike the fragile petals of an overvalued flower, the doctrines of grace would endure, becoming a defining feature of Reformed theology.

It is in this spirit that TULIP Mania, this new blog, is born. Not as a speculative gamble, nor as a fleeting trend, but as a place to explore and apply the riches of Reformed theology in today’s world. Here, we will delve into the doctrines of grace, church history, theology, and contemporary issues facing believers. But TULIP Mania will not be limited to theology alone—like the 17th-century Dutch, who were known not just for their tulips but for their trade, art, and exploration, this blog will also engage with broader topics of history, philosophy, culture, and even the occasional deep dive into personal interests like astronomy, genealogy, and the art of fine tobacco.

At its core, TULIP Mania is a celebration of Reformed Christianity’s enduring truth, set against the ever-changing landscape of the world. Just as the Synod of Dort stood firm against theological drift, this blog will seek to hold fast to the timeless truths of Scripture.

So, welcome to TULIP Mania! Stay tuned for reflections on faith, theology, and the world around us—always with an eye toward the sovereignty of God, who ordains all things according to His perfect will.

Soli Deo Gloria.