The Church: Reformed and Always Being Reformed
Introduction
Who doesn’t love a good Latin phrase? My children would say, “Not me!” Even as young adults, they still have nightmares about doing their Latin declensions. Nonetheless, some Latin terms are gold. For example:
ecclesia reformata, semper reformanda secundum verbi Dei (the church Reformed, always being reformed according to the word of God)
You might know the more well-known phrase semper reformanda (always being reformed). In various forms, the phrase has been used by political philosophers, novelists, Christian reformers, and denominations alike. Consider the following questions about ecclesia reformata, semper reformanda secundum verbi Dei, and its implications for the PCA.
What is the history of ecclesia reformata, semper reformanda secundum verbi Dei?
Beginning in the early church, allegedly, Karl Barth attributed the statement (or its shorter adaptation) to Augustine. There is scanty evidence to verify this claim. There are no exact references to the term during the Medieval period. However, there were calls for reformation in doctrine, ecclesiology, and morality. The church in the Middle Ages had an eschatological hope for the reformation of the church. (1)
Neither does the phrase originate with Luther and first-generation Protestant Reformers. They stressed the need for reformation and how the basis for it must be secundum verbi Dei, according to the Word of God. Luther famously said at the Diet of Worms, “Unless I am convinced by the testimony of Holy Scriptures or by evident reason—for I can believe neither pope nor councils alone, as it is clear that they have erred repeatedly and contradicted themselves—I consider myself convicted by the testimony of Holy Scripture, which is my basis; my conscience is captive to the Word of God.” (2)
The 17th century English conformist Abraham Wright used the language of “reformed” and “always reforming” in his 1668 work Anarchie Reviving. (3) The essence of the Latin phrase is often traced to the Nadere Reformatie minister Jodocus van Lodenstein and his 1674 devotional entitled Conception of Zion. Lodenstein identified the church in the Netherlands as in need of being reformed. It appears that ecclesia reformata, semper reformanda secundum verbi Dei does not find its fullest form until after WWII. (4)
What does ecclesia reformata, semper reformanda secundum verbi Dei mean?
Ecclesia Reformata
Originally, the statement appears to be a reference to the Reformed church in the Netherlands in Lodenstein’s day, that subscribed to the Three Forms of Unity. A Reformed church was one that embraced the doctrines and deeds outlined in the Belgic Confession, the Heidelberg Catechism, and the Synods of Dordt. In a different context, and a generation later, the Westminster Assembly further explained the beliefs and practices of Reformed Christianity through the Westminster Standards. Ecclesia reformata was a way of identifying a church who embraced 16th and 17th century Reformed confessions and catechisms.
Semper Reformanda
The need for ongoing reformation was built on a biblical theology that understood the Fall as deforming the image of God in mankind. Adam and Eve fell from a state of innocence into one of condemnation and death (Gen. 3:7-8, 19). The Promised One would crush the serpent’s head (Gen. 3:15), and, by the Promised Spirit, re-form the image that was marred (Ez. 36:26-27). Those promises began to be fulfilled in Jesus Christ. He accomplished redemption through his life, death, and resurrection. And upon his ascension, session, and intercession, he is applying redemption by the Holy Spirit. Because of union with Christ, elect sinners are now declared righteous (Rom. 8:1). God’s people are being reformed after the image of him who created them (Col. 3:10).
This renewal is always needed. Reformation is required because the saint’s sinful flesh remains and rears its ugly head. Sin can cause believers, churches, and denominations to veer off course. They can be diverted down the hole of theological or moral error. Furthermore, God’s people are given the charge to make every effort to supplement faith with virtue, knowledge, self-control, steadfastness, godliness, brotherly affection, and love (2 Pet. 1:5-8). Maturing in these qualities is bound up with the concept of reformation. Semper Reformanda is an encouragement to pastors, people in the church, and the PCA to not remain where we are, but to keep going and growing in the faith.
Secundum Verbi Dei
What does God use to bring reformation? Consider the following examples. In 2 Kings 22-23, King Josiah encouraged reformation within the covenant community in Judah based off Scripture. After the idolatrous reigns of Manasseh and Amon, the Old Testament church was in dire need of reformation. Hilkiah found the Book of the Law in the Temple and the Southern Kingdom’s reformation began.
Furthermore, Jesus sought to bring reformation to the Jewish people based on Old Testament teaching. In Mark 11:15-17, Jesus cleansed the Temple and said, (citing Isaiah 56:7)”My house shall be called a house of prayer for all the nations.” Likewise, Paul challenged the Corinthians to not be “unequally yoked with unbelievers” (2 Cor. 6:14), which he then grounded in Deuteronomy 7:3. Paul further explained this using passages from Leviticus and Isaiah.
These examples of reformation leads to the conclusion that the basis Scripture gives for reformation is itself. The Bible is the ground for reformation. It begins within the soil of Scripture. The Bible is the rule for reformation. It is governed by Scripture’s directives. Its contours are formed along Scriptural lines. All purported attempts at reformation that do not stem from Scripture only bring deformation.
What does ecclesia reformata, semper reformanda secundum verbi Dei say to the PCA?
First, it reminds us that we are always to be a biblical denomination. The PCA was born out of a context in which Scripture was, at best, marginalized, and, at worst, rejected as inerrant, infallible, and authoritative. Today, the PCA faithfully holds to Scripture as our only rule for faith and practice. Therefore, when it comes to debates centered on various points of contention, we must ask, “Does the Bible have anything to say about that?” If it does, we want to submit to its teaching, recognizing that God’s ways are good and are always what is best for the church. A biblical church is to be a principled church, wisely and courageously standing on scriptural principles, regardless of whether they are unpopular or uncomfortable. When the church does have to engage in ecclesiastical debate at the level of the session, presbytery, or GA, even its attempts at compromise must be biblically principled.
Second, it reminds us we are a Reformed denomination. The notion of being Reformed is given expression by our confessional commitments. The Westminster Standards provide helpful explanations of the Reformed orthodoxy and orthopraxy we embrace. Our Confession and catechisms help congregants go further downward in the Word , outward in evangelism, inward in love and service to the church, and upward in worship and communion with God (as the late Harry Reader was fond of saying). The Standards are not hurdles to overcome in ministry. They are not to be cast to the side and left to collect dust. They are not to be reserved only for officers and egg-headed lovers of doctrine. Our Confession and catechisms are tools to employ for the benefit of the church that she might find herself always being reformed.
Third, it reminds us that we are never to remain as we used to be. The PCA has a wonderful history. Godly men and women helped to start a denomination that was “Faithful to the Scriptures, True to the Reformed faith, and Obedient to the Great Commission.” Ecclesia reformata, semper reformanda secundum verbi Dei calls us to go deeper in being faithful to Scripture, more diligent in being true to the Reformed faith, and increasingly devoted to the Great Commission. While perfectionism in the church will not occur this side of glory, our pursuit is always to be that of reformation. Given the need for progressive sanctification, reformation is a must, so that we are striving to go from strength to strength.
Conclusion
The PCA is strong. Ecclesia reformata, semper reformanda secundum verbi Dei challenges her to get stronger and healthier, for the glory of Christ and the good of the church. Let us be about semper reformanda.
(1) Emidio Campi, “Was the Reformation a German Event?” in The Myth of the Reformation, ed. Peter Opitz (Göttingen: Vandenhoeck & Ruprecht, 2013), 9-13.
(2) Heiko Oberman, Luther: Man Between God and the Devil (New York: Doubleday, 1992) 39.
(3) https://reformation21.org/semper-reformanda-numquam-refo-php/?utm_source=chatgpt.com
(4) https://learn.ligonier.org/articles/always-abusing-semper-reformanda