The Reformation and a reformation

Is there a difference between the Reformation and a reformation? Yes, there is. The first is the celebration of the doctrinal and ecclesiastical reform movement that began over 500 years ago. The second is the ongoing impact of that reform in our lives, families, churches, and cities today. The classic way to refer to this ongoing impact is: ecclesia reformata, semper reformanda secundum verbum Dei, which means: the reformed church, always being reformed according to the Word of God.

Put another way, the ideas of the Reformation should shape the church through ongoing reformation. But how did that ongoing reformation take shape in the past? How should it take shape today?

I hope readers aren’t picturing “ongoing reformation” as a community of Christian hipsters who drink craft beer, smoke cigars, carefully groom their beards, and get tattoos of the five solas. I’m not suggesting those things are intrinsically wrong, and I have nothing against those who enjoy them. But I can confidently assure you that’s not what the Reformers had in mind when they spoke about ongoing reformation.

I’m afraid many of us are guilty of defending our favorite confessions of faith and celebrating our Reformed heroes (past and present) while losing sight of the priority of ongoing reformation. See the difference? As we celebrate nearly half a millennium of the Reformation, let’s not forget what the life and practice of a reformed church should look like.

Recently, I’ve been rereading Manetsch’s Calvin’s Company of Pastors. Based on that book, I’d like to share just three priorities for ongoing reformation today. Some of this may not be new to you, but please bear with me. I hope it will bless you.

(1) Gospel preaching is central to ongoing reformation

Yes, we’ve heard this before. But it’s worth remembering because “preaching stood at the center of religious change in Calvin’s city” (p. 147). And note this: preaching must interact with the content of Scripture and apply its message to the needs and problems of the congregation. There’s a big difference between informing your church that you believe in predestination and comforting your hearers with that truth.

Also, following the apostle Paul’s example, we must resolve to know nothing except Jesus Christ and him crucified (1 Cor. 2:2); we must proclaim what is of first importance: “the gospel I preached to you, which you received, in which you stand, and by which you are being saved—if you hold fast the word I preached to you” (1 Cor. 15:1–3).

We must continually preach the gospel; otherwise, we harm our church and lay burdens on people that we ourselves cannot lift. The grace of the gospel, however, gives freedom and power to your congregation to carry on reformation in their own lives and around them.

Indeed, “the proclamation of Scripture was God’s dynamic instrument to produce personal spiritual regeneration, the reform of the church, and the transformation of society according to the righteousness of Christ” (p. 146).

(2) The character of the gospel is vital for ongoing reformation

In other words: keep a close watch on yourself and on the teaching (1 Tim. 4:16). This is a message for everyone, but especially for pastors and church leaders. One of the most significant obstacles to ongoing reformation in Geneva was the presence of promising “reformed” pastors who, over time, proved to be full of pride and vainglory, with little zeal and even less self-control (pp. 39–40).

In contrast, those who proved most beneficial were men of exceptional piety and doctrine—men marked by loyalty to the Reformed faith as well as by an impeccable, willing, and enthusiastic ministry. This shouldn’t surprise us, since Paul lists many moral qualities for elders and only one relates to the ability to teach (1 Tim. 3:1–7). Reformation in Geneva was as much a moral commitment as a doctrinal one.

There’s no better place to display the character of Christ than at home. Although there are accounts of dysfunctional, troubled marriages among clergy in Geneva during the years after the Reformation, the best examples show many ministers who had great affection for their wives and children: “marital and family commitments were perfumed with the fragrances of mutual devotion, emotional intimacy, and enduring human love” (pp. 110–113).

Likewise, today’s Reformed communities should strive to manifest evangelical character in both pastors and members. Our congregations and communities pay attention to the doctrines of grace when those doctrines are proclaimed by people full of grace. This is not optional.

(3) Discipleship in the gospel is essential for ongoing reformation

This makes perfect sense. If there’s no deliberate investment of time and resources in ongoing discipleship and the multiplication of leaders, there will be no ongoing reformation. In Calvin’s Geneva, this training happened in community at different levels. Pastors received continuing education weekly and every three months. Related to this, the ecclesiastical office of doctor (teacher) was particularly important.

Among other responsibilities, “doctors” were tasked with educating future pastors and protecting the church from doctrinal error (p. 28). Those receiving training had to possess “a sound and good knowledge of Scripture, the ability to edify the church, and good character with blameless lives.” Calvin ensured that all candidates were trained in these qualities at the academy and occasionally gave them opportunities to preach and serve in local congregations. In this way, “the program of ministerial formation in Geneva emphasized not only the acquisition of theological knowledge but also helped students acquire practical skills” (pp. 82–83).

While doctrinal formation was important, piety and zeal were priorities in recruiting new ministers.

Moreover, the goal of ministerial formation—for Calvin and his followers—was the care of God’s people so as to lead them to repentance and faithful discipleship. We likewise must not overlook our ministry of evangelism, careful instruction in God’s Word, and whole-church discipleship. Our training in the gospel begins at home and is complemented by catechetical instruction in the church (not the other way around). In Geneva, “parents were given the primary role in the religious education” of their children (p. 266).

The Reformation today and 500 years from now

These are just three areas we must focus on if we want to experience ongoing reformation. In short: gospel preaching, gospel character, and gospel discipleship. No doubt, these priorities will manifest themselves in different ways across contexts and churches.

At the very least, we should recognize that the men we consider “heroes” and celebrate on Reformation Day (October 31) are the same men who devoted their lives to preaching and living in this way.

Ultimately, to carry out ongoing reformation, we must remember that we depend on God’s sovereignty. Calvin and his colleagues “recognized that the success of the Reformation in Geneva and the preservation of the church in the future depended not on their efforts but on the sustaining grace of God… Beza beautifully expressed this posture of dependence and trust: ‘We are able to say, by the grace of God, that we have preached, and continue to preach, the pure truth of the holy Word of God’” (pp. 306–307).

As our brothers in Geneva did, let us also seek reformation in our preaching, in our character, and in our discipleship—a reformation that continues shaping our way of life, our families, our churches, and our cities today and for the next 500 years.