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Reformation Day: the riches and depth of magisterial Protestantism for the Quiet Revival generation

On this Reformation Day, I offer extracts from various of the Confessions of the Reformation, indicating the profound continuity and retrieval at work in the Reformation, reaffirming creedal orthodoxy, proclaiming sacramental and ministerial order, and demonstrating the catholic nature of the Churches of the Reformation.

Such is the richness and depth of the magisterial Protestantism which shaped the Protestant national churches of Reformation Europe. From this well these Churches should be drinking deeply, not least in the time of the Quiet Revival. 

That some of those in the Quiet Revival will find the grace and truth of the Christian faith in Roman Catholicism, Orthodoxy, or Pentecostalism is only to be expected and should be recognised with joy, for Christ is the centre of the Church catholic in all its expressions. It will, however, be a fundamental betrayal of the Reformation - and, more, of the Gospel - if the Protestant national churches of Europe, exchanging their glorious heritage for the mess of pottage that is the fare too often currently offered, set before the generation of the Quiet Revival nothing but such empty banalities. 

May a recovery of the Reformed Catholicism of magisterial Protestantism, rooted in Trinitarian and Christological orthodoxy, expressed in the teaching, sacraments, and ministry of the Church catholic, give to the Churches of the Reformation a renewed presence, proclamation, and mission in the age of the Quiet Revival.

The Holy Trinity

With the heart we believe and with the mouth we confess, as the creed of the holy catholic Apostolic Christian Council of Nicaea and the confession of St. Athanasius contain, that there is only one divine substance that is called and truly is God eternal, in power invincible, in justice all-wise, and in his goodness immeasurable and incomprehensible, who is the Creator of all things visible and also almighty, protector, director, and counselor most wonderful. However, of the same only divine substance there are three different persons, equal and of one being, of one power and eternity, namely God the Father, God the Son, God the Holy Spirit. But the word "person" is understood to mean that each one has his own different being, what the Greeks call "hyphistamenon" - Bohemian Confession of 1575

The Incarnation

The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man - Articles of Religion, 1562

The Creeds

And therefore we confess the three creeds, to wit: the Apostles', the Nicene, and the Athanasian, because they are in accordance with the Word of God - French Confession of Faith, 1559

The Church

Also they teach that one holy Church is to continue forever. The Church is the congregation of saints, in which the Gospel is rightly taught and the Sacraments are rightly administered.

And to the true unity of the Church it is enough to agree concerning the doctrine of the Gospel and the administration of the Sacraments. Nor is it necessary that human traditions, that is, rites or ceremonies, instituted by men, should be everywhere alike - Confession of Augsburg, 1530

The Sacraments

There are two signs [in the church of Christ] which are called sacraments: baptism and the eucharist. These symbols of mysterious things are not bare signs, but consist of signs and the things signified at the same time. For in baptism water is a sign, but the actual thing is regeneration and adoption into the people of God. In the eucharist the bread and wine are the signs, but the thing is the communion of the body of the Lord, salvation won, and the remission of sins - First Helvetic Confession, 1536

The Ministry

they are at length coworkers with God, and truly open heaven and remit sins. Hence it is that in delivering this power to the apostles Christ breathed upon them and said: "Receive ye the Holy Ghost"; and then added: "Whosesoever sins ye remit, they are remitted unto them." Therefore, what constitutes fit and properly consecrated ministers of the Church, bishops, teachers and pastors, is that they have been divinely sent ("for how will they preach unless they be sent?") i.e., that they have received the power and mind to preach the Gospel and to feed the flock of Christ, and also the Holy Ghost who cooperates ... Those, therefore, who are sent, anointed, and furnished in this sort have an earnest care for the Lord's flock, and labour faithfully in feeding it; and we acknowledge them in the number of bishops, elders and pastors, and as worthy of double honor, and every Christian ought with the greatest promptness obey their commands - Tetrapolitan Confession, 1530

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  1. Todd Granger1 November 2025 at 17:25

    I am never so encouraged by your offerings as when you are celebrating the shared reformed Catholicism of the Churches of the magisterial Reformation.

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    Replies
    1. laudable Practice7 November 2025 at 14:37

      Todd, many thanks indeed. There is such a rich tradition of reformed Catholicism in the Churches of the magisterial Reformation - Trinitarian, Christological, creedal, sacramental, with ordered ministries (not least, of course, those that are episcopally ordered). This should be a source both of deep joy and encouragement.

      Brian.

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