Semper Reformanda: Recovering the Reformed Meaning of “Always Being Reformed”

J. Neil Daniels

The Latin phrase semper reformanda, commonly translated as “always reforming,” is frequently invoked in contemporary theological debates to support revisions in doctrine or practice. Whether addressing matters such as human sexuality, biblical authority, or the historicity of Adam and Eve, modern appeals to this phrase often assume that the Reformed tradition welcomes doctrinal flexibility in light of cultural change. This reading, however, misrepresents both the historical origin and theological intent of the phrase. Historically, semper reformanda was not a call for progressive innovation but for spiritual renewal under the authority of Scripture.

Historical Origins: Van Lodenstein and the Nadere Reformatie

The earliest known use of semper reformanda in this context comes from the seventeenth-century Dutch minister Jodocus van Lodenstein (1620–1677), a leading figure in the Nadere Reformatie, or Further Reformation. This movement within Dutch Calvinism paralleled English Puritanism in its call for greater moral seriousness and personal piety among those who already subscribed to orthodox Reformed doctrine. In his devotional Beschouwinge van Zion (1674), van Lodenstein distinguished between a church that was reformata (reformed in doctrine) and one that still stood in need of further reformation (reformanda) in life and conduct. The full expression associated with his teaching, ecclesia reformata, semper reformanda secundum verbum Dei, translates as “the church is Reformed and always being reformed according to the Word of God.”

This formulation is often cited today without proper attention to its context. Van Lodenstein did not propose continual doctrinal change but urged renewed conformity to Scripture by a church already grounded in the confessional standards of the Reformation. In his Dutch Reformed context, this referred specifically to the Three Forms of Unity: the Belgic Confession, the Heidelberg Catechism, and the Canons of Dort.

Theological and Grammatical Precision

One key misunderstanding arises from the way the phrase is translated. The Latin word reformanda is a passive participle. The phrase does not mean that the church is actively “always reforming,” as if it were the agent of change. Rather, it means the church is “always being reformed,” indicating that the church is the object, not the subject, of reform. This subtle grammatical point carries significant theological weight. It suggests that reform is not initiated by the church’s own insights, instincts, or innovations. Instead, the church is shaped and reshaped by an external authority.

That authority is stated clearly in the final clause: secundum verbum Dei—“according to the Word of God.” Reform, in this understanding, is not measured by new ideas or cultural relevance but by Scripture itself. The church must not fashion itself in response to prevailing social trends. It must continually submit to the authority of God’s Word, allowing the Spirit to reform its life, worship, and practice in conformity to the truth.

Against Doctrinal Innovation

Modern appeals to semper reformanda often invert its meaning. In contemporary discourse, the phrase is used to commend doctrinal development in step with changing cultural norms. Yet this is far from van Lodenstein’s original intent. His concern was not with revising confessions but with living them out more faithfully. His call was not for theological revisionism but for spiritual seriousness.

There is no Reformed legitimacy in changing the church’s teaching to align with the spirit of the age. Van Lodenstein did not imagine reformation as a journey into novelty but as a deeper return to Scripture. It is a call for purification, not for innovation. The church must always examine itself under the light of God’s Word, but this is for the purpose of renewed obedience, not progressive reinterpretation.

A Reformation Worth Pursuing

The phrase semper reformanda continues to serve an important purpose if rightly understood. It calls the church not to chase trends but to humble itself before God’s Word. True reformation happens when the church, though firm in its doctrinal foundation, recognizes the ongoing need for spiritual renewal. It must not assume that orthodoxy alone suffices. Rather, orthodoxy must be accompanied by repentance, holiness, and a renewed love for God and neighbor.

This is the kind of reform the Reformers pursued, and it is the only kind worth praying for today. Those who wish to challenge the church’s theology may do so, but they should not claim the heritage of the Reformation as their warrant. That heritage rests on a settled conviction: Scripture alone is the standard, and true reform always brings us closer to the Word of God, not further from it.