Doctrinal Confessions Of Faith (After The Reformation)
Bodie Hodge, M.Sc., B.Sc., PEI
Biblical Authority Ministries, November 12, 2025 (Donate)
Introduction
In today’s church and ministry culture, Statements of
Faith abound—and this is a good thing! They often declare doctrinal positions
(e.g., Triune God, etc.).
At the time of the Reformation, all these new Church groups
came out and did something similar but in much more detail. They did “Confessions
of Faith”. These often dwarf our little Statements of Faith and give
details to their biblical positions they took as newly formed denominations.
Obviously, not all denominations agreed on all points. There are reasons for
this--sometimes the Bible gives freedom, others focus on specific doctrines
where others didn’t, or certain specifics like Calvinism vs. Arminianism,
eschatologies, and modes of baptism often varied.
There were quite a few Confessions that came out of
the Reformation. There were four major groups that came out of the Reformation—Lutherans,
Puritans (Reformed Baptists and Presbyterians), Anglicans (Church of England, Methodists,
Wesleyan, etc.), and then finally, the Anabaptists (Amish, Mennonites, etc.). From
these, hosts of smaller denominations grew and split over time.
The Importance Of Confessions Of Faith After The Reformation
Following the Reformation, it was vital for emerging
Protestant groups to produce clear Confessions of Faith because the
movement had fractured centuries of unified (though corrupted) church
authority. The Roman Catholic Church had long provided a single framework of
doctrine and tradition.
When reformers broke away, they needed written statements to
define what they believed—clarifying their theology, uniting their
congregations, and distinguishing themselves from both Rome and from each
other.
These Confessions served as public declarations of
orthodoxy grounded in Scripture rather than church hierarchy. They defended
Reformation teachings such as sola Scriptura (Scripture alone), sola
fide (faith alone), and the priesthood of all believers. In an era of
theological turmoil and political tension, Confessions provided
stability and coherence, ensuring that local churches shared a common
understanding of salvation, the sacraments, and the nature of God.
It also showed they held to the major doctrines of Christendom
and were not deviating into cults and false doctrines. This also protected and
shielded the faithful from false teachers [who may have tried to creep in] and
helped new believers understand biblical truth systematically.
Politically, written Confessions were essential for
gaining legal recognition and protection. Governments demanded to know what
these new Protestant bodies actually believed, and Confessions gave them
a formal, reasoned answer. Documents like the Augsburg Confession
demonstrated that Lutherans were not anarchists but loyal citizens with deeply
biblical convictions.
Spiritually, these Confessions nurtured unity,
discipleship, and accountability within the church. Catechisms (brief sections
to memorize) derived from them—such as the Heidelberg or Westminster—trained
families and congregations in the essentials of the faith. They were not merely
doctrinal checklists but devotional and educational tools meant to guide
believers into a deeper, scriptural understanding of God’s truth.
In short, Confessions of Faith were indispensable in
the Reformation’s aftermath because they clarified doctrine, preserved unity,
resisted heresy, instructed believers, and testified publicly to biblical
Christianity. They became both a theological compass and a historical record of
faith grounded in the authority of God’s Word.
Major Confessions of the Reformation
Luther’s 95 Theses (1517)
Martin Luther’s Ninety-Five Theses were written in
Wittenberg, Germany, and publicly posted on October 31, 1517 on the door of the
church on All Hallows Eve (the day before All Saints Day—a huge festival
that drew the masses into church). The church door was like the “bulletin board”
of that day.
Intended as academic debate points, they primarily protested
the sale of indulgences and other abuses while discussing the corruption within
the Roman Catholic Church. The document rejected the notion that forgiveness
could be purchased and emphasized repentance and faith in Christ alone.
Though Luther did not initially seek to separate from Rome
but call Rome back to Scripture, the theses ignited widespread controversy and
are often regarded as the spark of the Protestant Reformation. Their
publication led to further theological upheaval, the spread of Reformation
ideas through the printing press, and the birth of the Lutheran movement.
Augsburg Confession (1530)
The Augsburg Confession was presented on June 25,
1530, to Emperor Charles V at the Diet of Augsburg by the Lutheran princes of
Germany. A Diet is a formal assembly to deliberate something, like an official
conference today. Written primarily by Philipp Melanchthon, it summarized the
core beliefs of Lutheranism, including justification by faith alone, the
authority of Scripture, and the proper use of sacraments.
Its aim was to demonstrate that Lutherans were not heretics
but faithful Christians standing in biblical continuity with the ancient
Church. The document became the central Confession of the Lutheran
Church and remains foundational in Lutheran theology and ecumenical dialogues
to this day.
Geneva Confession (1536)
The Geneva Confession, written by John Calvin and
Guillaume Farel in 1536, articulated the emerging Reformed Puritan (Calvinist)
faith in Geneva, Switzerland. Created as a statement of faith for citizens of
the newly reformed city, it emphasized the sovereignty of God, the authority of
Scripture, the depravity of man, and salvation by grace through faith.
It also rejected the abuses of the medieval Roman church and
sought to organize worship and moral order around biblical principles.
The Confession helped solidify Geneva’s identity as a Reformed
stronghold and served as a model for later Calvinist Confessions
throughout Europe.
Belgic Confession (1561)
Composed in 1561 by Guido de Brès, a Reformed pastor in the
Netherlands, the Belgic Confession was written to explain and defend the
faith of persecuted Protestants under Spanish Catholic rule. It affirmed the
authority of Scripture, the nature of the Trinity, election, justification, and
the marks of the true Church.
De Brès presented it to the Spanish authorities, declaring
the Reformed believers’ loyalty to the government but steadfast devotion to
biblical truth. It later became one of the “Three Forms of Unity”
alongside the Heidelberg Catechism and Canons of Dort, and
remains a cornerstone of Dutch Reformed theology.
Scots Confession (1560)
Drafted by John Knox and five other Scottish reformers known
as “The Six Johns,” the Scots Confession was completed in just four days
in 1560. Adopted by the Scottish Parliament, it marked the official
establishment of the Reformed Church of Scotland.
It flatly rejected papal authority, upheld the Bible as the
supreme authority of faith, and outlined doctrines such as predestination,
justification by faith, and Christ’s headship over the Church. Its adoption
effectively replaced Roman Catholicism in Scotland and set the groundwork for
Presbyterianism worldwide.
Canons of Dort (1618–1619)
The Canons of Dort were the result of the Synod of
Dort, convened in the Netherlands between 1618 and 1619 to settle a controversy
between Calvinists and followers of Jacob Arminius. The Arminians (or
Remonstrants) emphasized human free will in salvation, while the Calvinists
stressed divine sovereignty.
The Synod rejected the five points of Arminianism (Remonstrants)
and produced five doctrinal points later summarized in the acronym TULIP: Total depravity,
Unconditional election, Limited atonement, Irresistible grace, and Perseverance
of the saints. The Canons became one of the Three Forms of Unity and
remain a defining statement of Reformed orthodoxy.
Heidelberg Catechism (1563)
Commissioned by Elector Frederick III of the Palatinate of the
Rhine (in Germany) and authored primarily by Zacharias Ursinus and Caspar
Olevianus, the Heidelberg Catechism was published in 1563 to teach
Reformed doctrine in a personal, pastoral format.
Structured as 129 questions and answers, it is known for its
warmth, beginning with the question, “What is your only comfort in life and in
death?” The Catechism talks about the believer’s comfort in Christ, the
guilt-grace-gratitude structure of Christian life, and the sacraments as a means
of grace. It has been treasured for centuries across Reformed and Presbyterian
churches.
Second Helvetic Confession
(1566)
The Second Helvetic Confession was written by
Heinrich Bullinger in 1566 in Zurich as a more comprehensive expression of
Reformed theology. It was originally his private summary of faith but gained
broad acceptance after being published during a period of political tension.
The Confession upholds Scripture as the ultimate
authority, explains justification by faith alone, and emphasizes proper
preaching and sacramental practice. Adopted by Reformed churches in
Switzerland, Scotland, Hungary, and elsewhere, it became one of the most widely
recognized confessional standards of the Reformed tradition.
Westminster Confession and
Catechisms (1646–1647)
Produced by the Westminster Assembly of divines (i.e., leading
theologians) in London during the English Civil War, the Westminster
Confession of Faith (1646) and the Larger and Shorter Catechisms
(1647) systematized Reformed theology with exceptional precision. Commissioned
by the English Parliament, these documents affirmed the doctrines of
Scripture’s sufficiency, God’s sovereignty, covenant theology, and salvation by
grace.
The Larger Catechism was written for in-depth instruction,
and the Shorter Catechism for teaching children and laypeople (“What is the
chief end of man? To glorify God, and to enjoy Him forever”). They remain
foundational to Presbyterian and many Reformed churches and it is arguably one
of the most popular and influential Confessions to this day.
London Baptist Confession (1644;
1689)
The London Baptist Confession first appeared in 1644,
written by Particular (Calvinistic) Baptists to distinguish themselves from
radical Anabaptists and affirm their Reformed theology while emphasizing
believer’s baptism.
The Second London Confession of 1689 expanded and
revised the original, largely following the Westminster Confession but
adapting it for Baptist distinctives such as congregational church government
and baptism of professing believers only. It became the standard Confession
for Reformed Baptists and is the key doctrinal document for many Baptist
congregations worldwide.
Puritan Confession and Catechism
(Mid-1600s)
The Puritan Confession and Catechism generally refers
to confessional statements produced by Puritans seeking to reform the Church of
England from within. The most notable is the Savoy Declaration of 1658,
a Congregationalist adaptation of the Westminster Confession.
It maintained Reformed theology but emphasized local church
autonomy (as opposed to the presbytery-style of church governance) with
congregational governance. Puritan catechisms, such as those by John Owen and
Richard Baxter, stressed holiness, Scripture-centered living, and covenant
theology, reflecting the Puritan ideal of a reformed, godly society governed by
biblical truth.
Episcopal Confession and
Catechism (1563–1662)
The Thirty-Nine Articles of Religion (1563, finalized
in 1571) serve as the Confession of Faith for the Anglican and Episcopal
Churches. Rooted in the English Reformation under Elizabeth I, they maintain
many Reformation doctrines—justification by faith, the sufficiency of
Scripture, and rejection of certain Catholic practices—while retaining liturgical
and episcopal traditions.
The Book of Common Prayer (1559, revised 1662)
includes the Anglican Catechism, designed for instruction in the creeds,
sacraments, and moral duties. Together, they represent a middle way (“via
media”) between Protestant and Catholic theology.
Wesleyan Confession of Faith
(1784)
John Wesley, founder of Methodism, adapted the Anglican Thirty-Nine
Articles in 1784 to create the Articles of Religion of the Methodist
Church. This Wesleyan Confession reflected his Arminian theology,
emphasizing prevenient grace, human responsibility, and entire sanctification.
It rejected Calvinistic predestination while upholding
salvation by grace through faith. The Methodist Catechism further taught
the pursuit of holiness and love as central to Christian life. Wesley’s
revisions shaped the Methodist and later Holiness (middle 1800s) and
Pentecostal movements (early 1900s), embedding a theology of grace,
sanctification, and social action.
Conclusion
Many churches today still adhere to these Confessions. But there are also many churches today that have left them behind and use their Statement of Faith or a later Confession-type of document for their rules (e.g., The Baptist Faith and Message for Southern Baptists today). I hope this give you a taste of the importance of Confessions and why it was vital to have doctrines clearly stated and defended.
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Bodie Hodge, Ken Ham's son in law, has been an apologist
since 1998 helping out in various churches and running an apologetics website.
He spent 21 years working at Answers in Genesis as a speaker, writer, and
researcher as well as a founding news anchor for Answers News. He was also head
of the Oversight Council.
Bodie launched Biblical Authority Ministries in 2015 as a
personal website and it was organized officially in 2025 as a 501(c)(3). He has
spoken on multiple continents and hosts of US states in churches, colleges, and
universities. He is married with four children.
