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For many, October 31st is Reformation Day. On this day in 1517 a young monk challenged the authority of the religious establishment by nailing a list detailing 95 errors in church teaching to the door of a cathedral in Wittenberg. This act sparked a movement that spread across a large section of Europe. Those agitating for church reform came to be known as Protest-ants, and were outlawed. As they gathered support and protection from European kings the conflict became political, and ultimately resulted in the Protestant and Catholic divide. History's perspective of this time period varies dramatically according to which side is telling it. While the Protestants view their founding fathers as heroes of the faith who stood on principle, the Catholics view them as trouble makers who incited political rebellion, under a cloak of religious argument. The truth is probably found somewhere between the two.
For more than a thousand years the Church in Rome ruled with absolute authority over a congregation that were largely illiterate and who could not read the Bible. Apart from a limited number of Hebrew and Greek texts, the Bible only existed as a Latin translation that few could understand. Those who tried to make it available for all, by translating it into the local language, soon found themselves at war with the establishment who felt such knowledge was "dangerous" in the hands of the uninitiated.
The first English New Testament ever printed was banned. Only two copies escaped confiscation and public burning by order of the Bishop of London, who later had the translator, William Tyndale, strangled and burnt at the stake.
As the Bible became more widely accessible, it exposed many excesses and errors of the church which were in bizarre contrast with the life and teachings of Jesus and his apostles. Some form of reformation was inevitable, but as with all systems of man the Church establishment was more committed to maintaining political control than in conforming to principle, and responded to its critics with predictable brutish oppression.
The sins of the establishment were glaring-ly obvious and the Reformers spoke the truth when they exposed them, but recognising the faults in others is a lot easier than seeing the same potential for error in yourself.
Unfortunately the idealism that sparked this time of change was compromised and corrupted by the same political concerns of the previous church system.
Martin Luther, who started it all with his poster on the Wittenberg cathedral, opposed the church's abuse of power, and advocated a society free of the obligation of law. But he was supported by Germany's wealthy nobles, and when the poor peasants who had been oppressed by this ruling class demanded the same democratic rights, Luther defended his power base, urging the nobility to stamp out the revolt saying: "stab, smite, throttle, who[ever] can." In the end Luther gave outright control of the church to the ruling class who had the power to curb any movement or sect that deviated from his view of the "true gospel of liberty".
The other "heroes" of the Reformation were no better. Ulrich Zwingli led the move for reform in Switzerland, by working hard to eliminate the church's use of military power for mercenary service, even condemning war itself. But when civil unrest broke out, he took up arms to suppress rural Catholic resistance. He died in battle in 1553, his body hacked to pieces by his enemies.
John Calvin (who succeeded Zwingli) established himself as the religious and political leader of Geneva, teaching a form of salvation based on the eternal grace of God (i.e. "once saved, always saved"). But he was fanatically intolerant, expelling all dissenters from Geneva, executing thousands according to Old Testament Law and in one instance condemned a "heretic" to be burned at the stake over a theological dispute regarding the Trinity.
The real "heroes" of the Reformation period are found among a few small communities who refused to be drawn into any political alliance. They were opposed by both the dominant Protestants as well as the Roman Church who called them "Anabaptists" (meaning "another baptism") because they opposed infant baptism as a useless ritual and a tool for political control. (The baptism registry was used to tax the members of that church-state.)
These communities were founded by students of Zwingli, who first introduced them to the gospels, but who later expelled them from his territory when they criticised him for trusting in the "sword" of political and physical power. This movement recognised that real change could only come by rejecting all the "tools" of man's systems and returning to the purity of Christ's Teachings and the life of the early church (Acts 4:32-35).
Their commitment to Christ's teaching against violence, and against swearing oaths was viewed as traitorous by the "Church", which was in the midst of violent conflict and taught that it was your "Christian" duty to swear allegiance to the state and to bear arms to defend it.
Expelled from Protestant territories and living as outlaws in Catholic ones, these Radicals survived savage persecution through an association of parallel communities that emphasised the equality of all believers and the responsibility of each member to take on the role of "priest" to the world.
While united by their willingness to part with possessions, friends, family, and even life itself, the "Anabaptists" had no single founder, or clearly defined political structure, making it very difficult for the authorities to crush them.
Michael Sattler, a former Catholic monk, joined the Anabaptists just before they were banished from Zurich in 1525. He became a major influence in defining the movement's resistance to political compromise, and commitment to the purity of Christ's Teachings. He was arrested in 1527 by Catholic authorities, tried and convicted of "heresy". He suffered terrible torture, and is reported as praying for his persecutors as his mangled body was tied to a ladder and then burnt at the stake. Sattler's wife was drowned several days later, and all the known leaders of the movement executed by the sword.
But the Annabaptists continued to grow. The movement survived for several more centuries, with some fleeing religious persecution in Europe by coming to America.
A number of denominations today can trace their origins back to the Anabaptists, but the commitment and purity of vision that started it all has long since faded away .
The "Reformation" is well named because it did not create anything new. The old church system was only modified, ("reformed") with token changes that did little to change its core.
Jesus accused the religious establishment of his day of building tombs to the prophets of the past while oppressing the current ones. This tradition has continued throughout history.
"Churchianity" today is glutted with self appointed "Popes", is riddled with the excesses of materialism, and is wallowing in a mire of justifications & bizarre replacements for the simple truths of the Teachings of Jesus. It remains intolerant toward those who follow God outside its control and reactionary to any who dare criticise it, showing no more willingness to conform to the truth of the gospels than its predecessors.
Christianity needs new champions now more than ever, but if we are to learn anything from history, it is that nothing will be changed by the political striving of would-be Popes and kings. True revolution will only come through the courage and commitment of people ready to stand and die alone in obedience to the principles of the Kingdom of Heaven.
Paul writes: " We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness in this world, and against spiritual wickedness in high places." (Eph 6:12)
The struggle against the corrupting influence of power is a continual progress, and begins with a spiritual revolution within. Jesus' hour of power came on a cross when he allowed his enemies to kill him. He calls us to lay down our lives in His service; to turn the other cheek; to love our enemies; and to overcome evil with good. It takes courage to commit yourself to these principles and it takes faith to recognise that we score the greatest spiritual victory when we choose to lose every political conflict. "The just shall live by faith. "
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