A sheet of paper tacked to a chapel door in Germany on October 31, 1517, has proved more significant than almost any other document remembered by history. The paper set forth a series of propositions, written in Latin, inviting discussion of a topic then much bruited about.
The chapel door was on the campus of the University of Wittenberg, and the challenging theses were written by an Augustinian monk-priest and doctor of theology, Martin Luther.
To do this sort of thing was neither unusual nor defiant. Disputations were as usual and respectable then, and as much enjoyed, as panel discussions are now. It was not the method, but the subject matter of Luther's theses, the terms in which he stated them, and their far-reaching implications in the face of a humanistic, cynical, but still masterful papacy, that made Luther's document so monumental in human history. They challenged papal indulgences.
The posting of Luther's propositions resulted ultimately in the drawing into a revolt of sorts all the precedent and contemporary longings in Western Christendom for a free-flowing spiritual inspiration and nourishment, for soul liberty, and for personal and unmediated contact with God. The roots ran back three centuries and more. Out of the religious, economic, social, and political restlessness and discontent of the fifteenth century the Protestant Reformation emerged, standing for three basic ideas, fairly well defined and generally agreed upon—and all of them interrelated: the right of freedom for the soul of man, without control by church or state—religious liberty; man's free access to God—the priesthood of each believer; the accessibility to all of God's revelation of Himself—every man his own Bible teacher.
These basic principles, implementing man's religious experience under God, have been misunderstood, mishandled, maligned, and opposed. But they stand today, unimpaired in truth, still the Magna Charta of religious men who are free or would be free. They are apostolic in their eternal verity and spiritual validity, and are still the platform of genuine Protestantism.
To celebrate these principles, Protestant leaders have in recent years created Reformation Sunday. The Sunday chosen is the one nearest, each year, to October 31, and on that day all Protestant preachers are invited to give in their pulpits a sermon related in some way to the theme of the Protestant Reformation: its principles, its causes and experience, its meaning and significance, its problems and how they are working out in the modern scene, and its achievements.
Why should not Seventh-day Adventists participate in this program of spiritual refreshment in the setting of a great historical event? Why not use the Sabbath nearest October 31 to present a Reformation topic; to show what it means for a soul to be set free to find his God and to experience the power of His grace?
This is suggested not to introduce another special program into our calendar, but merely to point out an added opportunity to emphasize the heart of the gospel message, which is liberty.
If an evangelistic campaign is in process, it would surely be wise to use Reformation Sunday to advantage. What better opportunity could be given for the proclamation of the true principles of liberty central in the everlasting gospel? Certainly a strong presentation of the principles of true Protestantism would be most appropriate on Reformation Sunday night. And it might also be well for us to join with other Christian groups in the celebration of the birth of Protestantism where such a meeting is planned, perhaps on Sunday afternoon. Our ministers who have followed plans similar to these testify of wonderful results.
The materials for the day are at hand: Newman, Manual of Church History, vol. 2; Schaff, History of the Christian Church, vols. 7 and 8; Lindsay, History of the Reformation, 2 vols.; Bainton, The Reformation of the Sixteenth Century. And several newer volumes have come to hand: Bertram Lee Woolf, translator, Reformation Writings of Martin Luther, vol. 2; jaroslav Pelikan, editor, Luther's Works, vol. 12; and Roland H. Bainton, Here I Stand: A Life of Martin Luther. Materials are also available from the Religious Liberty Department of the General Conference upon request.
In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what the Lord has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.—ELLEN G. WHITE, Life Sketches, p. 196.
