and which called for a definite system of appointing the Lutheran pastors even elsewhere, so as to prevent Carlstadt’s followers from getting the upper hand throughout the country.
After Luther had set aside Carlstadt’s innovations at Wittenberg, with the approval of the Elector who had forbidden them, he appointed the celebration of the Supper for those of the new faith at Wittenberg on the lines previously followed by Melanchthon; the communion became the principal part of the ceremony, the offertory was omitted and the words of consecration were spoken aloud either with or without certain of the prayers of the Mass. Thus the abuses introduced by Carlstadt were, in his opinion, removed, and the swarms of worldly minded and fanatical nominal Christians, “Christian in name but almost heathen at heart,” were no longer brought in contact with the true Evangelicals; the employment of force towards those weak in the faith, whose convictions Luther did not consider ripe for the purely congregational ritual of Carlstadt, was also put an end to. All the external forms which had been introduced, and to which, Luther feared, the people would have clung in an unevangelical fashion as had formerly been the case in Popery, were removed.
In order more particularly to avoid any compromising abuse of the Sacrament of the Altar, Luther sought to establish a Christian congregation in which confession should exist, though not as a compulsory practice, and in which a certain supervision was exercised.
In order to proceed cautiously and in accordance with the Elector’s ideas, he refrained from directing the bestowal of the chalice in the order of Divine Service drawn up for the use of his followers; at any rate, this was the case at Easter, 1522, though in the autumn of that same year the chalice was again in general use.[276] In spite of this, up to 1523, a special form of communion with the cup was in use for true Evangelical believers, who were subject to a special form of supervision. This arrangement agreed with Luther’s idea of an “Assembly of true Christians,” on which he was to enlarge in 1523 in his Maundy-Thursday sermon (see below). The special communion was, it is true, speedily abandoned, but the idea of the select Assembly ever remained dear to him.[277]
The other factor which called even more urgently for internal organisation was the appointment of pastors.
The induction of new pastors could not well take place independently of the authorities, indeed, it imperatively demanded their co-operation. At Wittenberg the later alteration in the liturgy and the final prohibition of the Mass, after it had been insisted on by Luther, was carried out by a threatening mob with the connivance of the Government.[278] Yet, in spite of the impossibility of dispensing with the secular power, until 1525, Luther was for various reasons more inclined to the Congregational ideal, which was less subject to Government interference.
This congregational ideal tended to promote his plan of an “Assembly of true Christians.”
In the newly erected congregations the “true believers,” according to what Luther repeatedly says, formed the nucleus. It is to these that he appeals in his instructions in 1523 (“iis qui credunt, hæc scribimus”); “those whose hearts God has touched are to meet together,” so he says, in order to choose a “bishop,” i.e. “a minister or pastor.” Even though the congregation numbers only half a dozen, yet they will draw after them others “who have not yet received the Word”; the half a dozen, though but a handful and perhaps not distinguished by piety, so long as they do not live as obstinate and open sinners, are the real representatives of the true Church at their home. They must also rest assured, that if in their choice they have prayed to God for enlightenment, they “will be moved, and not act of themselves (‘vos agi in hac causa, non agere’).” “That Christ acts through them is quite certain (‘plane certum’).”[279] “Hence even a small minority of the truly pious among the congregation possess not only the right but also the duty to act; for to stand by and let things take their course is contrary to the faith.”[280] The election derives its “true validity solely from the half-dozen.”[281] Of any election by the remaining members of the congregation or of any action of the magistracy Luther says nothing whatever; he is speaking only to those within the body of the congregation whose hearts God has touched.
The above thoughts find their first expression in the writing “De instituendis ministris ecclesiæ,” which Luther sent to the Utraquists or Calixtines of Prague.[282]
The Utraquists of Bohemia acknowledged the Primacy of the Holy See and obeyed the Catholic Hierarchy, though certain Lutheran tendencies prevailed amongst them, which, however, had been grossly exaggerated by Cahera, who informed Luther of the fact; Cahera even represented the greater part of the Council of Prague as predisposed in Luther’s favour, which was certainly not true. In instructing the burghers, and more particularly the Council of Prague, how to proceed in founding congregations of their own by means of elections, Luther was also thinking of Germany, and above all of Saxony. This explains why, without delay, he had the Latin writing published also in German.
To the people of Prague he wrote that those whose hearts God had touched were to assemble in the city for the election. They were first to remind themselves in prayer that the Lord had promised that where two or three were gathered together in His name, there He would be in the midst of them; then they were to select capable persons for the clerical state and the ministry of the Word, who were then to officiate in the name of all; these were then to lay their hands on the best amongst them (“potiores inter vos”), thus confirming them, after which they might be presented to “the people and the Church or congregation as bishops, servants or pastors, Amen.” “It all depends on your making the venture in the Lord, then the Lord will be with you.” In the congregations scattered throughout the land the faithful were to proceed in like manner, firing others by their example; if they were few in number, there was all the more reason why they should make the venture. But as all was to be done spontaneously and under the influence of the Spirit of God, such Councils as were favourably disposed were not to exercise any constraint. He, too, for his own part, merely gave “advice and exhortation.”[283] Where a large number of congregations had appointed their “ministers” in this way, then these latter might, if they so desired, meet to elect Superintendents who would make the visitation of their Churches, “until Bohemia finally returns to the legitimate and evangelical Archiepiscopate.”
At about that same time, in a writing intended for the congregation at Leisnig, Luther expressed his views on the congregational Churches to be established by the people. The confusion of his mind is no less apparent in this work; under the influence of his idealism he fails to perceive the endless practical difficulties inherent in his scheme, and above all the impossibility of establishing any real congregation when every member had a right to criticise the preacher and to interpret Scripture according to his own mind.[284]
He here assumes that the liberty to preach the Word, and likewise the right of judging doctrines, is part of the common priesthood of Christians. Whoever preaches publicly can only do this “as the deputy and minister of the others,” i.e. of the whole body.[285] The congregation must see that no one seduces them with the doctrines of men, and therefore no one may be a preacher except by their choice. Where there is no bishop to provide for them, who holds Christian and evangelical views, they are themselves to give the call to the right preacher; but if they catch him erring in his doctrine, then anyone may get up and correct him, so long as “all done is done decently and in order.”[286] For St. Paul says concerning those who speak during Divine Worship [St. Paul is really alluding to the charismata of the early Christians], “If anything be revealed to another sitting, let the first hold his peace” (1 Cor. xiv. 30). “Indeed, a Christian has such authority that he might well rise up and teach uncalled even in the midst of the Christians. … For this reason, that necessity knows no law.” Therefore to preserve the purity of the evangelical teaching, “every man may come forward, stand up and teach, to the best of his ability.”[287]
The experience with the fanatics which speedily followed was calculated to dispel such platonic ideas. Luther does not appear to have asked himself on which side the “Christian congregation” and the Church was to be sought when dissensions, doctrinal or other, at that period inevitable, should have riven the fold in twain. The “Christian congregation” he teaches—merely restating the difficulty—“is most surely to be recognised where the pure