The plan of using the ban as a disciplinary measure was, however, brought to nought by the efforts of the Court and the lawyers, who wished all proceedings of the sort to devolve upon the government as represented in the consistories. Luther also encountered the further difficulty, that, in many cases, the ban was simply ignored, even greater scandal arising out of this public display of contempt. Hence, owing to his experience, he came to enjoin the greatest caution.
To his former pupil, Anton Lauterbach, preacher at Pirna, he sent the following not over-confident instructions: “Hesse’s example of the use of excommunication pleases me. If you can establish the same thing, well and good. But the centaurs and harpies of the Court will look at it askance. May the Lord be our help! Everywhere licence and lawlessness continue to spread amongst the people, but it is the fault of the secular authorities.”
The example of Hesse to which Luther referred was the Hessian “Regulations for church discipline,” enacted in 1539 at the instance of Bucer, in which, amongst other things, provision was made for excommunication. So-called “elders,” appointed conjointly by the town authorities and the congregation, were to watch over the faith and morals of all, preachers inclusive; to them, together with the preacher, it fell, after seeking advice of the Superintendent, to pronounce the ban over the obdurate sinner. In the Saxon Electorate, however, so Luther hints, this would hardly be feasible on account of the attitude of the authorities and the utter lawlessness of the people.
In 1538 the Elector himself had well put the difficulty which would face any such disciplinary measure: “If only people could be found who would let themselves be excommunicated!” He had, as Jonas related at Luther’s table, listened devoutly to the sermon at Zerbst and then expressed himself strongly on the universal decline in morals, the “outrageous wickedness, gluttony and drunkenness,” etc.; he had also said that excommunication was necessary, but had then uttered the despairing words just quoted.
Yet in spite of all Luther still continued at times to hold up the ban and its consequences as a threat: “I shall denounce him from the pulpit as having been placed under the ban” — this of a burgher who had absented himself from the Sacrament for fifteen years— “and will give notice that he is to be looked upon as a dog; if, after this, anyone holds intercourse or has anything to do with him, he will do so at his own risk; if he dies he is to be buried on the rubbish-heap like a dog; we formally make him over to the authorities for their justice and their laws to do their worst on him.”— “As for our usurers, drunkards, libertines, whoremongers, blasphemers and scoffers,” he says, “they do not require to be put under the ban, as they have done so themselves; they are in it already up to their ears.... When they are about to die, no pastor or curate may attend them, and when they are dead let the hangman drag them out of the town to the carrion heap.... Since they wish to be heathen, we shall look upon them as such.”
Such self-imposed excommunication was so frequent that the other, viz. that to be imposed by the preacher, was but rarely needed.— “This is the true and chief reason why the ban has everywhere fallen into disuse,” Luther declares, echoing the Elector, “because real Christians are everywhere so few, so small a body and so insignificant in number.” He too could exclaim with a sigh: “If only there were people who would let themselves be banned.”
But even had such people been forthcoming, those who would have to pronounce the ban were too often anything but perfect. What was needed was prudent, energetic and disinterested preachers, for, in order “to make use of the ban, we have need of good, courageous, spiritual-minded ministers; we have too many who are immersed in worldly business.” “I fear our pastors will be over-bold and grasp at temporalities and at property.”
The want of a Hierarchy. Ordinations
Sebastian Franck of Donauwörth, a man responsible for some fanatical doctrines, but a good observer of events, wrote in 1534 in his “Cosmography”: “Every sect has its own teacher, leader and priest, so that now no one can write of the German faith, and a whole volume would be necessary, and indeed would not suffice, to enumerate all their sects and beliefs.” “Men will and must have a Pope,” he says, “they will steal one or dig one out of the earth, and if you take one from them every day they will soon find a new one.”
It was not, however, exactly a “Pope” that the various sects desired; the great and commanding name of the author of the schism could endure none other beside it, quite apart from the impossibility of anything of the sort being realised. On the other hand, the appointment of bishops to the new Churches, i.e. the introduction of a kind of hierarchy, had been discussed since about 1540.
Luther saw well enough what a firm foundation the Church of the “Papists” possessed in its episcopate. Would not the introduction of eminent Lutheran preachers into the old German episcopal sees and their investment with the secular authority and quality of bishops, serve to strengthen the cause of the Evangel where it was weakest? The Superintendents did not suffice, though these officers, first introduced in the Saxon Visitation of 1527, held a post of supervision duly recognised in the Church.
“The Papists boast of their bishops,” said Luther, “and of their spiritual authority though it is contrary to God’s ordinances.” “They are all set on retaining the bishops, and simply want to reform them.” “In Germany the bishops are wealthy and powerful, they have a position and authority and they rule of their own power.” “If only we had one or two bishops on our side, or could induce them to come over to us!”
On Ascension Day, May 15, 1539, we are told that “Luther dined with his Elector and assisted at a council. It was there resolved to maintain the bishops in their authority, if only they would renounce the Pope and were pious persons devoted to the Gospel, like Speratus. In that case,” said Luther, “we shall grant them the right and the power to ordain ministers.” When Melanchthon attempted to dissuade him, pointing out that it would be difficult to make sure of them by examination, he replied: “They are to be tested by our people and then consecrated by the laying on of hands, just as I am now a bishop.” Instead of the words “as I am now a bishop” a more likely rendering is, “as we have already done as bishops here at Wittenberg.” The resolution indicated would seem to have been merely provisional and non-committal, possibly a mere project. Nor is it likely that Melanchthon can have been very averse to it.
As a matter of fact, Luther had, like a bishop, already ordained or inducted into office such men as had been “called” to the ministry, viz. by the congregations or the authorities; this he did for the first time in 1525 in the case of George Rörer, who had been called to the archdiaconate of Wittenberg. The ordination took place with imposition of hands and prayer. Since 1535 there existed a Wittenberg oath of ordination to be taken by the preachers and pastors who should be appointed, by which they bound themselves to preserve and to teach the “Catholic” faith as taught at Wittenberg.
Luther did not think that any consecration at the hands of the existing episcopate was necessary for a new bishop; such necessity was incompatible with his conception of the Church, the hierarchy and the common priesthood; as for the Sacrament of Orders in the usual sense of the word, it no longer existed.
A welcome opportunity for setting up a Protestant “bishop” was presented to the Elector of Saxony and to Luther when the bishopric of Naumburg-Zeitz fell vacant (above, f.).
Johann Frederick, the Elector, not satisfied with his rights as protector, laid claim also to actual sovereignty, and as the innovations had, as stated above, already secured a footing in Naumburg, he determined to introduce a Lutheran preacher as bishop and to seize upon the rights and lands in spite of the Chapter and larger part of the nobility still being true to the Catholic faith. He appealed to the fact that the kings of England, Denmark and Sweden, and likewise the Duke of Prussia, had set their bishops in “order.” The noble and scholarly Julius Pflug, whom wisely the Chapter at once elected to the vacant see, was, as related above, never to
be allowed to ascend the episcopal throne.
4. Consecration of Nicholas Amsdorf as “Evangelical Bishop” of Naumburg (1542)
At first Luther was loath under the circumstances to advise the setting up in Naumburg of a bishop of the new faith. To him and to his advisers the step appeared too dangerous. Nevertheless, on hearing of the election of Pflug, he wrote as follows to the Elector: These Naumburg canons “are desperate people and the devil’s very own. But what cannot be carried off openly, may be won by waiting. Some day God will let it fall into your Electoral Highness’s hands, and the devil’s wiseacres will be caught in their own wisdom.”
When, however, the Elector obstinately insisted on putting into execution his plan, contrary to justice and to the laws of the Empire as it was, and when his agents had already begun to govern the new territory, Luther’s views and those of the Wittenberg theologians gradually changed. It was difficult, they wrote, to “map out beforehand the order” of the German Church; the question whether they would have bishops, or do without, had not yet been decided; meanwhile the Prince had better establish a consistory. Later on, however, they advised the appointment of a bishop, for the Church cannot be without its bishop and the Chapter had forfeited its rights; there was, nevertheless, to be a real and genuine election at which the faithful were to be represented.
Luther and his friends wanted to have as bishop Prince George of Anhalt, Canon of Magdeburg and Merseburg, who shared the Wittenberg views.
To the Elector, however, who had other plans of his own, it seemed, that, owing to his position, this Prince might not prove an easy tool in his sovereign’s hands. Nicholas Amsdorf, preacher at Magdeburg, who for long years had been Luther’s associate, was accounted one of his most determined supporters and, as time went on, even gained for himself the reputation of being “more Lutheran than Luther,” appeared a more likely candidate. It was no difficult matter to secure Luther’s consent. He gave Amsdorf the following testimonial: “He was richly endowed by God, learned and proficient in Holy Scripture, more so than the whole crowd of Papists; also a man of good life and faithful and upright at heart.” The fact that he was unmarried was a recommendation for the post, even from the point of view of “Papal law.”
It has already been mentioned that Amsdorf was later on to write the book “That good works are harmful to Salvation,” and that, previously, about 1525, he was active in making matches between the escaped nuns and the leaders of the innovations. Melanchthon, writing to Johannes Ferinarius, says: “He was an adulterer, and lay with the wife of his deacon at Magdeburg”; of this we hear from the Luther researcher J. K. Seidemann, who quotes from a Dresden MS.
The Ceremony at Naumburg
The 20 Jan., 1542, was appointed for the “consecration” of the bishop. Two days before, the Elector of Saxony made his solemn entry into the little town on the Saale escorted by some three hundred horsemen, the gentlemen all clothed in decorous black. His brother Johann Ernest and Duke Ernest of Brunswick were in his train. Luther, Melanchthon and Amsdorf also took part in the procession. It was a mere formality when the Chapter (or rather the magistrates of the towns of Zeitz and Naumburg, and the knights, though only such as were Protestant) were asked to cast their votes in favour of Amsdorf; in reality the will of Johann Frederick was law. Their scruples concerning the oath they had taken under the former bishop, of everlasting fidelity to the Catholic Chapter were, at their desire, dealt with by Luther himself, who argued that no oath taken by the sheep to the wolves could be of any account, and that no duty “could be binding which ran counter to God’s commandment to do away with idolatrous doctrine.”
The “consecration” then took place on the day appointed, within the venerable walls of the mediæval Cathedral of Naumburg, ostensibly according to the usage of the earliest ages, when the Church had not as yet fallen away from the Gospel. The Blessing and imposition of hands were to signify that the Church of Naumburg, i.e. the whole flock, was wedded to its bishop; he too, in like manner, would ceremonially proclaim his readiness to take charge of this same flock. The bishops of the adjoining sees, who, in accordance with the custom of antiquity should have assembled to perform the consecration, were represented by three superintendents and one apostate Abbot. “At this consecration [to quote Luther’s own words] the following bishops, or as we shall call them parsons, shall officiate: Dr. Nicholas Medler, parson and super-attendant of Naumburg, Master George Spalatin, parson and super-attendant at Aldenburg [the former preacher at the Court of the Elector], Master Wolfgang Stein, parson and super-attendant at Weissenfels” (also Abbot Thomas of St. George’s near Naumburg).
Luther is silent concerning the two requirements which, according to the olden views, were the most essential for the consecration of a bishop, viz. the ritual consecration, which only a consecrated bishop could impart, and the jurisdiction or authority to rule, only to be derived from bishops yet more highly placed in the hierarchy, or from the Pope. Both these Luther himself had to supply.
At the outset of the ceremony Nicholas Medler announced the deed which was about to be undertaken “through God’s Grace,” to which the people assented by saying “Amen.” After this Luther preached a sermon on the Bible-text addressed to the Church’s heads: “Take heed to yourselves and to the whole flock, wherein the Holy Ghost hath placed you bishops to rule the church of God which He hath purchased with His own blood” (Acts xx. 28). After the sermon Amsdorf knelt before the altar surrounded by the four assistants and the “Veni Creator” was sung. Luther admonished the future bishop concerning his episcopal duties, and, on the latter giving a satisfactory answer, in common with the four others, he laid his hands on his head; after this Luther himself offered a prayer for him. The “Te Deum” was then sung in German. Hence the bishop’s consecration took place in much the same way as the ordination of the preachers, viz. by imposition of hands and prayer.
Luther himself had some misgivings concerning the step and its far-reaching consequences.
He wrote not long after to Jacob Probst, pastor at Bremen, whom he here addresses as bishop: “I wonder you have not heard the news, how, namely, on Jan. 20, Dr. Nicholas Amsdorf was ordained by the heresiarch Luther bishop of the church of Naumburg. It was a daring act and will arouse much hatred, animosity and indignation against us. I am hard at work hammering out a book on the subject. What the result will be God knows.” He adds: “Jonas is working successfully for the kingdom of Christ at Halle [where he had been appointed pastor] in spite of the accursed Heinz and Meinz [Duke Henry of Brunswick and Archbishop Albert of Mayence]. My own lordship and Katey my Moses greet you and your spouse. Pray for me that I may die at the right hour, for I am sick of this life, or rather of this unspeakably bitter death.”
Luther’s booklet on the Consecration of Bishops
The bitter work which Luther, at the request of the Elector and the Naumburg Estates, “hammered out,” in vindication of this act of violence, appeared in the same year, i.e. 1542, under the title “Exempel einen rechten Christlichen Bischoff zu weihen.”
The title itself shows that the pamphlet was no mere attempt to justify himself and those who had taken part in the act but aims at something more; Luther’s apologia becomes a violent attack; a breach was to be made in the wall which so far had hindered Protestants from appropriating the Catholic bishoprics of Germany. “Our intention,” says Luther quite plainly, “is to establish an example to show how the bishoprics may be reformed and governed in a Christian manner.”
The opening lines show that the book was intended to inflame and excite the masses. The jocular tone blatantly contrasts with the august subject of the episcopate and supplies a good “example” of the author’s mode of controversy. The work begins: “Martin Luther, Doctor. We poor heretics have once more committed a great sin against the hellish, unchristian Church of our most fiendish Father the Pope by ordaining and consecrating a bishop for the see of Naumburg without any chrism, without even any butter, lard, fat, grease, i
ncense, charcoal or any such-like holy things.” Cheerfully indeed did he own, acknowledge and confess this sin against those, who “have shed our blood, murdered, hanged, drowned, beheaded, burnt, robbed and driven us into exile, and inflicted on us every manner of martyrdom, and now, with Meinz and Heinz, have taken to sacking the land.”
With a couple of Bible passages he bowls over the legal difficulties arising out of the expulsion of the bishop-elect and the oath of the Estates: “Thou shalt have none other Gods before me”; “Beware of false prophets who come to you in sheep’s clothing but inwardly are ravening wolves,” etc. We must sweep away the “wolf-bishops whom the devil ordains and thrusts in.” “Oath and obedience stand untouched,” for they “could take no [valid] oath to the wolf.” The further question, “whether it was right to accept consecration or ordination from such damnable heretics [i.e. as he], was disposed of by saying, that the Evangel was no heresy, and that though he understood Holy Scripture but little, yet at any rate he understood it far better — and also knew better how to consecrate a Christian bishop — than the Pope and all his men, who one and all were foes of Holy Writ and of the Word of God.”
This screed stands undoubtedly far below many of Luther’s other productions. It tends to be diffuse and to harp tediously on the same ideas. Luther had already overwritten himself, and when engaged on it was struggling with bad health, the forerunner of his fatal sickness three years later. His disgust with life spoiled his work.
The “Popes, cardinals, bishops, abbots, canons and parsons” he implores to look rather to the beam in their own eye, to the “simony, favouritism, sharp practices, agreements, conventions and other horrible vices” which prevailed at their own consecrations, than at the mote in the eye of the Lutherans. “You strainers at gnats and swallowers of camels, wipe yourselves first — you know where I mean — before coming and telling us to wipe our noses. It is not fitting that a sow should teach a dove not to eat any unclean grain of corn while itself it loves nothing better than to feed on the excreta which the peasants leave behind the hedge. As for the rest you understand it well enough.” “Let us stop our ears and not listen to their shouting, barking, bellowing, their complaints and their abuse,” with which I have “put up for many a year from Dr. Sow [Dr. Eck], from Witzel, Tölpel, Schmid, from Dr. Dirtyspoon [Cochlaeus], Tellerlecker, ‘Brünzscherben,’ Heinz and Meinz and whatever else they may be.... The [Last] Day is approaching for which we hope and which they must needs fear, however obstinately they may affect to despise it. Against their defiance we pit ours; at least we may look forward to The Day with a happy, cheerful conscience. On that day we shall be their judges, unless indeed there is really no God in heaven or on earth as the Pope and his followers believe.”
Collected Works of Martin Luther Page 795
