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.”[685] “They are all set on retaining the bishops, and simply want to reform them.”[686] “In Germany the bishops are wealthy and powerful, they have a position and authority and they rule of their own power.”[687] “If only we had one or two bishops on our side, or could induce them to come over to us!”[688]
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.”[689] 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.”[690] 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.[691]
Luther did not think that any consecration at the hands of the existing episcopate was necessary for a new bishop;[692] 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, p. 165 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.”[693] 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.