“By divine authority we have begun to ameliorate the world.”[1175]
Foes at home twitted him with setting up an “office of the Word” by which an end was made of all freedom; they urged, that, at Wittenberg, people were trying to “breathe new life into despotism, to seat themselves in the chair and to exercise compulsion just as the Pope had done heretofore.”[1176] Luther proclaims loudly: “We, who preach the Evangel, have full powers to ordain; the Pope and the bishops can ordain no one.”[1177]—“You are a bishop,” said Luther once jokingly to a Superintendent, “just as I am Pope.”[1178] Beneath the jest there lay bitter earnest, for the authority of the “Wittenberg school” in Luther’s estimation stood high indeed; whoever “despises it, so long as the Church and school remain as they are, is a heretic and a bad man,” seeing that, in this school, God has “revealed His Word.”[1179]—Nevertheless, the Wittenberg theologians complained that this authority was not recognised, that the Church was a “spectacle of woe,” without “oneness either in doctrine or in worship”; “our princes and cities” ought to bring about unity. Moreover things are bound to grow worse, seeing that “each one wants to be his own Rabbi.”[1180] Outside Wittenberg, and even within the city walls, and that even in Luther’s time, the prediction of Duke George about the 72 sects of the Protestant Babel seemed about to be fulfilled.[1181]
Yet Luther, in setting up the Wittenberg Primacy, retained his former principles which were altogether at variance with unity and subordination. “Who holds the public office of preacher,” so he declared in 1531, is not “forbidden to judge of doctrine” (before this, as the reader may remember, every “miller’s maid” had been free to do this); but whoever has no such office may not do so, because he would be acting “of his own doctrine and spirit.”[1182]
Where is your office? Such was his question in 1525 to his opponent Carlstadt. The latter appealed to the call he had received from the congregation of Orlamünde. But of this Luther even then refuses to hear. He required from Carlstadt, in addition, the ratification of the sovereign, viz. of the Saxon Elector.
Even in those days he was most anxious to see Church discipline established and excommunication resorted to, even though this involved making the Church something visible; the disruption and confusion everywhere rampant cried aloud for regulations, laws and penalties.[1183] “Such punishment and discipline through the Ban,” so he says, “is utterly odious to the world and causes the faithful ministers much work and danger; for vice has already grown into a habit; it is no longer a sin; the ungodly have power, riches and position on their side. The greater the rascal the better his luck.”[1184] Yet, according to him it was impossible for the Church to make laws, otherwise we would again be putting up “snares for consciences” as in Popery.[1185] Laws must be made only by the sovereigns—whatever discipline was enforced against the unruly was enforced by the secular authorities. “The most the parsons did for discipline was in following out the Electoral instructions to the Visitors and denouncing offenders to the secular officials and judges.”[1186] Of the “blasphemers,” viz. those who were obstinate or opposed the New Evangel, Luther wrote in 1529 to Thomas Löscher, parson of Milau: “They must be forced to attend the preaching,” needless to say by temporal penalties; in this way they will be taught the obedience they owe as citizens and also their duty to the State, “whether they believe in the Evangel or not.… If they wish to live among the people, then they must learn the laws of the people, even though unwillingly.”[1187] Hence here and in other instructions it is no longer a question of the Church but only of the sovereigns; these, so he urged, were to be backed by the preachers. He praised the Bohemian Brethren and the Swiss for having better discipline in their Churches, he also admitted that the action of the authorities would not of itself alone be sufficient to correct grave moral disorders.[1188]
“Unless the Court gives its support to our regulations,” Melanchthon once said, the result will be mere “platonic laws.”[1189]
References such as these to the State, which was now seen to be necessary for the support of the Church when once it had become a visible body,[1190] are to be met with repeatedly by anyone who follows the history of Lutheranism in its beginnings, more particularly in the years 1525-1528. It was during this period that the union of the new Church with the State, which has been described above, was accomplished. The sovereign arrogated to himself those powers which gradually made him the supreme head of the Church and permanent “emergency-bishop.”[1191] The visibility of the Church, or rather Churches—as all claim to catholicity was abandoned save in the credal formularies—rested on the enactments of the rulers, who, not without Luther’s connivance, soon introduced the compulsory element into religion. To make use of the invisible power of the Gospel and to give advice to consciences as to moral conduct, was indeed left to the ministers of the Word. But it was the State that had to establish “the right form of worship and the right ecclesiastical organisation.”[1192]
All heretical communities from the commencement of the Church had looked to the State for help. But no heresiarch ever put himself so completely in the hands of the State in all outward matters as Luther and his fellows did where princes of their own party were concerned. “The common Christian Church” was, according to him, to retain for herself only the true faith and the sacraments which worked by faith.
When, in the State Church thus called into being, the authorities proceeded too vigorously against the preachers and treated Luther without due consideration, the latter had himself a taste of the state of servitude into which he had brought the Church. Döllinger says truly that this restriction must have been “doubly irksome to a man who had known the old episcopal, ecclesiastical rule and who now had to admit to himself that it was he who had brought about the destruction of a system which, in spite of all its defects, had dealt with Church matters in an ecclesiastical spirit, and that it was he who had paved the way for the new and quite unecclesiastical order of things.”[1193]
Not seldom do we hear Luther reproaching himself bitterly for the changes.