Martin Luther. That a Christian Assembly or Congregation Has the Right and Power to Judge All Doctrine and to Call, Appoint, and Dismiss Teachers on the Basis of Scripture and in Accordance with It. 1523.
Often in modern Russian Protestant churches in the USA, one can hear the opinion that there is a ban (taboo) on any conversation that casts doubt on teachers and pastors. Undoubtedly, this state of affairs is very beneficial for the pastors themselves, since no one questions their teaching, ensuring them the Status Quo, but is it in God’s interest?
Let us take the classic Protestant work by Martin Luther, “That a Christian Assembly or Congregation Has the Right and Power to Judge All Teaching and to Call, Appoint, and Dismiss Teachers, Grounded on Scripture and in Accordance with It” (1523), in which he answers contemporary questions.
That a Christian Assembly or Congregation Has the Right and Power to Judge All Teaching and to Call, Appoint, and Dismiss Teachers, Grounded on Scripture and in Accordance with It. Martinus Lutther. 1523.
First, it is necessary to know what a Christian congregation is, so that under the name of a Christian congregation people do not engage in human vanity (as constantly happens among non-Christians). A Christian congregation can be recognized by this: the pure Gospel is always preached there. Just as one knows by a flag, as a certain sign, what lord and army are encamped in the field, so also one recognizes with certainty by the Gospel where Christ and His army are. This is spoken of in God’s promise from Isaiah chapter 55: “So shall My word be that goes forth from My mouth; it shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it.” From this comes our certainty that it is impossible that where the Gospel is, there should be no Christians at all, even if they are sinful, weak, and few in number. Likewise, it is impossible that where there is no Gospel and human teaching rules, there should be Christians rather than heathen, no matter how many they are or how holy and proper their life may be.
From the above it inevitably follows that bishops, almshouses, monasteries, and those belonging to them have long since ceased to be Christians and Christian congregations, no matter how much they boast of this name before all. For he who acknowledges the Gospel sees, hears, and understands that even today they stand on human teaching, and have completely rejected the Gospel from themselves and continue to reject it. Therefore, what they do should be considered heathen and worldly.
Secondly, in this matter, that is, in judging teaching, appointing and dismissing teachers or pastors, one should by no means consider human law, ancient traditions, customs, habits, etc., even if they were established by pope or emperor, princes or bishops, even if half the world or even the whole world held to them, regardless of how long they have existed — one year or a thousand years. For the human soul is eternal, it surpasses all that is perishable. Therefore, it can be bound and governed only by the imperishable word. For it is shameful to govern the human conscience before God by means of human law and acquired habit. Therefore, in this case one must act in accordance with Scripture and God’s Word, since God’s Word and human teaching, if the latter wants to bring the soul into subjection, are inevitably in opposition. In this contradictory matter we want to clearly prove the following, namely:
People have enacted as law and prescribed that only bishops, learned men, and councils may judge teachings. What they decree the whole world must consider as true and as an article of faith, which is sufficiently demonstrated by their daily boasting of the spiritual [canon] law of the pope. For from them one hears practically nothing but boasting that they have the right and power to judge what distinguishes a Christian from a heretic. And the simple Christian is to await their decision and act accordingly. See this boasting, with which they have intimidated the whole world and which is their support and defense; how shamelessly and foolishly it rises up against God’s Law and Word!
Christ establishes the exact opposite. He takes away from bishops, learned men, and councils both the right and the power to judge teachings and transfers it to each individual and to all Christians in the congregation, saying in John chapter 10: “My sheep hear My voice.” And also: “They will by no means follow a stranger, but will flee from him, for they do not know the voice of strangers.” And further: “All who ever came before Me are thieves and robbers, but the sheep did not hear them.”
Here it is clearly seen who has the right to judge teachings: bishop, pope, learned man, and simple person have the authority to teach, but the sheep are to judge whether they discern in the teaching the voice of Christ or a stranger’s voice. Dear friend, what can these water bubbles say, who boastfully brag: “Councils! Councils! One must listen to learned men, bishops, the majority. One must honor old traditions and observe customs”? Do you think that God’s Word should yield to your old traditions, customs, and bishops? By no means! So let the bishops and councils decide and decree whatever they please, but as long as we have God’s Word and it is not on their side but on ours, it is we, not they, who should have the right to decide what is right and what is not. They must yield to us and submit to our word.
From this, I think it is clearly evident to you how much trust should be placed in those who rule over souls by means of human language. And who would not see in this that bishops, almshouses, monasteries, universities, and everything pertaining to them rebel against the bright word of Christ, and also that they shamelessly take from the sheep the right to judge doctrine and arrogate it to themselves through their own decrees and misdeeds! Therefore, they ought to be considered murderers and thieves, wolves and apostates from the Christian faith, since they are publicly convicted not only of denying the Word of God, but also of setting themselves against it and acting contrary to it, which, according to the prophecy of St. Paul in the Second Epistle to the Thessalonians 2[:3-4], is characteristic of the Antichrist and his kingdom.
But Christ says in the Gospel of Matthew 7[:15]: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.” You see, Christ gives the right to judge not to the prophets and teachers, but to the disciples or the sheep. For how can a person be saved from false prophets if their teaching is not to be examined, nor judged, nor to have one’s own opinion about it? Thus, there cannot be false prophets among the listeners, but only among the teachers. Therefore, teachers, together with their teaching, can and must be subject to the judgment of the listeners.
And the third passage is again taken from the epistles of St. Paul. 1 Thessalonians 5[:21]: “Test all things; hold fast what is good.” See, he does not want people to hold to any teaching or decree unless the congregation that heard it has tested it and deemed it proper. This testing is not the business of the teachers; moreover, the teachers must themselves indicate in advance what needs to be tested. That is, here too the right to judge is taken away from the teachers and given to the disciples among Christians. There is an enormous difference between Christians and worldly people. In the world, masters command what they wish, and the subjects accept it. “But among you,” says Christ, “it shall not be so” (Mt. 20:26). Among Christians, each is a judge to the other and simultaneously subject to one another. To what extent, then, have the spiritual tyrants perverted Christianity, turning it into a worldly authority!
The fourth passage — again the words of Christ. The Gospel of Matthew 24[:4-5]: “Jesus answered and said to them: ‘Take heed that no one deceives you. For many will come in My name, saying, “I am the Christ,” and will deceive many.’“ Is there, then, any need to cite further utterances? All the warnings of St. Paul, Rom. 16[:17-18], 1 Cor. 10[:14], Gal. 3, 4, and 5, Col. 2[8] and others, all the statements of the prophets in which they teach to shun human doctrine — all of them do nothing else but take away from teachers the right and authority to judge doctrine and, with a grave warning of the soul’s destruction, place them upon the listeners. That is, they [the listeners] not only possess the right and authority to judge all that is preached, but they are also obligated to do so, under the threat of falling out of favor with the Almighty. From all this, we see how unchristianly the tyrants have dealt with us, taking from us this right and this commandment and appropriating them for themselves. By this alone, they have sufficiently merited being cast out of Christianity and expelled as wolves, thieves, and murderers, ruling over us and teaching us in violation of God’s Word and God’s will.
Thus, we come to the conclusion that where there is a Christian congregation in possession of the Gospel, it not only has the right and authority but is also obligated (for the salvation of the soul, according to its pledge given to Christ at baptism) to beware of and flee the authority exercised by our bishops, abbots, monasteries, convents, and the like, to abolish it and withdraw from it, since it is clearly evident that they all teach and rule against God and His Word. Concerning the first point, everything is now clear and sufficiently firmly established; one can be certain that to avoid and dismiss such bishops, abbots, to abolish monasteries and their stewards is a right from God and a necessity for the salvation of the soul.
The second point. Since a Christian congregation cannot and must not exist without the Word of God, it follows clearly enough from the preceding point that it nevertheless needs teachers and preachers who study and preach this Word. And since, in our last, accursed time, the bishops and the false spiritual rulers are not and do not wish to be such teachers and, moreover, neither provide nor tolerate them, and since tempting God to send new preachers from heaven is impossible, we must adhere to Scripture, call and appoint from among ourselves those in whom the capacity for this is found and whom the Lord has illuminated with understanding and endowed with gifts for this.
For it cannot be denied that every Christian has the Word of God and is also taught by God and anointed by Him to the priesthood. As Christ says in the Gospel of John 6[:45]: “And they shall all be taught of God,” and also Psalm 45[:7]: “Your God has anointed You with the oil of gladness more than Your companions.” These companions are Christians, the Christian brotherhood, consecrated together with Him to the priesthood, as Peter also says in 1 Peter 2[:9]: “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light.”
If, then, they truly have the Word of God and are anointed by God, in that case the obligation rests upon them to confess, teach, and spread it, as Paul says of this in 2 Corinthians 4[13]: “We also believe and therefore we speak,” and also the prophet in Psalm 116: “I believed, therefore I spoke.” And in Psalm 51, he says of all Christians: “I will teach transgressors Your ways, and sinners shall be converted to You.” And from this, it again becomes clear that a Christian not only has the right and authority to teach the Word of God but is also obligated to do so under the threat of the destruction of his soul and God’s disfavor.
You will say: “How so? If he is not called to this, then should he not refrain from preaching, as you yourself have taught?” Answer: in this case, a Christian must be considered from the perspective of two different situations. First, if a Christian is where there are no other Christians, he has no need of any other calling than to be inwardly a Christian, called and anointed by God. There he is obligated to preach to erring heathen or non-Christians and teach them the Gospel out of the duty imposed on him by brotherly love, even if no one has called him to do so. That is exactly what Stephen did, Acts 6, 7, whom none of the apostles appointed to any ministry, yet he preached and performed great signs among the people. In the same way, Philip the deacon, Stephen’s fellow worker (Acts 
) was not appointed as a preacher. Apollos also did likewise (Acts 18), because in this case a Christian, prompted by brotherly love, sees the need of poor perishing souls and does not wait for a decree or letter from a prince or bishop. For necessity breaks every law and has no law. So love must help where there is no helper, even if one ought to be there.
Second, if he is where other Christians are present who have the same authority and right as he, then he should not put himself forward. He should wait until he is called and chosen to preach, so that he preaches and teaches in the name and by the commission of the others. Nevertheless, a Christian has such authority that even when among Christians and not called by men, he can and should step forward and teach if he sees that there is no teacher there, but in such a way that everything is done decently and in good order. This is clearly described by St. Paul in 1 Corinthians 14[:30]: “If a revelation is made to another sitting there, let the first be silent.” Do you see what St. Paul says here? He calls on the one speaking among Christians to be silent and step aside, and invites the one who is listening, even if uncalled, to take his place. And all this because necessity knows no commandments.
If St. Paul urges that any Christian among other Christians, in case of necessity, step forward even though uncalled, and calls him through this Word of God, while calling another to yield the floor to him, displacing him by the power of the same Word, then how much greater right does an entire congregation have to call a person to such ministry in case of necessity; and necessity is always present, and especially now. And in the same passage, St. Paul gives authority to every Christian, if there is necessity, to teach among Christians and says: “You can all prophesy one by one, so that all may learn and all be encouraged.” And also: “So, my brothers, earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order” [1 Cor. 14:31, 39].
Let these words of Scripture be for you a firm foundation, giving the Christian congregation such broad authority: to preach, to permit preaching, and to call to preach. Especially where there is need, these words call every person in a special way, without human calling, so that we have no doubt that the congregation that has the Gospel can and should elect from its midst and appoint a person who will teach the Word on its behalf.
You will say: “Did not St. Paul command Timothy and Titus to appoint priests[3]? And in the 14th chapter of the Book of Acts, do we not read that Paul and Barnabas appointed priests in the congregations? (And therefore, supposedly, neither can the assembly appoint anyone, nor can anyone step forward and begin to preach among Christians by himself, but one must obtain permission and appointment from bishops, abbots, or other prelates—the successors of the apostles).” Answer: if our bishops and abbots, etc., were the successors of the apostles, as they boast, it seems they could well be allowed to act as did Titus, Timothy, and Barnabas, who appointed priests, etc. But since they are the devil’s successors and are themselves wolves, neither teaching the Gospel nor tolerating it, the preaching ministry and the care of souls among Christians concern them no more than Turks and Jews. For them, it is only about driving donkeys and leading a pack of hounds!
Moreover, even if they were decent bishops, loving the Gospel and wishing to appoint decent priests, they still could not and should not do so without the will of the congregation, without the congregation’s election and calling [of a preacher], except in cases where necessity compels [to do otherwise], so that souls might not perish for lack of God’s Word. For in such need, as you have heard, not only does every person have the right to obtain a preacher, whether by requests or by using the authority of secular power, but he must also come running himself, step forward, and teach as best he can. For need is need, it spares no one. Just as when a fire breaks out in a city, everyone must run and begin to take action, not wait until they are asked.
Otherwise, if there is no such need, but there are those who have the right, authority, and permission to teach, no bishop should appoint anyone [as preacher] unless that person is elected and called by the congregation expressing its will. He must confirm the one chosen and called by the congregation. If he does not do this, the chosen one is nevertheless confirmed by the congregation’s call. For neither Titus, nor Timothy, nor Paul ever appointed a priest without him first being elected and called by the congregation. This is clearly demonstrated in the Epistle to Titus 1[:7] and the First Epistle to Timothy 3[:10]: “A bishop must be blameless,” and: “Let them also be tested first.” Titus could not know who among them was blameless; the congregation had to give answer and propose such a person [for the ministry of a preacher].
Also, in Acts 4[4], where it speaks of a lesser ministry, we read that even the apostles were not allowed to appoint a deacon without informing the congregation and obtaining its consent. The community itself chose and called seven deacons, and the apostles confirmed them. If even for such a ministry – distributing perishable food – the apostles could not appoint anyone by their own authority, how could they have dared to appoint anyone according to their own will to the highest office – the office of preacher – without the knowledge of the congregation, without its expressed will and call?!
In our time, however, when there is need but no bishop to ordain preachers of the Gospel, the example of Titus and Timothy does not apply. A man should be called from the congregation, regardless of whether he is confirmed by a “Titus” or not. And those under Titus’s care would have acted, or should have acted, exactly the same way if Titus had not wanted to confirm him or if there had been no one to appoint preachers. Therefore, our time is not at all like the time of Titus, when apostles ruled who wanted [the church] to have genuine preachers. Our tyrants, however, want only wolves and thieves.
Why then do the raging tyrants curse us for such an election and call? They themselves act the same way and must act so. For among them no pope or bishop is installed by the authority of a single man; they are elected and called by the chapter[5], and then others confirm them: the bishop by the pope, as the senior, and the pope himself by the Cardinal of Ostia[6], as his subordinate. And even if it happens that one of them is not confirmed, he is still bishop or pope. So I would like to ask the dear tyrants: if your assembly elects and calls bishops and the pope without the involvement of any other authorities, and the pope becomes pope simply as a result of election, why then cannot a Christian assembly appoint a preacher simply by calling him? All this because they consider the office of bishop and pope higher than the office of preacher. Who gave them such a right and took it away from us? Especially considering that our calling is confirmed by Scripture, while their calling is a work of human hands and nothing more, not resting on Scripture and designed to take away our right from us. These are tyrants and scoundrels, acting towards us as befits apostles of the devil.
Therefore, it still remains that in some places the secular authority, for example, members of the [city] council or princes, themselves appoint and pay preachers in their cities and castles, whomever they wish, without the permission or direction of bishops or popes. And no one objected, though I fear they did this not out of an awareness of their Christian rights, but because the spiritual tyrants despised and belittled the office of preacher, and also completely separated it from spiritual governance. But this is the highest ministry, on which all others depend and from which they follow. And conversely, where there is no preaching ministry, the rest will not be there either. For in the Gospel of John 4[:2] it says that Jesus did not baptize, but only preached. And Paul in 1 Corinthians 1[:17] boasts that he was sent not to baptize, but to preach.
Therefore, the one on whom the office of preacher is conferred is entrusted with the highest office in Christianity. This man may afterwards also baptize, serve Mass, and perform all manner of pastoral care, or, if he does not wish to, may remain only a preacher, leaving Baptism and other lesser ministries to others, just as Christ, Paul, and all the apostles did in Acts 4 [more precisely, 6:4]. From this it is evident that our present-day bishops and spiritual dignitaries are idols, not bishops. For they leave the highest ministry – the ministry of the Word – which they themselves should attend to, in the hands of lower ranks – chaplains and monks, including mendicants, and even assign to them the lesser ministries, such as baptism and other pastoral care. Meanwhile, they themselves occupy themselves with confirmation, consecrating bells, altars, and churches, though this is no bishop’s work, nor even a Christian one, for it was invented by them themselves. They are merely a deformed parody of bishops, eyeless masks, mummers, like those that are “made bishops” on St. Nicholas’s Day[7].
[1] More precisely, Col. 2:8.
[2] More precisely, 2 Cor. 4:13.
[3] 1 Tim. 4:13; Titus 1:5.
[4] More precisely, Acts 6:1-6.
[5] Bishops were elected by the diocesan chapter. This procedure was established by the Concordat of Worms in 1122 after the so-called “Investiture Controversy.”
[6] The Cardinal of Ostia headed the college of cardinals as the dean of the chapter during the election of a new pope by the conclave. After one of the candidates received the necessary two-thirds of the votes of the conclave members, the dean asked him whether he wished to accept the election and what name he intended to bear in his new capacity. He then gave the newly elected pope the “solemn blessing” (benedictio), or, if the candidate was not yet a bishop, immediately consecrated him to the episcopal office.
[7] Literally: kinder bisschoffe. Luther is referring to a game played by schoolchildren on St. Nicholas’s Day (December 6). The students chose one of their classmates as “bishop,” and he “ruled” over them for the whole day, observing the appropriate episcopal ceremonial. Despite the papal prohibition of 1407, this masquerade became quite widespread and was often permitted in schools, apparently as a necessary release for medieval youth, whose upbringing was generally very harsh.
© Translation from German by V. Chuikina
Editor A. Zubtsov
From the Translator
Translation based on the edition: “Das eyn Christliche versamlung odder gemeyne recht und macht habe, alle lere tzu urteylen und lerer tzu beruffen, eyn und abtzusetzen, Grund und ursach aus der schrifft”. Martinus Lutther. 1523. // D. Martin Luthers Werke. Kritische Gesammtausgabe. 11. Band. Weimar, 1900 (“Weimar Edition”).
The translation includes some notes from the “American Edition” of Luther’s Works (Luther’s Works. American Edition. Vol. 39 © 1970 by Fortress Press). Words in square brackets and linguistic notes belong to the translator and editor.
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