Lutheran Quarterly

From the outset this book (The Presence of Christ in Office: From Selected Sermons of Martin Luther, 1535–1546) is an impressive effort, well-grounded within its certain and well-defined parameters. Mumme credits Norman Nagel for inspiring the work, and it reflects Nagel's more synthetic approach to Luther studies. Most [End Page 220] of the first half is introductory, historiographical, or systematic in approach. Around page 200 the historical source-based study really takes off with more emphasis on the sermons it promises to study. In addition, an admittedly systematic treatment of Luther and pastoral office is placed toward the end. This gives the book the feel of a systematic text, with history as an entrée. Nevertheless the study marks a useful contribution to the field of intellectual history of the Reformation, and Mumme sheds light on the issue of how to fit the pastoral office into the thought of Luther, at least in his later years.

The early chapters take up a select but broad variety of Luther's sermons. The focus then narrows in the later chapters to explore more deeply selections from fewer sermons. The author also uses secondary literature and pertinent matters from the Tischreden. One would assume that to engage the examples presented, additional sermons would also have to have been examined, but excluded as less relevant. In short, the author uses a broad, solidly examined research base for the years 1535–1546.

Mumme begins not with the question of pastoral office for Luther, but by framing the issue through its handling by his predecessors and those who followed. While there are some fine insights here, I would question his presentation of Spener, as more or less a caricature of his position. This is followed by a thorough and apt treatment of the past intellectual historical treatments of Luther's position on office. Mumme asserts that preaching and office were closely related, particularly in issues faced by the early Luther, but that it was not until 1535 that these issues were dealt with at Wittenberg in an orderly manner. This is why Mumme takes this date as his starting point. Furthermore, the use of an ordination formulary in 1536, as well as the treatment of pastoral office and ordination in the ordination order of 1537, solidify 1535 as an appropriate jumping-off point.

Luther grounds his preaching in the Word which is Christ, as well as the scriptures of both the Old and New Testament. This same Word is found through various means: sacraments, proclamation, and even through preachers or pastors as God's "tongues, hands and members" (71). The office bearer does what the apostles did—preaches, baptizes, absolves, and brings the Lord's Supper. When a [End Page 221] sermon is proclaimed, it is God who actually speaks, not merely the preacher. And so for Luther the office of pastor is also to be included among the means that bring the law and grace of Christ. Mumme adduces many examples from Luther's sermons to support these conclusions.

Clarity, which is apparent during the period 1535 to 1546, rapidly devolves into ambiguity if one considers Luther's view of the pastoral office over the course of his broader career. In his 1520 Pagan Servitude of the Church, the Reformer has a far less elevated view of ordained priesthood, transferring much of its authority to the laity through the notion of all believers being priests, who choose one of their own to perform the pastoral office. His early minimizing approach would contribute to the rise of the radical sects. Moreover it was at least somewhat responsible for Luther's later emphasis on the congregational call to the pastoral office for the sake of good order.

Furthermore, Luther scholars debate the roles of the early and late Luther in defining the "real Luther." As one of my colleagues has argued...