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Stammler wrote his book, Protestan ohne Kirche in 1960, and it was translated into English in 1964, but it still strikes me as extremely relevant today. He is speaking not only of nominal Protestants, who in Germany may pay church taxes, even if they rarely attend church, but also of the silent and obedient faithful in the pews. The Lutheran strain of Protestantism aimed for a priesthood of all the baptized, each person in direct contact with God, instead of having the relationship with God mediated by a professional priesthood. Instead, “The role of the layman, however, was expressed principally in the he had to listen. The central event of the church that even today is again moved fully to the middle point occurs in such a way that only a single person has the right to speak, while the people have to keep attentive and faithfully listening and likewise silent.” Lay movements are regarded with suspicion and supressed or co-opted. The result is that the church does not interact well with the secular world in which the laity live; the laity are never asked about their lives.
One of the goals of Protestantism was to return to the primitive church, but there is a world of difference in speaking of the priesthood of the baptized when they consisted of first generation Christians who freely chose the faith and baptism as adults, and in a society where infants are baptized, and confirmation is an expected ritual that takes place as a certain time, and as a major family social event, rather than reflecting the actual feelings of the confirmand. I would add, it is one thing to give everyone a Bible, it is another to get them to read it; studies have shown that most American Christians cannot name the four gospels.
Even with these problems in defining the “brotherhood of priests,” Stammler argues that the laity need to be part of the conversation about what it means to be a Christian in their own time, and the church needs to offer some concrete guidance in applying principles to everyday life. What does it mean to be a Christian sales person for example? Should Christians take ruthless advantage in business situations, or should they attempt to mediate solutions that serve the needs of all parties? ( )
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Dedicated in grateful respect to Consistoriman Dr. Friedrich Langenfass
Incipit
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Of every hundred Evangelical Christians today, about ninety remain distant from the life of their church. (Introduction)
As soon as one sets out to try to describe correctly what is properly to be understood as an "Evangelical Christian" today, one gets on shaky ground, if not in hot water.
Citazioni
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By the fact that in it the office of proclamation is coupled practically with the office of administration, the bearer of ecclesiastical office gets a monopolistic character that can degrade or exclude every other bent of faith, however many arguments it could call to its support from the history of Evangelical theology. For example, whoever was confirmed thirty years ago and actually took seriously what his paster imparted to him as a binding spiritual legacy can today find himself in the embarrassing situation that, with this conviction, he is smiled at for being incompetent or evenly rudely assaulted for being theologically suspect. (Chap. 1 “Orientation of Protestantism; Typology of Churchmanship,” pp.31-32, ((Westminster Press, 1964)))
So it already sounds abundantly heretical to contemporary ecclesiatical ears when Schleiermacher subordinates the relation to the church to immediate loyalty to Christ in his doctrine of faith. According to his classic formulation, “Protestantism makes the relationship of the individual to the church dependant upon his relationship to Christ; Catholicism, on the contrary, makes the relationship of the individual to Christ dependant on his relationship to the church. (Chap. 1 “Orientation of Protestantism; the Protestant Type Under Threat,” pp.52-53, ((Westminster Press, 1964)))
Instead of this, however, the church persists in its schizophrenia between doctrine and life, between ideology and reality. But the chief mourner is the minister who in his own existence has to bear out and endure this cleft. (Chap.3, “Symptoms of Ideology: the Overworked Minister,” p. 109 ((Westminter, 1964)))
If the complaint is unflinchingly made today that we still have only a “minister's church” and that the ministry nearly collapses under the load, then this is simply the sprouting of the seed that was systematically sewn for centuries. (Chap.3, “Symptoms of Ideology: the Disenfranchised Layman,” p. 113 ((Westminter, 1964)))
The role of the layman, however, was expressed principally in the he had to listen. The central event of the church that even today is again moved fully to the middle point occurs in such a way that only a single person has the right to speak, while the people have to keep attentive and faithfully listening and likewise silent. This people have to surrender every spontaneous or unauthorized utterance, can express neither concurrance nor dissatisfaction – and only thoughts remain free. (Chap.3, “Symptoms of Ideology: the Disenfranchised Layman,” p. 115 ((Westminter, 1964)))
So it is to be observed with increasing frequency today that under the already traditional label of “Bible Study,” nothing happens but the same monologue of the theologian that was customary in the Bible hour of an earlier age. (Chap.3, “Symptoms of Ideology: the Disenfranchised Layman,” p. 116-117 ((Westminter, 1964)))
Ultime parole
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For in this eternally reforming unrest consists its true Protestant vocation: to experience the new and creative yes of God at the times, and in the very midst, of ultimate threat, in order then to pass it on to the man of its time as the actual answer of God.
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One of the goals of Protestantism was to return to the primitive church, but there is a world of difference in speaking of the priesthood of the baptized when they consisted of first generation Christians who freely chose the faith and baptism as adults, and in a society where infants are baptized, and confirmation is an expected ritual that takes place as a certain time, and as a major family social event, rather than reflecting the actual feelings of the confirmand. I would add, it is one thing to give everyone a Bible, it is another to get them to read it; studies have shown that most American Christians cannot name the four gospels.
Even with these problems in defining the “brotherhood of priests,” Stammler argues that the laity need to be part of the conversation about what it means to be a Christian in their own time, and the church needs to offer some concrete guidance in applying principles to everyday life. What does it mean to be a Christian sales person for example? Should Christians take ruthless advantage in business situations, or should they attempt to mediate solutions that serve the needs of all parties? (