trictly subordinate to the Scriptures of which he is the
interpreter. Beside the sermon the sacraments are observed as
established by Christ--two in number, baptism and the Lord's Supper. But
these do not exert a quasi-physical or magical influence, _ex opere
operato_. Unless there be faith in the recipient, an understanding of
the meaning of the sacrament and an acceptance of it, it is valueless or
harmful. Prayer and praise also are effective only as the congregation
intelligently join in them; hence they are not to be solely by a priest
nor in a strange tongue, as the clergyman is simply the leader of the
devotions of the people. In large portions of the Church also
opportunity for the free expression of the religious experience of the
laity is found.

The emphasis upon the believer and his freedom from all external
authority do not result in a thoroughgoing individualism. Luther clearly
held to the unity of all Christians, and Protestants are agreed in this.
For them, as for the Roman Church, there is a belief in a catholic or
all-embracing Church, but the unity is not that of an organization;
Christians are one through an indwelling spirit; they hold the same
faith, undergo the same experience and follow the same purpose. This
inner life constitutes the oneness of believers and forms the true
Church which is invisible. It expresses itself in outward forms, yet
there are not two Churches visible and invisible, but only one. The
spiritual experience of the individual utters itself in words, and
desires association with others who know the same grace. There is formed
a body of teaching in which all agree, and an organization in which the
common experience finds expression and aid. While then membership in
this organization is not primary, it assumes a higher and even a vital
importance, since a true experience recognizes the common faith and the
common fellowship. Were it to refuse assent to these, doubt would be
thrown upon its own trustworthiness.

Historically these principles were only in part embodied, for the
Reformation was involved in political strife. The Reformers turned to
the government for aid and protection, and throughout Europe turmoil and
war ensued. In consequence, in the Protestant nations the state assumed
the ultimate authority over the Church. Moreover, in the early days of
the Reformation the Catholic Church charged it with a lawless
individualism, a charge which was seemingly made good by an e