In this carefully argued, well-documented study, Martin Krarup presents a detailed analysis of the theology and practice of ordination in Wittenberg during the first three decades of the Reformation. Unlike much of the scholarly literature dealing with the Lutheran doctrine of the ministry, he does not simply present a dogmatic exploration of the theology of ordination. While he addresses that theology in its specific historical context, the most important contribution of Krarup's work is his exploration of the Wittenberg ordination practices and their interrelationship with Reformation theology. The insights and activity of Martin Luther, Philip Melanchthon and Johannes Bugenhagen are the particular focus of this historical-genetic exploration. Krarup confirms the well-known facts that in the early 1520s Luther rejected a sacramental understanding of ordination and defended the congregation's right to choose, call and ordain pastors in light of the doctrine of universal priesthood. The call is the divine legitimisation of the exercise of the pastoral office. While ordination is not rejected, it is viewed as a confirmation of the call and considered to be optional. After his conflicts with Karlstadt and other radicals Luther restricted the congregational power to call and ordain but did not revoke it. The Wittenberg theologians and evangelical temporal authorities, acting as representatives of the ecclesiastical community, now played a significant role in constituting the ordained ministry. Bugenhagen remained the most ardent defender of congregational authority among the Wittenbergers, and he promoted Wittenberg theology and practices in his church orders for various territories in northern Germany and Denmark. From 1525, the date of the first Wittenberg ordination, until 1535 the Reformers received numerous requests for pastors from congregations throughout the evangelical territories. While many of those candidates were already ordained, they were generally reordained when accepting a new call. Ordination, when performed, was understood as confirmation of a call to a localised ministry. However, candidates who were never ordained also assumed the pastoral office. The community's call and eventually a theological examination were prerequisites for service in the office, not ordination. The continuing criticism of the Roman Church, the preference of pastoral candidates and the need to credential evangelical pastors inspired a change in ordination practices after 1535. Melanchthon urged a centralised ordination procedure for all candidates who intended to serve in congregations within the territories of the Smalkaldic League, with Wittenberg as the centre of ordination. While such a centralised system was never adopted, Wittenberg did become the chief place of ordination for the evangelical territories, particularly in Germany, after 1537. A specific rite, created by Luther, was implemented. The candidates were also examined before their ordination, usually by Melanchthon, and those who served in Saxony were confirmed by the Elector at court. The ordained received a certificate, and all ordinations, which were generally performed by Bugenhagen, were recorded in the ordination book. In light of his research, Krarup concludes that ordination was not a requirement for ordained ministry in the thought and practice of the Wittenberg Reformers. The call and an examination which was intended to assure faithfulness to the Gospel, moral integrity and the requisite gifts for ministry were essential. When a regular ordination rite was introduced after 1535 and candidates were typically ordained, the sacramental character of the rite was still rejected and no special grace was conferred on the ordained that transcends the grace received in baptism. While ordination was not viewed as essential for the exercise of the pastoral office, it was generally implemented during the late 1530s as a confirmation of the call to the public ministry of word and sacrament and as a public credentialing of the candidate. As such, it was also no longer repeated when a new call was accepted by a pastor. In addressing his own contemporary ecclesiastical context, Krarup rejects the assertion of modern scholars and church leaders who insist that the Reformers made ordination a necessary prerequisite for the office of word and sacrament and who support the notion of apostolic succession on the basis of the Reformation heritage. Krarup's conclusions are defensible in light of the historical evidence, although it must also be noted that the contextual nature of the Reformers' thought and practices prevents the Reformation heritage from serving as an absolute norm and model for the Church of the twenty-first century. At the same time, the Wittenberg theology and practice of ordination provides the contemporary Church with theological insights and contextual methodologies that may well foster creative ecumenical dialogue concerning the meaning and significance of ordination in the Church today.