Concerning the Sacrament of the Altar he gave the following noteworthy answer to a question put to him jointly, in 1544, by the three princely brothers of Anhalt, viz. whether they should do away with the Elevation of the Sacrament in the liturgy. “By no means,” he replied, “for such abrogation would tend to diminish respect for the Sacrament and cause it to be undervalued. When Dr. Pommer abolished the Elevation [at Wittenberg, in 1542] during my absence, I did not approve of it, and now I am even thinking of re-introducing it. For the Elevation is one thing, the carrying about of the Sacrament in procession quite another [at Wittenberg Luther would not allow such processions of the Sacrament]. If Christ is truly present in the Bread (‘_in pane_’), why should He not be treated with the utmost respect and even be adored?”--Joachim, Prince of Anhalt, added, when relating this: “We saw how Luther bowed low at the Elevation with great devotion and reverently worshipped Christ.”[812] Certain controversialists have undoubtedly been in the wrong in making out Luther to have been sceptical about, or even opposed at heart to, many of the ancient dogmas which he never attacked, for instance, the Trinity, or the Divinity of Christ. A few vague and incautious statements occasionally let slip by him are more than counterbalanced by a wealth of others which tell in favour of his faith, and he himself would have been the last to admit the unfortunate inferences drawn more or less rightly from certain propositions emitted by him. It is a lucky thing, that, in actual life, error almost always claims the right of not being bound down too tightly in the chains of logic. When Luther, for instance, made every man judge of the meaning of the Bible, he was setting up a principle which must have dissolved all cohesion between Christians, and thus, of necessity, he was compelled to limit, somewhat illogically, the application of the principle.