The two kingdoms doctrine is held in Anabaptist Christianity, which teaches that there exist two kingdoms on earth that do not share communion with one another.[1] This doctrine states that while people of the kingdom of this world use weapons to fight one another, those of the kingdom of Christ strive to follow Jesus.[1]
Augustine's model of the City of God was the foundation for Luther's doctrine, but Luther goes farther.[2]
According to the two kingdom doctrine, the spiritual kingdom, made up of true Christians, does not need the sword. The biblical passages dealing with justice and retribution, therefore, are only in reference to the first kingdom. Luther also uses this idea to describe the relationship of the church to the state. He states that the temporal kingdom has no authority in matters pertaining to the spiritual kingdom. He pointed to the way in which the Roman Catholic Church had involved itself in secular affairs, and princes' involvement in religious matters, especially the ban on printing the New Testament.[3]
God has therefore ordained two regiment(s): the spiritual which by the Holy Spirit produces Christians and pious folk under Christ, and the secular which restrains un-Christian and evil folk, so that they are obliged to keep outward peace, albeit by no merit of their own
This law-gospel distinction parallels and amplifies Luther's doctrine of Christians being at the same time saint and sinner, a citizen of both kingdoms. Luther described them as slaves of sin, the law, and death while alive and existing in the earthly kingdom, but when dead in Christ, they become instead lords over sin, the law, and death.[5] The law-gospel distinction can be traced back to Philip Melancthon's 1521 commentary on Romans,[6] and Melancthon's 1521 Loci Communes.[7]
In Reformed theologyedit
Calvin, as well as later Reformed orthodox figures, clearly distinguish between God's redemptive work of salvation and earthly work of providence. Scottish theologian Andrew Melville is especially well known for articulating this doctrine, and the Scottish Second Book of Discipline clearly defined the spheres of civil and ecclesiastical authorities. High orthodox theologians such as Samuel Rutherford also used the Reformed concept and terminology of the two kingdoms. Francis Turretin further developed the doctrine by linking the temporal kingdom with Christ's status as eternal God and creator of the world, and the spiritual kingdom with his status as incarnate son of God and redeemer of humanity.[8]
The Reformed application of the doctrine differed from the Lutheran in the matter of the external government of the church. Lutherans were content to allow the state to control the administration of the church, a view in the Reformed world shared by Thomas Erastus. In general, however, the Reformed followed Calvin's lead in insisting that the church's external administration, including the right to excommunicate, not be handed over to the state.[8]
There are two different kingdoms on earth—namely, the kingdom of this world and the peaceful kingdom of Christ. These two kingdoms cannot share or have communion with each other. The people in the kingdom of this world are born of the flesh, are earthly and carnally minded. The people in the kingdom of Christ are reborn of the Holy Spirit, live according to the Spirit, and are spiritually minded. The people in the kingdom of the world are equipped for fighting with carnal weapons—spear, sword, armor, guns and powder. The people in Christ's kingdom are equipped with spiritual weapons—the armor of God, the shield of faith, and the sword of the Spirit to fight against the devil, the world, and their own flesh, together with all that arises against God and his Word. The people in the kingdom of this world fight for a perishable crown and an earthly kingdom. The people in Christ's kingdom fight for an imperishable crown and an eternal kingdom. Christ made these two kingdoms at variance with each other and separated. There will therefore be no peace between them. In the end, however, Christ will crush and destroy all the other kingdoms with his power and eternal kingdom. But his will remain eternally.[1]
Response and influenceedit
Luther's articulation of the two kingdoms doctrine had little effect on the practical reality of church government in Lutheran territories during the Reformation.[9] With the rise of cuius regio, eius religio, civil authorities had extensive influence on the shape of the church in their realm, and Luther was forced to cede much of the power previously granted to church officers starting in 1525.[10] However, Calvin was able to establish after significant struggle in Geneva under the Ecclesiastical Ordinances, a form of church government with much greater power. Most significantly the Genevan Consistory was given the exclusive authority to excommunicate church members.[11]
^Sockness, Brent W. (1992). "Luther's Two Kingdoms Revisited". Journal of Religious Ethics. 20 (1): 93. Retrieved November 10, 2013. – via EBSCOhost(subscription required)
^Stephenson, John R. (July 1, 2002). "The Two Governments and the Two Kingdoms in Luther' Thought". Elca.
^Only the Decalog is Eternal, Martin Luther's Antinomian Disputations, translated by Holger Sonntag, Lutheran Press, 2008, p. 161
Gritsch, Eric W. (1986), Tracy, James D. (ed.), "Luther and the Modern State in Germany: chapter – Luther and the State: Post-Reformation Ramifications", Sixteenth Century Journal, Kirksville, MO[dead link]
VanDrunen, David (Autumn 2007), "The Two Kingdoms Doctrine and the Relationship of Church and State in the Early Reformed Tradition", Journal of Church and State, KC library, 49 (4): 743–63, doi:10.1093/jcs/49.4.743 – via EBSCO(subscription required).
Further readingedit
Ouweneel, W.J.; Boot, J. (2017). The World is Christ's: A Critique of Two Kingdoms Theology. Ezra Press. ISBN978-0-9947279-6-1.
(PDF), AU: Lutheran Church, Commission on Social and Bioethical Questions, 2001, archived from the original (PDF) on 2005-10-27.
November 29, 2023
kingdoms, doctrine, kingdoms, redirects, here, kingdoms, england, scotland, history, formation, united, kingdom, kingdoms, doctrine, protestant, christian, doctrine, that, teaches, that, ruler, whole, world, that, rules, ways, clarify, doctrine, held, lutheran. Two kingdoms redirects here For the kingdoms of England and Scotland see History of the formation of the United Kingdom The two kingdoms doctrine is a Protestant Christian doctrine that teaches that God is the ruler of the whole world and that he rules in two ways clarify The doctrine is held by Lutherans and represents the view of some Calvinists John Calvin significantly modified Martin Luther s original two kingdoms doctrine and certain neo Calvinists have adopted a different view known as transformationalism The two kingdoms doctrine is held in Anabaptist Christianity which teaches that there exist two kingdoms on earth that do not share communion with one another 1 This doctrine states that while people of the kingdom of this world use weapons to fight one another those of the kingdom of Christ strive to follow Jesus 1 Contents 1 In Lutheran theology 2 In Reformed theology 3 In Anabaptism 4 Response and influence 5 See also 6 References 7 Bibliography 8 Further readingIn Lutheran theology editAugustine s model of the City of God was the foundation for Luther s doctrine but Luther goes farther 2 According to the two kingdom doctrine the spiritual kingdom made up of true Christians does not need the sword The biblical passages dealing with justice and retribution therefore are only in reference to the first kingdom Luther also uses this idea to describe the relationship of the church to the state He states that the temporal kingdom has no authority in matters pertaining to the spiritual kingdom He pointed to the way in which the Roman Catholic Church had involved itself in secular affairs and princes involvement in religious matters especially the ban on printing the New Testament 3 God has therefore ordained two regiment s the spiritual which by the Holy Spirit produces Christians and pious folk under Christ and the secular which restrains un Christian and evil folk so that they are obliged to keep outward peace albeit by no merit of their own Martin Luther 4 This law gospel distinction parallels and amplifies Luther s doctrine of Christians being at the same time saint and sinner a citizen of both kingdoms Luther described them as slaves of sin the law and death while alive and existing in the earthly kingdom but when dead in Christ they become instead lords over sin the law and death 5 The law gospel distinction can be traced back to Philip Melancthon s 1521 commentary on Romans 6 and Melancthon s 1521 Loci Communes 7 In Reformed theology editCalvin as well as later Reformed orthodox figures clearly distinguish between God s redemptive work of salvation and earthly work of providence Scottish theologian Andrew Melville is especially well known for articulating this doctrine and the Scottish Second Book of Discipline clearly defined the spheres of civil and ecclesiastical authorities High orthodox theologians such as Samuel Rutherford also used the Reformed concept and terminology of the two kingdoms Francis Turretin further developed the doctrine by linking the temporal kingdom with Christ s status as eternal God and creator of the world and the spiritual kingdom with his status as incarnate son of God and redeemer of humanity 8 The Reformed application of the doctrine differed from the Lutheran in the matter of the external government of the church Lutherans were content to allow the state to control the administration of the church a view in the Reformed world shared by Thomas Erastus In general however the Reformed followed Calvin s lead in insisting that the church s external administration including the right to excommunicate not be handed over to the state 8 In Anabaptism editAnabaptist Christianity adheres to two kingdoms doctrine which teaches that 1 There are two different kingdoms on earth namely the kingdom of this world and the peaceful kingdom of Christ These two kingdoms cannot share or have communion with each other The people in the kingdom of this world are born of the flesh are earthly and carnally minded The people in the kingdom of Christ are reborn of the Holy Spirit live according to the Spirit and are spiritually minded The people in the kingdom of the world are equipped for fighting with carnal weapons spear sword armor guns and powder The people in Christ s kingdom are equipped with spiritual weapons the armor of God the shield of faith and the sword of the Spirit to fight against the devil the world and their own flesh together with all that arises against God and his Word The people in the kingdom of this world fight for a perishable crown and an earthly kingdom The people in Christ s kingdom fight for an imperishable crown and an eternal kingdom Christ made these two kingdoms at variance with each other and separated There will therefore be no peace between them In the end however Christ will crush and destroy all the other kingdoms with his power and eternal kingdom But his will remain eternally 1 Response and influence editLuther s articulation of the two kingdoms doctrine had little effect on the practical reality of church government in Lutheran territories during the Reformation 9 With the rise of cuius regio eius religio civil authorities had extensive influence on the shape of the church in their realm and Luther was forced to cede much of the power previously granted to church officers starting in 1525 10 However Calvin was able to establish after significant struggle in Geneva under the Ecclesiastical Ordinances a form of church government with much greater power Most significantly the Genevan Consistory was given the exclusive authority to excommunicate church members 11 See also edit nbsp Christianity portal nbsp Calvinism portalChristianity and politics Separation of church and state Cultural mandate Law and Gospel Opposing perspectives Caesaropapism Christian reconstructionism Dominion theology Kingdom theology Postmillennialism Theonomy Political Catholicism Political theology Render unto Caesar Sphere sovereignty Symphonia theology References edit a b c d Schnell Hans 1985 Anabaptist archives The two kingdoms Christian History Institute Retrieved 13 May 2022 Gritsch 1986 p 48 Sockness Brent W 1992 Luther s Two Kingdoms Revisited Journal of Religious Ethics 20 1 93 Retrieved November 10 2013 via EBSCOhost subscription required Stephenson John R July 1 2002 The Two Governments and the Two Kingdoms in Luther Thought Elca Only the Decalog is Eternal Martin Luther s Antinomian Disputations translated by Holger Sonntag Lutheran Press 2008 p 161 Concordia 1992 Philip Melancthon Common Places 1521 Concordia 2014 cf p 163 on old new man a b VanDrunen 2007 MacCulloch 2003 p 157 MacCulloch 2003 p 164 MacCulloch 2003 p 238 Bibliography editGritsch Eric W 1986 Tracy James D ed Luther and the Modern State in Germany chapter Luther and the State Post Reformation Ramifications Sixteenth Century Journal Kirksville MO dead link MacCulloch Diarmaid 2003 The Reformation A History New York Penguin VanDrunen David Autumn 2007 The Two Kingdoms Doctrine and the Relationship of Church and State in the Early Reformed Tradition Journal of Church and State KC library 49 4 743 63 doi 10 1093 jcs 49 4 743 via EBSCO subscription required Further reading editOuweneel W J Boot J 2017 The World is Christ s A Critique of Two Kingdoms Theology Ezra Press ISBN 978 0 9947279 6 1 The two Kingdoms PDF AU Lutheran Church Commission on Social and Bioethical Questions 2001 archived from the original PDF on 2005 10 27 Retrieved from https en wikipedia org w index php title Two kingdoms doctrine amp oldid 1157759168, wikipedia, wiki, book, books, library,
