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24-Sep-2020 05:34

It was at the eclipse of the two kingdoms debate that voices from around the world started to impose their presence in the theological scenario.

The traditional dissemination centers of theology have since become aware of their own location as a methodological and theological issue.

Yet within its own ranks the divisions were not less relevant.

On the one side there were the Barthians in the Lutheran camp calling for the primacy of the lordship of Christ in dealing with questions of justification and justice.

Regardless of the answer, the question remains the same: In the face of the increasing awareness of the erratic and potentially volatile character of modern institutions how is the Christian faith to relate to them?

The question has been one of legitimacy (Under which conditions can institutions claim the right to exercise dominion? If the advantage of such a separation of competences is to avoid theocratic tendencies, exclusivism, and other "isms," it has also often proven disastrous under the particular conditions in which it was historically applied.

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[1] The so-called "Two Kingdoms Doctrine" is the label under which a particular framing of the relationship between God's grace and everyday life in the midst of its institutional realities has been presented in 20th century Lutheranism.

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For Heckel, "Luther's Doctrine of the Two Kingdoms, as it has been articulated in protestant theology [read: German], is like an ingenuous labyrinth whose creator lost its plan in the middle of the work, so that [one] cannot find the way out."The Design of the Labyrinth [9] Fifty years of intense debate followed this initial argument.

On the other side we find an array of liberally inspired theologies proclaiming a hands-off approach to Christian claims over what were regarded as autonomous spheres of public life.

The issue was not settled; it was evaded by exhaustion.

For Holl, "Luther did not appeal to a natural law." Although using terminology akin to natural law arguments, which admittedly causes some confusion, Luther is seen by Holl as a forerunner of Hume, setting apart the fundamental connection between is and ought that sustained the medieval doctrine of the natural law along the lines of Aristotelian entelechy.

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If Troeltsch's Luther is a "restored" relic of medieval Catholicism, Holl's is the beacon of modernity.

Luther was working simultaneously with two theological blueprints of very different origins; two informing theories, as the philosophers of science would call them.

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