Temporal Authority To What Extent It Should be Obeyed (1523) With this theological context, we approach Luther’s primary text on the relationship between church and state, Temporal Authority: To What Extent it Should be Obeyed. Published three years after To the Christian Nobility, Luther takes the key ideas from the earlier piece and elaborates upon them, providing the foundational writing on the relationship between the temporal and the spiritual realms, church and state. As stated previously, Luther’s writing on this topic should not be taken out of context, but seen in light of his greater understanding of the way God exercises authority in the world and in the lives of individual Christians. After Christian Nobility, Luther develops
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In this model, temporal authority is tasked with the duty of governing the life, property, and external affairs on earth through law and statute. Temporal government must find a correct balance of rule, so that it does not impinge upon the kingdom of God and its rule. By its very nature as an institution ordained by God, the government has the power to expect obedience, but only to a certain extent as their power of rule only extends as far as the temporal realm. As pertains to issues of spirituality, the Word of God, and faith, the temporal authority has little to no power. Even if so desired, the temporal authorities cannot rule over or establish spirituality or faith for “faith is a free act, to which no one can be forced… a work of God in Spirit, not something which outward authority can compel or create.” In the same vein, Luther calls out the spiritual leaders, the bishops, for inappropriately ruling bodies and souls with the Word of God, not allowing the temporal authorities to rule in their ordained manner. When the worldly princes rule in the spiritual and the spiritual princes rule in the worldly “they put the shoes on the wrong foot.” In conclusion, Luther’s clearest theological exploration into the relationship between spiritual and temporal authority describes the interplay between church and state in his political ethics. However, calling it the the culmination of his political ethics or the total culmination of his “two kingdoms” perspective would be reductionistic. Instead, this treatise provides the language and framework for Luther's basic theological assumptions as they relate to political theology and church-state
In this model, temporal authority is tasked with the duty of governing the life, property, and external affairs on earth through law and statute. Temporal government must find a correct balance of rule, so that it does not impinge upon the kingdom of God and its rule. By its very nature as an institution ordained by God, the government has the power to expect obedience, but only to a certain extent as their power of rule only extends as far as the temporal realm. As pertains to issues of spirituality, the Word of God, and faith, the temporal authority has little to no power. Even if so desired, the temporal authorities cannot rule over or establish spirituality or faith for “faith is a free act, to which no one can be forced… a work of God in Spirit, not something which outward authority can compel or create.” In the same vein, Luther calls out the spiritual leaders, the bishops, for inappropriately ruling bodies and souls with the Word of God, not allowing the temporal authorities to rule in their ordained manner. When the worldly princes rule in the spiritual and the spiritual princes rule in the worldly “they put the shoes on the wrong foot.” In conclusion, Luther’s clearest theological exploration into the relationship between spiritual and temporal authority describes the interplay between church and state in his political ethics. However, calling it the the culmination of his political ethics or the total culmination of his “two kingdoms” perspective would be reductionistic. Instead, this treatise provides the language and framework for Luther's basic theological assumptions as they relate to political theology and church-state