# LCMS Convention Proceedings_St. Louis Missouri_1983_S110
# Machine transcription, uncorrected — CHI Digital Archive (demonstration)

come righteous in the sight of God by means of the
emporal government, without Christ’s spiritual govern-
nent. Christ’s government does not extend over all men;
“ither, Christians are always a minority in the midst of
‘on-Christians. Now where temporal government or law
lone prevails, there sheer hypocrisy is inevitable, even
ugh the commandments be God’s very own. For without
,e Holy Spirit in the heart no one becomes truly righteous,
matter how fine the work he does. On the other hand,
here the spiritual government alone prevails over land
people, there wickedness is given free rein and the door
pen for all manner of rascality, for the world as a whole
ot receive or comprehend it. (Ibid, p. 282)

is doctrine of the two kingdoms, misinterpreted,
en a perennial subject of discussion and object of
Hicism. It has been misinterpreted by Lutherans and
rs to mean that Christians don’t get involved in the
irs of society and government, but as citizens of the
yenly realm are humbly obedient and silent no
hat government does. This is sometimes called
ran “quietism,” and its ultimate caricature is the
in exterminator of Jews who defends himself by
ying, “I just followed orders.” Lutherans and their
tics both err if they think that either quietism or
nce to evil orders can be based on Luther. Turn
» cheek for yourself, but get involved on behalf of the
ellow was his principle, rooted in Scripture. One
ite a long list of examples of how he spoke out in
nl:matters. Let one suffice. When the peasants’
on was brewing in Germany, he called both
ts and lords to account. His harsh language
‘inst the rebellious peasants is well known and often
ted: Less frequently quoted are these words of his to
ig shots:
> have no one on earth to thank for this disastrous
bellion, except you princes and lords, and especially you
lind bishops and mad priests and monks, whose hearts
‘are hardened, even to the present day. You do not cease to
rant and rave against the holy gospel, even though you
know that it is true and that you cannot refute it. In
addition, as temporal rulers you do nothing but cheat and
rob the people so that you may lead a life of luxury and
extravagance. The poor common people cannot bear it any
‘ddénger. The sword is already at your throats, but you think
at you sit so firm in the saddle that no one can unhorse
ou. This false security and stubborn perversity will break
our necks, as you will discover. I have often told you before
‘be aware of the saying, in Psalm 107 [:40], “Effudit
mtemptum super principes,” “He pours contempt upon
rinces.” You, however, keep asking for trouble and want to
e hit over the head. And no warning or exhortation will
‘keep you from getting what you want. (“Admonition to
eace,” op. cit., Vol. III, p. 319).

larly, Luther intended that Christians should serve
conscientious leaders in the civil realm. He did so
mself, though without civil office.

We contemporary Lutheran Christians have a call-
‘and an obligation as citizens to address the prob-
ums that confront our society today, just as Luther the
pligious leader and citizen addressed the problems of

!

CITIZENS OF TWO KINGDOMS 111

his day. Civil righteousness does not save eternally, but
it is God’s will for this life. Thus, we address the
continuing issue of racial discrimination. We join our
fellow citizens in seeking ways to prevent the nuclear
holocaust that hangs as a threatening pall over the
nations. We actively oppose the “pro-choice” movement,
which a Lutheran Church in America theologian re-
cently called ‘‘an eruption from hell itself’ which Chris-
tians must fight “privately and politically and on pain
of apostasy” (Robert Jenson, Lutheran Forum, Lent
1983, p. 32). We join with others who share our convic-
tions in these matters, always remembering that civil
morality does not save but is God’s will for this world.

IV

Our challenge and our calling, then, is to live as
citizens of the right in the kingdom of the left, joyfully
proclaiming the Gospel of free forgiveness and life in
Christ, but not trying to rule the civil realm with the
Gospel, which only leads to the confusion of each. And
our challenge is to give guidance to our youth in these
matters, as they prepare to inherit a world that will be
even more complex than ours.

Probably the most helpful thing we can do is to
recapture, for ourselves and our youth, the old and
almost forgotten concept of vocation: the concept that
all useful roles that Christians can play in human
society and government are a service to God the Creator
and man, His creature; that as we fulfill our roles
conscientiously we are God’s instruments, the “masks”
of Him who is truly the Creator and Preserver of all
things. For a Christian no honorable occupation in
society or governmentis just a “job”; it’s a vocation that
we carry out under the call to service issued by God
Himself. It may be humble and inconspicuous; or it may
call some to dramatic and decisive action that alters the
course of human events.

Our calling as Christians is not to live some vaguely
“spiritual” life but to take our places in the affairs of
people and of our nation, as God gives us talents and
opportunity. Our calling as Christians is to be critically
involved, bringing to bear our witness to God’s will for
order in the civil realm. And always, always, the
testimony to the free grace of God in Jesus Christ, not by
force of law but by winsome invitation. —__

“You do the law; I do the Gospel?” No, we are all
citizens of both kingdoms. We live by God’s grace in the
freedom of the Gospel. We serve in our vocation in the
ordered civil realm. We are citizens of the right in the
kingdom of the left, bringing to those who know only of
this earthly kingdom the peace and joy that we know in
Christ, so that they too will. glimpse the ultimate
kingdom, the enduring land, which comes by faith in
Jesus Christ. Him we proclaim!

David G. Schmiel, Th. D.