Hungarian Church Press, 1968 (20. évfolyam, 2. szám)

1968-06-01 / 2. szám

KCP Vol £X Special Number

1968 No 2

27 -(07669)

8:9; John 19:1Ö), If the theories of the^State make their approach to the problem fron the outer framework, then the emphasis is put on the stationaryaspect of the reality which we call the State« If, on the other haró, the approach is made from the concept of the "exousia", then the dynamic features of society are stressed. These two divergent approaches, together with the various replies given to the questions .of anthropology, basically determine the general character of the various Christian teachings on the State,

c). The Two Main Types of ehe Reformat ion Teaching

After this, we shall discuss the two main types cf the Reformation teaching about the State; one represented by the Lutheran and the other by the Calvinistio Reformation, In view cf historical traditions, the teachings of the Hungarian Evangelical churches about the State have been determined by these two main types of Reformation teaching,

Iuther's teaching about God's two ways of governing the world, his doctrine cf the Two Realms, was developed in the course of his fight" against the medieval church, against -the secular power of the pope. At the outset, Luther perceived the basic antagonism between the Kingdom of Christ and the pope, embodying the Kingdom of the Antichrist (Sermo, 1522),

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Subsequently he gave a detailed elaboration of thife idea (Von weltlicher Obrigkeit, XI, 29), 'In this v/riting he contrasts the potestas terrena with the potestas eoclesiasticaf Ho writes* "People are to be put Into two groups. The first group is of those who belong to the Kingdom cf God, and the second is of those who belong to the world, God governs those belonging to His Kingdom with His right hand, with the Ward, the sacraments, spiritual instruments, by the means őf grace, while those belongipg^to the world with the instrument of the Law, by force", *

Secular power, the State is necessary in order that human life may be defended against the destructive consequences of sin, Therefore, the State is in the service of God's providence, of his grace that upholds creation, and so it wields the sword for our good. Secular power is in the hands cf men called by God in mysterious ways. These men compose the oivil authority, the Obrigkeit, God has two different ways of dealing with.the world: in an indirect way, through the agency of the secular authority, by feroe, and in a direct way, with the Word and the sacraments, by spiritual means, in the

Church, The Christian is to obey the civil authority«

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Thus the .State does not belong to the sphere of Christ's reign, but this doe3 not at all mean that the power sphere of the State is outside the governing wisdem of God, , This only means Ihat the way in which God uses the secular authority to govern the world is hidden from our eyes. This lut heran teaching about the two regiments cf God separates the Church fron