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But if the solution seems so simple, how do we get to what a quarter of a century later was defined by Johannes Heckel as a maze.
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.
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If Troeltsch saw in Luther a fundamental adjustment, Holl sustained a theonomic principle in Luther's understanding of Christian morality, for which the norm was lex charitatis and not lex naturae.[7] However, in spite of the theonomic orientation of Holl's exposition of Luther, the way in which he insisted on Luther's break with the natural law tradition and on the separation between is and ought brought the suspicion that for Holl Luther would be defending the autonomy of institutions in the tradition of Kant's definition of the private use of reason by which one is compelled to accept their internal rules.[8] Lau's two kingdoms was in fact an attempt at rescuing the uniqueness of the Reformation (over against Medieval Catholicism) without succumbing to modern secular autonomy (Eigengesetzlichkeit).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?
