This dissertation traces the social-theological history of a German-Lutheran two-kingdoms concept---an often ambiguous social-ethical theory used by German-Lutheran theologians to interpret their social world and to define the relational boundaries for the church's existence in society. This study consists of three parts, each of which represents a fundamental rupture in the German social order: / Part one examines the formation of a two-kingdoms doctrine in the modern world. The opening chapter (chapter two) establishes Martin's Luther's use of a two-kingdoms hermeneutic as way to challenge late-medieval Catholic Church authority and to empower ("sacralize") the social sphere. Chapter three surveys the work of German-Lutheran theologians who found in Luther's two-kingdoms concept a model that corresponded to the modern public-private social structure. The intersection of Luther's concept and modern social theory enabled theologians to understand the social, economic, and political changes taking place in Germany and, wittingly or unwittingly, to validate the status quo. / Part two analyzes various applications and critiques of the two-kingdoms doctrine in Germany from 1919 to 1945. Chapter four focuses on the efforts of Emanuel Hirsch, Paul Althaus, Paul Tillich, and Karl Barth to construct a theology that addressed the crises of modernity: the loss of national identity, the failure of post-Enlightemnent rationalism, and the collapse of traditional political structures. Chapter five examines the work of Dietrich Bonhoeffer, who developed a critical two-kingdoms perspective to (re)define the ethical relationship between the "church for others" and the "world come of age." / Part three considers the reception of the two-kingdoms doctrine in the East German church (1949--1990). The objective of chapter six is to illustrate the various ways in which theologians in the German Democratic Republic nuanced a two-kingdoms concept to make sense of the church's missionary task in socialism. This chapter also demonstrates the links between Bonhoeffer's ethic of responsibility and an East German theological ethic of critical solidarity---a social-ethical theory articulated by pastors and theologians such as Bishop Albrecht Schonherr and Heino Falcke. / This study concludes with a brief discussion of the two-kingdoms doctrine's capacity to protect and to resist the status quo.

Thesis (Ph. D.)--Concordia Seminary, St. Louis, Mo., 2003. / Includes bibliographical references (leaves [262]-280).

Thesis (Ph. D.)--University of Chicago, Divinity School, August 2002. / Includes bibliographical references. Also available on the Internet.

Augustine has had a large influence on the development of western theology, and nowhere is this more obvious that in Martin Luther's understanding of God, humankind and grace. Yet at the same time there are also significant differences in the two churchmen's thought. Sometimes these differences are subtle, such as their views of the state; other times they are not so subtle, such as their positions on free will or their praise of philosophy and its usefulness in sounding the depth of Christianity. In order to best explain these varying views, one must look at Augustine's and Luther's diverging opinions of man's nature where one will see that the dissimilarities are best understood in light of Luther's pessimistic view of humanity.

This is a thesis centering around the importance of humility in Martin Luther's Lectures on Romans, written in 1515-1516. Included are a word study of humility and its derivatives in Luther's original Latin text, an exposition of each usage, and a thematic exegesis of Luther's theology of humility in his Lectures on Romans.

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This thesis endeavors to reveal that Martin Luther's dogmatic adherence to one absolute interpretation of the Word of God restricted man's freedom, both religious and personal. His intolerant and authoritarian attitude toward individualistic groups, called into existence by his polemics stressing Christian freedom, is broadly discussed. Luther's theology denied man responsibility for his salvation, either through works, the exercise of divine reason, or through living a lifestyle in the imitation of Christ, leaving man with the inability to accept responsibility for his actions. The authoritarian religions that developed after Luther brought confusion and indifference regarding the nature of religion, leaving modern man in search of alternate authorities in which to place his faith and assume responsibility for his actions, thereby limiting his independence and freedom.

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