 This complex structure obviously raises the question of how these two aspects of the Christian life can be related, and whether they can come into conflict. Luther’s position here is nuanced, as while he distinguishes between these aspects in the way we have seen, he does not treat them dualistically as is sometimes suggested, by separating off the this-worldly from the other-worldly, the temporal from the spiritual, the outer from the inner, or social life from the individual’s relation to God. Rather, in On Temporal Authority, Luther argues that while “no one can become righteous in the sight of God by means of the temporal government” (1523, WA 11:252/LW 45:92), and while Christians who have the Holy Spirit in their heart have no need of such a government to constrain them (1523, WA 11:249–50/LW 45:88–9), nonetheless the Christian who is enabled by God’s love to love the neighbour will thereby be engaged with what this requires of them in the world as a result of this neighbour love, including occupying its various offices and upholding its laws, which can include if necessary exercising force over  others.[42]  The Christian will not adopt these practices for their own good, or think that following them counts as a route to their own salvation; but they will see that these practices can be necessary for the good of the neighbour, and that love for the neighbour will therefore involve not withdrawing from the world into spiritual other-worldliness and isolation, but engaging with it.