 This distinction reflects a wider distinction in Luther’s ethics and social philosophy, between the structures necessary to enable the flourishing of fallen human beings as parts of God’s creation, and a concern with our spiritual lives to which different considerations apply. This distinction is reflected in Luther’s well-known but complex and evolving distinction between “two kingdoms” [die zwei Reiche] and the related distinction between “two governments” (or “regiments”) [die zwei Regimente]. The worldly or temporal kingdom is where human beings live within the world, which is structured by God to make this possible into three “orders” or “hierarchies” or “estates”, which were the politia or civitas, the oeconomia, and the ecclesia, namely government and state, the household and economic human interactions more generally, and the Church. The individual then has an office or calling or station within these various orders, which because these are divinely ordained are a way for individuals within their station to serve God, and may give some individuals in certain offices authority over others. Within the worldly kingdom, therefore, there are also worldly authorities operating at the political and social level (including within the Church), who should exercise that authority with a view to enabling fallen human beings within God’s creation to live together as well as they can; they therefore do not get that authority from the world, or exercise it on their own behalf, so that in this sense they also fall under divine authority and are subordinated to God’s spiritual kingdom, while nonetheless remaining distinguishable from it in terms of their primary focus, which is “life and property and external affairs on earth” (Temporal Authority, 1523, WA 11:265–6/LW 45:111–2). By contrast, 