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The two kingdoms doctrine is a Protestant Christian theological concept that divides God's rule into two realms: the spiritual kingdom, where God governs through the gospel and the Church, and the earthly kingdom, where God governs through law and civil authority.
In the Orient knowledge has always been related to the sacred and to spiritual perfection. To know has meant ultimately to be transformed by the very process of knowing, as the Western tradition was also to assert over the ages before it was eclipsed by the postmedieval secularization and humanism that forced the separation of knowing from being and intelligence from the sacred.
In Catholicism, the doctrine (or theory) of the two swords is an exegesis of Luke 22:38 elaborated in the Middle Ages.It can be understood as a particular justification for the Gelasian doctrine of "the sacred authority of the priesthood and the royal power".
Famuli vestrae pietatis is a letter written in 494 by Pope Gelasius I to Byzantine Emperor Anastasius I Dicorus which expressed the Gelasian doctrine. [1] According to commentary in the Enchiridion symbolorum, the letter is "the most celebrated document of the ancient Church concerning the two powers on earth."
The questions of religion, God, eternal life and the nature of the soul are all outside the realm of scientific knowledge and thus are only matters of faith. [45] The desacralized knowledge is said to have affected all areas of culture, including art, science and religion, and has also had an impact on human nature. [46]
State supremacy is a secular principle that supports obedience to the rule of law over religious diktat or canon law, while internal constraint is a secular principle that opposes governmental control over one's personal life. Under political secularism, the government can enforce how people act but not what they believe.
Both value the acquisition of secular knowledge coupled with adherence to halakha; both, additionally, emphasise worldly involvement. In fact, Torah im Derech Eretz is sometimes put forward as one paradigm upon which Torah Umadda (and Modern Orthodoxy in general) is based. At the same time though, the two are distinct in terms of emphasis.
In the Middle Ages, the idea that God had granted certain earthly powers to the monarch, just as he had given spiritual authority and power to the church, especially to the Pope, was already a well-known concept long before later writers coined the term "divine right of kings" and employed it as a theory in political science.