This righteousness follows the example of Christ in this respect [1 Pet. 2:21] and is transformed into his likeness (2 Cor. 3:18). It is precisely this that Christ requires. Just as he himself did all things for us, not seeking his own good but ours only—and in this he was most obedient to God the Father—so he desires that we also should set the same example for our neighbors.
Somewhat recently I had occasion to revisit Martin Luther’s famous sermon, “Two Kinds of Righteousness.” In it, Luther provides an early articulation of what became one of the defining characteristics of the reformation: justification by faith alone (sola fide). It is here that the reformer emphasizes God’s imputed righteousness as the sole basis of salvation, with sanctification as its necessary fruit. Here too we find an early affirmation of key confessional Lutheran doctrines, particularly the distinction between alien righteousness, which is properly God’s righteousness imputed to us resulting in justification, and proper righteousness, which is, according to Luther, our response to the imputation of God’s alien righteousness, or sanctification. This dichotomy has implications for how Christians should live their lives and how they may understand their status before God.
Luther delivered this sermon relatively early in his career, between his famous Ninety-Five Theses and his appearance at the Diet of Worms. In this sermon, before Luther was expelled from the Roman Church, his theology was already taking a shape that would be foundational to the Protestant Reformation. Here we see developed the doctrine of sola fide or faith alone. The issues of indulgences that prompted the Ninety-Five Theses were intimately connected with the doctrines of imputed righteousness and merit which receive considerable attention in this sermon. As a result, though Luther was still a priest in the Roman Catholic Church when delivering this sermon, the sermon can be viewed as a significant break with the dominant medieval Roman theology that was accepted at the time.
As mentioned above, in this sermon, Luther details two kinds of righteousness: Alien Righteousness and Proper Righteousness. The first, Alien Righteousness, refers to Christ’s perfect righteousness, credited to the believer through faith alone, effecting justification. The implication of this doctrine is massive. It means that justification is entirely the work of God, through Christ, and received by faith alone. There is then no room for human merit regarding justification. It also then follows acts of contrition, and indulgences are not capable of contributing toward one’s salvation in any way. All the righteousness that contributes to salvation is accomplished by Christ. Luther states this explicitly when he notes: “everything which Christ has is ours, graciously bestowed on us unworthy men out of God’s sheer mercy.”
Of note also is how this righteousness is applied to the individual. That happens through baptism which is the means of reception of God’s grace imputed to the Christian through faith. Here we find something that is not novel. We find a Lutheran doctrine which is connected to the historic understanding of the efficacy of God working through the physical means in baptism.
Luther uses the biblical language of marriage to demonstrate how what is rightly Christ’s is given to the His church. “Just as a bridegroom possesses all that is his bride’s and she all that is his—for the two have all things in common because they are one flesh – so Christ and the church are one spirit.” Luther contrasts this righteousness with original sin. Both are external in nature and fundamentally shape human capacity – one toward life, the other toward condemnation. Both are in a sense external, but both affect the individual internally. So, just as humans are born with original sin which is not brought on through the actions of the individual, Christ’s righteousness is imputed to the believer (Romans 1:17, 3:28) not through the actions of the believer. This is what subsequent Lutherans would recognize as “extra nos,” justification comes from outside us, it is not a result of our actions or merit.
The second kind of righteousness Luther discusses is Proper Righteousness. This is the righteousness which results from the imputation of the alien righteousness. This proper righteousness is not salvific or meritorious in anyway but flows from alien righteousness. It is the good works that are the fruit of faith. Luther connects these good works with those enumerated by Paul in Galatians 5. The alien righteousness imputed to us, draws us to live in love, hating the sinful self and desiring the fruits of God’s love that may be shown to our neighbor.
This righteousness follows the example of Christ in this respect [1 Pet. 2:21] and is transformed into his likeness (2 Cor. 3:18). It is precisely this that Christ requires. Just as he himself did all things for us, not seeking his own good but ours only—and in this he was most obedient to God the Father—so he desires that we also should set the same example for our neighbors.
The Christian life then is a daily struggle against the old Adam’s sin nature. Just as alien righteousness corresponds to original sin, so proper righteousness corresponds to our actual sin. In this connection, Luther continues drawing on the example of marriage: “Therefore through the first righteousness arises the voice of the bridegroom who says to the soul, ‘I am yours,’ but through the second comes the voice of the bride who answers, ‘I am yours.’”
Here too is where Luther ties in most fully the core text for his sermon, Philippians 2:5–6. “In your relationships with one another, have the same mindset as Christ Jesus: Who, being in very nature God, did not consider equality with God something to be used to his own advantage.” Luther uses this text to reinforce the point that even this proper type of righteousness is not a cause for hubris. Even still, it is God’s work which enables us to pursue a righteous life. It is in Christ’s example that we see how to love our neighbors, and it is through Christ and the Holy Spirit that we are enabled to show that love to our neighbors.
The result of this is that both alien and proper righteousness is sourced in God, for the benefit of the other. Christ shows us his righteousness through humility toward the Father. Christ, though properly equal to God, did not present this equality as haughtiness, but in servanthood. So to, we are shown how we may reflect God’s righteousness to our neighbors as humble servants. God empowers the believers so that we may be vessels filled with his righteousness and used to uplift those around us.
Luther concludes by speaking of the practical implications for believers. How should we respond to failure? What is our responsibility toward others when they deliberately neglect God’s call? Here Luther distinguishes between two broad categories of individuals: public and private. Public individuals are “those who have been placed in a responsible office by God.” Luther goes on to notes that, “it is their necessary function to punish and judge evil men, to vindicate and defend the oppressed, because it is not they but God who does this.” Reading this in 2025 America, may raise a question of how this responsibility of office applies to those of us living under democratic governments where all citizens are entrusted with the functions of government. While it is certainly true that the President of the United States or a Supreme Court Justice has specific calling to restrain evil, not for the sake of himself, but for the sake of others, voters too must have this call, though perhaps to a lesser degree.
Luther identifies three types of private individuals. Those who seek vengeance, those who fully turn the other cheek, and those who, having the temperament of the second, engage in the actions of the first. However, their motivation is not retribution, but concern for the sinner that punishment might bring repentance and reconciliation. In all cases, the Christian should act not in their own self-interest but in the interest of others, following the example set by Christ, and empowered by the righteousness of Christ.