Prof. Franz Josef Stegmann Bethlehem Social ... - Ordo Socialis

Stegmann
3.2 Basic equality, of human beings
A second essential of Christian understanding of the human being is no less important for
shaping a human society. Contrary to the huge social, cultural and political differences in
those times, the Bible emphasises the fundamental equality of all human beings who without
exception are children and images of the same creator. In addition, the New Testament attributes
special significance to this equality, in particular for the community of the faithful:
"There is no difference between Jews and Gentiles, between slaves and free people, between
men and women; you are all one in union with Christ Jesus" (Gal 3,28), the apostle Paul
writes to his friends in the churches of Galatia.
It is difficult to imagine today the significance of such a statement, in times when a woman
was only regarded and recognised as a second-class human being and a slave was not judged
as a human being at all. The demand emanating from such a statement has concrete
consequences for political ethics and for the action of a Christian: ie, each human being -
people of different beliefs, races and gender, the sick, the unborn as well as the elderly -
enjoys the same dignity and equal rights. The relevance of this truth to shaping a human social
order in view of the present situation almost throughout the world is obvious.
3.3 Main Christian attitudes - "Eschatological reservation"
A further example of what belongs to the Christian conception of the human being and what
is important for shaping a human society has already been mentioned. Jesus proclaimed the
eschatological promises of liberty, justice, peace and reconciliation as the very core of his
salvation. Consequently, liberty, justice, peace and reconciliation are basic Christian attitudes.
They are, of course, not only Christian attitudes, but they oblige Christians and challenge
them in particular. These "eschatological promises of salvation" force every Christian to take
on social responsibility. They cannot be individualised; there is no liberty, justice, peace and
reconciliation for the single individual only. By nature, these promises are related to the social
life of human beings living together, to the community. Those who want to be Christians
muss therefore be committed to a free and just society and to peaceful human coexistence.
On the other hand, the eschatological aspect of these promises should not be overlooked.
Jesus proclaimed that liberty, justice, peace and reconciliation will come to their fullness in
his heavenly kingdom.
"They cannot be simply identified with conditions of an earthly society here and now."
This "eschatological reservation" 24 forbids making absolute utopias of any kind; it warns
against any "social utopianism" - even if utopias might be imperative. Human beings need
visions and utopias as incentives in order to strive for targets. But human actions - and
therefore political and economic actions as well - always are and always will be temporary
and incomplete.
3.4 "New quality" of ethical rules
The biblical message - and consequently the Christian understanding of the human being -
give ethical rules a "new quality". What does “new quality" mean in this context?
As far as I can see, three points of view can be distinguished: one aspect refers to the theology
of creation, a second to the theology of redemption and, finally, an eschatological perspective.
24 Metz, Theologie der Welt, 105, 110 (see note 19).
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