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

Stegmann
2.2 Christian responsibility for the world
In the same way, Christian faith and a Christian's actions are related to politics, economic and
social matters. Christians must prove themselves in economic and political life, in the secular
world as such. The New Testament clearly distinguishes between the world as evil (see Jn 7,7;
12,31; 1 Cor 1,20.21.27), the world as God's good creation (Act 17,24; Heb 1,10), testifying
his divine nature and power (Rom 1, 19.20), revealing his glory (Mt 6,26-30: Acts 14,15-17),
and the world as the sphere into which Christians are sent in order to prove themselves (Mt
5.13-16; 24,14; Mk 16,15; Jn 17,18; Rom 1,8; Col 1,6). The biblical "No" against the world as
evil must not be falsified to "No" against the world as such.
On the contrary, biblical revelation emphasises the "independence" of "earthly affairs", and
demands of Christians to prove themselves in the world, not least in political and economic
life. According to their abilities, they are responsible for "temporal affairs" and have to
contribute to a just shaping of human coexistence, to a just shaping of society. "The expectation
of a new earth" - the Pastoral Constitution of Vatican Council Two reminds us – “must
not weaken but rather stimulate our concern for cultivating this one", 17 in which we now live.
Christians therefore "cannot talk about politics as a 'dirty business'" and hope or demand that
God "let other people do this 'dirty business’”; the above-mentioned theologian Karl Rahner
emphasised this. On the contrary, it is a Christian's duty, according his/her ability, "to work
together with all in building a greater, freer, more human world". For "a worldly life without
reservation honestly lived”- one may also say: a honestly lived political or economic life -
"really is part of a pious life". 18 It is obvious what that insight means for the connection
between faith and the secular world, for the importance of socio-political commitment.
Christians are called on to prove themselves in political life, in economic life, in the secular
world as such. In the final judgement we shall be asked about our contribution to the creation
of a more human world: I was hungry, thirsty, naked - maybe it should be added nowadays: I
was unemployed, a refugee, unborn - What did you do? Did you help me (sec Mt 25, 31-46)?
2.3 "Critical function" of Christian revelation and Church
The Gospel does not state in detail how to solve political, economic or any other "earthly"
problems here and now. But the revelation might have an important "critical function" for
Christian behaviour and action in the world. Jesus proclaimed that liberty, justice, peace, and
reconciliation will be in his heavenly kingdom. These "eschatological promises of salvation"
belong to the very core of his message and force again and again every Christian to take on
social responsibility", 19 because 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 must be committed to a free and just society, to
peaceful human coexistence.
Christians (and the Church) muss therefore always critically examine whether existing social
conditions and whether their political and economic activities really nerve the common good.
17
Second Vatican Council, Pastoral Constitution (1965), Art. 39,3.
18 2
Karl Rahner, Frömmigkeit früher und heute, in KarlRahner, Schriften zur Theologie, Vol. 7, Einsiedeln 1971,
11‐31,25f.
19
Johann Baptist Metz, Zur Theologie der Welt, Mainz‐München 1968, 105.
11