Suchergebnisse

ZusammenfassungDie evangelische Friedensethik und die Friedensgruppen in der evangelischen Kirche waren lange wichtige Faktoren für die Friedensbewegung in Ost wie West und für die Friedens- und Konfliktforschung. In der Folge der russischen Offensive in der Ukraine waren die Stellungnahmen der evangelischen Kirche allerdings vielstimmig und hatten wenig Resonanz im öffentlichen Raum. In diesem Essay werden ganz unterschiedliche Ursachen dafür ausgemacht. Zunächst kam das dominierende friedensethische Modell des Verantwortungspazifismus (legal pacifism) bei dieser Aggression an seine Grenze. Aber auch die schwindende öffentliche Relevanz der Kirchen generell und inner-organisationale Schwierigkeiten trugen dazu bei. Da sich die Mehrheit im protestantischen Bereich mit einer Ethik der rechtserhaltenden Gewalt zur Selbstverteidigung der Ukraine und überwiegend auch zu Waffenlieferungen bekennt, sind aus diesem Bereich keine Impulse für eine Friedensbewegungzu erwarten. Allerdings könnte von der innerprotestantischen Debatte Inspiration für den friedensethischen und -politischenDiskursausgehen.

Starting from an analysis of Francis Schuessler Fiorenza's argument for a political theology based on the notion of the church as a community of interpretation, this essay argues that, from a Protestant perspective, the church in modern societies should be seen, both theologically and sociologically, as institution or organization, rather than as community (1, 2). The church is faced not only with a diversity of interpretations of tradition, but in fact with a legitimate diversity of interpretive aims, and therefore modes (3). The essay suggests that the specific mode of interpretation of the ethical tradition aiming at participation in the public discourse should be understood as contextualization (4), and the church properly understood as institution or organization in the life-world in modern societies (5) can not only contribute meaningfully to ethical public discourse but also facilitate public moral action (6).

The essay offers a critical assessment of Francis Schuessler Fiorenza's influential concept of the church as a community of interpretation. A first section focuses on his argument that processes of the interpretation of tradition within the church can actually contribute to normative discourse in the public sphere. The way in which Fiorenza, engaging with Habermas, develops his idea of political theology somewhere between discourse ethics and hermeneutical reconstruction is explored critically. Against this background, a second section then focuses more specifically on Fiorenza's concept of a community of interpretation, both from a social and an ecclesiological perspective. It is argued that the notion of community remains unclear. It can be understood as institution, organization or life-form. The concluding argument is that the question how the reinterpreted ethical traditions of Christianity can contribute meaningfully to public discourse calls for greater clarity concerning this notion of community.

Der Beitrag führt in historischer und systematischer Perspektive in die unterschiedlichen Konzepte der Menschenrechte ein und stellt den gegenwärtigen Bestand des internationalen Menschenrechtsschutzes dar. Die inhaltliche Systematik der drei Dimensionen der Menschenrechte wird entfaltet und auf das Konzept der basic rights bezogen. Am Schluss steht der Vorschlag, die Menschenrechte als normativen Grundkonsens in der Globalisierung weiterzuentwickeln (Original übernommen).

The Protestant churches in the German Democratic Republic & the Black churches in the civil rights movement in the United States are two among very few examples for non-fundamentalist Protestant churches which were decisively involved in processes of social transformation. In both cases it was paramount that the churches were developed institutions with substantial resources at hand in order to play an important role in the respective social movements. In order to explain why the churches were willing to commit their resources for the sake of the social movements, it is argued that a decisive development in the mode of theological reflection took place. In both cases, theological contextualisation in the given situation was the presupposition for the involvement of the churches in the social movements. 27 References. Adapted from the source document.