Volume 39, Issue 1

The article questions the empty formula of the concept of life and examines its theological and ethical implications. A critical survey of various positions found in the history of philosophy and theology illustrates its ambiguity and normative use. In the light oftbis historical and systematic investigation the author inquires into a handling of the concept which would be justifiable today in theological and ethical terms. Neither moral evidence nor theological structure are cited. Instead the concept - inspired by Dietrich Bonhoeffer's distinction between the ›Letzter‹ and ›Vorletzter‹- should be made relative and placed into perspective by a critical understanding of the revelation.

The above article discusses the utilitarian term of speciecism and its consequences for medical ethics. Instead of theological sweeping statement the author pleads for a distinguishing discussion of utilitarian positions. Theological criticism of utilitarianism which merely insists on the holiness of human life is insufficient. Even theological ethics have to discuss the problern of weighing goods in medical conflicts. Yet it is not possible, as utilitarianism argues that we can quantify the goods or the sense of life in a quasi-economic way.

The author starts from the basic insight that the churches in Germany find themselves more and more in a situation of religious competition. Instead of talking about the ruin of religion one has to think about the crisis ofconcept and practice ofthe »Volkskirche«. The article tries to show how the >>Volkskirche« could find a new way to the religion ofthe people. Therefore it needs great efforts for a re-staging ofthe Christian culture and symbols. People need also the feeling of a deeper understanding of their own life concepts including the religious aspects within the church.

The author examines the consequences of dictatorship upon the conciousness of law and justice in the postsocialist society of East-Germany. This society and even the Church are characterized by a moralizing thinking of justice- according to the German tradition of paternalistic state: the state grants justice and represents community. Ever after theseGermans regard themselves as inferiors, who want to get adjusted into a disciplined order. This leeds to disappointments and radical criticism of the democratic constitutional state. Law is not able to realize ultimatejustice. For the aceptance ofthe constitutional state it will be necessary to restore civil society and overcome a fundamentalistic criticism of civilisation.

The subject ofthe essay is guilt and atonement and conciliation in theological, ethical andjuridical respect. Especially the author examines the relevance of a theological concept of atonement for the criminallaw and judgement.

The notions of “Heimat” are split up in various rival versions. The author explores the social and personal values of “Heimat”. His thesis: “Heimat” means a concrete position and a concrete time in reference to a persons biography. This notion can support a critical claim against the loss of the biographic roots of “Heimat” (for example: massmedia).

The ethical value ofthe debate on values is dubious. The collision ofvalues, their implicit economic logic, the danger of a ›tyranny of values‹, and the gap between values and behavior show the problems of the value concept. Durkheims understanding of moral education insists on the social character of moral behavior. Morality has nothing to do with moral ideals and values. Morality is socially constituted in the first place. Durkheims programm of moral education goes from self-discipline over social abilities to autonomy. His plea for a universalistic morality can be seen in the context of Durkheims reflections upon bis situation as an assimilated Jew in France during the years of the Dreyfuß affaire.

ltending an evaluation of principles guiding psychotherapeutic consulting within the framework of the church, the article reviews Schleiermacher's conception of hermeneutics exposing three theses. (1) The background ofany kind ofunderstanding between psychological individuals is ofreligious determination. (2) Schleiermacher's practical scheme of hermeneutics shows a way how to overcome the always threaening danger of misunderstanding. (3) Psychotherapeutically engaged consulting offered by the church relates the difficulties of (self-)understanding to basically religious insights. By this way it serves human health of the dient in general.

The author pleads for an equal and differentiated treatment of marriage (between woman and man) and same-sex-unions (between gay people) in civillaw. In theological perspective it is necessary to regard same-sex-unions as well as marriages under the aspects oflife-long commitment and responsibility- both may be and should be »Iove in earnest« (»Liebe im Ernstfall«- K. Barth) F or the decisive moment in every kind oflife-long partnership in the destination that »your body isatemple ofthe Holy Spirit« (1 Kor 6,19). - From this central point of view biblical damnations of homosexual behaviour must be criticised. - As further consequences the articel discusses the legal introduction of the possibility of »registered partnership« for gay people and following options in liturgy and law of the church.