Hungarian Church Press, 1968 (20. évfolyam, 2. szám)

1968-06-01 / 2. szám

BCP Vol XX Special Number

1968 No 2- 32

(07674)

is present for the realization of certain earthly aids*. Therefore, for the Christian ethics of social life, the primary question does not concern V*>e form of the State, neither the criterion of the right of a State to seize power, but rather the way in which the State uses its power and the ends it wants to achieve.

We note the progressive tendency in modem theology to refrain from the definition of the State as an institution, while, on the other hand, the emphasis is on the field of tasks in which Christians are to live in a responsible manner and in obedience to the will of God» It is this pragmatic or functional approach that is reflected in the report on the section dealing with the State at the World Conference (1966) on Church and Society, This report is characterized by its pragmatism, by its orientation in terms of an situational ethic, and to a certain extent, by a concentration on the neigh» hourly relationship existing- between men*51)

V . >

In the Christian teaching about the State, the question of obedience to state perror is receding into the background« The Reformation teachings about this subject are quite unequivocal, The Christian owes obedience to the State' as the ordinance of God, Hence the question as to the limits of Christian obedience are also raised. And the answer is quite slear; Christian obedience ends where obedience would, do more harm to society than disobedience^ or, to use the modern formulation in Kasemann's most appropriate phrasing; *Chrisiiar obedience always and in all circumstances ends where there is no longer any possibility to serve",52)

In today's teaching about the State, the question of obedience appears in a new light« Since the emergence of the democratic state and the ever ftidenirg participation of the masses in the political, decisions of social life the State is no longer an alien substance patted against the citizen. The terms Obrigkeit - Untertan used by the Reformation are no longer appropriate. The citizen is an active participant of the decisions of the State, hence, in this matter, the emphasis must be placed on responsibility rather than on obedience,53) Karl Barthtoo, speaks of ’’the political responsibility of the congregation" and not of obedience,54)

„ Although the basic tenets of the Reformation decisively influence the

development of Hungarian theology, also i£s teaching about the State, this faot has not meant the servile taking over cf the theses of Luther or of Calvin. And the profound Biblical orientation and Church renewal which have taken place in the Hungarian Protestant churches and in their theology in what has precisely been the most revolutionary period of our history, has given us new impulses to rethink theologically the social reality of the State, The Hungarian Churches recognize in the State the useful instrument of God;s providence and redeeming activity, but they are also aware of the possible distortion of this divine ordinance on- account of human sin, '