Abstract
During the past two centuries, German Catholicism contributed enormously to theological development. The School of Tübingen was important on many fronts, and social Catholicism in Germany was one of the sources of Pope Leo XIII's encyclical Rerum Novarum. Now, sadly, German Catholicism is known mainly for its advocacy of synodalism. In his latest book, originally written and published in Germany in 2020 and now translated into English in 2023, Dr Elmar Nass, a distinguished German social ethicist, has bucked that trend with this confident, timely text. The book is structured in an original way that allows dialogue with contemporary European, especially German, culture. One of the most pressing concerns for Western liberal societies is to resist the growing threat of more Far Right politics. In recognition of this existential danger, the author proposes ‘to provide a compass of social values to guide and enrich the liberal democratic soil of Western culture and fortify it against totalitarian ambitions’ (p. xiii). Consequently, the author is acutely aware of the arrival of a world in which ‘Christian orientation is losing importance. Secular ethics is gaining ground. Christian ethics is seeking to make its own contribution. The Catholic tradition, in particular, is now increasingly on the defensive when it comes to answering society’s most fundamental ethical questions’ (p. xiii).
This book is the beginning of a project which hopes to provide a framework in which to share the importance of Christian values and to show how to make morally justifiable decisions when faced with challenging ethical dilemmas. It serves to present opposing positions in a wider context that can fit into this new framework Nass provides. His hope is that this can lead to productive exchanges and a deeper recognition of shared values that might not otherwise be clear. While it might appear only theoretically possible, Nass believes this can become a reality. Thus, this book is a contribution to that genre of ethics which seeks to appeal to universal ethics, uphold basic freedoms and dignity, and to build up the common good. In light of this, Nass presents his understanding of social ethics which ‘offers a powerful blueprint for shaping a liberal order based on a view of humanity and society, in honest dialogue with alternative worldviews and with orientations for tangible social issues’ (p. xiii). Christian Social Ethics is divided into three sections of thirteen chapters.
In Part I (pp. 33–57), entitled ‘The Mission’, Nass proposes a substantive ethics based on the Christian belief in a triune God. In the first four chapters, Nass presents a socio-philosophical and theological questioning on the search for good (pp. 3–10); sanctification of the world (pp. 11–32); ecumenical perspectives (pp. 33–49); and the realisation that in today's world, this mission for a better world for everybody is indeed a mission in crisis (pp. 51–57). Nass identifies three key questions that form part of a process that serves to clarify how ethical concepts can be made applicable in any situation: ‘What is good? How can it be identified? How can it be made the standard of good living, as a compass to direct individual decisions or frame the rules of society?’ (p. 3). It is by following the well-established method of pursuing good and avoiding evil, which dates to the dawn of the Middle Ages, that we can seek to answer these questions. This illuminating first section is built around case studies and practical daily examples which culminates and concludes with: ‘Christians should confront not only the crisis of their missionary task in all its ramifications but also find substantial responses to it. Christian ethics must face the reality of secularism without secularizing itself…’ (p. 54). Nass's approach is Catholic and ecumenical, referring frequently to Martin Luther and Philip Melanchthon. This approach allows him to focus on Christ's mandate to sanctify the world without excluding dialogue with other religions and with secular humanism.
This dialogue is the topic of Part II (pp. 59–122), aptly named ‘In Dialogue’, which contains four chapters and explores theological humanism beyond Christianity (pp. 61–77); normative humanism beyond theology (pp. 78–94); ethics beyond normative humanism (pp. 95–136); and the idea of setting up a global authority solely to protect universal human dignity (pp. 117–24). Furthermore, Nass engages in a constructive dialogue with Islam, Buddhism, and cognitive ethics around the notion of humanism. He criticises relativism, individualism, discourse, and systemic ethics as insufficient foundations for a humane ethos. In doing so, the author enters dialogical engagement with specific worldviews such as National Socialism, Communism, Islamism, Secularism, and Nihilism. Nass reaches the conclusion that there remains a need for further dialogue with the adherents of these ideologies. In order to conduct this dialogue, he distinguishes between and among three forms of engagement that he calls ‘orders of acceptability’. The first engagement is formed by explicitly Christian convictions that are the last foundation of Christian social ethics. The second engagement builds on these Christian convictions to develop so-called ‘second-order acceptabilities’ which are the result of communicative dialogue (p. 104). In short, this engagement suggests that we can agree on the contents of communicative dialogue but not on their last foundation. We agree on the what, not the why. The third engagement forms a humanist synthesis that can serve as the code of operations for a normative global authority. Nass uncritically endorses the call of recent papal texts for a global political authority. He calls it a ‘world authority for unconditional human dignity’ (p. 118).
Part III, moving from theoretical dialogue into practical ‘Application’ (pp. 123–280), looks at how we can practically apply the contexts and contents of the mission-in-dialogue. Up until this point we have explored ideas and theories, and Nass is keen to provide the reader with more substantial and pragmatic situations in which to test his framework. This is done by exploring topical and relevant issues including creation, justice, and peace (pp. 125–53); life, work, and death (pp. 155–213); economy and economic order (pp. 215–80); leadership and organisational culture (pp. 281–306); and future issues (pp. 307–17). It is the author's belief that humanity is currently engaged in a culture of self-destruction and to avoid annihilation we must bridge the gap between the divine and the human. The suggestion is to build human relationships with God, nature, and ecology (pp. 125–28).
One notable benefit would be the increase in social justice which, the author holds, is strengthened in ethical climates. As such, in applying the values and ethics offered by the Christian moral structure, we can address systematic issues such as poverty, injustice and inequality across all levels of society. Interestingly, following on from a conversation around the Economy and Economic Order (p. 229), the author offers a moral compass for the markets of Western liberal societies which highlights how the Christian interpretation of natural law is even more practicable and pertinent in contemporary culture. This compass of good moral leadership, which finds its roots in governmental ethics, is evaluated and contains a model of Christian leadership that can serve as a guide for steering society to a better future (p. 292). Nass holds the view that the Christian leadership model can contribute to global leadership by offering the vision of the Church as a living example of leadership, both to its own institutions and to the world at large. The concluding section finishes with a discussion around future issues (pp. 307–20). This section tackles a broad range of questions and issues that are prevalent in modern cultures relating to autonomous weapons systems; peaceful international order; colonialism and neo-imperialism; migration and refugees; society’s fight against sexualised violence; pandemic ethics; critical race theory; diversity, equity, and inclusion; and the Black Lives Matter movement, among others. Nass maintains that the normative starting point of Christian engagement with these issues is the Christian view of humanity. From this, anything—including technology—that might aid in the achievement of this goal is to be welcomed. Anything that might hinder it must be spurned (p. 312).
Given the vast nature of the material contained within it, a succinct summary and evaluation of this book is difficult. However, one can state categorically that the author has succeeded in offering a methodologically consistent, logical argument that amounts to a compelling vision. The book advocates for a world authority that can enforce human dignity based on the Universal Declaration of Human Rights and an interreligious or secular normative humanism. However admirable, this idea is deeply unpopular in pragmatic cultures. Furthermore, it is indicative that Nass's proposal remains unclear on the specific institutional setup that such a global authority might have, and from where the power should come.
The areas where Nass breaks with the liberal consensus are interesting. The passages on the family, as well as the author’s rejection of gender ideology, are fair and balanced. He opposes German theologians who are striving to introduce gender ideology into the Church as ‘gender theology’ (p. 162). Also, his sensitive and compassionate defence of life in terminal illness, and thus his rejection of euthanasia, are to be welcomed. Nass concludes that free-market economies (not only capitalism) are incompatible with Christian social ethics, even though he concedes that the contents of this concept are very controversial.
The main limitation for a work of this nature, which is accepted by the author, is the lack of a complete engagement with global issues, rather than those specific to German and European cultures. Although many of the issues addressed will be familiar to global audiences, the author does not go beyond engagement from a German and European perspective. This text will be of direct interest to theological ethicists, particularly those who specialise in the socio-ethical and cultural context issues of Germany and Europe. It will also be useful to those seeking a framework for addressing many of the socio-political and economic concerns facing humanity presently.