Perspectief 2013-21

2013-21 Christian Social Ethics in An Economy of Life, Justice and Peace for All (2013) 45 R eageer regional comments on economic challenges in different continents and cultures? The pre- sent Agape document could be substantially improved by both separating and connecting (a) the level of perception, description and interdisciplinary analysis; (b) the level of inter- pretation; (c) the level of evaluation and (d) the level of urgent call for programmes of improvement. The Agape document puts Christian perspectives and values (level c, I would say) first. This of course may be valid: it is a classical way of the churches from the Refor- mation and evangelical churches to 'speak' in the public domain. But such a procedure makes the need for a clear analysis even more urgent. But the numbers 9 to 16 do not describe or analyse anything; instead, they mix up a description of characteristics of the present challenges and problems on one hand and their interpretations and evaluations on the other hand. In fact, we find a criticism of ( supposed) ideology here. Through this methodological mistake – from the points of view of theology, ethics, economy and polit- ical science this mixing up of description and evaluation is a methodological 'deadly sin' – this way the document does not contribute to the present debate. 5 Need for differentiations in criticisms The next problem is that the document does not distinguish between system and ideology, nor between criticism of ideology on one hand and criteria to judge economic systems and their present ways of functioning on the other hand. Nor does the Agape document distinguish between aims, objectives, policies and measures on one hand and the effects of these on the other hand. These mistaken ways of arguing lead to incompatibility with economic and political debates. So a chance to provide proper moral guidance in the pre- sent global crises is missed exactly due to the methodological mistakes. 6 Scripture no longer paradigmatic? But even if one accepts that this document is monolingual theology, the next problem turns up. The way in which Scripture is being quoted in the Agape document hardly has any exegetical basis: it seems that according to the Agape document there are no para- digms of social justice in the Bible, but just single moral insights from the First and Second Testaments 57 . Again, WCC: you can do better than that!. Of course the religious and moral 57 Examples are the ways in which the Agape document quotes from the Gospel of John, and the reference to I Cor. made there.