Christian Ethics as a Source of Knowledge of Ethics in Social Work

Finally, brothers, think about whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable — think about whatever is excellent and worthy of praise. (Phil. 4:8)

Andrej Mátel (2010) provides, to a certain degree, guidance on how to proceed in one's thinking so that a person does not fall into conflict while performing the profession of a social worker: "In every profession, including social work, one may find oneself in a situation where at least two alternative solutions come into consideration. Moreover, neither one may be ideal — quite the opposite. A social worker must choose one solution from among such alternatives where none is optimal or morally correct."

Let us try to reflect on what the Apostle Paul wants to convey through this statement, and at the same time on the pitfalls faced by a social worker who must act according to the best of their will, consciousness, and conscience. Christianity, through its philosophy, has enriched the world with love and respect for the human person. Moral laws and rules can be found in the Bible in various forms, often even in the form of contradictory postulates. Old Testament ethics diverges from New Testament Christian ethics in certain attitudes, whether in interpersonal relationships such as: "If there is a fatal accident, then you shall give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise" (Ex 21:22–24). In this manner the Lord sought to maintain order among His chosen people, who had to find a way to exist in Egyptian captivity in order to cope with everyday existential problems and care for themselves. In the Old Testament we would find countless more such decrees, which for a Christian arouse not only reflection on the history of the world and of humankind, but also, as the prophet Isaiah states: "Therefore the Lord Himself will give you a sign: Behold, a virgin shall conceive and bear a son, and shall call His name Immanuel" (Isa. 7:14). The translation of the name Immanuel is God Is With Us. From this moment a movement of things began in the world, a movement of philosophical thought — just as the twelve-year-old Christ sat in the Temple in Jerusalem with the teachers: "…they found Him in the Temple, sitting among the teachers, listening to them and asking them questions. All who heard Him were amazed at His understanding and His answers" (Lk. 2:46–47). And in the further progression of His redemptive work, we find His statement recorded by the evangelist Matthew: "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them, but to fulfill them" (Mt 5:17). Through these statements from His life, attention is drawn to a moment that is often overlooked and forgotten. When seeking the ethical principles of Christianity, one must also rely on the ethical and moral principles of Judaism as the forerunner of Christianity, which provided the possibility — the space — for the emergence of Christianity.

But it is also necessary to mention the ethics that developed in the pagan polytheistic environment, for example among the philosophers Socrates, Plato, Aristotle, and others. Socrates considered his most essential mission to be leading his fellow citizens toward true wisdom and the good life, without concern for the material things of this world. (Klimekov et al., 1998, p. 24)

In Plato we find the doctrine of ideas. Equally well known is his doctrine of ideas, which became the theoretical foundation for his ethics, aesthetics, and pedagogy, since his ethics is grounded in the doctrine of the soul, which according to him consists of three parts: the rational, the passionate (volitional), and the appetitive (sensual). He also provides an explanation of these parts of the soul: the rational part is the seat of virtue and wisdom, the passionate part is the seat of courage, and through the mastery of sensuality this virtue becomes the virtue of prudence — temperance (Klimeková et al., 1998, p. 38).

On the foundations of Judaism and partly also of ancient ethics and philosophy, Christianity took shape, giving the world a new dimension — that of the relationship of person to person — and thereby also changing human conduct. In the Old Testament, the human being was perceived as a being that must be subject to strict societal decrees. The entire Old Testament served as an educator of humankind so that, in the final consequence, one would be capable of accepting the redemptive work of Christ, of understanding the dimension of God's love for the human person, and simultaneously of understanding the interpersonal relationship built on mutual trust and mutual love. For how would a person have progressed if they had not been prepared for this work? In the Gospel of Luke we find the answer as to how a person can improve themselves for the well-being of the world and for the well-being of their neighbor, in the example of the Virgin Mary, who understood the world and at the same time through her deeds sought to make the world more humane, when she spoke these words: "I am the Lord's servant; may it happen to me according to your word!" (Lk. 1:38). With these words she laid the foundation and pointed to the fact that, if society is to exist sustainably, there must be a symbiosis among its members, a concerted effort of all its members. If she, as the one thus addressed, had not given her voluntary consent, one could express that the selfish relationship of the human person toward the world and matter would have prevailed, and there would have been no room for a new ethic, for ethical conduct, and at the same time for a new, qualitatively better worldview. Such new ethical conduct we find in the statement of Christ: "Love your enemies, do good to those who hate you" (Lk. 6:28). From this flows the main task for Christians: to love one's neighbor as oneself, as the Apostle and evangelist Mark writes: "You shall love your neighbor as yourself. There is no greater commandment than these." (Mk. 12:31) And the conversation continues: "Then the scribe said to Him: 'Well said, Teacher; You have spoken the truth that God is one, and there is no other but Him. And to love Him with all one's heart, with all one's understanding, and with all one's strength, and to love one's neighbor as oneself is more than all burnt offerings and sacrifices.'" (Mk. 12:33) The Apostle Paul adds: "Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law." (Rom. 13:8). It is precisely on these quotations from Holy Scripture that the ethics of social work is built, as a helper science for the human person in this world. Everyone who is a genuine Christian must have empathy toward their neighbor, must be able to listen to them and understand them.

Every social worker, who is not only professionally trained in this science but also in practical daily activity is in contact with a neighbor, a client, must keep in mind that the ethics of their profession has roots not only in philosophical thought but above all in Christian principles, among which is the principle we find recorded by the Apostle and evangelist Mark, whom I quoted to you a moment ago.

Author: PhDr. Ján Holonič, PhD.

List of Bibliographic References

[1] BIBLIA, Slovenská evanjelická cirkev A.V. v ČSSR, 1979. [2] KLIMEKOVÁ, Anna et al. 1998. Prešov: FHPV PU Prešov, 1998. 274 p. ISBN 80-88722-32-2. [3] MÁTEL, Andrej. 2010. Systematický postup řešení etických dilemat v sociální práci. In Akční pole sociální práce IV. Sborník příspěvků z mezinárodní konference. Olomouc: Pedagogická fakulta UP v Olomouci, 2010. In press. [cited 2010-10-12]. Available from WWW: http://www.andrejmatel.info/Texty/Etika/Matel_eticke%20dilemata_Olomouc_2010.pdf [4] POTÚČEK, Juraj. Biblická konkordancia. Banská Bystrica: Slovenská biblická spoločnosť, 1993. 717 p. ISBN 80-85486-06-7.

The lecture was delivered at the international scientific conference Applied Ethics in Social Work and Other Helping Professions, held on October 20–21, 2010, in Piešťany and was published in the proceedings of this conference: MÁTEL, A. – SCHAVEL, M. – MÜHLPACHR, P. – ROMAN, T. 2010. Applied Ethics in Social Work and Other Helping Professions. Proceedings of the International Scientific Conference. Bratislava: VSZaSP sv. Alžbety. 413 p. ISBN 978-80-89271-89-4.