The Human Being

Hans Schwarz is professor of systematic theology and contemporary theological issues at the University of Regensburg. In this brilliant and erudite book, he covers a vast range of issues from many different angles. The book is in three main parts: humanity's special place in the world, human freedom and humanity as a community of men and women. He begins by outlining the biblical perspective of the human being in both the Old and New Testaments, going on to the biological perspective, including the distinction between humans and animals; then the philosophico-religious perspective covering secular existentialism and left-wing utopianism. There follows a section on the impact of religiosity including secular humanism and post-modernism but also, rather surprisingly, a section featuring the work of Fritjof Capra and Marilyn Ferguson as representatives of New Age, an attribution that will certainly not amuse Fritjof, although his work is sympathetically described. There is remarkably little about William James and the work of Rudolf Steiner might have been covered in this section.

The second part of human freedom is equally comprehensive, with contributions from neuroscience and psychoanalysis. The question and nature of evil is extensively examined, including the work of Freud, Jung and Erich Fromm but also biblical perspectives on sin with references to the work of Augustine, Pelagius, Luther and Kant, among others. 20th century theologians are represented by Barth, Tillich and Pannenberg, but he also provides perspectives from feminism and liberation theology. The third part investigates issues arising out of gender differences, sexuality and the nature of marriage before moving on to a final chapter on human destiny, both in terms of work and vocation, but also ultimately. As the author of a book on life after death, Schwarz is exceptionally well informed, drawing on biblical perspectives as well as discussing the nature of reincarnation and immortality - including the work of Ian Stevenson - as well as materialistic critiques. As a Christian theologian, he sees a vital pattern in the life of Christ. From this vast and complex analysis he draws four principal conclusions: that humans something special, that the issue of human freedom becomes decisive in relation to our responsibilities, that we have to live for others as well as ourselves, and that, although we are acutely aware of the finite nature of life, we can also orient ourselves towards renewal.