Religious freedom is a guarantee of the existence (and even coexistence) of various religions, that is an obvious fact. It is therefore also clear that religious freedom does not allow or legitimize proselytism (or apologetics) with resources of violence and strength, and when this happens, we face the classic problem of the violation of fundamental rights and the guarantees inherent in all human beings. . Does the deaths of more than 300 people and more than 500 injured in the attack on several churches and hotels in Sri Lanka [1], claimed by a remnant of the Islamic State, reflect only a historical opposition from Islam to Christianity?This isn’t new. It is enough to go through the origin of Islamic jihad to understand that the power of the sword has been part of the normal cycle of Muslim proselytism over the centuries.
In the second oath taken in Aqaba (621 AA for the cause of Islam. This incident marked the passage of the preaching of Islam, persuasion and dissemination through Jihad. [?] the field (Wqidi, Kitb al. Maghdzi, ed. Von Kremer (Calcutta, 1856), pp. 12-3). This practice was sanctioned by a mandate of the Qur’aan that “believers should not walk together for war. “[2]
- In the vast majority of states where the Mohammedan faith predominates.
- Religious and civil power are confused in the same person; that is.
- The two signs merge into one.
- The religious phenomenon and the political and social phenomenon interact in such a way:.
? [?] in which religion and the state are confused, hence the system of confusion, with government actions related to the faith and religion of the state. Power is exercised by its clergy/religious, in addition to the confusion of its leaders, i. e. the religious leader is also the head of state.
Unlike this modus operandi, is it necessary to talk about the way in which Christian evangelization works, which differs greatly from the jihadist model?as Pastor Wayne Grudem correctly points out:
Christians may not always be able to persuade most of society; No doubt they will win some arguments and lose others. But over time, the vision of expressive Christian influence will bring many positive changes in societies and governments. This has always been the case, as Christian influence has led to extraordinary changes, such as the abolition of slavery, the emphasis on universal literacy and free access to education, laws that protect children, laws that protect industry workers, and laws that protect women from abuse. [4]
Unsurprisingly, the current model of lay state, both traditional (simpliciter) and collaborative (Brazilian model), in which there is a relationship with religion with positive neutrality, ensuring that all forms of religious expression manifest freely in their country. Territory? [5], it is inspired by the struggle of Protestantism for the free exercise of faith.
Is there an insurmountable gap between a religion that preaches war and violence as a means of spreading?Even despite dissenting positions, which regard acts of violence as fanatical abuse that would not reflect doctrine as a whole, and another that seeks to promote peace regardless of the choice of faith Religious law states that the limit of religious freedom is the dignity of the human person, unless we see:
There is no freedom that, when it conflicts with the dignity of the human person, resists, because it is the dignity of the human person that has the power to liberate an axiom. It is not a question of weighing which freedom is the most important or the greatest, be it of expression or religion; both freedoms, like all the others, exist to SERVE; to serve the fundamental precept of the dignity of the human person; Whoever does not serve it, or worse, offends it, does not fulfill its purpose, in a clear distortion. The dignity of the human person is the basis of all rights, based on natural law itself [6].
Although the dignity of the human person is the cornerstone that regulates (or should regulate) all human relationships, although the common good of a society is always promoted, it is largely ignored when it comes to protecting communities of Christian faith established in the world. Dignity, a limiter marked by legal science, a subject that should obviously be the ideal norm in the field of the profession of faith at the international level, but which is despised in practice when it needs to be applied to the problem of religion. persecution of Christians.
The problem is compounded when we realize that there is no commitment on the part of international leaders, let alone large coalitions to repudiate acts of religious persecution against Christians, the disparity becomes apparent when the slightest expression that does not favor Islamists is easily repudiated and such treatment is not dispensed when it comes to Christians.
Does selective political observation that generate privileges for one religion and also do not serve another, by selecting who will benefit from protection, lead to a moral and legal problem?And such dependence worries any civilization. In the Sri Lankan attack, we can list a list of violations of the dignity of the human person; freedom of religion and freedom of expression:
1. Mass murder during the period of celebration of the Christian calendar, Easter;
2. The Sri Lankan government is blocking social media to prevent the dissemination of false information the day after the attack;
3. Do world leaders and influential figures not call Catholics by name, but by a pseudonym (even I miss the Church) of “Easter faithful”?(Easter Worshippers).
There is an exposed and well-funded threat to Christianity [7]. We perceive the degrees of tolerance unequally dispensed, mainly because Christianity is attached to objectivity. However, the structure of Christian worldview does not proclaim violence as a means of dissemination. the gospel, but is despised by those who should promote the same legal treatment for all religions.
Rodrigo Constantino warns that this is the result of a process of silent revolution, which aims, radically, to extinguish the old milestones?Even if they are widely accepted and part of a people’s religious choice: “Radicalism begins to represent everyone that it is good in the world and the correctness of all that was wrong, do radicals have a monopoly on truth to fundamentally change the world?[8]
Is this model part of the identity of politicians who register as progressive ? they dictate the best for all and seek to erase any mention that contradicts their government’s plan, that is, it is more important to maintain an integrated religion that preaches violence than the Christian Religion, simply because it goes against its political agenda.
The unequal and arbitrary treatment of the Christian religion, in this case, is described as criminal and immoral, as well as presenting a serious risk to democracy, being under the impending totalitarian regimes [9]. With the growing number of leaders eager to destroy the influence of christian tradition on civilization, it is important to be aware of the rights of the Church – as a religious organization – conquered, not just to claim them, to prevent them from being dismissed on the whim of Titanic leaders.
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[1] See details in: https://www. correiodopovo. com. br/notícias/mundo/estado-islâmico-reclaimica-atentados-no-sri-lanka-1. 334411 [2] KHADDURI, Majid. War and peace in the law of Islam. The Lawbook Exchange, LTD Clark, New Jersey, 2006, p. 83. [3] VIEIRA, Thiago Rafael. Religious law: practical and theoretical issues / Thiago Rafael Vieira; Jean Marques Regina – Porto Alegre: Concerdia, 2018, p. 105. [4] STICK, Wayne. La according to the Bible: principles that every Christian should know. Sao Paulo: Vida Nova, p. 101. [5] VIEIRA, Thiago Rafael. Religious law: practical and theoretical issues / Thiago Rafael Vieira; Jean Marques Regina – Porto Alegre: Concerdia, 2018, p. 113. [6] VIEIRA, Thiago Rafael. Religious law: practical and theoretical issues / Thiago Rafael Vieira; Jean Marques Regina – Porto Alegre: Concerdia, 2018, p. 99. [7] According to professor Jeffery J’s conference “Christian WorldView and Law. “Ventrella, see: https://www. youtube. com/watch?v=I49gA6zE8uo [8] CONSTANTINO, Rodrigo. Confessions of a former libertarian from Rio de Janeiro: Record, 2018, p. 23. [9] FERREIRA, Franklin, Against the Idolatry of the State: The Role of the Christian in Politics, Sao Paulo: Vida Nova, 2016, p. 215.