Religion of Love

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Question 26

[1689] Question 26: "Must the secularised state refrain from any relationship to the religious life? Is it to further only the religious life in general or else the existing religious communities?"

[1690] Answer: With the exercise of policy, the state regulates the community affairs, from which the religious life can not be excluded, since it takes on crucial political tasks itself, by engaging, within the scope of its responsibility, in the solution and implementation of political problems, takes politically a stance and takes on individual tasks, which together are politically relevant. [1691] With this, it has a relationship to religious life, not to negate, from which it makes the best, by protecting and furthering the religious diversity and supporting the exercise of its political tasks to that extent in that both do not violate its interests. Since the religious life does not only take place in religious communities, but these are worthy of furtherance, it is to further both appropriately after their (political) importance. [1692] The question is extended by the posing of the question how this furtherance is to be built up. State and religious life are to exchange on all fields on which they want mutually to state their position, but especially in which a collaboration is advocated by both, because it serves the interests of their represented persons in an appropriate manner. [1693] These exchanges should range over all entities that are also regarded as appropriate and consider sufficiently the special features of the other one at a time. Here both rights and also duties should be determined bindingly and uniquely for both by reciprocal agreements. This also applies to the participation in entities of the other at a time through parts of itself and for the fields in which the other should not participate at a time. [1694] The furtherance should be built up so that both have as much as possible of each other and the effort justifies the result also before others. For this, as many objective criteria as possible should be jointly and separately according to certified international standards applicable to others, without neglecting the subjective ones. Here both should view themselves as equal partners, since everybody has something crucial (of authority) over the other one, without being able to dominate zer.

© 2009 by Boris Haase

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