CHRISTENTUM, FRIEDEN UND KRIEG

Ukoliko religija, kako to tvrde neki sociolozi religije, a s čijim se mišljenjem slaže i autor, ponekad biva i faktorom društvene dezintegracije, a ne samo društvene kohezije te ukoliko se kršćanstvo promatra u povijesnoj perspektivi, tada se zaista treba zapitati o odgovornosti kršćanstva u mnogim nemilim povijesnim događanjima. Teza o "pravednom ratu", formulirana od Augustina, koja je ljudima dala mogućnost prosuđivanja karaktera rata, nalazi se danas u velikoj krizi. Na trasi te teze opravdavani su križarski ratovi, kolonizatorski pohodi, europski vjerski ratovi reformacije. SVijetle primjere suprotstavljanja ovakvim pohodima europske ciVilizacije koja je nastupala uime kršćanskog Boga, a u biti protiv drugih naroda i vjera, ispisuju prvi borac za ljudska prava Bartolornš da Las Casas, kao i pokušaji akomodacije u Kini i Indiji ("malabarski obredi"). Danas stoga valja pozdravttt sve ekumenske i mirotvorne inicijative koje pokazuju da religije u borbi za mir trebaju ponovo otkriti svoje vlastite originalne etičke parametre.If religion, as some scientists claim and whose opinion the author share, is sometimes a factor of the social disintegration and not only of its cohesion, and if we look at Christianity from the historic point of view, then we should really ask ourselves about the responsibility of Christianity in many painful historic events. The thesis about "the just war", created by Augustinian, which gave people the opportunity to form their judgment about the character of war, finds itself today in a very difficult situation. Many things were justified with the help of this thesis: the crusades, the colonial struggies, the big Reformation wars in Europe. Bartolorne da Las Casas, the first fighter for human rights and together with him, some attempts of accomodation in China and India ("The Malabar Rituals"), represent a bright examples of opposing the offensive attacks of European civilization which acted in the name of Christian God, but, in fact, against other nations and religions. That is the reason why, today, we should welcome all the ecumenical and peaceable initiatives which show that religions fighting for peace should discover again their own, original, ethical parameters.Wenn Religion, wie das einige Religionssoziologen behaupten, worin auch der Autor uberelnstlrnrnt, manchmal den Faktor der gesellschaftlichen Desintegration und nicht nur den der gesellschaftlichen Kohaslon darstellt, und wenn das Christentum vom geschichtlichen Standpunkt betrachtet wird, dann muB die Frage nach der Verantwortung des Christentums in vielen pe inlichen geschichtlichen Erreignissen geste lit werden. Die von Augustin formulierte These vom "gerechten Krieg", die Menschen die Moglichkeit gab, den Charakter des Kriegs zu bewerten, geriet heute in ene groBe Krise. Aufgrund dieser These sind Kreuzzuqs, Kolonlsationszuqe, europalschs Religionskriege der Reformation gerechtfertigt worden. Leuchtende Beispiele des Widerstands solchen Unternehmen der europalschsn Zivilisation, die im Namen des christlichen Gottes und eigentlich gegen andere Volker und Religionen wirkte, gaben sowohl der erste Karnpter fUr Menschrechte Bartolornš de Las Casas als auch Versuche der Akkomodation in China ind Indien. Daher sind heute alle čkumenlschsn Initiativen und Initiativen zur Freidensstiftung, die ze igen, daB die Religionen im Kampf fUr Frieden wieder ihre originellen ethischen Parameter entdecken sollen, willkommen