There has to be a concomitant moral response to why people are driven to destroy one another. To do this here are some salient instructions to follow. Moral rights are a necessity and the way to begin this dialogue is with those whose dignities were violated beyond human recognition. It is a belief that moral human beings have to accept the values of those who survived the horrors of war as the standards of moral righteousness and therefore rights. Blasphemy against God are crimes and no one human being is blameless in this regard. The task lies now in identifying and removing that blasphemy as a means of resurrecting moral law. It is probably hubris to claim that victims of world war II, especially those who perished in labor camps both in Europe and in South Asia, the Jews and those under the rule of a deceitful dictatorship. Non-violent movements during that time is as good place as any to begin such a conversation. But these two events come up over and over again as crimes that are not acceptable. They are not forgivable and never will be because the incidents also were connected to the affairs of God in our lives. The Shoah is not something God accepted, and brutality as a means of living is also not what a loving God accepted. Therefore, the number one lesson that we must draw as moral is that one does not make victimhood a right to their personhood but rather a place of moral contestations. EVERYONE should be a part of this important appeal as it pertains to self-government demonstrated by MK Gandhi and by ambitious democracies in the world such as Israel. Proponents of terror such as ISIS and AlQeida are ruled by the same laws that govern Blasphemy in religion. Their blasphemous activities injure and remove the one on one relationship that human beings are ENTITLED to have with God. No one has the right to take this humanity away. Laws from important religious authorities such as the ones in Jerusalem will take being to take into account events and judge them accordingly. Thus, if one is a terrorist or is training to become one, they should know that the hand of justice is going to reach out to them and mete out concomitant punishment. The only relationship to law a human being has in our world is with free individuals. God is widely acknowledged as the chief advocate of liberty and thus of a different dimension of human freedom, moral liberty. We need God’s help to repair lives and the only way to accomplish is to obey his works. Licentious, predatory, incriminating and other murderous acts that plague our world today have to be accounted for. Both free and enslaved human beings if they espouse the validity of truth dejure establishes all laws, criminal, civil, moral, commercial and so and so forth. Such is the power of truth in action. It is then easy to remove corrupt and disgraced people, whether they are governments, politicians, terrorists, gangsters, law enforcement and every other kind of human being. Without God life is unlivable and this is a moral reality we all accept whether we are religious adherents or adherents of a greater power than ourselves. This is the ONLY way to curb human egotism, the culprit of all actions in this world and beyond.
“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. For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven, but whoever practices and teaches them will be called great in the kingdom of heaven.…”
Blasphemy has been a force in producing many forms of Western cultural identity. Blasphemy continues to influence our relations with other cultures, yet it is not so much an idea as a shifting rhetorical figure. It stands for whatever we deplore: we define the truths we uphold in terms of the blasphemies we attack. “Blasphemy is an orthodoxy’s way of demonizing difference,” writes Lawton. Blasphemy has been a force in producing many forms of Western cultural identity. Blasphemy continues to influence our relations with other cultures, yet it is not so much an idea as a shifting rhetorical figure. It stands for whatever we deplore: we define the truths we uphold in terms of the blasphemies we attack.
Gloria in excelsis Deo, Glory be to God on high et in terra pax hominibus bonae voluntatis. And in earth peace towards men of good will. Laudamus te, benedicimus te, adoramus te, glorificamus te, We praise thee. We bless thee. We worship thee.
We glorify thee. Gratias agimus tibi propter magnam gloriam tuam, We give thanks to thee for thy great glory. Domine Deus, Rex caelestis, Deus Pater omnipotens. . Domine fili unigenite, Jesu Christe, Domine Deus, Agnus Dei, Filius patris, O Lord God, heavenly King God the Father almighty. O Lord, the only-begotten Son Jesu Christ. O Lord God, Lamb of God, Son of the Father. Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis. Thou that takest away the sins of the world, have mercy upon us. Quoniam tu solus sanctus, Tu solus Dominus, tu solus Altissimus, Jesu Christe, For thou only art Holy. Thou only art the Lord. Thou only art the Most High. Thou only, O Jesu Christ, with the Holy Ghost, art Most High in the glory of God the Father. Cum Sancto Spiritu in gloria Dei Patris. Thou that sittest at the right of the Father, have mercy upon us, Amen.
The human will is emancipated only abstractly-not in its concrete reality–for the whole sequel of History is occupied with the realization of the concrete Freedom. Up to this point, finite Freedom has been only annulled, to make way for infinite Freedom. The latter has not yet penetrated secular existence with its rays. Subjective Freedom has not yet attained validity as such: Insight (speculative conviction) does not yet rest on a basis of its own, but is content to inhere in the spirit of an extrinsic authority. That Spiritual kingdom has, therefore, assumed the shape of an Ecclesiastical one, as the relation of the substantial being and essence of Spirit to human Freedom. Besides the interior organization already mentioned we find the Christian community assuming also a definite external position and becoming the possessor of property of its own. As property belonging to the spiritual world, it is presumed to enjoy special protection.