Na drugi dan Uskrsa, tri interesantna teksta o odnosu religije (prevashodno se govori o hrišćanstvu) i načela libertarijanizma:
Whenever a significant number of people become aware of their inner freedom and its demands, they will have little trouble in establishing the secular institutions of liberty in their society. They will limit government so that there will be no political invasions of the sacred prerogatives of individual persons; they will secure every person’s rightful property, and trust their economic problems to the market for solution.
The Bible commands the Christian to devise not evil against his neighbor (Proverbs 3:29), love his neighbor as himself (Romans 13:9), show meekness unto all men (Titus 3:2), do good unto all men (Galatians 6:10), provide things honest in the sight of all men (Romans 12:21), and live peaceably with all men (Romans 12:18). If libertarianism is not compatible with these things then it is not compatible with anything. (…)
Can a Christian assault someone in the name of the Lord Jesus? Can a Christian steal from someone heartily, as to the Lord? Can a Christian kill someone to the glory of God? I think the answer to these questions is obvious. And I also think it is apparent that libertarianism is compatible with the Christian religion.
But I would go a step further. Not only is libertarianism compatible with the most strict, most biblically literal form of Christianity, it is demanded by it.
There is a sense in which we can understand the Kingdom of God as “God’s economy.” But this does not mean we will find in the New Testament a prescription for legislative structures by which society ought to be run. Instead, we will find something more valuable than legal remedies or answers to the debate over economic distribution. We will find answers to the core problem of sin through Jesus’ demonstration of the Kingdom of God. God’s economy is about the health of human relationships, not the ideal institutional structures. To misunderstand this is a recipe for dangerously applying Jesus’ Kingdom ethics to an unjust and inadequate institutional framework. As my friend Art Carden has put it, “The important question in social science is not really evaluating the moral quality of the outcome, but evaluating the institutions that produce the outcome” (emphasis mine).
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Поштовани господине Тодоровићу, добро је што сте пренели текст на енглеском о односу вере и либертеријанизма, а чија је порука да постоји сагласје вере и слободе. На либертеријанским блоговима и сајтовима, уз мање изузетке се најчешће налазе текстови и коментари који дају објашњења и примере у корист њиховог непомирљивог сукоба, а што је огромна заблуда и секуларних и често борбено безбожних либертеријанца и оних мислилаца који су религиозни социјалисти.
Poštovani Željko,
Slažem se, kod nas (iz kog god ugla da se posmatra) nikako se ne dolazi do zaključka da su religija i libertarijanizam kompatibilni. Kad su u pitanju domaći libertarijanci, čini se da su na dobar deo njih značajan uticaj imala dela Ejn Rend, koja je snažno promovisala ateizam u paketu sa kapitalizmom. Iako sam upoznat sa njenim gledištima, nikako se ne svrstavam u simpatizere njene filozofije.
U svakom slučaju, nadam se da će biti mogućnosti i da nastane neki tekst na srpskom jeziku na temu ovog posta.
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