From Charity to Responsibilities

The genetics of charity are divinely based. All Abrahamic laws of charity, or assistance, are part of them. It was Christ who, in the name of God, as His son, demanded that humans be helped, brought to light from the dark road that they were marching. He did good to people [...]
The genetics of charity are divinely based. All Abrahamic laws of charity, or assistance, are part of them.
It was Christ who, in the name of God, as His son, demanded that humans be helped, brought to light from the dark road that they were marching. He did good to people, and in return he asked him for faith in God - his request was material. Faith was the most valuable thing a person could have for God, and that is exactly what he wanted. In view of this discourse, however, Christ was interested in forgiving God's faith, giving up material possessions because such good things lead man astray. However, the demand itself had a paradox because since it was legalized that God had created everything and everything, he had also created man's curiosity and desire to possess them. Those who followed Christ's way, or, more generally said, those who followed the path seeking monotheistic laws became believers, but for no moment gave up their goods, but they began to interpret differently by sharing them in what is lawful and what is forbidden. This is where ideology (like!) Thus, ideology is rooted in religion, more specifically in charity. Neither has slavery been made and maintained in the name of the same charity.
At the birth of the State, and especially with the separation of the State from the Church, a further migration of social organization will begin. The man for his actions now will not respond to the Church as God's expansion on earth, because now he is the State who will hold an accounting for each person's actions, and this will meet each person's privacy separately. Perhaps even political ideologies have their roots in religious legalism. On behalf of a universal good, Marxism required that man/andivi be equal to mass. And Marx, the same as Christ, demanded that people give up the material, because it has overcome us, but it changes our destination, because as Christ demanded that man give up his material goods and by forgiving his faith in God, in the Hereafter he will gain paradise, but Marx, unlike Christ, such a paradise promises people in this world: Communism. For both of these speeches, paradise is a top-gooder, or a cadarean top dream. As in the case of religion, as in the case of political ideologies, it is the birth of totalitarianism. Both cases suspend human individuality, creating the mass of people who feel the same way. And that's where the evil that is otherwise called the next arises. The other stands for evil, and for him who disobeys the measure, and for him who has fled from the way of God, and for such it should be overlooked from the prospect of participation to destruction. Thus, the concept of universal freedom is formed in which the next, such as the greatest evil, has been eliminated and the world will enter into the moment of eternal happiness.
Indeed, as we will note in the meantime, these (religious and political) ideologies will never be able to eliminate the other. The other will self-reject and, as such, will find expressions only in the format of a liberal society. The liberal state will now have the individual as reference or commitment and for legalisation his well-being. The concept of charity will be replaced by the individual's well-being by creating opportunities for each one to achieve himself within liberal conditions. Everyone gets a chance, that's a liberal state maximation. Individualism will be created through the individual's own request, which the world and everything around it will interpret within its worldview without having the need for outside intervention. So, the liberal state given the genealogy to charity, as well as the purpose that it carries with it as an attachment, did not give her support, but rather overlooked it as an opportunity, because as we note charity is nothing more than a maintenance of the system, a status quo. Therefore, we as Kosovo society as soon as we get rid of the concept of charity, the sooner we can move into a form of normal expression, where it can create an individual as a self-replacement, and also the concept of responsibility before the law will be allowed as one of the finals of the liberal state.










