According to his dignity, man is called to good works. He is obliged to take care of the world around him and people. The aspiration of his life should be to do good and teach good, and not evil: "Therefore, whoever breaks one of these least commandments and teaches people so, he will be called the least in the Kingdom of Heaven; but whoever does and teaches will be called great in the Kingdom of Heaven" (Matt. 5:19).

From the point of view of the Orthodox Church, the political and legal institution of human rights can serve the good goals of protecting human dignity and contribute to the spiritual and moral development of the individual. To this end, the realization of human rights must not contradict God-established moral norms and traditional morality based on them. Individual human rights cannot be opposed to the values and interests of the Fatherland, community, family. The exercise of human rights should not be an excuse for encroaching on religious shrines, cultural values and the identity of the people. Human rights cannot be used as a pretext for irreparable damage to the natural heritage.

4. Dignity and freedom

in the human rights system

4.1. There are different traditions of interpretation and national features of the implementation of a set of rights and freedoms. The modern human rights system is ramified and tends to become even more detailed. There is no generally accepted classification of rights and freedoms in the world. Different legal schools group them according to different criteria. The Church, by virtue of her main calling, proposes to consider rights and freedoms from the point of view of their possible role in creating favorable external conditions for the perfection of the individual on the path of salvation.

4.3. Freedom of conscience. The gift of freedom of choice is recognized by a person primarily in the ability to choose the worldview guidelines of his life. As St. Irenaeus of Lyons writes, "God created him (man) free, having his own authority to voluntarily fulfill the will of God, and not under compulsion from God" (Against Heresies, Ch. XXXV1, 1, 4). The principle of freedom of conscience is in harmony with the will of God if it protects a person from arbitrariness in relation to his inner world, from the imposition of certain convictions on him by force. It is not without reason that the Foundations of the Social Concept of the Russian Orthodox Church recognize the need "to preserve for man a certain autonomous sphere, where his conscience remains the 'autocratic'" master, for salvation or destruction, the path to Christ or the path from Christ ultimately depend on the free expression of will" (USC, 1V, 6). Under the conditions of a secular state, the freedom of conscience proclaimed and confirmed by law allows the Church to preserve her identity and independence from people of different convictions, and provides a legal basis both for the inviolability of her inner life and for public witness to the Truth. At the same time, "the assertion of the legal principle of freedom of conscience testifies to the loss of religious goals and values by society" (USC, 111, 6).

Sometimes freedom of conscience is interpreted as a requirement for religious neutrality or indifference of the state and society. Some ideological interpretations of religious freedom insist on recognizing all faiths as relative or "equally true." This is unacceptable for the Church, which, while respecting the freedom of choice, is called to bear witness to the Truth it preserves and to denounce errors (cf. 1 Tim. 3:15).

Society has the right to freely determine the content and scope of interaction between the state and different religious communities depending on their size, tradition for the country or region, contribution to history and culture, and civic position. At the same time, the equality of citizens before the law must be preserved, regardless of their attitude to religion. The principle of freedom of conscience is not an obstacle to partnership relations between the Church and the state in social, charitable, educational and other socially significant activities.

With reference to freedom of conscience, distorting the very essence of this principle, it is impossible to establish complete control over the life and beliefs of a person, to destroy personal, family and public morality, to offend religious feelings, to encroach on shrines, to damage the spiritual and cultural identity of the people.

4.4. Freedom of speech. Freedom of expression of thoughts and feelings, which implies the possibility of disseminating information, is a natural continuation of the freedom of ideological choice. The Word serves as the main means of communication between people and God and among themselves. The content of communication seriously affects the well-being of a person and interpersonal relations in society. A person bears a special responsibility for his words. "By your words you will be justified, and by your words you will be condemned," says the Holy Scriptures (Matt. 12:37). Public speeches and statements should not contribute to the spread of sin, give rise to strife and disorder in society. The word must build up and sustain good. It is especially dangerous to offend religious and national feelings, to distort information about the life of certain religious communities, peoples, social groups, and individuals. Responsibility for the word increases many times over in the modern world, which is experiencing the rapid development of technologies for storing and distributing information.

4.7. Civil and Political Rights. In the Holy Scriptures, believers are instructed to fulfill family and social responsibilities as obedience to Christ (cf. Luke 3:10-14; Eph. 5:23-33; Titus 3:1). The holy Apostle Paul more than once used the rights of a Roman citizen in order to preach the Word of God without hindrance. Civil and political rights provide a person with ample opportunities for active service to his neighbor. Using this tool, a citizen can influence the life of society and participate in the management of state affairs. The well-being of society depends on how a person disposes of his right to elect and be elected, freedom of association and union, freedom of speech and belief.