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.

The enjoyment of political and civil rights should not lead to divisions and enmity. The Orthodox tradition of conciliarity presupposes the preservation of the unity of society on the basis of enduring moral values. The Church calls on people to restrain their selfish aspirations for the sake of the common good.

In the history of the peoples nourished by the Russian Orthodox Church, a fruitful idea has developed of the need for cooperation between the authorities and society. Political rights can fully serve this principle of state-social relations. This requires real representation of the interests of citizens at various levels of government and the provision of opportunities for civic action.

People's private life, worldview and will should not be subject to total control. Manipulation of people's choices and their consciousness by power structures, political forces, economic and information elites is dangerous for society. It is also unacceptable to collect, concentrate and use information about any aspect of people's lives without their consent. In cases where it is required by the defense of the Fatherland, the preservation of morality, the protection of health, the rights and legitimate interests of citizens, as well as the prevention or detection of crimes and the administration of justice, the collection of information about a person may be carried out without his consent. However, even in these cases, the receipt and use of information must be carried out in accordance with the stated goals and in compliance with the law. Methods of collecting and processing information about people should not belittle human dignity, restrict freedom and turn a person from a subject of social relations into an object of machine control. Even more dangerous for human freedom will be the introduction of technical means that constantly accompany a person or are inseparable from his body, if they can be used to control and control the personality.

The unity and interrelatedness of civil and political, economic and social, individual and collective human rights can contribute to the harmony of society at both the national and international levels. The social value and effectiveness of the entire system of human rights depend on the extent to which it creates conditions for the growth of the individual in God-given dignity and is coupled with the responsibility of a person for his actions before God and his neighbors.

5. Principles and Directions of the Human Rights Work of the Russian Orthodox Church

5.1. From ancient times to the present day, the Orthodox Church has grieved before the authorities for people unjustly convicted, humiliated, destitute, and exploited. The merciful intercession of the Church extends to those who bear just punishment for their crimes. The Church has also repeatedly called for an end to violence and a softening of morals when conflicts erupt in which human rights to life, health, liberty and property were trampled upon. Finally, during the years of atheistic persecution, Orthodox hierarchs, clergy and laity appealed to the authorities and society, defending the freedom of confession of faith and defending the right to broad participation of religious communities in the life of the people.