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We will convey these views to the Brennan Enquiry into a possible Federal Charter of Rights. 6.3 Religious Hatred Law If the criminal code is found inadequate in dealing with incitement to violence against persons and their property on religious grounds we would carefully examine the possible enactment of Ms Roxons Crimes Act Amendment (Incitement to Violence) Bill 2005 which was directed at securing criminal prosecution against anyone who might threaten to cause physical harm to another person or a group because of the race, colour, or national or ethnic origin of the other person or of some or all of the people in the group. Under no circumstances do we support any law that contains civil provisions or fails to be constructed on the basis of ICCPR Articles 18(1), 18(2), 18(3), 18(4), 25 and 27 with the limitations if Article 18(3) strictly defined according to the Siracusa Principles . Freedom of religion is best protected if religious hatred law is limited to criminal sanctions, with prosecutions requiring the authorisation of the Attorney General. Under no circumstances do we support law against causing offence where physical violence against person or property is not involved, nor do we support a law of blasphemy. 6.4 Special Consideration for Muslims To undertake the FRB Project with a focus on the Islamic Faith would undermine the integrity of the project. We reject any notion that the FRB Project should somehow be slanted towards protecting Muslim sensitivities. Freedom of religion cannot be considered without its relevance to each of the religions. It would be unfortunate if Muslim groups were seen to obtain preferential treatment not available to other immigrant groups including persons of Christian Buddhist, Hindu, Sikh and other faiths or indeed no faith at all. Freedom of Religion should apply indiscriminately to all people of religion. In this the best interests of the Islamic community will be served. 6.5 Jesus Paradigm for Neighbourliness One of Jesus best known parables is The Good Samaritan, and it is this parable in particular, when considered in relation to the question Who is my neighbour? (actually more correctly, What kind of neighbour am I to be?) which offers a superb paradigm for considering how older and newer Australians of differing religious, racial and cultural backgrounds may enjoy social and cultural prosperity together. We develop this theme in the attached appendix. We offer this parable as our contribution to the achievement of greater harmony in Australia between peoples of various religious faiths and no faiths. Appendix: Jesus Paradigm for Welcoming our Neighbour One of Jesus best known parables is The Good Samaritan (Luke 10: 29 37), and it is this parable in particular when considered in relation to the question  Who is my neighbour? (actually more correctly,  What kind of neighbour am I to be? ) which offers a superb paradigm for considering how older and newer Australians of differing religious, racial and cultural backgrounds may enjoy social and cultural prosperity together. A neighbour is someone who belongs to the community, but is not a member of the family. A neighbour may initially come to a community as a stranger, but finds a rightful place within the community without necessarily assimilating every aspect of the pre existing culture. Being a neighbour to one another involves the recognition of one another's right to belong in the  same space . In social life, this means not only being civil towards one another, or tolerating one another, or even showing hospitality to one another, but the radical recognition in the other of a fundamental common humanity which means that we are all belongers, and none are strangers. Jesus told the parable of the Good Samaritan precisely to demonstrate what it meant to be a neighbour. The interactions between Samaritans and Jews in the New Testament provide close parallels to our modern interfaith encounters. The striking thing about the parable is the reversal of roles: the one who would normally have been marked out as the stranger is the very one who shows hospitality to the one marked out as the belonger. In acting as a neighbour, the Samaritan stranger steps right outside the stranger belonger paradigm. In fact, the Samaritan acts as if he is completely unaware of the disparity in racial and religious markers between himself and the injured man. Absolutely no interchange takes place between the two at the level of religious faith, and yet there is a perfect recognition (at least on the Samaritans part) of the fact that they both belong to the common family of humanity. By introducing the concept of  the neighbour into the stranger belonger duality, we discover a way forward which draws upon ideas intrinsic to and shared by all the great religious traditions of humanity and which incidentally does not require these religions to embrace theological relativism. Theologically, the idea of neighbour carries with it a recognition of the essential and common humanity shared by both stranger and belonger. In Christianity and Judaism this is expressed by the teaching that all human beings bear the image of God. This recognition is expressed in the golden rule, which appears in some form or other in most religions: Do unto others as you would have them do unto you. Recognising that the stranger is already a belonger in the common society of mankind is the first step forward in the process by which the stranger becomes the neighbour. If the humanity of the neighbour is a part of the absolute truth claimed by all competing religions and beliefs including non theistic and atheistic beliefs, then truth claims of any one religion or belief over against another poses no threat to the harmony of society. In preaching their beliefs and in seeking converts, the religious veneration of the neighbour will respect and uphold human rightsin particular the right to religious freedom and the right not to be forced to act against ones conscience. On the contrary, far from being a threat, the religions will be able to take an active and positive role in the promotion of universal peace and social justice for all.  The distinctions referred to in Article 2 are, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status.  United Nations, Economic and Social Council, U.N. Sub Commission on Prevention of Discrimination and Protection of Minorities, Siracusa Principles on the Limitation and Derogation of Provisions in the International Covenant on Civil and Political Rights, Annex, UN Doc E/CN.4/1984/4 (1984).  9% of Australians claim to attend church at least monthly and in excess of 1.7 million Christians attend church in a typical week, Additionally, it remains a fact that 64% of the Australian population, given the option to declare any religion or no religion at all, choose to identify themselves as Christians, usually identifying a specific Church body to which they belong.  Caesar in the sense of the state with its legal apparatus, i.e. executive, legislative and judicial powers.  ȣɣqrFGh$7$8$H$gdY37$8$H$`gdK7$8$H$^gdY3 7$8$H$gdK7$8$H$`gdY3 ȣɣqrEG9Kfhjګde*pʼʨʈtʼʼtʼʼʼʈmc_hGjhG0J:U hV/h*&hKhK6CJOJQJ]^JaJhKhKCJOJQJaJ hKhKCJOJQJ^JaJ&hKhK5CJOJQJ\^JaJhY3CJOJQJ^JaJ hKhKCJOJQJ^JaJ&hKhK5CJOJQJ\^JaJ hY35CJOJQJ\^JaJ#hjde*+)pӿt@ 7$8$H$gd17$8$H$`gd1;gdK 7$8$H$gdK7$8$H$^gdY3 7$8$H$gdY37$8$H$`gdK;EJҿӿԿտstuv3DXn꺶}p__N}LU!jh1hG0J:OJQJU h1hGCJOJQJ^JaJh1hGCJOJQJh1hGOJQJ)h1hGB*CJOJQJ^JaJphh1hGCJOJQJaJjhG0J:UhG/hKhG6B*CJOJQJ]^JaJph/hKhG5B*CJOJQJ\^JaJph)hKhGB*CJOJQJ^JaJphExamples of recent books espousing atheism include The God Delusion by Richard Dawkins, The Atheist Manifesto by Michel Onfray, God is not Great by Christopher Hitchens, The End of Faith by Sam Harris and Breaking the Spell by Daniel C Dennett, London: Penguin Books, 2006, most of which have proved to be best sellers.  apologetic activity means the public reasoned defence of religious faith or, for that matter, the philosophical presuppositions for a particular worldview such as Darwinianism.  Whilst we don t presume to speak for other religions, we note the conservative moral tradition of Islam and Judaism.  Religious anti vilification, anti discrimination laws and religious minorities in Australia: The freedom to be different by Patrick Parkinson ((2007) 81 ALJ 954) Promoting religious tolerance in a multifaith society: Religious anti vilification legislation in Australia and the UK by Garth Blake SC ((2007) 81 ALJ 386)  See clause 1 of the Preamble to the Act.  Provision is also made for the scrutiny of proposed State laws, all intended to conform State laws to the judicial interpretation of human rights under section 32. The potential reach of that judicial interpretation is unfathomable.  Found here: http://www.parliament.vic.gov.au/sarc/Alert_Digests_08/08alt11body.htm#11_note  For the wording of Section 7(2) see page 9 of this submission.    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