There is no doubt that the policy of religious violence, which has been used for centuries by it, has revenged itself both in the form of a severe and profound religious crisis, at least in institutional terms, as well as aggressive in its anti-clericalism and journalism.
If the proponents of the preservation of the public status of religion in the state invoke historical and cultural contexts, traditions and habits, history is one of the strongest arguments for secularization. Some thinkers and ordinary people have doubt in the credibility of the religious vision of the world, perceiving violent religious conflicts. They also perceive that people are more afraid of judgments and human judgments, which they know and experience better than the divine verdicts of which they have only vague imagery. Moreover, beliefs, especially religious ones, are not capable of exerting an influence on behavior unless they correspond to the individual interests. And religious beliefs can be harmful, because the divine command can be sanctified by any, even the most drastic measure. Religion, replacing natural moral principles with abstract imagery, has destroyed, based on human nature and mutual sympathy and morality, establishing an abstract ideal of morality, which places religious obligations first and the idea of reconciliation with the invisible and unrecognized deity. If religion is so important and needed to maintain a certain pattern of morality in society, as clerics say, it is worth considering what ethical assumptions create natural morals and sympathy among people, causing various types of violence, led by world wars. After all, the fundamental principle of every religion is - Do not kill!