What I mean by that, I think, is that much of religion, much of the religion I was schooled in, was about putting myself away, aside, behind me in order to become something holier and closer to God. In other words, to draw nearer to the Really Real I needed to be less me. Perhaps it was a midlife revelation or just wearing out on that that led me to a different understanding — that my humanity was God’s chief gift to me, and that if I was going to find the Really Real it was going to be within that and not separating myself from that. I don’t know if it makes sense. But it meant that the holiest thing I could be was the flawed human being God had made me to be.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Interview (2006-06-08) by Bob Abernathy, PBS
(Source)
Quotations about:
religion
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Millions upon millions were sacrificed upon the altars of bigotry. The Catholic burned the Lutheran, the Lutheran burned the Catholic, the Episcopalian tortured the Presbyterian, the Presbyterian tortured the Episcopalian. Every denomination killed all it could of every other; and each Christian felt in duty bound to exterminate every other Christian who denied the smallest fraction of his creed.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Lecture (1874-05-03), “Heretics and Heresies,” Free Religious Society, Kingsbury Hall, Chicago
(Source)
Collected in The Gods and Other Lectures (1876).
I have lived to see Religion painted upon Banners, and thrust out of Churches, and the Temple turned into a Tabernacle made ambulatory, and covered with skins of Beasts and torn curtains, and God to be worshipped not as he is the Father of our Lord Jesus (an afflicted Prince, the King of sufferings) nor as the God of peace (which two appellatives God new took upon him in the New Testament, and glories in for ever:) but he is owned now rather as the Lord of Hosts,, which title he was pleased to lay aside when the Kingdom of the Gospel was preached by the Prince of peace. But when Religion puts on Armour, and God is not acknowledged by his New-Testament titles, Religion may have in it the power of the Sword, but not the power of Godliness.
Jeremy Taylor (1613-1667) English cleric and author
The Rule and Exercise of Holy Living, Epistle Dedicatory (1650)
(Source)
Referring to the role of religious strife, and aggrandizement of religious causes, during the English Civil War.
It is my belief that no crime, however cowardly and however shameless and cruel, can be imagined which there isn’t somebody in Christendom willing to commit.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
Autobiographical Dictation (1908-06-26)
(Source)
Published in Autobiography of Mark Twain, Vol. 3 (2015).
What religion a man shall have is a historical accident, quite as much as what language he shall speak. In the rare circumstances where a choice is possible, he may, with some difficulty, make an exchange; but even then he is only adopting a new convention which may be more agreeable to his personal temper but which is essentially as arbitrary as the old.
George Santayana (1863-1952) Spanish-American poet and philosopher [Jorge Agustín Nicolás Ruíz de Santayana y Borrás]
The Life of Reason, vol. 3 “Reason in Religion,” ch. 1 (1905)
(Source)
I once heard an orthodox person denouncing those who discuss articles of faith. “Gentlemen,” he said naïvely, “a true Christian does not examine what he is ordered to believe. Dogma is like a bitter pill: if you chew it, you will never be able to swallow it.”
[J’ai entendu un dévot, parlant contre des gens qui discutent des articles de foi, dire naïvement: «Messieurs, un vrai chrétien n’examine point ce qu’on lui ordonne de croire. Tenez, il en est de cela comme d’une pillule amère, si vous la mâchez, jamais vous ne pourrez l’avaler.»]
Nicolas Chamfort (1741-1794) French writer, epigrammist (b. Nicolas-Sébastien Roch)
Products of Perfected Civilization [Produits de la Civilisation Perfectionnée], Part 2 “Characters and Anecdotes [Caractères et Anecdotes],” ¶ 1148 (1795) [tr. Hutchinson (1902)]
(Source)
(Source (French)). Alternate translations:I heard one day a devotee, speaking against people who discuss articles of faith, say naivement: "Gentlemen, a true Christian never examines what he is ordered to believe. It is with that as with a bitter pill; if you chew it you will never be able to swallow it."
[tr. Mathews (1878)]I once heard a pious person say naively, in arguing with people who were discussing articles of faith, "Sirs, a true Christian does not examine what he is instructed to believe. You see, it's like a bitter pill -- if you chew it, you'll never be able to swallow it."
[tr. Dusinberre (1992), ¶1148]A devout and naïve Christian was admonishing those who questioned the articles of faith. "A true Christian must never examine the things he's told to believe, gentlemen," he said. "It's like taking a pill: if you chew it, it's so bitter you'll never get it down."
[tr. Parmée (2003), ¶363]
Reverence for Human Worth, earnest devout search for it and encouragement of it, loyal furtherance and obedience to it: this, I say, is the outcome and essence of all true “religions,” and was and ever will be.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-04-01), “Downing Street,” Latter-Day Pamphlets, No. 3
(Source)
There is no cruelty so inexorable and unrelenting, as that which proceeds from a bigoted and presumptuous supposition of doing service to God. Under the influence of such hallucination, all common modes of reasoning are perverted, and all general principles are destroyed.
Charles Caleb "C. C." Colton (1780-1832) English cleric, writer, aphorist
Lacon: Or, Many Things in Few Words, Vol. 1, § 222 (1820)
(Source)
The religion that has to be supported by law is without value, not only, but a fraud and curse. The religious argument that has to be supported by a musket, is hardly worth making. A prayer that must have a cannon behind it, better never be uttered. Forgiveness ought not to go in partnership with shot and shell. Love need not carry knives and revolvers.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech (1876-07-04), “Centennial Oration [The Declaration of Independence],” Peoria, Illinois
(Source)
To make our idea of morality centre on forbidden acts is to defile the imagination and to introduce into our judgments of our fellow-men a secret element of gusto.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
Essay (1888-12), “A Christmas Sermon,” sec. 1, Scribner’s Magazine, Vol. 4
(Source)
Originally written in the winter of 1887-88. Collected in Across the Plains, ch. 12 (1892).
CHORUS: But fairy tales that scare us humans
are useful for religion.[ΧΟΡΟΣ: φοβεροὶ δὲ βροτοῖσι μῦ-
θοι κέρδος πρὸς θεῶν θεραπεί-
αν.]Euripides (485?-406? BC) Greek tragic dramatist
Electra [Ἠλέκτρα], l. 743ff, Antistrophe 2 (c. 420 BC) [tr. Wilson (2016)]
(Source)
Following recounting of a story in which Zeus made the sun move backwards in the sky to punish Thyestes for his treachery.
(Source (Greek)). Alternate translations:Fresh strength is added to religion's base
By fables which man's breast with terror fill.
[tr. Wodhull (1809)]But tales that frighten men are profitable for service to the gods.
[tr. Coleridge (1891)]But stories terrible to mortals are a gain for the worship of the gods.
[tr. Buckley (1892)]Yet it may be the tale liveth, soul-affraying,
To bow us to Godward in lowly obeying.
[tr. Way (1896)]Once, men told the tale, and trembled;
Fearing God.
[tr. Murray (1905)]Such shocking myths are for the good of men, to frighten them into believing in the gods.
[tr. Theodoridis (2006)]But tales which terrify mankind
are profitable and serve the gods.
[tr. Johnston (2009)]
Kindness is not a bad religion, no matter what name you use for God.
Barbara Brown Taylor (b. 1951) American minister, academic, author
An Altar in the World, ch. 7 (2009)
(Source)
It is always right that a man should be able to render a reason for the faith that is within him.
Sydney Smith (1771-1845) English clergyman, essayist, wit
Memoir of the Reverend Sydney Smith, by His Daughter, Lady Holland, Vol. 1, ch. 3 (1855)
(Source)
Of a hundred people of each of the different leading religious sects, about the same proportion will be safe and pleasant persons to deal and to live with.
They will teach us to quarrel about God, as Catholics and Protestants do on the Nez Percé Reservation [in Idaho] and at other places. We do not want to do that. We may quarrel with men sometimes about things on earth, but we never quarrel about the Great Spirit. We do not want to learn that.
Chief Joseph (1840-1904) Leader of the Wallowa band of the Nez Percé [Hin-mah-too-yah-lat-kekt, Hinmatóowyalahtq̓it]
Statement (1873-03-27) to T. B. Odeneal
(Source)
When asked by US government commissioners about allowing schools and Christian churches on a proposed Wallowa Valley Nez Percé reservation.
A slightly shorter version of this quotation is prominently displayed at the visitors center of the Crazy Horse Monument, South Dakota.
INFIDEL, n. […] A kind of scoundrel imperfectly reverent of, and niggardly contributory to, divines, ecclesiastics, popes, parsons, canons, monks, mollahs, voodoos, presbyters, hierophants, prelates, obeah-men, abbés, nuns, missionaries, exhorters, deacons, friars, hadjis, high-priests, muezzins, brahmins, medicine-men, confessors, eminences, elders, primates, prebendaries, pilgrims, prophets, imaums, beneficiaries, clerks, vicars-choral, archbishops, bishops, abbots, priors, preachers, padres, abbotesses, caloyers, palmers, curates, patriarchs, bonzes, santons, beadsmen, canonesses, residentiaries, diocesans, deans, subdeans, rural deans, abdals, charm-sellers, archdeacons, hierarchs, class-leaders, incumbents, capitulars, sheiks, talapoins, postulants, scribes, gooroos, precentors, beadles, fakeers, sextons, reverences, revivalists, cenobites, perpetual curates, chaplains, mudjoes, readers, novices, vicars, pastors, rabbis, ulemas, lamas, sacristans, vergers, dervises, lecturers, churchwardens, cardinals, prioresses, suffragans, acolytes, rectors, curés, sophis, muftis, and pumpums.
Ambrose Bierce (1842-1914?) American writer and journalist
“Infidel,” The Cynic’s Word Book (1906)
(Source)
Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1885-10-10).
And, after all, what is a lie? ‘T is but
The truth in masquerade; and I defy
Historians, heroes, lawyers. priests, to put
A fact without some leaven of a lie.
Ah, Postumus! they fleet away,
Our years, nor piety one hour
Can win from wrinkles and decay,
And Death’s indomitable power.
[Eheu fugaces, Postume, Postume,
labuntur anni nec pietas moram
rugis et instanti senectae
adferet indomitaeque morti.]Horace (65-8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 2, # 14, l. 1ff (2.14.1-4) (23 BC) [tr. Conington (1872)]
(Source)
"To Postumus." It is unclear which acquaintance of Horace this was addressed to; the name is popularly associated (back to Horace's time) with being given to a child born after the death of their father (which gives it a certain irony here); in reality, it was originally given to the (broader) category of last children of a father.
(Source (Latin)). Alternate translations:Ah Posthumus! the years of man
Slide on with winged pace, nor can
Vertue reprieve her friend
From wrinkles, age, and end.
[tr. Fanshawe; ed. Brome (1666)]Time (Posthumus) goes with full sail,
Nor can thy honest heart avail
A furrow'd brow, old age at hand,
Or Death unconquer'd to withstand:
One long night,
Shall hide this light
From all our sight,
And equal Death
Shall few dayes hence,
stop every breath.
[tr. S. W.; ed. Brome (1666)]The whirling year, Ah Friend! the whirling year Rouls on apace;
And soon shall wrinkles plough thy wither'd Face:
In vain you wast your Pious breath,
No prayers can stay, no vows defer
The swift approach of Age, and conqu'ring Death.
[tr. Creech (1684)]Alas! my Postumus, my Postumus, the fleeting years glide on; nor will piety cause any delay to wrinkles, and advancing old age, and insuperable death.
[tr. Smart/Buckley (1853)]Ah, Posthumus, the years, the fleeting years
Still onwards, onwards glide;
Nor mortal virtue may
Time's wrinkling fingers stay,
Nor Age's sure advance, nor Death's all-conquering stride.
[tr. Martin (1864)]Postumus, Postumus, the years glide by us,
Alas! no piety delays the wrinkles,
Nor old age imminent,
Nor the indomitable hand of Death.
[tr. Bulwer-Lytton (1870)]Ah! Postumus! Devotion fails
The lapse of gliding years to stay,
With wrinkled age it nought avails
Nor conjures conquering Death away.
[tr. Gladstone (1894)]Ah me! how quickly, Postumus, Postumus,
Glide by the years! nor even can piety
Delay the wrinkles, and advancing
Age, and attacks of unconquer'd Hades.
[tr. Phelps (1897)]Alas! Postumus, Postumus, the fleeing years
Slip by, and duteousness does not give pause
To wrinkles, or to hasting age,
Or death unconquerable.
[tr. Garnsey (1907)]Ah! Postumus, Postumus, fast fly the years,
And prayers to wrinkles and impending age
Bring not delay; nor shalt assuage
Death's stroke with pious tears.
[tr. Marshall (1908)]Alas, O Postumus, Postumus, the years glide swiftly by, nor will righteousness give pause to wrinkles, to advancing age, or Death invincible.
[tr. Bennett (Loeb) (1912)]Ah, Postumus, my Postumus, the fleeting years roll by;
Wrinkles and ever nearing eld stay not for piety:
Relentless they, relentless death's unconquered tyranny.
[tr. Mills (1924)]Ah, how they glide by, Postumus, Postumus,
The years, the swift years! Wrinkles and imminent
Old age and death, whom no one conquers --
Piety cannot delay their onward
March.
[tr. Michie (1963)]Oh year by year, Póstumay,
Póstumay, time slips by,
And holiness can't stop us drying,
Or hold off death.
[tr. Raffel (1983)]How the years go by, alas how the years go by.
Behaving well can do nothing at all about it.
Wrinkles will come, old age will come, and death,
Indomitable. Nothing at all will work.
[tr. Ferry (1997)]Alas! O Postumus, Postumus! Swiftly the years glide by, and no amount of piety will wrinkles delay or halt approaching age or ineluctable death.
[tr. Alexander (1999)]Oh how the years fly, Postumus, Postumus,
they’re slipping away, virtue brings no respite
from the wrinkles that furrow our brow,
impending old age, Death the invincible.
[tr. Kline (2015)]
FAITH, n. Belief without evidence in what is told by one who speaks without knowledge of things without parallel.
Ambrose Bierce (1842-1914?) American writer and journalist
“Faith,” The Cynic’s Word Book (1906)
(Source)
Included in The Devil's Dictionary (1911). Originally published in the "Devil's Dictionary" column in the San Francisco Wasp (1884-06-07).
Reverence for Human Worth, earnest devout search for it and encouragement of it, loyal furtherance and obedience to it: this, I say, is the outcome and essence of all true “religions,” and was and ever will be.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Essay (1850-04-01), “Downing Street,” Latter-Day Pamphlets, No. 3
(Source)
For, does the reader inquire into the subject-matter of controversy in this case; what the difference between Orthodoxy or My-doxy and Heterodoxy or Thy-doxy might here be?
Thomas Carlyle (1795-1881) Scottish essayist and historian
The French Revolution: A History, Part 2, Book 4, ch. 2 (2.4.2) (1837)
(Source)
People will tell us that without the consolations of religion they would be intolerably unhappy. So far as this is true, it is a coward’s argument. Nobody but a coward would consciously choose to live in a fool’s paradise. When a man suspects his wife of infidelity, he is not thought the better of for shutting his eyes to the evidence. And I cannot see why ignoring evidence should be contemptible in one case and admirable in the other.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Is There a God?” (1952)
(Source)
Essay commissioned by Illustrated magazine in 1952, but never published there. First publication in Russell, Last Philosophical Testament, 1943-68 (1997) [ed. Slater/Köllner].
That’s metaphysics, my dear fellow. It’s forbidden by my doctors, my stomach won’t take it.
Boris Pasternak (1890-1960) Russian poet, novelist, and literary translator
Doctor Zhivago [До́ктор Жива́го], Part 1, ch. 1 “The Five O’Clock Express,” sec. 5 [Ivan Ivanovich] (1955) [tr. Hayward & Harari (1958), US ed.]
(Source)
After a long argument by Voskoboinikov to avowed atheist Ivanovich as to the necessity of Christianity and the Gospels.
Alternate translations:That’s metaphysics, my dear fellow. It's forbidden me by my doctors, my stomach won’t take it.
[tr. Hayward & Harari (1958), UK ed.]Metaphysics, old boy. It's forbidden me by my doctors; my stomach can't digest it.
[tr. Pevear & Volokhonsky (2010)]
However that may be, it is always disastrous when governments set to work to uphold opinions for their utility rather than for their truth. As soon as this is done it becomes necessary to have a censorship to suppress adverse arguments, and it is thought wise to discourage thinking among the young for fear of encouraging “dangerous thoughts.” When such mal-practices are employed against religion as they are in Soviet Russia, the theologians can see that they are bad, but they are still bad when employed in defence of what the theologians think good. Freedom of thought and the habit of giving weight to evidence are matters of far greater moral import than the belief in this or that theological dogma. On all these grounds it cannot be maintained that theological beliefs should be upheld for their usefulness without regard to their truth.
Bertrand Russell (1872-1970) English mathematician and philosopher
“Is There a God?” (1952)
(Source)
Essay commissioned by Illustrated magazine in 1952, but never published there. First publication in Russell, Last Philosophical Testament, 1943-68 (1997) [ed. Slater/Köllner].
In fact, even were it not inhuman to trouble another man’s conscience, even were there none of the bad effects that spring up by the thousands, one would have to be deranged to engage in such a purpose. He who tries to make me change my religion only does so, presumably, because he would never change his own, even were someone to try to force him to do so; so how can he find it strange that I should refuse to do something that he himself would not do, even perhaps were he offered the world as his empire?
[Car, enfin, quand il n’y auroit pas de l’inhumanité à affliger la conscience des autres, quand il n’en résulteroit aucun des mauvais effets qui en germent à milliers, il faudroit être fou pour s’en aviser. Celui qui veut me faire changer de religion ne le fait sans doute que parce qu’il ne changeroit pas la sienne, quand on voudroit l’y forcer : il trouve donc étrange que je ne fasse pas une chose qu’il ne feroit pas lui-même, peut-être pour l’empire du monde.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 86, Usbek to Mirza (1721) [tr. Mauldon (2008), # 83]
(Source)
(Source (French)). Alternate translations:For, in short, though there was nothing of inhumanity in forcing the consciences of others; though it occasioned none of those ill effects which spring up from it by thousands; a man must be a fool to offer at it. He that would have me change my religion, does it, no doubt, because he would not change his own if he were to be forced to it: so that he wonders I will not do a thing, which perhaps he would not do himself for the empire of the universe.
[tr. Ozell (1760 ed.)]For indeed, if there was nothing of inhumanity in forcing the conscience of another, though there did not arise from it any of those bad effects which spring from it by thousands, it would be folly to advise it. He who would have me change my religion, no doubt, desires me to do so, because he would not change his own if he were forced to do it: he yet thinks it strange, that I will not do a thing which he himself would not do, perhaps, for the empire of the world.
[tr. Floyd (1762), # 85]In conclusion, even if there were no inhumanity in distressing the consciences of others, even if there did not result from such a course any of the evil effects which do spring from it in thousands, it would still be foolish to advise it. He who would have me change my religion is led to that, without doubt, because he would not change his own although force were employed; and yet he finds it strange that I will not do a thing which he himself would not do, perhaps for the empire of the world.
[tr. Davidson (1891)]For, in fine, even if the attempt to trouble the conscience of our neighbor was not in itself inhuman, if the manifold evil effects which spring from it had no existence, the mere contemplation of such a course would be an evidence of mental unsoundness.
The man who would have me change my religion does so doubtless because he would never change his own, no matter what force was brought to bear upon him: yet he thinks it strange that I should refuse to do a thing he would not himself do for the empire of the whole world!
[tr. Betts (1897)]Finally, even if it were not inhumane to afflict another’s conscience, and even if there did not result from such an act those bad effects which spring up by the thousands, it would still be foolish to advise it. Whoever would have me change my religion doubtlessly acts as he does because he would not change his, however he was forced; yet he finds it strange that I will not do something which he would not do himself, perhaps for the entire world.
[tr. Healy (1964), # 85]Finally, even if it were inhumane to make such an assault on the consciences of others, with its thousands of self-replicating evil consequences, one would have to be mad to advise it. The man who wants me to change my religion does so only because he would never change his, no matter how much he was forced. And thus he thinks it strange that I will not do a thing he would not do for all the kingdoms of the world.
[tr. MacKenzie (2014), # 85]
Mystical explanations are considered deep; the truth is, they are not even shallow.
[Die mystischen Erklärungen gelten für tief; die Wahrheit ist, dass sie noch nicht einmal oberflächlich sind.]
Friedrich Nietzsche (1844-1900) German philosopher and poet
The Gay Science [Die fröhliche Wissenschaft], Book 3, § 126 (1882) [tr. Nauckhoff (2001)]
(Source)
Also known as La Gaya Scienza, The Joyful Wisdom, or The Joyous Science.
(Source (German)). Alternate translations:Mystical explanations are regarded as profound; the truth is that they do not even go the length of being superficial.
[tr. Common (1911)]Mystical explanations are considered deep. The truth is that they are not even superficial.
[tr. Kaufmann (1974)]Mystical explanations are considered deep; the truth is they are not even shallow.
[tr. Hill (2018)]
I admit that history is filled with religious wars, but let us be careful here, for it is not the multiplicity of religions which has produced these wars, but the spirit of intolerance stirring those who believed themselves to be in a dominant position.
[J’avoue que les histoires sont remplies des guerres de religion : mais, qu’on y prenne bien garde, ce n’est point la multiplicité des religions qui a produit ces guerres, c’est l’esprit d’intolérance, qui animoit celle qui se croyoit la dominante.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 86, Usbek to Mirza (1721) [tr. Healy (1964), Letter 85]
(Source)
(Source (French)). Alternate translations:I confess histories are full of religious wars: but do not let us take the thing wrong; it was not the diversity of religious that occasioned these wars; it was the untolerating spirit of that which thought she had the power in her hands.
[tr. Ozell (1760 ed.)]I acknowledge, that history is full of religious wars: but we must take care to observe, it was not the multiplicity of religions that produced these wars, it was the intolerating spirit which animated that which thought she had the power of governing.
[tr. Floyd (1762), Letter 85]I acknowledge that history is full of religious wars: but we must distinguish; it is not the multiplicity of religions which has produced wars; it is the intolerant spirit animating that which believed itself in the ascendant.
[tr. Davidson (1891)]I acknowledge that history is full of religious wars ; but it is an indisputable fact that these wars have not been produced by the multiplicity of religions, but rather by the intolerance of the dominant creed.
[tr. Betts (1897)]I admit that history is full of wars of religion; but on this point we must be very careful; it is not the multiplicity of religions that produced these wars, but the spirit of intolerance animating the religion that believed itself to be dominant.
[tr. Mauldon (2008), Letter 83]I admit that history is full of wars of religion. But one must be careful here: these wars were not caused by a multiplicity of religions, but rather by the spirit of intolerance shown by the dominant religion's believers.
[tr. MacKenzie (2014), Letter 85]
Christians are beginning to lose the spirit of intolerance which animated them: experience has shown the error of the expulsion of the Jews from Spain, and of the persecution of those Christians in France whose belief differed a little from that of the king. They have realized that zeal for the advancement of religion is different from a due attachment to it; and that in order to love it and fulfill its behests, it is not necessary to hate and persecute those who are opposed to it.
[On commence à se défaire parmi les chrétiens de cet esprit d’intolérance qui les animoit : on s’est mal trouvé en Espagne, de les avoir chassés, et en France, d’avoir fatigué des chrétiens dont la croyance différoit un peu de celle du prince. On s’est aperçu que le zèle pour les progrès de la religion est différent de l’attachement qu’on doit avoir pour elle ; et que, pour l’aimer et l’observer, il n’est pas nécessaire de haïr et de persécuter ceux qui ne l’observent pas.]
Charles-Lewis de Secondat, Baron de Montesquieu (1689-1755) French political philosopher
Persian Letters [Lettres Persanes], Letter 60, Usbek to Ibben (1721) [tr. Davidson (1891)]
(Source)
Referring to the expulsion of Jews from Spain in 1492, and the persecution of the Huguenots (Protestants) in France culminating under Louis XIV in the late 17th Century (and who were still being persecuted while Montesquieu was writing this).
(Source (French)). Alternate translations:The Christians begin to lay aside that untolerating Spirit, which used to sway them: the Spaniards are sensible how much they have lost by driving the Jews out, and the French by vexing of Christians whose Belief differed a little from that of the Prince. They are now convinced that the Zeal for the Progress of a Religion, is very different form the Devotion she requires; and that to love and observe her, there is no manner of Necessity for hating and persecuting those who do not.
[tr. Ozell (1736), Letter 58]Christians begin to lay aside that intolerating spirit which formerly influenced them. Spain hath experienced the bad consequence of having expelled the Jews, and France of having worried the Christians, whose faith differed a little from that of the prince. They are nos sensible that a zeal for the progress of religion is different from that attachment which ought to be preserved towards her; and that, in order to love and obey her, it is not necessary to hate and persecute those who do not regard her.
[tr. Floyd (1762)]Christians are fast losing that spirit of intolerance which formerly animated them: they are beginning to find out that the expulsion of the Jews from Spain was a mistake, and that the persecution of Christians in France whose beliefs differed a little from those of their sovereign was another. They have discovered that fanatic zeal for the advancement of a religion is far different from the attachment which every one ought to feel towards it, and that, in order to love and practise its precepts, it is not necessary to hate and afflict those who refuse to do so.
[tr. Betts (1897)]The Christians are beginning to lose that spirit of intolerance which animated them. It is now seen that it was a mistake to chase the Jews from Spain, and to persecute French Christians whose belief differed a bit from that of the king. They now perceive that zeal for the expansion of religion is different from dutiful devotion to it, and that love and observance of a religion need not require hatred and persecution of those who do not so believe.
[tr. Healy (1964)]Christians are beginning to abandon that spirit of intolerance which formerly inspired them; the Spanish regret having banished the Jews, and the French regret having persecuted Christians whose beliefs differed slightly from those of their monarch. They have realized that zeal for the advancement of religion is different form the love one should bear it, and that in order to love it, and observe its precepts, there is no need to hate and persecute those who do not do so.
[tr. Mauldon (2008), Letter 58]The Christians are beginning to abandon that old spirit of religious intolerance; it was a mistake to expel the Jews from Spain, just as it was to persecute the Christians in France whose beliefs differed only slightly from those of their king. They have realized here that zeal for the advancement of one's religion is different from the attachment one ought to have for it, and that to love and observe one's faith, it is not necessary to hate and persecute those who do not observe it.
[tr. MacKenzie (2014)]
Make love your aim, not biblical inerrancy, nor purity nor obedience to holiness codes. Make love your aim, for
“Though I speak with the tongues of men and of angels” — musicians, poets, preachers, you are being addressed.
“and though I … understand all mysteries, and all knowledge” — professors, your turn,
“and though I bestow all my goods to feed the poor” — radicals take note;
“and though I give my body to be burned” — the very stuff of heroism;
“and have not charity, it profiteth me nothing.” (1 Cor. 13:1-3 KJV).I doubt if any other scriptures of the world there is a more radical statement of ethics. If we fail in love, we fail in all things else.
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
Credo, “Faith, Hope, Love” (2004)
(Source)
You know not, will not know, what Christians are;
Their pride is to be Christians, never men;
Ay, even that which since their Founder’s time
Hath tinged their superstition with a touch
Of pure humanity, is prized by them
Never because ’tis human, but because
‘Twas preached and practised by their Jesus Christ.
‘Tis well for them he was so rare a man;
Well that they take his virtues upon trust;
But what to them the virtues of their Christ?
‘Tis was not his virtues, but his name alone
They seek to spread, that it may dominate
And cloud the names of other noble men;
Ay, ’tis the name, the name of Christ alone
Your Christian cares about.[Du kennst die Christen nicht, willst sie nicht kennen.
Ihr Stolz ist: Christen sein; nicht Menschen. Denn
Selbst das, was, noch von ihrem Stifter her,
Mit Menschlichkeit den Aberglauben würzt,
Das lieben sie, nicht weil es menschlich ist:
Weil’s Christus lehrt; weil’s Christus hat getan.—
Wohl ihnen, daß er so ein guter Mensch
Noch war! Wohl ihnen, daß sie seine Tugend
Auf Treu und Glaube nehmen können!—Doch
Was Tugend?—Seine Tugend nicht; sein Name
Soll überall verbreitet werden; soll
Die Namen aller guten Menschen schänden,
Verschlingen. Um den Namen, um den Namen
Ist ihnen nur zu tun.]Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 2, sc. 1 [Sittah] (1779) [tr. Maxwell (1917)]
(Source)
(Source (German)). Alternate translations:You do not know the christians.
You will not know them. 'Tis this people's pride
not to be men, but to be christians. Even
what of humane their founder felt, and taught,
and left to savour their fond superstition,
they value not because it is humane,
lovely, and good for man; they only prize it
because 'twas Christ who taught it, Christ who did it.
'Tis well for them he was so good a man:
well that they take his goodness all for granted,
and in his virtues put their trust. His virtues --
'Tis not his virtues, but his name alone
they wish to thrust upon us. -- 'Tis his name
which they desire should overspread the world,
should swallow up the name of all good men,
and put the best to shame. Tis his mere name
they care for --
[tr. Taylor (1790)]Thou dost not know the Christians, wilt not know them.
Their pride, that is: the Christian; not the Man.
For even what, still coming from their founder,
With human worth, imbibes their superstition,
Is not adored by them, because 'tis human:
No, but because Christ taught, Christ acted so. --
'Tis well for them, that yet so good a man
He was! 'Tis well for them, that they may take
His virtue granted, and on faith! -- But what
Of virtue! -- Not his Virtue; no, his Name
They wish to spread all o'er the world; his name
Shall stigmatize the names of all good men,
And swallow them. The name, and but the name, --
That's what they cherish.
[tr. Reich (1860)]You do not, will not, know the Christian race.
It is their pride not to be men, but Christians.
The virtue which their founder felt and taught,
The charity He mingled with their creed,
Is valued, not because it is humane,
And good, and lovely, but for this alone,
That it was Christ who taught it, Christ who did it.
;Tis well for them He was so good a man.
Well that they take His goodness all on trust.
And in His virtues put their faith. His virtues!
'Tis not His virtues, but His name alone
They wish to thrust upon us -- His mere name,
Which they desire should overspread the world,
Should swallow up the name of all good men.
And put the rest to shame. 'Tis for His name
Alone they care.
[tr. Boylan (1878)]Thou knowest not the christians, will'st not know them:
Their pride is to be Christians, and not men.
For even that which from their Founder's time
Seasons their superstition with humanity, --
That love they not because 'tis human; -- no,
Because Christ taught it and Christ practised it.
'Tis well for them that he was really such
A good man! Well, that they can take on trust
His virtue! Yet what speak I of his virtue?
'Tis not his virtue, 'tis his name alone,
That over all the earth shall spread abroad,
To put to scorn and swallow up the name
Of every other good man. 'Tis the name,
The name alone they care for, they.
[tr. Corbett (1883)]Thou knowest the Christians not -- wilt not know them.
Their pride is to be Christians -- not men. For
Even that humanity, which by their Founder
Was rooted in their superstition, that love they
Not because it is humane, but because
He taught it -- because so Christ hath done.
Tis well for them He was indeed so
Good a man. 'Tis well for them that they
His virtue can accept on faith, and on belief.
His virtue say I? Not His virtue. His name alone
Shall over all be spread, and shall the name
Of all good men shame and destroy. The name --
And nothing but the name -- is their concern.
[tr. Jacks (1894)]You do not know the Christians, don’t want to know them. Their pride is to be Christians, not men. Because even what leavens superstition with mitigating aspects, -- dating back to their founder -- they don’t love because it is human. (They love it) because Christ teaches it, because Christ has done it. Lucky they that such a good man existed yet! Lucky they that they can take his virtue on faith and belief! But what virtue? Not his virtue, his name is to be propagated everywhere, is to desecrate the name of all good men, devour it. For the name, for the name only, they care.
[tr. Reinhardt (1950)]You do not know the Christians, will not know them.
Their pride is to be Christians, and not men.
For even that which from their Founder’s day
With human nature spices superstition
They don’t love for its human worth: because
Their Jesus taught it, by him it was done. --
O well for them, that he was a good man!
And well for them, that they can take his virtue
On faith! -- But what of virtue? -- It’s not that
Shall overspread the world, but just his name;
That name shall swallow all the names of men,
Put them to shame. The name, the name alone,
Is all they care for.
[tr. Morgan (1955), l. 72ff]You don't know Christians, and you'll never know them. Their pride's not to be men, its to be Christians. Even humanity -- which from the days of their dear Lord Jesus Christ has lessened superstition -- they love, not for its human quality, but only because Christ taught it and showed it in His deeds. It is indeed a blessing that He was so good a man, a man in whose virtues they can place their entire faith! But are His virtues really theirs? No, not at all, it's not His virtues but His name that they attempt to spread throughout the world and, in so doing, cloud with slander and obliterate the names of all good men. The name alone is everything to these Christians.
[tr. Ade (1972)]
The worst of superstitions is, to think
Your own to be the most endurable.
[…] Yours, the only one,
to which dim-sighted mankind may be trusted,
Till they can bear the brighter light of truth.[Der Aberglauben schlimmster ist, den seinen
Für den erträglichern zu halten […] dem allein
Die blöde Menschheit zu vertrauen, bis
Sie hellern Wahrheitstag gewöhne.]Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 4, sc. 4 [Templar] (1779) [tr. Reich (1860)]
(Source)
Some of the translations leave out the second part.
(Source (German)). Alternate translations:The worst of superstitions is to think
One's own most bearable.
[tr. Taylor (1790)]That superstition is the worst of all
Which thinks itself the easiest to be borne --
[...] And to trust
To it alone a blind humanity
Till it is used to truth's more brilliant light.
[tr. Boylan (1878)]The very worst
Of superstitions is, to hold one's own
The most endurable [...]
That only to entrust
Purblind humanity, till it learn to bear
The light of truth's clear day.
[tr. Corbett (1883)]The worst of superstitions is, to think
One's own the most supportable. [...]
To it alone trust simple human-kind
Until to truth's bright rays it grows accustomed.
[tr. Jacks (1894)]The worst of superstitions is to deem
Our special chains the most endurable --
[...] And to these alone
To trust purblind humanity until
Its eye can bear the brilliant noon of truth.
[tr. Maxwell (1917)]The worst superstition is to consider one's own superstition the more tolerable one [...] to which alone to entrust weak-minded mankind until it will grow used to the brighter light of truth.
[tr. Reinhardt (1950)]That superstition
Is worst which takes itself to be of all
The most endurable [...] and to which alone one may
Entrust dull-witted humankind, till it's
Accustomed to the brighter light of truth.
[tr. Morgan (1955)]The most bigoted of superstitions is to hold one's own faith to be the only right one [...] which poor, blind men must trust until they see the light.
[tr. Ade (1972)]
The superstition into which we’re born,
Even when we recognize it, loses not
Its power on us! Not all those are free
Who ridicule their chains.[Der Aberglaub’, in dem wir aufgewachsen,
Verliert, auch wenn wir ihn erkennen, darum
Doch seine Macht nicht über uns. — Es sind
Nicht alle frei, die ihrer Ketten spotten.]Gotthold Lessing (1729-1781) German playwright, philosopher, dramaturg, writer
Nathan the Wise [Nathan der Weise], Act 4, sc. 4 [Templar] (1779) [tr. Corbett (1883)]
(Source)
(Source (German)). Alternate translations:Yet the superstition
in which we have grown up, not therefore loses
when we detect it, all its influence on us.
Not all are free that can bemock their fetters.
[tr. Taylor (1790)]The superstition in which we grew up,
Does not cease influencing us, e'en after
We have discover'd its absurdity.
Not all are free who do bemock their fetters.
[tr. Reich (1860)]The superstition in which we were brought up never loses its power over us, even after we understand it.
[Source (1866)]And yet the superstitions we have learned
From education, do not lose their power
When we have found them out; nor are all free
Whose judgment mocks the galling chains they wear.
[tr. Boylan (1878)]The superstition in which we have grown up
Does not lose (even if we see through it)
Its power on us, on that account;
All are not free who mock their chains.
[tr. Jacks (1894)]The superstitions of our early years,
E'en when we know them to be nothing more,
Lose not for that their hold upon our hearts;
Not all are free who ridicule their chains.
[tr. Maxwell (1917)]The superstition in which we have grown up does not lose its power over us even for the reason that we recognize it as such. Not all are free who mock their chains.
[tr. Reinhardt (1950)]The superstition in which we grew up,
Though we may recognize it, does not lose
Its power over us -- Not all are free
Who make mock of their chains.
[tr. Morgan (1955)]Merely because we see the defects of the superstition we grew up in, it doesn't lose its hold upon our souls! Those men who mock their chains are not all free!
[tr. Ade (1972)]
Love is the abridgment of all theology.
François de Sales (1567-1622) French bishop, saint, writer [a.k.a. Francis de Sales, b. François de Boisy]
Treatise on the Love of God, Book 9, ch. 1 [tr. Mackey (1884)]
(Source)
Being unable to abolish Love, the Church has desired at least to disinfect it, and has invented marriage.
[Ne pouvant supprimer l’amour, l’Église a voulu au moins le désinfecter, et elle a fait le mariage.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic
Journaux Intimes [Intimate Journals], “Mon cœur mis à nu [My Heart Laid Bare],” § 52 (1864–1867; pub. 1887) [tr. Isherwood (1930)]
(Source)
(Source (French)). Alternate translations:Unable to eliminate love, the Church at least wanted to disinfect it -- and hence created marriage.
[tr. Sieburth (2022)]Unable to do away with love, the Church found a way to decontaminate it by creating marriage.
[Source]Unable to suppress love, the Church wanted at least to disinfect it, and it created marriage.
[Source]
Hunt out and talk about the good that is in the other fellow’s church, not the bad, and you will do away with all this religious hatred you hear so much of nowadays.
It is often said that the Church is a crutch. Of course it’s a crutch. What makes you think you don’t limp?
William Sloane Coffin, Jr. (1924-2006) American minister, social activist
Credo, “The Church” (2004)
(Source)
Everything beautiful and noble is the result of reason and calculation. Crime, of which the human animal has learned the taste in his mother’s womb, is natural by origin. Virtue, on the other hand, is artificial, supernatural, since at all times and in all places gods and prophets have been needed to teach it to animalized humanity, man being powerless to discover it by himself. Evil happens without effort, naturally, fatally; Good is always the product of some art.
[Tout ce qui est beau et noble est le résultat de la raison et du calcul. Le crime, dont l’animal humain a puisé le goût dans le ventre de sa mère, est originellement naturel. La vertu, au contraire, est artificielle, surnaturelle, puisqu’il a fallu, dans tous les temps et chez toutes les nations, des dieux et des prophètes pour l’enseigner à l’humanité animalisée, et que l’homme, seul, eût été impuissant à la découvrir. Le mal se fait sans effort, naturellement, par fatalité ; le bien est toujours le produit d’un art.]
Charles Baudelaire (1821-1867) French poet, essayist, art critic
“Le Peintre de la Vie Moderne [The Painter of Modern Life],” sec. 11 (1863) [tr. Mayne (1964)]
(Source)
(Source (French)). Alternate translation:Everything beautiful and noble is the result of reason and calculation. Crime, for which the human creature has acquired a taste in its mother’s womb, is natural in origin. Virtue, on the contrary, is artificial, unnatural since, at all times and among all nations, gods and prophets were necessary to teach virtue to animalistic humanity, which humanity alone was unable to discover. Evil occurs without effort, naturally, through fatality; good is always the product of artifice.
[tr. Kline (2020)]
I think that if there go on being great wars and great oppressions and many people leading very unhappy lives, probably religion will go on, because I’ve observed that the belief in the goodness of God is inversely proportional to the evidence. When there’s no evidence for it at all, people believe it, and, when things are going well and you might believe it, they don’t.
Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)
(Source)
Collected in Bertrand Russell's BBC Interviews (1959) [UK] and Bertrand Russell Speaks His Mind (1960) [US]. Reprinted (abridged) in The Humanist (1982-11/12), and in Russell Society News, #37 (1983-02).
There are few things more dangerous than inbred religious certainty.
In the main, I think religion has done a great deal of harm. Largely by sanctifying conservatism and adhesion to ancient habits, and still more by sanctifying intolerance and hatred. The amount of intolerance that has gone into religion, especially in Europe, is quite terrible.
Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)
Collected in Bertrand Russell's BBC Interviews (1959) [UK] and Bertrand Russell Speaks His Mind (1960) [US]. Reprinted (abridged) in The Humanist (1982-11/12), and in Russell Society News, #37 (1983-02).
I think [the effects of religion] have been bad because it was held important that people should believe something for which there did not exist good evidence and that falsified everybody’s thinking, falsified systems of education, and set up also, what I think a complete moral heresy: namely, that it is right to believe certain things, and wrong to believe certain others, apart from the question of whether the things in question are true or false.
Bertrand Russell (1872-1970) English mathematician and philosopher
Interview by Woodrow Wyatt, BBC TV (1959)
(Source)
Collected in Bertrand Russell's BBC Interviews (1959) [UK] and Bertrand Russell Speaks His Mind (1960) [US]. Reprinted (abridged) in The Humanist (1982-11/12), and in Russell Society News, #37 (1983-02).
I never diskuss politiks nor sektarianism; i beleave in letting every man fight hiz rooster hiz own way.
[I never discuss politics nor [religious] sectarianism; I believe in letting every man fight his rooster his own way.]Josh Billings (1818-1885) American humorist, aphorist [pseud. of Henry Wheeler Shaw]
Everybody’s Friend, Or; Josh Billing’s Encyclopedia and Proverbial Philosophy of Wit and Humor, ch. 131 “Affurisms: Plum Pits (1)” (1874)
(Source)
A Sunday-school is a prison in which children do penance for the evil consciences of their parents.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
A Little Book in C Major, ch. 3, § 3 (1916)
(Source)
Variant:SUNDAY SCHOOL. A prison in which children do penance for the evil conscience of their parents.
A Book of Burlesques, "The Jazz Webster" (1924)
DRUMMOND: As long as the prerequisite for that shining paradise is ignorance, bigotry and hate, I say to hell with it.
Nedrick Young (1914-1968) American screenwriter and actor [pseud. Nathan E. Douglas]
Inherit the Wind, film (1960) [with Harold Jacob Smith]
(Source)
The original 1951 play was written by Jerome Lawrence and Robert E. Lee, but does not include this line, delivered in the film by Spencer Tracy. Young and Smith share the screenwriting credits.
Wonder is the basis of worship.
Thomas Carlyle (1795-1881) Scottish essayist and historian
Sartor Resartus, Book 1, ch. 10 (1831)
(Source)
What we commonly have in our mind when we speak of religion is a definite set of doctrines, of a more or less metaphysical character, formulated in a creed and supported by an organization distinct from the state. And the first thing we have to learn about the religion of the Greeks is that it included nothing of the kind. There was no church, there was no creed, there were no articles. Priests there were, but they were merely public officials, appointed to perform certain religious rites. The distinction between cleric and layman, as we know it, did not exist; the distinction between poetry and dogma did not exist; and whatever the religion of the Greeks may have been, one thing at any rate is clear, that it was something very different from all that we are in the habit of associating with the world.
G. Lowes Dickinson (1862-1932) British political scientist and philosopher [Goldsworthy "Goldie" Lowes Dickinson]
The Greek View of Life, ch. 1 “Religion,” sec. 1 (1911)
(Source)
It is impossible to exaggerate the evil work theology has done in the world. What destruction of the beautiful monuments of past ages, what waste of life, what disturbance of domestic and social happiness, what perverted feelings, what blighted hearts, have always marked its baneful progress.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist
The Progress of Religious Ideas Through Successive Ages, Vol. 3, “Concluding Chapter” (1855)
(Source)
Child is specifically referring to religious thinking and doctrine removed from sentiments of reverence, justice, and benevolence.
Religion does not consist in doctrines of any kind, but in sentiments of reverence toward God, and of justice and benevolence toward our fellow men.
Lydia Maria Child (1802-1880) American abolitionist, activist, journalist, suffragist
The Progress of Religious Ideas Through Successive Ages, Vol. 3, “Concluding Chapter” (1855)
(Source)
Goodness is about what you do. Not who you pray to.
Scientists and business leaders who care about social justice should join forces with environmental and religious organizations to give political clout to ethics. Science and religion should work together to abolish the gross inequalities that prevail in the modern world. That is my vision, and it is the same vision that inspired Francis Bacon four hundred years ago, when he prayed that through science God would “endow the human family with new mercies.”
I never saw, heard, nor read, that the clergy were beloved in any nation where Christianity was the religion of the country. Nothing can render them popular, but some degree of persecution.
Trouble arises when either science or religion claims universal jurisdiction, when either religious dogma or scientific dogma claims to be infallible. Religious creationists and scientific materialists are equally dogmatic and insensitive. By their arrogance they bring both science and religion into disrepute. The media exaggerate their numbers and importance. The media rarely mention the fact that the great majority of religious people belong to moderate denominations that treat science with respect, or the fact that the great majority of scientists treat religion with respect so long as religion does not claim jurisdiction over scientific questions.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
I believe that thousands of men would be orthodox enough in certain points, if divines had not been too curious, or too narrow, in reducing orthodoxy within the compass of subtleties, niceties, and distinctions, with little warrant from Scripture, and less from reason or good policy.
Science and religion are two windows that people look through, trying to understand the big universe outside, trying to understand why we are here. The two windows give different views, but they look out at the same universe. Both views are one-sided, neither is complete. Both leave out essential features of the real world. And both are worthy of respect.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
When once you see
the glint of wine shining at the feasts of women,
then you may be sure the festival is rotten.[γυναιξὶ γὰρ
ὅπου βότρυος ἐν δαιτὶ γίγνεται γάνος,
οὐχ ὑγιὲς οὐδὲν ἔτι λέγω τῶν ὀργίων.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 260ff [Pentheus/Πενθεύς] (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:For when women
Share at their feasts the grape's bewitching juice;
From their licentious orgies, I pronounce
No good results.
[tr. Wodhull (1809)]For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer.
[tr. Buckley (1850)]For where ’mong women
The grape’s sweet poison mingles with the feast,
Nought holy may we augur of such worship.
[tr. Milman (1865)]When women drain the wine-cup at the feast,
Foul is the orgie, dangerous the disease.
[tr. Rogers (1872)]For where the gladsome grape is found at women’s feasts, I deny that their rites have any longer good results.
[tr. Coleridge (1891)]For when
In women's feasts the cluster's pride hath part,
No good, say I, comes of their revelry.
[tr. Way (1898)]When once the gleam
Of grapes hath lit a Woman's Festival,
In all their prayers is no more health at all!
[tr. Murray (1902)]For where women
have the sparkle of the vine in their festivities,
there, I say, nothing wholesome remains in their rituals.
[tr. Kirk (1970)]As for women, my opinion is this: when the sparkle of sweet wine appears at their feasts, no good can be expected from their ceremonies.
[tr. Vellacott (1973)]I tell you, when women
have the cluster’s refreshment at banquets,
there’s nothing healthy left about their orgies.
[tr. Neuburg (1988)]Take my word,
when women are allowed to fast on wine, there is no
telling to what lengths their filthy minds will go!
[tr. Cacoyannis (1982)]I say that feast where a woman takes
The gleaming grape is most diseased.
[tr. Blessington (1993)]For whenever the liquid joy
of the grape comes into women's festivals, then, I assure, you,
there's nothing wholesome in their rites.
[tr. Esposito (1998)]Because when women
get their sparkle at a feast from wine,
I say the entire ritual is corrupt.
[tr. Woodruff (1999)]For when the women have
The bright grape-cluster gleaming at their feasts,
There’s nothing healthy in these rites, I say.
[tr. Gibbons/Segal (2000)]Wherever women get the gleaming grape to drink in their feasts, everything about their rites is diseased.
[tr. Kovacs (2002)]I’m telling you both, no good comes out of drunk women.
Wine wisdom and orgies are dangerous.
[tr. Theodoridis (2005)]For whenever the pleasure of the grape's
cluster comes shimmering to women in feast, I say no-
thing is left wholesome in their orgies!
[tr. Valerie (2005)]Whenever women at some banquet start to take pleasure in the gleaming wine, I say there's nothing healthy in their worship.
[tr. Johnston (2008)]It's always the same: as soon as you allow drink and women at a festival, everything gets sordid.
[tr. Robertson (2014)]When women start getting into the wine, I say it’s gone too far. It’s not healthy.
[tr. Pauly (2019)]There is no good in these festivals where shimmering wine corrupts women.
[tr. Behr/Foster (2019)]For where women have the delight of the grape at a feast, I say that none of their rites is healthy any longer.
[tr. Buckley/Sens/Nagy (2020)]
Stories of our women leaving home to frisk
in mock ecstasies among the thickets on the mountain,
dancing in honor of the latest divinity,
a certain Dionysus, whoever he may be!
In their midst stand bowls brimming with wine.
And then, one by one, the women wander off
to hidden nooks where they serve the lusts of men.
Priestesses of Bacchus they claim they are,
but it’s really Aphrodite they adore.[γυναῖκας ἡμῖν δώματ᾽ ἐκλελοιπέναι
πλασταῖσι βακχείαισιν, ἐν δὲ δασκίοις
ὄρεσι θοάζειν, τὸν νεωστὶ δαίμονα
Διόνυσον, ὅστις ἔστι, τιμώσας χοροῖς:
πλήρεις δὲ θιάσοις ἐν μέσοισιν ἑστάναι
κρατῆρας, ἄλλην δ᾽ ἄλλοσ᾽ εἰς ἐρημίαν
πτώσσουσαν εὐναῖς ἀρσένων ὑπηρετεῖν,
πρόφασιν μὲν ὡς δὴ μαινάδας θυοσκόους,
τὴν δ᾽ Ἀφροδίτην πρόσθ᾽ ἄγειν τοῦ Βακχίου.]Euripides (485?-406? BC) Greek tragic dramatist
Bacchæ [Βάκχαι], l. 217ff [Pentheus/Πενθεύς] (405 BC) [tr. Arrowsmith (1960)]
(Source)
(Source (Greek)). Alternate translations:Their homes
Our women have deserted, on pretence
That they in mystic orgies are engaged;
On the umbrageous hills they chant the praise
Of this new God, whoe'er he be, this Bacchus;
Him in their dances they revere, and place
Amid their ranks huge goblets fraught with wine:
Some fly to pathless deserts, where they meet
Their paramours, while they in outward shew
Are Mænedes by holy rites engrossed.
Yet Venus more than Bacchus they revere.
[tr. Wodhull (1809)]The women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping; but they consider Aphrodite before Bacchus.
[tr. Buckley (1850)]Our women all have left their homes, to join
These fabled mysteries. On the shadowy rocks
Frequent they sit, this God of yesterday,
Dionysus, whosoe'er he be, with revels
Dishonorable honoring. In the midst
Stand the crowned goblets; and each stealing forth,
This way and that, creeps to a lawless bed;
In pretext, holy sacrificing Mænads,
But serving Aphrodite more than Bacchus.
[tr. Milman (1865)]Our women have deserted from their homes,
Pretending Bacchic rites, and now they lurk
In the shady hill-tops reverencing forsooth
This Dionysus, this new deity.
Full bowls of wine are served out to the throng;
And scattered here and there through the glades,
The wantons hurry to licentious love.
They call themselves the priestess Mænades;
Bacchus invoke, but Aphrodite serve.
[tr. Rogers (1872), l. 200ff]I hear that our women-folk have left their homes on pretence of Bacchic rites, and on the wooded hills rush wildly to and fro, honouring in the dance this new god Dionysus, whoe’er he is; and in the midst of each revel-rout the brimming wine-bowl stands, and one by one they steal away to lonely spots to gratify their lust, pretending forsooth that they are Mænads bent on sacrifice, though it is Aphrodite they are placing before the Bacchic god.
[tr. Coleridge (1891)]How from their homes our women have gone forth
Feigning a Bacchic rapture, and rove wild
O'er wooded hills, in dances honouring
Dionysus, this new God -- whoe'er he be.
And midst each revel-rout the wine-bowls stand
Brimmed: and to lonely nooks, some here, some there,
They steal, to work with men the deed of shame,
In pretext Maenad priestesses, forsooth,
But honouring Aphroditê more than Bacchus.
[tr. Way (1898)]Our own
Wives, our own sisters, from their hearths are flown
To wild and secret rites; and cluster there
High on the shadowy hills, with dance and prayer
To adore this new-made God, this Dionyse,
Whate'er he be! -- And in their companies
Deep wine-jars stand, and ever and anon
Away into the loneliness now one
Steals forth, and now a second, maid or dame,
Where love lies waiting, not of God! The flame,
They say, of Bacchios wraps them. Bacchios! Nay,
'Tis more to Aphrodite that they pray.
[tr. Murray (1902)]That our women have abandoned their homes
in fake bacchic revels, and in the deep-shaded
mountains are roaming around, honoring with dances
the new-made god Dionysus, whoever he is;
that wine-bowls are set among the sacred companies
full to the brim, and that one by one the women go crouching
into the wilderness, to serve the lechery of men --
they profess to be maenads making sacrifice,
but actually they put Aphrodite before the Bacchic god.
[tr. Kirk (1970)]Our women, I discover, have abandoned their homes on some pretence of Bacchic worship, and go gadding about in the woods on the mountain side, dancing in honour of this upstart god Dionysus, whoever he may be. They tell me, in the midst of each group of revellers stands a bowl full of wine; and the women go creeping off this way and that to lonely places and there give themselves to lecherous men, under the excuse that they are Maenad priestesses; though in their ritual Aphrodite comes before Bacchus.
[tr. Vellacott (1973)]They leave their home, desert their children
Follow the new fashion and join the Bacchae
Flee the hearth to mob the mountains -- those contain
Deep shadows of course, secret caves to hide
Lewd games for this new god -- Dionysos!
That's the holy spirit newly discovered.
Dionysos! Their ecstasy is flooded down
In brimming bowls of wine -- so much for piety!
Soused, with all the senses roused, they crawl
Into the bushes and there of course a man
Awaits them. All part of the service for for this
Mysterious deity. The hypocrisy? All they care about
Is getting serviced.
[tr. Soyinka (1973)]Our women gone, abandoning their homes,
pretending to be bacchae, massing
in the bushy mountains, this latest divinity
Dionysos (whoever he is) honouring and chorusing,
filling and setting amidst the thiasus
wine-bowls, and one by one in solitude
sneaking off to cater to male bidding, --
supposedly as sacrificial maenads,
but Aphrodite ranks before their Bacchic One.
[tr. Neuburg (1988)]Our women, I am told, have left their homes,
in a religious trance -- what travesty! --
and scamper up and down the wooded mountains, dancing
in honor of this newfangled God, Dionysus,
whoever he might be.
In the middle of each female group
of revelers, I hear,
stands a jar of wine, brimming! And that taking turns,
they steal away, one here, one there, to shady nooks,
where they satisfy the lechery of men,
pretending to be priestesses,
performing their religious duties. Ha!
That performance reeks more of Aphrodite than of Bacchus.
[tr. Cacoyannis (1982)]Our women have abandoned our homes
And, in a jacked-up frenzy of phony inspiration,
Riot in the dark mountains,
Honoring this upstart god, Dionysos --
Whatever he is -- dancing in his chorus.
Full jugs of wine stand in their midst
And each woman slinks off
To the wilderness to serve male lust,
Pretending they are praying priestesses,
But Aphrodite leads them, not Bacchus.
[tr. Blessington (1993)]Our women have abandoned their homes
for the sham revelries of Bacchus
frisking about on the dark-shadowed mountains
honoring with their dances the latest god, Dionysius, whoever he is.
They've set up their mixing bowls brimming with wine
amidst their cult gatherings, and each lady slinks off in a different direction
to some secluded wilderness to service the lusts of men.
They pretend to be maenads performing sacrifices
but in reality they rank Aphrodite's pleasures before Bacchus!
[tr. Esposito (1998)]These women of ours have left their homes
and run away to the dark mountains, pretending
to be Bacchants. It's this brand-new god,
Dionysus, whoever that is; they're dancing for him!
They gather in throngs around full bowls
of wine; then one by one they sneak away
to lonely places where they sleep with men.
Priestesses they call themselves! Maenads!
It's Aphrodite they put first, not Bacchus.
[tr. Woodruff (1999)]Women leave
Our houses for bogus revels (“Bakkhic” indeed!),
Dashing through the dark shade of mountain forests
To honor with their dancing this new god,
Dionysos -- whoever he may be --
And right in their midst they set full bowls of wine,
And slink into the thickets to meet men there,
Saying they are maenads sacrificing
When they really rank Aphrodite first,
Over Bakkhos!
[tr. Gibbons/Segal (2000)]The women have left our homes in fictitious ecstatic rites and flit about on the thick-shaded mountains, honoring the new god Dionysus, whoever he is, with their dancing. They set up full wine bowls in the middle of their assembles and sneak off, one here, one there, to tryst in private with men. The pretext for all of this is that they are maenads, performing their rites, but they hold Aphrodite in higher regard than the bacchic god.
[tr. Kovacs (2002)]I hear our women have flown from their proper place in the home -- dancing about in the shadowy hills in sham ecstasy for this newfound Dionysus! And these wine-befuddled women slink into the darkness, drawn by the sirens of lust. Fine high priestesses of the new god! They seem to make more worship of Aphrodite than of Bacchus!
[tr. Rao/Wolf (2004)]I heard that our women have left their homes and gone off to the mountains dancing the Bacchic dances! Some new, young god! Utter rubbish! There they are, placing great tubs full of wine in the centre of their group, in the middle of nowhere and off they go, one here, another there, rolling around with any man they come across and giving the excuse that they are maenads; but what are they doing? Serving Dionysos? No way! They’re serving Aphrodite!
[tr. Theodoridis (2005)]The women have left us, abandoning their homes in
phony Bacchic worship and that they gad about on
the bushy mountaintops; that this "new" god Dio-
nysus, whoever he really is, is honoured in their dances,
and that they set the sacred wine-bowls, fill'd, in the
midst of the thiasoi, each slinking off her sep'rate
way to serve males' hot lust in the woods, pre-
tending to be Maenads sacrificing; and so
they place Aphrodite on top of Bacchus.
[tr. Valerie (2005)]... women leaving home
to go to silly Bacchic rituals,
cavorting there in mountain shadows,
with dances honoring some upstart god,
this Dionysus, whoever he may be. Mixing bowls
in the middle of their meetings filled with wine,
they creep off one by one to lonsely spots
to have sex with men, claiming they're Maenads
busy worshipping. But they rank Aphrodite,
goddess of sexual desire, ahead of Bacchus.
[tr. Johnston (2008), l. 272ff]Women have deserted their homes for these
fraudulent rites -- up in the woods and mountains,
dancing to celebrate some new god --
Dionysus, whoever he is.
Drink is at the bottom of it all.
Huge bowls stand in their midst, I'm told,
brimming with wine, and one by one the women
slip into the shadows to satisfy the lusts of men.
They say they are priestesses, sworn to Bacchus,
but it's clearly Aphrodite they adore.
[tr. Robertson (2014)]Women have forsaken their homes. It’s a front, it’s a fake, a false Bacchic rite, an excuse for them to cavort in the mountain’s shade, dancing to honor this "new god" Dionysus.
Whoever that is. Whoever he really is.
I hear they’ve got casks of wine up there, full to the brim, just sitting there in the midst of their frolicking. And that they sneak off into secluded corners, servicing men, excusing it as a sacred thing, a Maenad’s ritual.
If it is a ritual, it’s to Aphrodite, not this Bacchus of theirs.
[tr. Pauly (2019)]How our women
had run off
to celebrate
perferse rites
in the mountains,
roaming about with this
brand new god, Dionysus --
whoever he is.
Everywhere
in the midst of their revels
stand full wine bowls.
And women slink off
one by one
to copulate
with any man
who happens by.
They pretend to be Maenads, priestesses.
It's Aphrodite,
not Bacchus,
they worship.
[tr. Behr/Foster (2019)]Our women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with khoroi this new daimōn Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that each woman, flying to secrecy in different directions, yields to the embraces of men, on the pretext that they are Maenads worshipping. They consider Aphrodite of greater priority than Dionysus.
[tr. Buckley/Sens/Nagy (2020)]
I am content to be one of the multitude of Christians who do not care much about the doctrine of the Trinity or the historical truth of the gospels. Both as a scientist and as a religious person, I am accustomed to living with uncertainty. Science is exciting because it is full of unsolved mysteries, and religion is exciting for the same reason.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
Sharing the food is to me more important than arguing about beliefs. Jesus, according to the gospels, thought so too.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
One of the great but less famous heroes of World War Two was Andre Trocme, the Protestant pastor of the village of Le Chambon sur Lignon in France, which sheltered and saved the lives of five thousand Jews under the noses of the Gestapo. Forty years later Pierre Sauvage, one of the Jews who was saved, recorded the story of the village in a magnificent documentary film with the title, “Weapons of the Spirit”. The villagers proved that civil disobedience and passive resistance could be effective weapons, even against Hitler. Their religion gave them the courage and the discipline to stand firm. Progress in religion means that, as time goes on, religion more and more takes the side of the victims against the oppressors.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” Templeton Prize acceptance speech, Washington National Cathedral (9 May 2000)
(Source)
Unreason is now ascendant in the United States — in our schools, in our courts, and in each branch of the federal government. Only 28 percent of Americans believe in evolution; 68 percent believe in Satan. Ignorance in this degree, concentrated in both the head and belly of a lumbering superpower, is now a problem for the entire world.
Sam Harris (b. 1967) American author, philosopher, neuroscientist
“The Politics of Ignorance,” Huffington Post (2 Aug 2005)
(Source)
We have no right to prejudice another in his civil enjoiments because he is of another church. If any man err from the right way, it is his own misfortune, no injury to thee; nor therefore art thou to punish him in the things of this life because thou supposeth he will be miserable in that which is to come — on the contrary accdg to the spirit of the gospel, charity, bounty, liberality is due to him.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Essay (1776-10), “Notes on Religion” (fragment)
(Source)
Labeled by Jefferson "Scraps Early in the Revolution."
If it makes you more comfortable, you could simply think of it as a metaphor. Religions are, by definition, metaphors, after all: God is a dream, a hope, a woman, an ironist, a father, a city, a house of many rooms, a watchmaker who left his prize chronometer in the desert, someone who loves you — even, perhaps, against all evidence, a celestial being whose only interest is to make sure your football team, army, business, or marriage thrives, prospers and triumphs over all opposition.
Religions are places to stand and look and act, vantage points from which to view the world.Neil Gaiman (b. 1960) British author, screenwriter, fabulist
American Gods, Part 3, ch. 18 (2001)
(Source)
Science and religion are two human enterprises sharing many features. They share these features also with other enterprises such as art, literature and music. The most salient features of all these enterprises are discipline and diversity. Discipline to submerge the individual fantasy in a greater whole. Diversity to give scope to the infinite variety of human souls and temperaments. Without discipline there can be no greatness. Without diversity there can be no freedom. Greatness for the enterprise, freedom for the individual — these are the two themes, contrasting but not incompatible, that make up the history of science and the history of religion.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
Infinite in All Directions, Part 1, ch. 1 “In Praise of Diversity” (1988)
(Source)
Based on a lecture on "Science and Religion," National Conference of Catholic Bishops, Detroit (Sep 1986).
The benevolent and sublime reformer [Jesus] of that religion [Judaism] has told us only that god is good and perfect, but has not defined him. I am therefore of his theology, believing that we have neither words nor ideas adequate to that definition. and if we could all, after his example, leave the subject as undefinable, we should all be of one sect, doers of good & eschewers of evil. No doctrines of his lead to schism.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1819-06-25) to Ezra Styles Ely
(Source)
Civilization, let me tell you what it is. First the soldier, then the merchant, then the priest, then the lawyer. The merchant hires the soldier and priest to conquer the country for him. First the soldier, he is a murderer; then the priest, he is a liar; then the merchant, he is a thief; and they all bring in the lawyer to make their laws and defend their deeds, and there you have your civilization!
Katherine Anne Porter (1890-1980) American journalist, essayist, author, political activist [b. Callie Russell Porter]
Ship of Fools, Part 2 [Hansen] (1962)
(Source)
Were I to be the founder of a new sect, I would call them Apriarians, and after the example of the bee, advise them to extract the honey of every sect. My fundamental principle would be the reverse of Calvin’s, that we are to be saved by our good works which are within our power, and not by our faith which is not within our power.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1819-05-15) to Thomas B. Parker
(Source)
Although I never found a church where I felt completely at home again, I made a new home in the world. I renewed my membership in the priesthood of all believers, who may not have as much power as we would like, but whose consolation prize is the freedom to meet God after work, well away from all centers of religious command, wherever God shows up.
Barbara Brown Taylor (b. 1951) American minister, academic, author
Leaving Church: A Memoir of Faith, Part 2 (2006)
(Source)
I’d be more willing to accept religion, even though I don’t believe in it, if I thought it made people nicer to each other, but I don’t think it does.
Andy Rooney (1919-2011) American journalist, commentator, author
Sincerely, Andy Rooney, Part 15 “Faith in Reason” (1999)
(Source)
From a 1989 letter he wrote to his children about religion.
Besides justifying the transfer of wealth to kleptocrats, institutionalized religion brings two other important benefits to centralized societies. First, shared ideology or religion helps solve the problem of how unrelated individuals are able to live together without killing each other — by providing them with a bond not based on kinship. Second, it gives people a motive, other than genetic self-interest, for sacrificing their lives on behalf of others.
Jared Diamond (b. 1937) American geographer, historian, ornithologist, author
Guns, Germs, and Steel, ch. 14 (1997)
(Source)
But much I fear, that when this great truth shall be re-established, its votaries will fall into the fatal error of fabricating formulas of creed and confessions of faith, the engines which so soon destroyed the religion of Jesus, and made of Christendom a mere Aceldama; that they will give up morals for mysteries, and Jesus for Plato. How much wiser are the Quakers, who, agreeing in the fundamental doctrines of the gospel, schismatize about no mysteries, and, keeping within the pale of common sense, suffer no speculative differences of opinion, any more than of feature, to impair the love of their brethren. Be this the wisdom of Unitarians, this the holy mantle which shall cover within its charitable circumference all who believe in one God, and who love their neighbor!
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1822-06-26) to Benjamin Waterhouse
(Source)
I love to see a Man zealous in a good Matter, and especially when his Zeal shews it self for advancing Morality, and promoting the Happiness of Mankind: But when I find the Instruments he works with are Racks and Gibbets, Gallies and Dungeons; when he imprisons Mens Persons, confiscates their Estates, ruins their Families, and burns the Body to save the Soul, I cannot stick to pronounce of such a one, that (whatever he may think of his Faith and Religion) his Faith is vain, and his Religion unprofitable.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-10-02), The Spectator, No. 185
(Source)
A religious man is a person who holds God and man in one thought at one time, at all times, who suffers in himself harm done to others, whose greatest passion is compassion, whose greatest strength is love and defiance of despair.
Abraham Joshua Heschel (1907-1972) Polish-American rabbi, theologian, philosopher
“What Ecumenism Is” (1963)
(Source)
Collected in Susanna Heschel, ed., Moral Grandeur and Spiritual Audacity (1996). In other essays in the book, he uses the first clause ("a person who holds God and man in one thought, at one time, at all times") as a definition of a "prophet."
We are told by some of the Jewish Rabbins, that the first Murder was occasioned by a religious Controversy; and if we had the whole History of Zeal from the Days of Cain to our own Times, we should see it filled with so many Scenes of Slaughter and Bloodshed, as would make a wise Man very careful how he suffers himself to be actuated by such a Principle, when it only regards Matters of Opinion and Speculation.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-10-02), The Spectator, No. 185
(Source)
Of publishing a book on religion, my dear Sir, I never had an idea. I should as soon think of writing for the reformation of Bedlam, as of the world of religious sects. Of these there must be, at least, ten thousand, every individual of every one of which believes all wrong but his own. To undertake to bring them all right, would be like undertaking, single-handed, to fell the forests of America.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Letter (1815-01-29) to Charles Clay
(Source)
There is nothing in which Men more deceive themselves than in what the World calls Zeal. There are so many Passions which hide themselves under it, and so many Mischiefs arising from it, that some have gone so far as to say it would have been for the Benefit of Mankind if it had never been reckoned in the Catalogue of Virtues. It is certain, where it is once Laudable and Prudential, it is an hundred times Criminal and Erroneous; nor can it be otherwise, if we consider that it operates with equal Violence in all Religions, however opposite they may be to one another, and in all the Subdivisions of each Religion in particular.
Joseph Addison (1672-1719) English essayist, poet, statesman
Essay (1711-10-02), The Spectator, No. 185
(Source)
I agree with you likewise in your wishes to keep religion and government independent of each Other. Were it possible for St. Paul to rise from his grave at the present juncture, he would say to the Clergy who are now so active in settling the political Affairs of the World. “Cease from your political labors your kingdom is not of this World. Read my Epistles. In no part of them will you perceive me aiming to depose a pagan Emperor, or to place a Christian upon a throne. Christianity disdains to receive Support from human Governments. From this, it derives its preeminence over all the religions that ever have, or ever Shall exist in the World. Human Governments may receive Support from Christianity but it must be only from the love of justice, and peace which it is calculated to produce in the minds of men. By promoting these, and all the Other Christian Virtues by your precepts, and example, you will much sooner overthrow errors of all kind, and establish our pure and holy religion in the World, than by aiming to produce by your preaching, or pamphlets any change in the political state of mankind.”
Benjamin Rush (1746-1813) American physician, writer, educator, humanitarian
Letter to Thomas Jefferson (6 Oct 1800)
(Source)
The Church of the Interdependency and other religions found their places of worship jammed, as the faithful, the newly faithful and the not-actually-at-all-faithful-but-this-is-some-weird-shit-and-I’m-hedging-my-bets came in and, depending on experience, prayed, meditated or wondered what it was exactly they were supposed to do now that they were there.
To me, good works are more important than theology. We all know that religion has been historically, and still is today, a cause of great evil as well as great good in human affairs. We have seen terrible wars and terrible persecutions conducted in the name of religion. We have also seen large numbers of people inspired by religion to lives of heroic virtue, bringing education and medical care to the poor, helping to abolish slavery and spread peace among nations. Religion amplifies the good and evil tendencies of individual souls. Religion will always remain a powerful force in the history of our species. To me, the meaning of progress in religion is simply this, that as we move from the past to the future the good works inspired by religion should more and more prevail over the evil.
Freeman Dyson (1923-2020) English-American theoretical physicist, mathematician, futurist
“Progress in Religion,” speech accepting the Templeton Prize, Washington National Cathedral (9 May 2000)
(Source)
When will the churches learn that intolerance, personal or ecclesiastical, is an evidence of weakness? The confident can afford to be calm and kindly; only the fearful must defame and exclude.
Harry Emerson Fosdick (1878-1969) American clergyman, author, teacher
“Tolerance,” sec. 3, Adventurous Religion (1926)
(Source)
Once divested of missionary virus, the cult of our gods gives no offense. It would be a peaceful age if this were recognized, and religion, Christian, communist or any other, were to rely on practice and not on conversion for her growth.
Freya Stark (1893-1993) Franco-British explorer, travel writer [Freya Madeline Stark]
Ionia: A Quest, ch. 17 (1954)
(Source)
Miss Manners does not subscribe to the notion that merely being present and respectful, when someone else practices their religion, is tantamount to endorsing that religion.
Judith Martin (b. 1938) American author, journalist, etiquette expert [a.k.a. Miss Manners]
Twitter (2011-12-29)
(Source)
To suffer the civil magistrate to intrude his powers into the field of opinion and to restrain the profession or propagation of principles, on the supposition of their ill tendency, is a dangerous fallacy, which at once destroys all religious liberty, because he being of course judge of that tendency, will make his opinions the rule of judgment, and approve or condemn the sentiments of others only as they shall square with or differ from his own.
Thomas Jefferson (1743-1826) American political philosopher, polymath, statesman, US President (1801-09)
Document (1776-06-18), “Virginia Statute for Religious Freedom,” Preamble (enacted 1786-01-16)
(Source)
When religion and politics travel in the same cart, the riders believe nothing can stand in their way. Their movements become headlong — faster and faster and faster. They put aside all thoughts of obstacles and forget the precipice does not show itself to the man in a blind rush until it’s too late.
Frank Herbert (1920-1986) American writer
Dune, Book 3 “The Prophet” (1965)
(Source)
Jessica, quoting a Bene Gesserit proverb.
In Appendix 2, there is reference to another Bene Gesserit teaching: "When religion and politics ride the same cart, when that cart is driven by a living holy man (baraka), nothing can stand in their path."
All through history in every culture we’ve had to make up mythology to explain death to ourselves and to explain life to ourselves.
Ray Bradbury (1920-2012) American writer, futurist, fabulist
“The Fantasy Makers: A Conversation with Ray Bradbury and Chuck Jones,” Interview by Mary Harrington Hall, Psychology Today (Apr 1968)
(Source)
The garb of religion is the best cloak for power.
William Hazlitt (1778-1830) English writer
“On the Clerical Character,” Conclusion (7 Feb 1818)
(Source)
One of the things he deplored about the loss of religion, it meant that people elevated politics into a religious faith and that was dangerous.
P. D. James (1920-2014) British mystery writer [Phyllis Dorothy James White]
“Mortal Consequences,” A Taste for Death (1986)
(Source)
Where is it written that if you don’t like religion you are somehow disqualified from being a legitimate American? What was Mark Twain, a Russian?
Hendrik Hertzberg (b. 1943) American journalist, editor, speech writer, political commentator
“Antidisestablishmentarianism,” The New Republic (1985-09-16)
(Source)
Reprinted in Politics: Observations and Arguments, 1966-2004 (2005). Responding to a speech from William Bennett, Secretary of Education, about liberals having an "aversion to religion," thus requiring government promotion of "Judeo-Christian tradition."
True character arises from a deeper well than religion. It is the internalization of moral principles of a society, augmented by those tenets personally chosen by the individual, strong enough to endure through trials of solitude and adversity. The principles are fitted together into what we call integrity, literally the integrated self, wherein personal decisions feel good and true. Character is in turn the enduring source of virtue. It stands by itself and excites admiration in others. It is not obedience to authority, and while it is often consistent with and reinforced by religious belief, it is not piety.
E. O. Wilson (1929-2021) American biologist, naturalist, writer [Edward Osborne Wilson]
Consilience: The Unity of Knowledge, ch. 11 “Ethics and Religion” (1998)
(Source)
Both Christianity and alcohol have the power to convince us that what we previously thought deficient in ourselves and the world does not require attention; both weaken our resolve to garden our problems; both deny us the chance to fulfilment.
Alain de Botton (b. 1969) Swiss-British author
The Consolations of Philosophy, ch. 6 “Consolation for Difficulties” (sec. 19) (2000)
(Source)
Sometimes attributed to, but actually summarizing, Friedrich Nietzsche, who himself wrote of "the two great European narcotics, alcohol and Christianity" (Twilight of the Idols, "Things the Germans Lack" (sec. 2) (1888) [tr. Ludovici]).
All religions are ultimately cargo cults. Adherents perform required rituals, follow specific rules, and expect to be supernaturally gifted with desired rewards — long life, honor, wisdom, children, good health, wealth, victory over opponents, immortality after death, any desired rewards.
By force you can make hypocrites — men who will agree with you from the teeth out, and in their hearts hate you. We want no more hypocrites. We have enough in every community. And how are you going to keep from having more? By having the air free, — by wiping from your statute books such miserable and infamous laws as this.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Speech to the Jury, Trial of C. B. Reynolds for Blasphemy, Morristown, New Jersey (May 1887)
(Source)
The radical novelty of modern science lies precisely in the rejection of the belief, which is at the heart of all popular religion, that the forces which move the stars and atoms are contingent upon the preferences of the human heart.
Walter Lippmann (1889-1974) American journalist and author
A Preface to Morals, Part 1, ch. 7 (1929)
(Source)
It is no defense of superstition and pseudoscience to say that it brings solace and comfort to people, and that therefore we “elitists” should not claim to know better and to take it away from the less sophisticated. If solace and comfort are how we judge the worth of something, then consider that tobacco brings solace and comfort to smokers; alcohol brings it to drinkers; drugs of all kinds bring it to addicts; the fall of cards and the run of horses bring it to gamblers; cruelty and violence bring it to sociopaths. Judge by solace and comfort only and there is no behavior we ought to interfere with.
Isaac Asimov (1920-1992) Russian-American author, polymath, biochemist
“The Never-ending Fight,” The Humanist (Mar/Apr 1989)
(Source)
Jesus was not brought down by atheism and anarchy. He was brought down by law and order allied with religion, which is always a deadly mix. Beware of those who claim to know the mind of God and who are prepared to use force, if necessary, to make others conform. Beware of those who cannot tell God’s will from their own. Temple police are always a bad sign. When chaplains start wearing guns and hanging out at the sheriff’s office, watch out. Someone is about to have no king but Caesar.
Barbara Brown Taylor (b. 1951) American minister, academic, author
“The Perfect Mirror,” Christian Century (18-25 Mar 1998)
(Source)
‘But people, the ordinary faithful, are offended by crude comic blasphemies,’ voices are raised to tell me. Yes indeed. But what of my religion? I am a lover of truth, a worshipper of freedom, a celebrant at the altar of language and purity and tolerance. That is my religion, and every day I am sorely, grossly, heinously and deeply offended, wounded, mortified and injured by a thousand different blasphemies against it. When the fundamental canons of truth, honesty, compassion and decency are hourly assaulted by fatuous bishops, pompous, illiberal and ignorant priests, politicians and prelates, sanctimonious censors, self-appointed moralists and busy-bodies, what recourse of ancient laws have I? None whatever. Nor would I ask for any. For unlike these blistering imbeciles my belief in my religion is strong and I know that lies will always fail and indecency and intolerance will always perish.
Stephen Fry (b. 1957) British actor, writer, comedian
“Trefusis Blasphemes,” Loose Ends, BBC Radio 4 (1986)
(Source)
Reprinted in Paperweight (1992).
I don’t have much truck with the “religion is the cause of most of our wars” school of thought because that is manifestly done by mad, manipulative and power-hungry men who cloak their ambition in God.
Terry Pratchett (1948-2015) English author
“I create gods all the time — now I think one might exist,” Daily Mail (21 Jun 2008)
(Source)
We make religion a drudgery, a grind, a slavery when it should be a revelry, a festival, an everlasting song.
Frank W. Boreham (1871-1959) Anglo-Australian preacher
The Drums of Dawn, “The Tower of Babel” (1933)
(Source)
Art and Religion are, then, two roads by which men escape from circumstance to ecstasy.
There is a rumour going around that I have found god. I think is unlikely because I have enough difficulty finding my keys, and there is empirical evidence that they exist.
Terry Pratchett (1948-2015) English author
“I create gods all the time — now I think one might exist,” Daily Mail (21 Jun 2008)
(Source)
I hold it blasphemy to say that a man ought not to fight against authority: there is no great religion and no great freedom that has not done it, in the beginning.
George Eliot (1819-1880) English novelist [pseud. of Mary Ann Evans]
Felix Holt, the Radical, ch. 46 (1866)
(Source)
No one gets upset about the belief that rocks fall down as opposed to up, because all sane people can see it with their own eyes. Not so for the belief that babies are born with original sin or that God exists in three persons or that Ali was the second-most divinely inspired man after Muhammad. When people organize their lives around these beliefs, and then learn of other people who seem to be doing just fine without them — or worse, who credibly rebut them — they are in danger of looking like fools. Since one cannot defend a belief based on faith by persuading skeptics it is true, the faithful are apt to react to unbelief with rage, and may try to eliminate that affront to everything that makes their lives meaningful.
Steven Pinker (b. 1954) Canadian-American cognitive psychologist, linguist, author
The Better Angels of Our Nature, ch. 4 (2011)
(Source)
If every trace of any single religion were wiped out and nothing were passed on, it would never be created exactly that way again. There might be some other nonsense in its place, but not that exact nonsense. If all of science were wiped out, it would still be true and someone would find a way to figure it all out again.
Penn Jillette (b. 1955) American stage magician, actor, musician, author
“Passing Down the Joy of Not Collecting Stamps,” God, No!: Signs You May Already Be an Atheist and Other Magical Tales (2011)
(Source)
And I’ve always said, you know, that I don’t respect people that don’t proselytize. I don’t respect that at all. If you believe that there’s a heaven and hell, and people could be going to hell — or not getting eternal life, or whatever — and you think that, “Well, it’s not really worth tellin’ ’em this, because it would make it socially awkward.” And atheists who think that people shouldn’t proselytize, “Just leave me alone. Keep your religion to yourself.” How much do you have to hate somebody to not proselytize? How much do you have to hate somebody to believe that everlasting life is possible and not tell them that?
I mean, if I believe, beyond a shadow of a doubt, that a truck was coming at you and you didn’t believe it, that a truck was bearing down on you, there’s a certain point where I tackle you — and this is more important than that.
Penn Jillette (b. 1955) American stage magician, actor, musician, author
“A Gift of a Bible,” Penn Says, ep. 192 (9 Dec 2008)
(Source)
The idea of God that I absorbed was that it would be wonderful if He existed: We needed Him desperately but had not seen Him in many thousands of years.
The danger of religious faith is that it allows otherwise normal human beings to reap the fruits of madness and consider them holy.
Sam Harris (b. 1967) American author, philosopher, neuroscientist
The End of Faith (2004)
When theology erodes and organization crumbles, when the institutional framework of religion begins to break up, the search for a direct experience which people can feel to be religious facilitates the rise of cults.
Daniel Bell (1919-2011) American sociologist, writer, editor, academic
“Religion in the Sixties,” Social Research (Fall 1971)
(Source)
It is difficult to pronounce on the opinion of the ministers of our Church as a body: one portion of them, by far the least informed, protests against anything which can advance the honour and the interests of science, because, in their limited and mistaken view, science is adverse to religion. This is not the place to argue that great question. It is sufficient to remark, that the best-informed and most enlightened men of all creeds and pursuits, agree that truth can never damage truth, and that every truth is allied indissolubly by chains more or less circuitous with all other truths; whilst error, at every step we make in its diffusion, becomes not only wider apart and more discordant from all truths, but has also the additional chance of destruction from all rival errors.
Charles Babbage (1791-1871) English mathematician, computer pioneer, philosopher
The Exposition of 1851: Views Of The Industry, The Science, and the Government Of England, ch. 17 (1851)
(Source)
Where religions fail, cults appear.
Daniel Bell (1919-2011) American sociologist, writer, editor, academic
The Cultural Contradictions of Capitalism, ch. 4 (1976)
Artists and scientists realize that no solution is ever final, but that each new creative step points the way to the next artistic or scientific problem. In contrast, those who embrace religious revelations and delusional systems tend to see them as unshakeable and permanent.
Anthony Storr (1920-2001) English psychiatrist and author
Feet of Clay: Saints, Sinners and Madmen, Introduction (1996)
(Source)
But when you frequent places of public worship, as I would have you go to all the different ones you meet with, remember that, however erroneous, they are none of them objects of laughter and ridicule. Honest error is to be pitied, not ridiculed. The object of all the public worships in the world is the same; it is that great eternal Being who created everything. The different manners of worship are by no means subjects of ridicule. Each sect thinks its own the best; and I know no infallible judge, in this world, to decide which is the best.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #141 (16 Feb 1748)
(Source)
Religious believers of the world, you are free to continue to debate the simple, narrow question that divides you from atheists, but you have no right, in so doing, to treat the Humanists of the world with contempt. You owe them a deep debt of gratitude, for not only have they shed much light on a naturally dark world but they have very probably helped civilize your own specific religion.
Steve Allen (1922-2000) American composer, entertainer, and wit.
Vulgarians at the Gate (2001)
(Source)
Every man’s reason is, and must be, his guide; and I may as well expect that every man should be of my size and complexion, as that he should reason just as I do. Every man seeks for truth; but God only knows who has found it. It is, therefore, as unjust to persecute as it is absurd to ridicule people for those several opinions which they cannot help entertaining upon the conviction of their reason.
Lord Chesterfield (1694-1773) English statesman, wit [Philip Dormer Stanhope]
Letter to his son, #126 (21 Sep 1747)
(Source)
Speaking of religious beliefs.
I would rather be defeated than make capital out of my religion.
James A. Garfield (1831-1881) US President (1881), lawyer, lay preacher, educator
Speech, Chatauqua (1 Apr 1880)
(Source)
It is now quite lawful for a Catholic woman to avoid pregnancy by a resort to mathematics, though she is still forbidden to resort to physics and chemistry.
H. L. Mencken (1880-1956) American writer and journalist [Henry Lewis Mencken]
Minority Report, ch. 62 (1956)
(Source)
Regarding the Pope allowing the "rhythm" method of contraception.
Each party abuses the other; the profane and the infidel believe both sides, and enjoy the fray; the reputation of religion in general suffers, and its enemies are ready to say, not what was said in the primitive times, Behold how these Christians love one another, — but, Mark how these Christians HATE one another! Indeed, when religious people quarrel about religion, or hungry people about their victuals, it looks as if they had not much of either among them.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Jane Mecom (23 Feb 1769)
(Source)
On the vociferous denominational debate in America over whether a new bishop should be sent from the Church of England to the Colonies.
He who knows one, knows none.
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
“The Science of Religion,” Lecture 1, Royal Institution (19 Feb 1870), Lectures on the Science of Religion (1872)
(Source)
Regarding religion, paraphrasing Goethe on language ("He who knows one language, knows none").
I had been religiously educated as a Presbyterian; and tho’ some of the Dogmas of that Persuasion, such as the Eternal Decrees of God, Election, Reprobation, &c. appear’d to me unintelligible, others doubtful, & I early absented myself from the Public Assemblies of the Sect, Sunday being my Studying-Day, I never was without some religious Principles; I never doubted, for instance, the Existence of the Deity, that he made the World, & govern’d it by his Providence; that the most acceptable Service of God was the doing Good to Man; that our Souls are immortal; and that all Crime will be punished & Virtue rewarded either here or hereafter; these I esteem’d the Essentials of every Religion, and being to be found in all the Religions we had in our Country I respected them all, tho’ with different degrees of Respect as I found them more or less mix’d with other Articles which without any Tendency to inspire, promote or confirm Morality, serv’d principally to divide us & make us unfriendly to one another.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Autobiography, Part 2 (1785)
(Source)
Whether listening to the shrieks of the Shaman sorcerers of Tatary, or to the odes of Pindar, or to the sacred songs of Paul Gerhard; whether looking at the pagodas of China, or the Parthenon of Athens, or the cathedral of Cologne; whether reading the sacred books of the Buddhists, of the Jews, or of those who worship God in spirit and in truth, we ought to be able to say, like the Emperor Maximilian, “Homo sum, humani nihil a me alienum puto;” or, translating his words somewhat freely, “I am a man; nothing pertaining to man I deem foreign to myself.”
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, “Lecture on the Vedas” (1866)
(Source)
It is necessary that we too should see the beam in our own eyes, and learn to distinguish between the Christianity of the nineteenth century and the religion of Christ. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the world and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists.
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, Preface (1866)
(Source)
If we look back into history for the character of the present sects in Christianity, we shall find few that have not in their turns been persecutors, and complainers of persecution. The primitive Christians thought persecution extremely wrong in the Pagans, but practised it on one another. The first Protestants of the Church of England blamed persecution in the Romish Church, but practised it against the Puritans. These found it wrong in the bishops, but fell into the same practice themselves, both here and in New England.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter in The London Packet (3 Jun 1772)
(Source)
Newton and Descartes started to try and prove that God existed in the same way as they would try and prove something in the laboratory or with their mathematics … And when you try and mix science and religion you get bad science and bad religion. The two are doing two different things. … Science can give you a diagnosis of cancer. It can even cure your disease, but it cannot touch your grief and disappointment, nor can it help you to die well.
Karen Armstrong (b. 1944) British author, comparative religion scholar
“The Reason of Faith,” Interview with Michael Brunton, Ode (Sep-Oct 2009)
(Source)
In religions which have lost their creative spark, the gods eventually become no more than poetic motifs or ornaments for decorating human solitude and walls.
If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i.e. without a constant return to its fountain-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers from the mere fact of its being breathed.
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, Preface (1866)
(Source)
The worship of God is a Duty; the hearing and reading of Sermons may be useful; but, if Men rest in Hearing and Praying, as too many do, it is as if a Tree should Value itself on being water’d and putting forth Leaves, tho’ it never produc’d any Fruit.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Joseph Huey (6 Jun 1753)
(Source)
A lot of the arguments about religion going on at the moment spring from a rather inept understanding of religious truth. Our notion changed during the early modern period when we became convinced that the only path to any kind of truth was reason. That works beautifully for science but doesn’t work so well for the humanities. Religion is really an art form and a struggle to find value and meaning amid the ghastly tragedy of human life.
Karen Armstrong (b. 1944) British author, comparative religion scholar
“The Reason of Faith,” Interview with Michael Brunton, Ode (Sep-Oct 2009)
(Source)
The position which believers and unbelievers occupy with regard to their various forms of faith is very much the same all over the world. The difficulties which trouble us, have troubled the hearts and minds of men as far back as we can trace the beginnings of religious life. The great problems touching the relation of the Finite to the Infinite, of the human mind as the recipient, and of the Divine Spirit as the source of truth, are old problems indeed; and while watching their appearance in different countries, and their treatment under varying circumstances, we shall be able, I believe, to profit ourselves, both by the errors which others committed before us, and by the truth which they discovered. We shall know the rocks that threaten every religion in this changing and shifting world of ours, and having watched many a storm of religious controversy and many a shipwreck in distant seas, we shall face with greater calmness and prudence the troubled waters at home.
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, Vol. 1, Preface (1866)
(Source)
The evangelist was preaching “sin and redemption,” the infinite grace of God and His pardon for human frailty. He was very much in earnest, and he meant well, but Jurgis, as he listened, found his soul filled with hatred. What did he know about sin and suffering — with his smooth, black coat and his neatly starched collar, his body warm, and his belly full, and money in his pocket — and lecturing men who were struggling for their lives, men at the death grapple with the demon powers of hunger and cold! — This, of course, was unfair; but Jurgis felt that these men were out of touch with the life they discussed, that they were unfitted to solve its problems; nay, they themselves were part of the problem — they were part of the order established that was crushing men down and beating them! They were of the triumphant and insolent possessors; they had a hall, and a fire, and food and clothing and money, and so they might preach to hungry men, and the hungry men must be humble and listen! They were trying to save their souls — and who but a fool could fail to see that all that was the matter with their souls was that they had not been able to get a decent existence for their bodies?
Upton Sinclair (1878-1968) American writer, journalist, activist, politician
The Jungle, ch. 23 (1906)
(Source)
The Faith you mention has doubtless its use in the World. I do not desire to see it diminished, nor would I endeavour to lessen it in any Man. But I wish it were more productive of good Works, than I have generally seen it: I mean real good Works, Works of Kindness, Charity, Mercy, and Publick Spirit; not Holiday-keeping, Sermon-Reading or Hearing; performing Church Ceremonies, or making long Prayers, filled with Flatteries and Compliments, despis’d even by wise Men, and much less capable of pleasing the Deity.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Joseph Huey (6 Jun 1753)
(Source)
Which is it? Is man one of God’s blunders? Or is God one of man’s blunders?
[Wie? ist der Mensch nur ein Fehlgriff Gottes? Oder Gott nur ein Fehlgriff des Menschen?]
Friedrich Nietzsche (1844-1900) German philosopher and poet
Twilight of the Idols [Die Götzen-Dämmerung], “Apophthegms and Darts [Sprüche und Pfeile]” #7 (1889)
Alt. trans.:
- "How is it? Is man only a mistake of God? Or God only a mistake of man? --" [tr. Common (1896)]
- "What? Is man just one of God's mistakes? Or is God just one of man's? --" [tr. Large (1998),"Maxims and Barbs"]
- "What? Is man just God's mistake? Or is God just man's mistake?" [tr. Norman (2005), "Arrows and Epigrams"]
- "What? Is man merely a mistake of God's? Or God merely a mistake of man's?" [tr. Hollingdale (1968)]
- "Which is it? Is man only a blunder of God? Or is God only a blunder of man?" [tr. Ludovici (1911), "Maxims and Missiles"]
The one and only test of a valid religious idea, doctrinal statement, spiritual experience, or devotional practice was that it must lead directly to practical compassion. If your understanding of the divine made you kinder, more empathetic, and impelled you to express this sympathy in concrete acts of loving-kindness, this was good theology. But if your notion of God made you unkind, belligerent, cruel, or self-righteous, or if it led you to kill in God’s name, it was bad theology. Compassion was the litmus test for the prophets of Israel, for the rabbis of the Talmud, for Jesus, for Paul, and for Muhammad, not to mention Confucius, Lao-tsu, the Buddha, or the sages of the Upanishads.
Karen Armstrong (b. 1944) British author, comparative religion scholar
The Spiral Staircase: My Climb Out of Darkness (2004)
(Source)
He must be a man of little faith, who would fear to subject his own religion to the same critical tests to which the historian subjects all other religions. We need not surely crave a tender or merciful treatment for that faith which we hold to be the only true one. We should rather challenge it for the severest tests and trials, as the sailor would for the good ship to which he trusts his own life, and the lives of those who are dear to him. In the Science of Religion, we can decline no comparisons, nor claim any immunities for Christianity, as little as the missionary can, when wrestling with the subtle Brahmin, or the fanatical Mussulman, or the plain speaking Zulu.
Max Müller (1823-1900) German-British philologist, Orientalist, religious studies founder
Chips from a German Workshop, vol. 1, Preface (1866)
(Source)
Compassion is not a popular virtue. Very often when I talk to religious people, and mention how important it is that compassion is the key, that it’s the sine qua non of religion, people look kind of balked, and stubborn sometimes, as much to say, “What’s the point of having religion if you can’t disapprove of other people?”
Karen Armstrong (b. 1944) British author, comparative religion scholar
NOW Interview with Bill Moyers, PBS (1 Mar 2002)
(Source)
I think vital Religion has always suffer’d, when Orthodoxy is more regarded than Virtue. And the Scripture assures me, that at the last Day, we shall not be examin’d what we thought, but what we did; and our Recommendation will not be that we said Lord, Lord, but that we did GOOD to our Fellow Creatures.
Benjamin Franklin (1706-1790) American statesman, scientist, philosopher, aphorist
Letter to Josiah and Abiah Franklin (13 Apr 1738)
(Source)
His parents. Franklin cites Matt. 26 in the letter, but it should be Matt. 25:31-46.
There are some forms of religion that must make God weep. There are some forms of religion that are bad, just as there’s bad cooking or bad art or bad sex, you have bad religion too. Religion that has concentrated on egotism, that’s concentrated on belligerence rather than compassion.
Karen Armstrong (b. 1944) British author, comparative religion scholar
NOW Interview with Bill Moyers, PBS (1 Mar 2002)
(Source)
Night poured over the desert. It came suddenly, in purple. In the clear air, the stars drilled down out of the sky, reminding any thoughtful watcher that it is in the deserts and high places that religions are generated. When men see nothing but bottomless infinity over their heads they have always had a driving and desperate urge to find someone to put in the way.
It is tiresome to keep hearing that the Bible is “the best-selling book” of all time, as though the fact that many people buy it indicates that they read it, understand it or follow it.
Sydney J. Harris (1917-1986) Anglo-American columnist, journalist, author
For the Time Being (1972)
(Source)
It ain’t those parts of the Bible that I can’t understand that bother me, it is the parts that I do understand.
Mark Twain (1835-1910) American writer [pseud. of Samuel Clemens]
(Spurious)
This is not found in any of Twain's printed works, and the first version of it appeared in 1915, after Twain's death. The folksy use of "ain't" doesn't show up until the mid-1970s. For more discussion, see here.
“My thoughts are not your thoughts. For as high as the heavens are the above the earth, so are my thoughts above your thoughts, my ways above your ways.” It should be written over every preacher’s pulpit. […] Because so often we think that God’s ways are our ways. God’s thoughts are our thoughts. And we created God in our own image and likeness saying, “God approves of this. God forbids that. God desires the other.” […] This is where some of the worst atrocities of religion have come from. Because people have used this to give a sacred seal of a divine approval to some of their worst hatreds, loathings, and fears.
Karen Armstrong (b. 1944) British author, comparative religion scholar
NOW Interview with Bill Moyers, PBS (1 Mar 2002)
(Source)
Quoting Isaiah 55:8.
In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: “All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine.” Jesus, as we know, answered and said “Get thee behind me, Satan!” And he really meant it; he would have nothing to do with worldly glory, with “temporal power;” he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had “all things in common, except women;” they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil.
But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus’ church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world’s greatest religion.
Upton Sinclair (1878-1968) American writer, journalist, activist, politician
The Profits of Religion, Book Seven “The Church of the Social Revolution” (1917)
(Source)
Many people believe that they are attracted by God, or by Nature, when they are only repelled by man.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
More Lay Thoughts of a Dean, Part 4, ch. 1 (1931)
To become a popular religion, it is only necessary for a superstition to enslave a philosophy.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“The Idea of Progress”, Romanes Lecture, Oxford (27 May 1920)
(Source)
The supreme crime of the church to-day is that everywhere and in all its operations and influences it is on the side of sloth of mind; that it banishes brains, it sanctifies stupidity, it canonizes incompetence.
Upton Sinclair (1878-1968) American writer, journalist, activist, politician
The Profits of Religion, Book Two: “The Church of Good Society,” “The Canonization of Incompetence” (1917)
(Source)
The first thing brought forth by the study of any religion, ancient or modern, is that it is based upon Fear, born of it, fed by it — and that it cultivates the source from which its nourishment is derived.
Upton Sinclair (1878-1968) American writer, journalist, activist, politician
The Profits of Religion, Book 1 “The Church of Conquerors,” “The Great Fear” (1917)
(Source)
No matter what the belief, if it had modestly said, “This is our best thought, go on, think farther!” then we could have smoothly outgrown our early errors and long since have developed a religion such as would have kept pace with an advancing world. But we were made to believe and not allowed to think. We were told to obey, rather than to experiment and investigate.
Charlotte Perkins Gilman (1860-1935) American sociologist, writer, reformer, feminist
His Religion and Hers, ch. 10 (1923)
It is as absurd to argue men, as to torture them, into believing.
John Henry Newman (1801-1890) English prelate, Catholic Cardinal, theologian
“The Usurpations of Reason,” Sermon, Oxford, England (11 Dec 1831)
(Source)
The philosophical historian must admit that all the changes which the Catholic Church has undergone — its concessions to Pagan superstition, its secular power, its ruthless extirpation of rebels against its authority, its steadily growing centralisation and autocracy — were forced upon it in the struggle for existence. Those who wish that Church history had been different are wishing the impossible, or wishing that the Church had perished. But this argument is not valid as a defence of a divine institution. It is rather a merciless exposure of what happens, and must happen, to a great idea when it is enslaved by an institution of its own creation. The political organisation which has grown up round the idea ends by strangling it, and continues to fight for its own preservation by the methods which govern the policy of all other political organisations –force, fraud, and accommodation.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Institutionalism and Mysticism” (1914), Outspoken Essays: First Series (1914)
(Source)
The reason ours is a creedless faith is because we have a theory about Creation and our theory — unlike that of most religious traditions — is that Creation is too grand, too glorious, too complex and too mysterious to be captured in any narrow creed or reflected in any single metaphor. It is exactly because we so cherish the world in all its multi-hued grandeur that we resist the temptation to see it through only one lens. Our conviction is that we will come a little closer to the truth about the world — and certainly be more receptive to its splendour if we set a variety of vehicles to apprehend it: all the world’s great religious traditions, for example, but also the sciences, the secular arts, the disciplines of mysticism, and the electric touch of love.
William F. "Bill" Schulz b. 1949) American Unitarian Universalist minister and activist
Finding Time & Other Delicacies (1992)
(Source)
Human psychology has a near-universal tendency to let belief be colored by desire.
Richard Dawkins (b. 1941) English ethologist, evolutionary biologist, author
The God Delusion (2006)
I love being with people. But I need a script, a role, something that will help me overcome my fears of rejection and shame. Most religions and belief systems provide a blueprint for some sort of community. And the religion’s leaders model a way of being. For example, in my book Choke, a character enacts his own death and resurrection every night — as does the narrator in Fight Club. Here’s Jesus, allowing himself to look terrible in front of his peers. That’s the biggest purpose of religious gathering: permission to look terrible in public.
Chuck Palahniuk (b. 1962) American novelist and freelance journalist
“Those burnt tongue moments–Chuck Palahniuk in interview”, Interview by Andrew Lawless, Three Monkeys (May 2005)
(Source)
With St. Paul it is quite different. He is a saint without a luminous halo. His personal characteristics are too distinct and too human to make idealisation easy. For this reason he has never been the object of popular devotion. Shadowy figures like St. Joseph and St. Anne have been divinised and surrounded with picturesque legends; but St. Paul has been spared the honour or the ignominy of being coaxed and wheedled by the piety of paganised Christianity. No tender fairy-tales are attached to his cult; he remains for us what he was in the flesh. It is even possible to feel an active dislike for him.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“St. Paul” (1914), Outspoken Essays: First Series (1914)
(Source)
Every sect is a moral check on its neighbour. Competition is as wholesome in religion as in commerce.
Walter Savage Landor (1775–1864) English writer and poet
Imaginary Conversations, “Dialogues of Literary Men,” ch. 29 “Martin and Jack” (1824-29)
(Source)
There are a score of great religions in the world, each with scores or hundreds of sects, each with its priestly orders, its complicated creed and ritual, its heavens and hells. Each has its thousands or millions or hundreds of millions of “true believers”; each damns all the others with more or less heartiness — and each is a mighty fortress of Graft.
Upton Sinclair (1878-1968) American writer, journalist, activist, politician
The Profits of Religion, Book 1 “The Church of Conquerors,” “The Priestly Lie” (1917)
(Source)
The craving for signs and wonders — that broad road which attracts so many converts and wins so rapid a success — leads religion at last to its destruction, as Christ seems to have warned His own disciples.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Roman Catholic Modernism” (1909), Outspoken Essays: First Series (1911)
(Source)
And so these men of Indostan
Disputed loud and long,
Each in his own opinion
Exceeding stiff and strong.
Though each was partly in the right
And all were in the wrong!So oft in theologic wars,
The disputants, I ween,
Rail on in utter ignorance
Of what each other mean,
And prate about an Elephant
Not one of them has seen!John Godfrey Saxe (1816-1887) American poet and satirist
“The Blind Men and the Elephant,” st. 8 and “Moral” (c. 1861; publ. 1872)
(Source)
Saxe introduced the parable, which dates back to India (c. 500 BC) to American audiences. He wrote the poem originally against what he felt was extremism on both sides that led the the American Civil War.
When the heavy-handed dogmatist requires a categorical assent to the literal truth of the miraculous, in exactly the same sense in which physical facts are true, a tension between faith and reason cannot be avoided.
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Bishop Gore and the Church of England” (1908), Outspoken Essays: First Series (1911)
(Source)
A love of order, seemliness, and good taste has led the Anglican Church along a middle path between what a seventeenth-century divine called “the meretricious gaudiness of the Church of Rome and the squalid sluttery of fanatic conventicles.”
William Ralph Inge (1860-1954) English prelate [Dean Inge]
“Bishop Gore and the Church of England” (1908), Outspoken Essays, First Series (1919)
(Source)
The reference is to "S. P. of Cambridge," believed to be the later Bishop Simon Patrick, who published in 1662 the pamphlet "A Brief Account of the new Sect of Latitude-men," lauding "that virtuous mediocrity which our Church observes between" the alternatives quoted by Inge. Reprinted in John Dunton, The Phenix, Vol. 2, ch. 4 (1707).
I do not see in religion the mystery of the incarnation, but the mystery of the social order; religion attaches to heaven an idea of equality that stops the rich from being massacred by the poor.
[Quant à moi, je ne vois pas dans la religion le mystère de l’incarnation, mais le mystère de l’ordre social; elle rattache au ciel une idée d’égalité qui empêche que le riche ne soit massacré par le pauvre.]
Napoleon Bonaparte (1769-1821) French emperor, military leader
Statement (4 Mar 1806)
(Source)
Quoted in Opinions de Napoléon sur divers sujets de politique et d'administration, recueillies par un membre de son conseil d'état (1833).
Human beings are more alike than unalike. There’s no real mystique. Every human being, every Jew, Christian, back-slider, Muslim, Shintoist, Zen Buddhist, atheist, agnostic, every human being wants a nice place to live, a good place for the children to go to school, healthy children, somebody to love, the courage, the unmitigated gall, to accept love in return, some place to relax on Saturday or Sunday night, and some place to experience their God.
Maya Angelou (1928-2014) American poet, memoirist, activist [b. Marguerite Ann Johnson]
“The Art of Fiction,” Paris Review, #116, Interview with George Plimpton (1990)
(Source)
A similar passage, from a speech at Ohio Dominican College (9 Dec 1993): "Humans are wonderfully different and marvelously alike. Human being are more alike than unalike. Whether in Paris, Texas, or Paris, France, we all want to have good jobs where we are needed and respected and paid just a little more than we deserve. We want healthy children, safe streets, to be loved and have the unmitigated gall to accept love. If we are religious, we want a place to perpetuate God. If not, we want a good lecture every once in a while. And everyone wants someplace to party on Saturday nights."
If conversion to Christianity makes no improvements in a man’s outward actions — if he continues to be just as snobbish or spiteful or envious or ambitious as he was before — then I think we must suspect that his “conversion” was largely imaginary; and after one’s original conversion, every time one thinks one has made an advance, that is the test to apply. Fine feelings, new insights, greater interest in “religion” mean nothing unless they make our actual behavior better.
C. S. Lewis (1898-1963) English writer, literary scholar, lay theologian [Clive Staples Lewis]
Mere Christianity, ch. 10 “Nice People or New Men” (1952)
(Source)
But your spiritual teachers caution you against enquiry — tell you not to read certain books; not to listen to certain people; to beware of profane learning; to submit your reason, and to receive their doctrines for truths. Such advice renders them suspicious counsellors. By their own creed, you hold your reason from their God. Go! ask them why he gave it.
Frances "Fanny" Wright (1795-1852) Scottish-American writer, lecturer, social reformer
A Course of Popular Lectures, Lecture 3 “Of the more Important Divisions and Essential Parts of Knowledge” (1829)
(Source)
I endorse it. I think it was correct. Contrary to what many have said, it sought to outlaw neither prayer nor belief in god. In a pluralistic society such as ours, who is to determine what prayer shall be spoken and by whom? Legally, constitutionally or otherwise, the state certainly has no such right.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Playboy interview (Jan 1965)
(Source)
On the U.S. Supreme Court's decision to ban school-led prayer.
I’m working at trying to be a good Christian, and that’s serious business. It’s like trying to be a good Jew, a good Muslim, a good Buddhist, a good Shintoist, a good Zoroastrian, a good friend, a good lover, a good mother, a good buddy — it’s serious business. It’s not something where you think, Oh, I’ve got it done. I did it all day, hotdiggety. The truth is, all day long you try to do it, try to be it, and then in the evening if you’re honest and have a little courage you look at yourself and say, Hmm. I only blew it eighty-six times. Not bad.
Maya Angelou (1928-2014) American poet, memoirist, activist [b. Marguerite Ann Johnson]
“The Art of Fiction,” Paris Review, #116, Interview with George Plimpton (1990)
(Source)
My personal disillusionment with the church began when I was thrust into the leadership of the bus protest in Montgomery. I was confident that the white ministers, priests and rabbis of the South would prove strong allies in our just cause. But some became open adversaries, some cautiously shrank from the issue, and others hid behind silence. My optimism about help from the white church was shattered; and on too many occasions since, my hopes for the white church have been dashed. There are many signs that the judgment of God is upon the church as never before. Unless the early sacrificial spirit is recaptured, I am very much afraid that today’s Christian church will lose its authenticity, forfeit the loyalty of millions, and we will see the Christian church dismissed as a social club with no meaning or effectiveness for our time, as a form without substance, as salt without savor. The real tragedy, though, is not Martin Luther King’s disillusionment with the church — for I am sustained by its spiritual blessings as a minister of the gospel with a lifelong commitment: The tragedy is that in my travels, I meet young people of all races whose disenchantment with the church has soured into outright disgust.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Playboy interview (Jan 1965)
(Source)
Americans rightly think their patriotism is a sort of religion strengthened by practical service.
Alexis de Tocqueville (1805-1859) French writer, diplomat, politician
Democracy in America, Vol. 1, “Public Spirit of the Townships of New England” (1835)
(Source)
Alt. trans.: "For in the United States it is believed, and with truth, that patriotism is a kind of devotion which is strengthened by ritual observance." [tr. Reeve (1839)]
We boast our emancipation from many superstitions; but if we have broken any idols, it is through a transfer of idolatry. What have I gained, that I no longer immolate a bull to Jove or to Neptune, or a mouse to Hecate; that I do not tremble before the Eumenides, or the Catholic Purgatory, or the Calvinistic Judgment-day, — if I quake at opinion, the public opinion as we call it; or at the threat of assault, or contumely, or bad neighbors, or poverty, or mutilation, or at the rumor of revolution, or of murder? If I quake, what matters it what I quake at?
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
“Character,” Essays: Second Series (1844)
(Source)
When Christianity asks the aid of government beyond mere impartial protection, it denies itself. Its laws are divine, and not human. Its essential interests lie beyond the reach and range of human governments. United with government, religion never rises above the merest superstition; united with religion, government never rises above the merest despotism; and all history shows us that the more widely and completely they are separated, the better it is for both.
John Welch (1805-1891) American politician, jurist
Board of Education of Cincinnati v. Minor, Ohio Supreme Court (1872)
(Source)
It is just that all worship should be considered as one. We look on the same stars, the sky is common, the same world surrounds us. What difference does it make by what pains each seeks the truth? We cannot attain to so great a secret by one road.
[Aequum est quidquid omnes colunt, unum putari. Eadem spectamus astra, commune coelum est, idem nos munus involvit. Quid interest qua quisque prudentia verum requirat? Uno itinere no potest perveniri ad tam grande secretum.]
Quintus Aurelius Symmachus (c. 345-402) Roman statesman, orator, man of letters
“The Memorial of Symmachus, Prefect of the City” [tr. Romestin, Romestin, Duckworth (1896)]
(Source)
Petition on behalf of non-Christian Senators to Emperor Valentinian to restore the Altar of Victory to the Roman Senate.
Alt. trans.: "We gaze up at the same stars; the sky covers us all; the same universe encompasses us. Does it matter what practical system we adopt in our search for the Truth? The heart of so great a mystery cannot be reached by following one road only."
The government’s ability to enforce generally applicable prohibitions of socially harmful conduct, like its ability to carry out other aspects of public policy, “cannot depend on measuring the effects of a governmental action on a religious objector’s spiritual development.” To make an individual’s obligation to obey such a law contingent upon the law’s coincidence with his religious beliefs, except where the State’s interest is “compelling” — permitting him, by virtue of his beliefs, “to become a law unto himself” — contradicts both constitutional tradition and common sense.
Antonin Scalia (1936-2016) US Supreme Court justice
Employment Division v. Smith, 494 U.S. 872, majority opinion (1990)
(Source)
Opinion holding that the state could prohibit religious-based peyote use.
HENRY: Every subject’s duty is the king’s; but every subject’s soul is his own.
William Shakespeare (1564-1616) English dramatist and poet
Henry V, Act 4, sc. 1, l. 182ff (4.1.182-183) (1599)
(Source)
Eschewing responsibility for his soldiers dying with unconfessed sins.
There are many signs that the judgment of God is upon the church as never before. Unless the early sacrificial spirit is recaptured, I am very much afraid that today’s Christian church will lose its authenticity, forfeit the loyalty of millions, and we will see the Christian church dismissed as a social club with no meaning or effectiveness for our time, as a form without substance, as salt without savor. The real tragedy, though, is not Martin Luther King’s disillusionment with the church — for I am sustained by its spiritual blessings as a minister of the gospel with a lifelong commitment. The tragedy is that in my travels, I meet young people of all races whose disenchantment with the church has soured into outright disgust.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Playboy interview (Jan 1965)
(Source)
For some reason, the most vocal Christians among us never mention the Beatitudes. But, often with tears in their eyes, they demand that the Ten Commandments be posted in public buildings. And of course, that’s Moses, not Jesus. I haven’t heard one of them demand that the Sermon on the Mount, the Beatitudes, be posted anywhere. “Blessed are the merciful” in a courtroom? “Blessed are the peacemakers” in the Pentagon? Give me a break!
Kurt Vonnegut, Jr. (1922-2007) American novelist, journalist
A Man Without A Country, ch. 9 (2005)
(Source)
The Beatitudes (Matthew 5).
Depend upon it, as long as the church is living so much like the world, we cannot expect our children to be brought into the fold.
Dwight Lyman "D. L." Moody (1837-1899) American evangelist and publisher
God’s Good News, “Where Art Thou?” [Gen. 3:9] (1897)
(Source)
Man is so built that he cannot imagine his own death. This leads to endless invention of religions. While this conviction by no means proves immortality to be a fact, questions generated by it are overwhelmingly important. The nature of life, how ego hooks into the body, the problem of ego itself and why each ego seems to be the center of the universe, the purpose of life, the purpose of the universe — these are paramount questions, Ben; they can never be trivial. Science hasn’t solved them — and who am I to sneer at religions for trying, no matter how unconvincingly to me? Old Mumbo Jumbo may eat me yet; I can’t rule him out because he owns no fancy cathedrals. Nor can I rule out one godstruck boy leading a sex cult in an upholstered attic; he might be the Messiah. The only religious opinion I feel sure of is this: self-awareness is not just a bunch of amino acids bumping together!
Robert A. Heinlein (1907-1988) American writer
Stranger in a Strange Land, Part 4, ch. 33 [Jubal] (1961)
(Source)
In the "uncut" original version (1960): "Self-aware man is so built that he cannot believe in his own extinction ... and this automatically leads to endless invention of religions. While this involuntary conviction of immortality by no means proves immortality to be a fact, the questions generated by this conviction are overwhelmingly important ... whether we can answer them or not, or prove what answers we suspect. The nature of life, how the ego hooks into the physical body, the problem of the ego itself and why each ego seems to be the center of the universe, the purpose of life, the purpose of the universe -- these are paramount questions Ben; they can never be trivial. Science can't, or hasn't, coped with any of them -- and who am I to sneer at religions for trying to answer them, no matter how unconvincingly to me? Old Mumbo Jumbo may eat me yet; I can't rule Him out because He owns no fancy cathedrals. Nor can I rule out one godstruck boy leading a sex cult in an upholstered attic; he might be the Messiah. The only religious opinion that I feel sure of is this: self-awareness is not just a bunch of amino acids bumping together!"
Though I’ve never understood how God could expect his creatures to pick the one true religion by faith — it strikes me as a sloppy way to run a universe.
Robert A. Heinlein (1907-1988) American writer
Stranger in a Strange Land, ch. 13 [Jubal] (1961)
(Source)
In the "original uncut" edition (1960, published 1991), this is given as: "I've never been able to understand 'faith' myself, nor to see how a just God could expect his creatures to pick the one true religion out of an infinitude of false ones -- by faith alone. It strikes me as a sloppy way to run an organization, whether a universe or a smaller one."
Do not fancy, as too many do, that thou canst praise God by singing hymns to Him in church once a week, and disobeying Him all the week long. … Dost thou fancy as the heathen do, that God needs to be flattered with fine words? or that thou wilt be heard for thy much speaking, and thy vain repetitions? He asks of thee works as well as words; and more, He asks of thee works first and words after.
Charles Kingsley (1819-1875) English clergyman, historian, essayist, novelist (pseud. "Parson Lot")
The Good News of God, Sermon 4 “The Song of the Three Children (Daniel 3:16-18)” (1881)
(Source)
Isn’t it enough to see that a garden is beautiful without having to believe that there are fairies at the bottom of it too?
Douglas Adams (1952-2001) English author, humourist, screenwriter
The Hitchhiker’s Guide to the Galaxy, ch. 16 [Ford] (1979)
(Source)
Be it observed, that the most superstitious times have always been those of the most horrible crimes.
Voltaire (1694-1778) French writer [pseud. of Francois-Marie Arouet]
“Superstition,” sec. 4, Philosophical Dictionary (1764) [tr. Besterman (1971)]
(Source)
Any religion that professes to be concerned with the souls of men and is not concerned with the slums that damn them, the economic conditions that strangle them, and the social conditions that cripple them is a dry-as-dust religion. Such a religion is the kind the Marxists like to see — an opiate of the people.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)
(Source)
Certainly, otherworldly concerns have a deep and significant place in all religions worthy of the name. Any religion that is completely earthbound sells its birthright for a mess of naturalistic pottage. Religion at its best, deals not only with man’s preliminary concerns but with his inescapable ultimate concern. When religion overlooks this basic fact it is reduced to a mere ethical system in which eternity is absorbed into time and God is relegated to a sort of meaningless figment of the human imagination.
But a religion true to its nature must also be concerned about man’s social conditions. Religion deals with both earth and heaven, both time and eternity. Religion operates not only on the vertical plane but also on the horizontal. It seeks not only to integrate men with God but to integrate men with men and each man with himself.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
Stride Toward Freedom, ch. 2 “Montgomery Before the Protest” (1958)
(Source)
“There are two types of people in this world,” Pete volunteers helpfully, “those who think there are only two types of people in the world, and everybody else.” He sips his wine thoughtfully. “But the first kind don’t put it that way. They usually think in terms of the saved and the damned, with themselves sitting pretty in the lifeboat.”
Charles "Charlie" Stross (b. 1964) British writer
The Apocalypse Codex (2012)
I find I never weary of great churches. It is my favorite kind of mountain scenery. Mankind was never so happily inspired as when it made a cathedral: a thing as single and specious as a statue at first glance, and yet, on examination, as lively and interesting as a forest in detail.
Robert Louis Stevenson (1850-1894) Scottish essayist, novelist, poet
An Inland Voyage, “Noyon Cathedral” (1878)
(Source)
The most dangerous type of atheism is not theoretical atheism, but practical atheism — that’s the most dangerous type. And the world, even the church, is filled up with people who pay lip service to God and not life service. And there is always a danger that we will make it appear externally that we believe in God when internally we don’t. We say with our mouths that we believe in him, but we live with our lives like he never existed. That is the ever-present danger confronting religion. That’s a dangerous type of atheism.
Martin Luther King, Jr. (1929-1968) American clergyman, civil rights leader, social activist, preacher
“Rediscovering Lost Values,” sermon, Second Baptist Church, Detroit (28 Feb 1954)
(Source)
That little man in black there, he says women can’t have as much rights as men, ’cause Jesus Christ wasn’t a woman! Where did your Christ come from? Where did your Christ come from? From God and a woman! Man had nothing to do with Him.
Sojourner Truth (1797-1883) American abolitionist, women's rights activist [b. Isabella Baumfree]
“Ain’t I A Woman?” speech, Women’s Convention, Akron, Ohio (1851)
(Source)
[Dr. John] Campbell is a good man, a pious man. I am afraid he has not been in the inside of a church for many years; but he never passes a church without
pulling off his hat. This shews that he has good principles.Samuel Johnson (1709-1784) English writer, lexicographer, critic
Comment (1 Jul 1763)
In James Boswell, The Life of Samuel Johnson (1791).
We do not need more intellectual power, we need more moral power. We do not need more knowledge, we need more character. We do not need more government, we need more culture. We do not need more law, we need more religion. We do not need more of the things that are seen, we need more of the things that are unseen. If the foundation be firm, the foundation will stand.
Calvin Coolidge (1872-1933) American lawyer, politician, US President (1925-29)
Commencement Address, Wheaton College, Norton, Mass. (17 Jun 1921)
In effect what Luther said in 1517 was that we may appeal to a demonstrable work of God, the Bible, to override any established authority. The Scientific Revolution begins when Nicolaus Copernicus implied the bolder proposition that there is another work of God to which we may appeal even beyond this: the great work of nature. No absolute statement is allowed to be out of reach of the test, that its consequence must conform to the facts of nature.
Jacob Bronowski (1908-1974) Polish-English humanist and mathematician
Science and Human Values, Part 2 “The Habit of Truth”, §11 (1956)
Religious discord has lost her sting; the cumbrous weapons of theological warfare are antiquated: the field of politics supplies the alchymists of our times with materials of more fatal explosion, and the butchers of mankind no longer travel to another world for instruments of cruelty and destruction. Our age is too enlightened to contend upon topics, which concern only the interests of eternity; and men who hold in proper contempt all controversies about trifles, except such as inflame their own passions, have made it a common-place censure against your ancestors, that their zeal was enkindled by subjects of trivial importance; and that however aggrieved by the intolerance of others, they were alike intolerant themselves. Against these objections, your candid judgment will not require an unqualified justification; but your respect and gratitude for the founders of the State may boldly claim an ample apology. The original grounds of their separation from the church of England, were not objects of a magnitude to dissolve the bonds of communion; much less those of charity, between Christian brethren of the same essential principles.
John Quincy Adams (1767-1848) US President (1825-29)
Speech, Plymouth (22 Dec 1802)
Idiosyncratic belief systems which are shared by only a few adherents are likely to be regarded as delusional. Belief systems which may be just as irrational but which are shared by millions are called world religions. When comparing the beliefs held by psychotics with the religious beliefs held by normal people, it is impossible to say that one set of beliefs is delusional while the other is sane.
Anthony Storr (1920-2001) English psychiatrist and author
Feet of Clay: Saints, Sinners and Madmen, ch. 10 (1996)
(Source)
The test of every religious, political, or educational system is the man which it forms.
Henri-Frédéric Amiel (1821-1881) Swiss philosopher, poet, critic
Journal (17 Jun 1852) [tr. Ward (1887)]
They will have Christ for a Lord and not for a Brother. Christ preaches the greatness of man, but we hear only the greatness of Christ.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1838)
If we are devoted to the cause of humanity, we shall soon be crushed and broken-hearted, for we shall often meet with more ingratitude from men than we would from a dog; but if our motive is love to God, no ingratitude can hinder us from serving our fellow men.
Oswald Chambers (1874-1917) Scottish evangelist and teacher
“My Utmost For His Highest” (1927)
The test of a religion or philosophy is the number of things it can explain: so true it is. But the religion of our churches explains neither art not society nor history, but itself needs explanation.
Ralph Waldo Emerson (1803-1882) American essayist, lecturer, poet
Journal (1838)
But if at the Church they would give us some ale,
And a pleasant fire, our souls to regale,
We’d sing and we’d pray all the live-long day,
Nor ever once wish from the Church to stray.
… And God like a father rejoicing to see
His children as pleasant and happy as he,
Would have no more quarrel with the Devil or the barrel,
But kiss him and give him both drink and apparel.William Blake (1757-1827) English poet, mystic, artist
“The Little Vagabond,” Songs of Experience (1794)
Going to church doesn’t make you a Christian any more than going to a garage makes you an automobile.
William Ashley "Billy" Sunday (1862-1935) American athlete, evangelist, preacher
In William T. Ellis, “Billy” Sunday, The Man and his Message, ch. 12 (1914)
The truth which makes men free is for the most part the truth which men prefer not to hear.
Herbert Agar (1897-1980) American journalist and historian
A Time for Greatness, ch. 7 (1942)
Cf. John 8:32.
But how has it happened that millions of fables, tales, legends have been blended with both Jewish and Christian revelation that have made them the most bloody religion that ever existed?
John Adams (1735-1826) American lawyer, Founding Father, statesman, US President (1797-1801)
Letter to F. A. Van der Kamp (27 Dec 1816)
I doubt if there is in the world a single problem, whether social, political, or economic, which would not find ready solution if men and nations would rule their lives according to the plain teaching of the Sermon on the Mount.
Franklin Delano Roosevelt (1882-1945) American lawyer, politician, statesman, US President (1933-1945)
Letter (1938-06-15) to Rev. Daniel Poling, “Greeting to the World’s Christian Endeavor Convention in Melbourne, Australia”
(Source)
I have little confidence in any enterprise or business or investment that promises dividends only after the death of the stockholders.
Robert Green Ingersoll (1833-1899) American lawyer, agnostic, orator
Letter to the Chicago Times (27 Mar 1890)
Lady Maccon cast her hands heavenward, although there was no one up there for her to appeal to. It was an accepted fact that preternaturals had no spiritual recourse, only pragmatism. Alexia didn’t mind; the latter had often gotten her out of sticky situations, whereas the former seemed highly unreliable when one was in a bind.
Gail Carriger (b. 1976) American archaeologist, author [pen name of Tofa Borregaard]
Heartless (2011)
