Quotes About Religion

Very well, you possess free will; but now you must use your free will to enslave yourself to God and to us.

I begin to see', he said to Virginia Woolf in 1934, 'that our generation -yours & mine… owed a great deal to our fathers' religion. And the young… who are brought up without it, will never get so much out of life. They're trivial: like dogs in their lusts. We had the best of both worlds. We destroyed Xty & yet had its benefits.

God expects from men something more than at such times, and that it were much to be wished for the credit of their religion as well as the satisfaction of their conscience that their Easter devotions would in some measure come up to their Easter dress.

After all, if Satan could put words into Muhammad's mouth once, and make him think they were revelations from Allah, who is to say that Satan did not use Muhammad as his mouthpiece on other occasions?

Obama and Islam By Robert Spencer and David Horowitz

The Jews have earned Allah's anger by rejecting Muhammad (2:90), and the Christians have gone astray by holding to the divinity of Christ (5:72).

An Infidel, as far as the Koran is concerned, is anyone who refuses to submit to Allah as the one true god and to recognize Muhammad as his prophet.

Mohamed Akram, explained that the Brotherhood "must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and 'sabotaging' its miserable house by their hands and the hands of the believers so that it is eliminated and Allah's religion is made victorious over all other religions."5

Muhammad vs. Jesus "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven." Jesus (Matthew 5:11) "And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter." Qur'an 2:191

It's hard to stay away from religion when you mess with acid.

In Bede's account, the "English people" derived their special significance from their conversion. Their Germanic ancestors, who worshipped several deities, such as Woden, were the longest-lasting pagan peoples in the former Roman Empire. Yet during the 200 years following Augustine's arrival they went from being pagan to being Christian. This is because conversion began at the top, with kings, queens and warriors.

Jesus said: 'Lay not up for yourselves treasure upon earth', 'Love not the world nor the things of the world', 'Woe unto you that are rich--it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven.' Yet all these self-styled'Followers' of Christ made the accumulation of money the principal business of their lives.

Nevertheless, family gods in general held their ground, as did rural gods, right up to the period when government became Christian. In the early fifth century, in his commentaries on Isaiah (57), St Jerome bears witness to what he saw in Rome several years before. Like Tertullian in his De idololatria, he deplores the fact that nowhere escaped paganism. No sooner had one crossed the threshold of a house than one saw the idols of the domestic Lares, 'as they say!

After being the jealous custodians of the 'auspices', the patricians had had to share them with the plebeians. In 304 BC, the aedile Cn. Flavius made public the 'Fasti' or pontifical calendar and the secrets of civil law, which were linked with religion. Correspondingly, around 300 BC, the Ogulnian law granted the plebeians access to the augurship and priesthood.

It irked St Augustine (CG, 6, 4, 1-2) that Varro put human affairs before divine ones, for - the Latin antiquary explained - cities had existed before religious institutions, 'as the artist exists before the picture and the architect before the building'. Such an attitude was typical of a Roman, for whom religion was not a matter of personal devotion, but concerned a collective interest.

The first eastern religion was imported into Rome very officially, with the agreement of the Senate, after consultation of the Sibylline Books. In 205 Bc, after a new and more serious outbreak of showers of stones (hail?), customarily expiated by a sacrificial novena, the Books were believed to indicate that the interminable war with Carthage would end in victory if the 'Idaean Mother' was transferred from Pessinus to Rome (Liv., 29, 11, 4-5).

This was a religion of small groups, certain caverns being incapable of holding more than ten or twelve participants. Bound by an oath which repeated the handshake (dextrarum junctio) uniting the god of light with the Daystar, the Mithraists knew and helped one another like the brothers of a Masonic lodge. As soon as one community expanded, another was organised rather than exceed the right measure of intimacy.

In these temples was celebrated the anniversary (natalis) of their dedication (today we would say their 'inauguration').

it was impossible to imagine a religion that was distinct from civic-mindedness, and therefore a clergy marginal to the Republic. Members of the big colleges (pontiffs, augurs and the chief priest himself) were elected by the people

You see, some non-Catholic friends of mine have questioned the depth of my faith because of the fact that I have a good education.

In poetry a certain faith in the impossible,…as in religion a like faith in the inscrutable, must have a place[;]

Saying that you are moral because you believe in a god is like saying you are an economist because you play monopoly.

Traditional religion's dogma of selflessness is essentially an externalization of the individual's voice and therefore has a powerful negative influence on behavior. The haranguing voice of the fundamentalist minister castigating sinners and urging them to seek redemption directly resembles the self-critical "voices" of the members of his congregation.

Memang, seperti di Indonesia, daripada dilemparkan ke dalam keranjang sampah sejarah, ketidaksetaraan kelas berinteraksi dengan identitas-identitas nonkelas untuk memberi kehidupan baru kepada pembagian-pembagian etnis dan agama.