A Quote by Daniel Dennett
Whereas religions may serve a benign purpose by letting many people feel comfortable with the level of morality they themselves can attain, no religion holds its member to the high standards of moral responsibility that the secular world of science and medicine does!
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Many people conceive of religion as something apart from everyday affairs of the world. They think of it in terms of ceremony or ritual or sermons and often it strikes them as being dull or not particularly interesting. Religion may be described in many ways. I like to think of it as a medicine, a healing medicine for the mind.
An important advance in the life of a people is the transformation of the religion of fear into the moral religion. But one must avoid the prejudice that regards the religions of primitive peoples as pure fear religions and those of the civilized races as pure moral religions. All are mixed forms, though the moral element predominates in the higher levels of social life. Common to all these types is the anthropomorphic character of the idea of God.
The word religion literally means, in Latin, to link or bind together; and despite the vast variation in the world's religions, Wilson shows that religions always serve to coordinate and orient people's behavior toward each other and toward the group as a whole, sometimes for the purpose of competing with other groups.
I'm not against religion in the sense that I feel I can't tolerate it, but I think written into the rubric of religion is the certainty of its own truth. And since there are 6,000 religions currently on the face of the earth, they can't all be right. And only the secular spirit can guarantee those freedoms and it's the secular spirit that they contest.
Whatever efforts one may make, one must revert to the realization that religion is the real basis of morality; religion is the real and perceptible purpose within us, which alone, can turn aside our attention from things. ... The science of morality can no more teach human beings to be honest, in all the magnificence of this word, than geometry can teach one how to draw.
The only religion that can satisfy today's ideal is a religion that will give consecration to life, and direction to human endeavor, inspire men with faith in themselves, dedicate them to high moral purpose, and give them the strength to live through their failures, and to face with high courage their supreme tragedies.
It should not be strange that the values cherished by all the three major religions are the same, since they originate from a common source. For example, Islam, the predominant religion in the Middle East, accepts as an integral part of its religious teachings both the Old and the New Testaments. If this commonality of moral traditions among the world's major religions does not say something about the universality of religion, it does say something about the universality of mankind.
Angels appear to transcend all cultures, races, and systems. They are a part of human history and civilization, sometimes at the forefront, other times in the shadows, but they are always there. They don't belong to any one particular religion, although many modern people try to associate them with Christianity, Judaism, and Islam. No one religion holds total responsibility for the belief in angels. In truth, these religions only support the existence of angels, they didn't create them.
All religions are not the same. All religions do not point to God. All religions do not say that all religions are the same. At the heart of every religion is an uncompromising commitment to a particular way of defining who God is or is not and accordingly, of defining life's purpose.
Anyone who claims that all religions are the same betrays not only an ignorance of all religions but also a caricatured view of even the best-known ones. Every religion at its core is exclusive.
It's a common perception that science and religion are mutually exclusive. But there are many scientists who would consider themselves to be spiritual people. Not only that, but in the case of climate change - a scientific issue with strong moral implications and difficult decisions to be made - it's essential to connect the science to our values. And for many of us, our values come from our faith.
Evolution is promoted by its practitioners as more than mere science. Evolution is promulgated as an ideology, a secular religion - a full-fledged alternative to Christianity, with meaning and morality. I am an ardent evolutionist and an ex-Christian, but I must admit that in this one complaint - ...and Mr. Gish is but one of many to make it - the literalists are absolutely right. Evolution is a religion. This was true of evolution in the beginning, and it is true of evolution today.
The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions.
For people raised and programmed on the patriarchal religions of today, religions that affect even the most secular aspects of our society, perhaps there remains a lingering, almost innate memory of sacred shrines and temples tended by priestesses who served in the religion of the original supreme deity. In the beginning, people prayed to the Creatress of Life, the Mistress of Heaven. At the very dawn of religion, God was a woman. Do you remember?
It is the part of a Christian to take care of his own body for the very purpose that, by its soundness and wellbeing, he may be enabled to labour, and to acquire and preserve property, for the aid of those who are in want, that thus the stronger member may serve the weaker member, and we may be children of God, and busy for one another, bearing one another's burdens, and so fulfiling the law of Christ.
My version of relativism is pluralistic and attributes functions to morality that in combination with human nature place limits on what could count as a true morality. Unlike many other relativists, I do not hold that people are subject to a morality because they all belong to a certain group. That is, I don't hold that being a member of a group makes one's subject to some set of generally accepted norms. What is true is that others around us teach us morality and moral language, so they inevitably influence us.
I actually consider myself as totally privileged to be able to serve science and medicine in a global fashion, because science and medicine know no boundaries.
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