A Quote by Larry Graham
Pastoral theology and care helps people look deeper at the intersection between their inherited religious traditions and their current life situations. From this vantage point, religious traditions can be reinterpreted in a manner that assists healing, corrects distortions, and expands vision.
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Religious traditions can be reinterpreted in a manner that assists healing, corrects distortions, and expands vision.
The separation of church and state is extremely important to any of us who holds to the original traditions of our nation. . . . To change these traditions . . . would be harmful to our whole attitude of tolerance in the religious area. If we look at situations which have arisen in the past in Europe and other world areas, I think we will see the reason why it is wise to hold to our early traditions.
I love studying different religions. For me, learning and drawing from the different religious traditions is essential to being a good public servant. And the connections between our various religious traditions become our public ethic; they tie us together.
Religion is important for humanity, but it should evolve with humanity. The first priority is to establish and develop the principle of pluralism in all religious traditions. If we, the religious leaders, cultivate a sincere pluralistic attitude, then everything will be more simple. It is good that most religious leaders are at least beginning to recognize other traditions, even though they may not approve of them. The next step is to accept that the idea of propagating religion is outdated. It no longer suits the times.
[Tibet] is a small country based on religious principle, religious traditions. It never wanted any conquest.
I hope all of you will inherit and carry forward the fine traditions of China's religious circle in patriotism and religious piety and in upholding peace.
Conservative faith traditions argue rightly for strict religious protections in the law so that churches, synagogues and mosques aren't forced to perform ceremonies inconsistent with their religious teachings.
Tantra is non-dogmatic, in the sense that we don't care about the sensual world; we don't care about other religious traditions. To not care doesn't mean that we don't learn.
Throughout the history of medicine, including the shamanic healing traditions, the Greek tradition of Asclepius, Aristotle and Hippocrates, and the folk and religious healers, the imagination has been used to diagnose disease.
The point for me is people who are atheists or are coming from different religious traditions; they are coming from their own sources and specific roots. We should analyze these.
Our moral, religious, and political traditions are united in their respect for the dignity of human life.
One odd thing about the current debate between religious people and atheists is that the participants don't seem to care that they entirely fail to communicate with the other side. They therefore have no account of why the religious or the atheists believe what they do, except that they are stupid or deluded. I think philosophers should try and make sense of their disputes with their opponents as far as possible without treating them as idiots. This applies to the religious participants in the debate as much as to the atheists.
Remarkable is the greater openness of the Catholic Church towards people of other religious traditions and persuasions. The development has not been without problems, since some people have resisted it and others have pushed openness beyond the desirable point.
I think the important thing to learn is that we can retain a sentimental loyalty to the cultural and literary traditions of, say, Judaism, Anglicanism or Islam, and even participate in religious rituals such as marriages and funerals, without buying into the supernatural beliefs that historically went along with those traditions. We can give up belief in God while not losing touch with a treasured heritage.
My belief is that the various religious traditions have great potential to increase compassion, the sense of caring for one another, and the spirit of reconciliation. However, I believe that a human being, without religious faith, can be a very good person - sincere, a good heart, having a sense of concern for others - without belief in a particular religious faith.
There is a fundamental spiritual quality to gratitude that transcends religious traditions. Gratitude is a universal human experience that can seem to be either a random occurrence of grace or a chosen attitude to create a better experience of life; in many ways it contains elements of both. Grateful people sense that they are not separated from others or from God; this recognition of unity with all things brings a deep sense of gratefulness, whether we are religious or not.
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