A Quote by Larry Hurtado
I think that Rodney Stark studies of new religious movements in the modern world give us some insights into the kinds of questions that we can ask about early Christianity.
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I think Rodney Stark makes a substantial contribution to the study of early Christianity in posing the kinds of questions that he pursues (which reflect his social-science background).
I think that Rodney Stark puts his foot wrong on some things where he simply wasn't sufficiently current on scholarly developments.
I think always what happens when you ask men questions on the red carpet, it's always based on what projects they're working on, whatever they're about, rather than this, 'Give us little tips for all of us women'... because we're all the same. Questions should just be more individual.
I think the history of the world suggests if one studies the Romans, and one studies the early Greeks, and one studies the history of the world, they all eventually falter if they don't come back to the basic aspect of integrity and honor and feelings of love one for another.
Art can end up answering questions or asking questions. But when it's not connected to actual movements, it doesn't ask the right questions.
Religion is a valid inquiry; whether society accepts it or rejects it, it doesn't matter. Man is a religious animal and is going to remain that way. Religion is something natural. To ask from where you come is relevant; to ask, 'Who am I?' is going to remain relevant always. But the modern mind has created a climate of atheism so you cannot ask such questions. If you ask, people laugh. If you talk about such things, people feel bored If you start inquiring in these ways, people think you are slipping out of your sanity. Religion is no longer a welcome inquiry.
It's an ironic thing about being an immigrant kid, growing up - 'cause I grew up in the UK and went to a British boarding school and we would go to chapel every Sunday morning. And we'd actually have religious studies and religious studies means Christian studies where you study the Bible.
We have entered a new and different world-richly interconnected and radically multicentric-in which the traditional holders of power have to move over and make room for new stakeholders, new players, and new leaders of many kinds. Nobody in Charge, drawing on the learnings of a wise and widely experienced public executive, offers some priceless insights into how things have changed, where they are now, and where we may be going next in this bewildering terrain.
I think my books give people a language to have a conversation about God that's not religious. There isn't enough new literature that brings the conversation of God into a modern context. I love the Bible, but in the West we've analyzed it until it fits into a structure of control. We need more new stories. We need different ways of looking at things, and I think it's coming.
I'm struck by how impressively John Elliott assimilated new work on early modern England and colonial America, as well as keeping abreast with his own Hispanic studies, so as to write his recent 'Empires of the Atlantic World.'
Each of us carries within us a worldview, a set of assumptions about how the world works - what some call a paradigm - that forms the very questions we allow ourselves to ask, and determines our view of future possibilities.
Some people think that movements, such as the movements in ballet, are a higher cultural expression, whereas some are just dirt. I think it is elitist to think that a trained movement is more acceptable than untrained and possibly unrehearsed movements.
Wonder is very important, because if we never wondered, we would never get to the point of asking questions. Yet wonder may lead people to write poetry or to paint pictures or to pray, as well as to ask the kinds of questions about the world and themselves that can be answered by science.
THE NINETEENTH CENTURY SPREAD OF CHRISTIANITY WAS DUE PRIMARILY TO A NEW BURST OF RELIGIOUS LIFE EMANATING FROM THE CHRISTIAN IMPULSE. . . . NEVER IN ANY CORRESPONDING LENGTH OF TIME HAD THE CHRISTIAN IMPULSE GIVEN RISE TO SO MANY NEW MOVEMENTS. NEVER HAD IT HAD QUITE SO GREAT AN EFFECT UPON WESTERN EUROPEAN PEOPLES. IT WAS FROM THIS ABOUNDING VIGOR THAT THERE ISSUED THE MISSIONARY ENTERPRISE WHICH DURING THE NINETEENTH CENTURY SO AUGMENTED THE NUMERICAL STRENGTH AND THE INFLUENCE OF CHRISTIANITY.
The modern world is not evil; in some ways the modern world is far too good. It is full of wild and wasted virtues. When a religious scheme is shattered (as Christianity was shattered at the Reformation), it is not merely the vices that are let loose. The vices are, indeed, let loose, and they wander and do damage. But the virtues are let loose also; and the virtues wander more wildly, and the virtues do more terrible damage. The modern world is full of the old Christian virtues gone mad. The virtues have gone mad because they have been isolated from each other and are wandering alone.
The basic drive behind real philosophy is curiosity about the world, not interest in the writings of philosophers. Each of us emerges from the preconsciousness of babyhood and simply finds himself here, in it, in the world. That experience alone astonishes some people. What is all this - what is the world? And what are we? From the beginning of humanity some have been under a compulsion to ask these questions, and have felt a craving for the answers. This is what is really meant by any such phrase as 'mankind's need for metaphysics.'
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