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Heretics Quotes

Browse 17 quotes about Heretics.

Heretics Quotes

“If the moderns really want a simple religion of love, they must look for it in the Athanasian Creed. The truth is that the trumpet of true Christianity, the challenge of the charities and simplicities of Bethlehem or Christmas Day never rang out more arrestingly and unmistakably than in the defiance of Athanasius to the cold compromise of the Arians. It was emphatically he who really was fighting for a God of Love against a God of colourless and remote cosmic control; the God of the stoics and the agnostics. It was emphatically he who was fighting for the Holy Child against the grey deity of the Pharisees and the Sadducees. He was fighting for that very balance of beautiful interdependence and intimacy, in the very Trinity of the Divine Nature, that draws our hearts to the Trinity of the Holy Family. His dogma, if the phrase be not misunderstood, turns even God into a Holy Family.”

“It comes from history. It comes from the record of the Inquisition, persecuting heretics and torturing Jews and all that sort of stuff; and it comes from the other side, too, from the Protestants burning the Catholics. It comes from the insensate pursuit of innocent and crazy old women, and from the Puritans in America burning and hanging the witches — and it comes not only from the Christian church but also from the Taliban. Every single religion that has a monotheistic god ends up by persecuting other people and killing them because they don't accept him. Wherever you look in history, you find that. It’s still going on.”

“In a BBC broadcast in 1934, when he was a year away from finishing The General Theory, Keynes pinpointed the fundamental difference between an approach to the Depression based on frictions and imperfections and an approach based on more fundamental defects in the market system: 'On the one side were those who believe that the existing economics system is, in the long run, a self-adjusting system though with creaks and groans and jerks, and interrupted by time-lags, outside interference and mistakes ... The strength of the self-adjusting school depends on its having behind it almost the whole body of organized thinking and doctrine of the last hundred years. If the heretics on the other side of the gulf [among whom Keynes included himself] are to demolish the forces of nineteenth century orthodoxy ... they must attack them in their citadel.”

“Pastor Bates was a careful reader of theology, literature and history. He delighted especially in Gibbon's woeful treatment of Christians in The Decline and Fall of the Roman Empire, perusing the fifteenth and sixteenth chapters routinely and with glee. He enjoyed brilliant heretics as only the confidently faithful can, seeing in Gibbon the inspired rantings of a cheerleader working himself into a frenzy for a losing team, getting especially rabid come the dreaded fourth quarter, when Jesus begins running up the score.”

“One notorious apikoros named Hiwa al-Balkhi, writing in ninth-century Persia, offered two hundred awkward questions to the faithful. He drew upon himself the usual thunderous curses—'may his name be forgotten, may his bones be worn to nothing'—along with detailed refutations and denunciations by Abraham ibn Ezra and others. These exciting anathemas, of course, ensured that his worrying 'questions' would remain current for as long as the Orthodox commentaries would be read. In this way, rather as when Maimonides says that the Messiah will come but that 'he may tarry,' Jewishness contrives irony at its own expense. If there is one characteristic of Jews that I admire, it is that irony is seldom if ever wasted on them.”

“I was always wild territory buried below manicured lawns and once I had ripped pretty flowers from the careful parts of me unearthed keening once I left the whole damn thing open to the sky I touched a place in me too Wild to ever pull weeds again or water plastic grass again or prop the baby tree with sticks again or call my soul cultivated again I was never going down that way”

“The case of the general talk of "progress" is, indeed, an extreme one. As enunciated today, "progress" is simply a comparative of which we have not settled the superlative. We meet every ideal of religion, patriotism, beauty, or brute pleasure with the alternative ideal of progress—that is to say, we meet every proposal of getting something that we know about, with an alternative proposal of getting a great deal more of nobody knows what.”