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Religious Studies Quotes

Browse 34 quotes about Religious Studies.

Religious Studies Quotes

“Interfaith Sonnet Not every christian is a good human, But every good human is a christian. Not every muslim is a good human, But every good human is a muslim. Not every jew is a good human, But every good human is a jew. Not every hindu is a good human, But every good human is a hindu. Not every buddhist is a good human, But every good human is a buddhist. Not every humanist is a good human, But every good human is a humanist. Goodness is universal, vessels may vary. Some call it water, some agua, some pani.”

“It doesn't matter whether you are muslim, christian, jew or atheist. It doesn't matter whether you are black, white, brown or martian. If you have love in your heart and kindness in your hands, then you are human. But if your existence is anemic of love and kindness, then no matter how human you look, and how many Sundays and Fridays you spend at the church or the mosque, you ain't no human.”

“Thus Speaks God (The Sonnet) Ik onkar, satnaam, Porque, yo soy insan. Aham bismillahsmi, Çünkü, benim adım vicdan. Sarva dharman parityajya, Giving up all national grave, Nos haremos vessels of verdad, Rise we shall as sapiens brave. Divinidad está en cada cultura, But no culture is pure divinity. Human divided is human undivine, Hatelessness is civilized divinity. Thus speaks God in tongue beyond tongues. One vessel isn't enough to contain my neurons.”

“Walter Mignolo terms and articulates _critical cosmopolitanism, juxtaposing it with globalization, which is a process of "the homogeneity of the planet from above––economically, politically and culturally." Although _globalization from below_ is to counter _globalization from above_ from the experience and perspective of those who suffer from the consequences of _globalization from above_, cosmopolitanism differs, according to Mignolo, form these two types of globalization. Mignolo defines globalization as 'a set of designs to manage the world,' and cosmopolitanism as 'a set of projects toward planetary conviviality”

“Whenever one comes to the the table for interreligous dialogue, there is what I would call an _ecumenical taboo_ that one has to comply with. The ecumenical taboo_ does not exist in a written document, but people tend to practice it around the dialogue table. One should not raise, for instance, such questions as gender justice, sexual orientation issues, religious constructions of the other, multiple forms of violence in a religious community, or religious cooperation with neo/imperialism. each religion has its own _history of sin_ that has justified and perpetuated oppression and exclusion of certain groups of people through its own religious teaching, doctrine, and practice. In order to be _nice_ and _tolerant_ to one another, interreligious dialogue has not challenged the fundamental issues of injustice that a particular religion has practiced, justified, and perpetuated in various ways. I do not disregard that most ecumenists have based interreligious dialogue on a politics of tolerance, and this has played a significant role in easing the antagonism between religions, at least among the leaders of established religions. However, we should ground an authentic ecumenism and theology of religion in a _politics of affirmation and transformation, rather than a politics of tolerance_.”

“The specific sufferings of Jesus do not amount to redemption: rather, redemption is wrought through the uniqueness of the person who suffered and the perfect charity for which, in which and by which he suffered. The uniqueness of the suffering of Christ, then, lies in the pro knobs, which is bound to the freedom through which the Son endures “every human suffering” on account of love. To say that Jesus endured “every human suffering” does not mean that he specifically suffered every thing that every person ever did or could suffer, but the he “sums up” in this Passion the suffering so fate world, mystically including them in his own suffering and recapitulating them in the form of perfect love. The whole weight of this psychological and physical dereliction of humanity is, in Christ, suffered and sorrowed now within God himself, in the sense that the human sufferings of Christ are “one” with the divine filial relation that constitutes his unity with the Father.”

“Keep your belief if you must, but keep it as belief, not as truth - that is, keep it only, and only, as a personal truth, and not a supreme truth. Contrary to tradition, this doesn't make your truth inferior to that of others, instead this seemingly simple behavior of the human mind paves the way for an actual world of peace - a world where more personal truths can coexist in harmony without belittling each other.”

“Lord I am willing to walk with you, take my hand.”

“To illustrate the nature of this theandric reciprocity, Thomas invokes, as an example, the physical touch of Jesus’s hand: “he wrought divine things humanly, as when he healed the leper with a touch.” The touch of a human being is not in itself miraculous, and even in Jesus this human action is not humanly healing. The miraculous fact of the healing power of this human touch, rather, as Reginald Garrigou-Lagrange puts it, “proceeds from God as the principal cause and from Christ’s human nature as the instrumental cause.” Jesus works divine things humanly. More ultimately, Jesus wills the divine will of salvation humanly. And so he wills theandrically in the sense that what he wills has an “infinite value” that “derives from the divine suppositum that is the agent which operates”. The deifying effects of the Incarnation are thus contingent on the theandric fact of the interpenetrating unity of divine-human operations.”

“If theology is to contribute anything good to the world, then it must shift its focus from the study of scriptures to the outspoken advocacy of religious integration. And if theologians cannot be the forerunners of religious integration, then such theology isn't worth a penny.”

“If the fundamentalists call you infidel because of your inclusive spirit, know that you are doing something right for a change - you are doing something human for a change.”

“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.”

“[My grandmother] was the assistant pastor at Palma Ceia Baptist Church in Hayward - my grandmother, Evie Goines. And so my mother was doing - I remember when my mother graduated from beauty college, so I was about 5, and so I guess she was about 21. And I just remember being there, taking the pictures and seeing her get her diploma and everything. But she was doing hair for many years. during that time, she kind of started to discover or tap into her religious studies. It was around the time I was starting to go through puberty and hitting, like, 12, 13.”

“Sometimes I got my majors mixed up. A number of my fellow religious-studies students - muddled agnostics who didn't know which way was up, who were in the thrall of reason, that fool's gold for the bright - reminded me of the three-toed sloth; and the three-toed sloth, such a beautiful example of the miracle of life, reminded me of God.”