Matrimony is always a vice, all that can be done is to excuse it and sanctify it; therefore it was made a religious sacrament.
I have no problem with people's religious beliefs. I just don't happen to have any.
Modern marriage is first and foremost a romantic and private union, but the tax laws and inheritance laws and religious implications that still surround this institution indicate that marriage has evolved without casting away its earlier purposes or assumptions. It's like we just keep building on this thing, piling new advancements on the old model.
Whether you're religious or not, there is a real need for other people's religious positions to be treated with the upmost respect.
I do believe that nice religious people make the world safe for extremists by teaching us [...] that faith is a virtue, teaching us that there's something good about holding beliefs without any substantiating evidence. Once you buy into that, [...] then the door is opened to extremists who defend their extremism by saying, 'Oh well, it's my faith, you can't touch it, you can't criticise my faith, I don't even need to defend it because faith is faith.'
It is interesting to ask whether there's any general reason why being religious might make you do nice things or indeed nasty things. It's possible that people do nice things because they're religious. One reason might be they're hoping for a reward in Heaven, which is not a very noble reason.
Barack Obama is the President of the United States, a politician in America, a very religious country, so I understand why he has to pretend to be a religious person himself. I say pretend because, I can only hope that someone as bright as he, wouldn't really believe that people can walk on water and ride a winged horse and rain frogs and you can change water into wine.
I was brought up Catholic and we show my mom, my mother, my sister and then I take pains to explain on camera, that there were years after that where I wasn't really religious. I certainly wasn't a Catholic anymore, but I still lived with some mythical man in my head. I didn't really put a name to a face, but I just knew that if I was in trouble or scared I would go, 'Oh God, please help me get out of this one.'
I think what happens in a religious life is that we have those experiences of affirmation and that one starts to live a Christian life or a Jewish life or a Muslim life or a Buddhist life, by affirming that affirmation each day. Each day you say 'Yes' to that Yes. So the life of being a Christian for example, is always a life of double affirmation, that you each day say 'Yes' to those counter-experiences of saying 'Yes', even when you're not experiencing them at that time, you're remaining loyal to that experience.
In marriage for example, you say 'Yes' on the day you get married, 'I do', but each day you implicitly if not explicitly, also say 'Yes', by every act that one performs in a marriage, one is saying 'Yes', making a cup of coffee for one's wife or husband is a form of saying 'Yes' to the marriage vow that one is continuing the marriage by affirming it in one's deeds. And exactly the same in the religious life.
The kind of poetry I write, lyric poetry, I think is really concerned with intimacy, with mystery. That needn't be religious mystery, there are mysteries to do with everyday life.
I think poetry has started to take on a supplementary role of prayer for some people. The churches, I think, including my own, are terrible at teaching people how to pray. It may be that we need to learn from the ground up as religious people, whether Christian or not, how to pray.
There are always forces at work in a society, which are really forces of censorship - either religious bodies or zealots who are always putting pressure on things, whether it's books or art or film.
I'm one of those religious people who are afraid of everything. I'm instantly worried about everything that could go wrong.
I do have a lot of deep religious iconography. I have crosses all over my house, and there's something very attractive about seeing nuns walking down the street. It's not a sexual thing for me; I know it is for some guys.
I don't perceive an anti-religious agenda, especially with regard to Christians and Christianity. The issue being debated was creationism, the idea that the Earth is 6,000 years old. As I understand it, this involves the Bible's Old Testament exclusively.
People get a lot out of being religious. They have strong senses of community and mutual support. So, what's not to love [there]?
There is a religious principle: Love thy neighbour as thyself. But it's also an economic asset. If you've got a neighbour, you've got help, and this implies another limit. If you want to have neighbours, you can't have a limitless growth economy. You have to prefer to have a neighbour rather than to own your neighbour farm.
Often a man goes on for years imaging that the religious teaching that had been imparted to him since childhood is still intact, while all the time there is not a trace of it left in him.
I'm willin' for any solution - religious, political. I'm not going to keep offerin' to negotiate so much because they turn us down each time. It indicates a weakness on our part.
There is absolutely no difference between religion and politics at all in Jesus' time. In other words, every seemingly religious word that came out of Jesus' mouth had very clear and unmistakable political connotations to it.
It would be a sad thing if the religious and moral convictions upon which the American experiment was founded could now somehow be considered a danger to free society.
I have always considered Christianity as the strong ground of republicanism. The spirit is opposed, not only to the splendor, but even to the very forms of monarchy, and many of its precepts have for their objects republican liberty and equality as well as simplicity, integrity, and economy in government. It is only necessary for republicanism to ally itself to the Christian religion to overturn all the corrupted political and religious institutions of the world.
Notable American Women gives us, with great panache and in eerie detail, a world that is cruelly reasonable within the near-religious limitations of its weird laws and customs. It is a book as unique as it is wonderfully strange.
I don't want to participate in traditional Indian religious ceremonies - dance in a sun dance or pray in a sweat lodge or go on a vision quest with the help of a medicine man. The power of these ceremonies has an appeal, but I'm content with what little religion I already have.
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