110
" In the Judeo-Christian tradition, we carry forward the basic insight our fundamental relationship to the world is one of love. Christians say that “God is Love,” that God created the universe out of love. The source of God’s Creation is love, and our relationship to the possibility of meaning within this created world is in and through love. The Christian community is a reciprocal relationship among subjects who love and are loved. The subject maintains the meaning of God’s Creation by taking up a Christ-like love toward others. The appearance of meaning in the world—love’s product—is always a manifestation of the divine. Liberalism turns away from this entire tradition of thought, in party because of its association with religion, and in part because this tradition resists the analytic form of reason. For liberalism, religion is individualized and privatized, and thus it cannot be used in the explanation or justification of a public space. If it does invade the public, it threatens irrationality. But religion is no less an effort to understand the character of our experience, and even a secular philosophy must not ignore that experience. We cannot simply deny what we cannot place within our categories of analysis. (221) "
― Paul W. Kahn , Putting Liberalism in Its Place
111
" Science is getting knocked on all sides these days, not only from religious fundamentalists, but from all kinds of people who perceive science as arrogant, one-sided, and the source of the troubles that come with the technology it produces. It's true that individuL scientists can be so arrogant and narrowly focused, they're blind to any but their own truths, and that new discoveries bring new problems with them. Still, I don't know many people who would refuse a biopsy for a newly discovered lump because they think science needs to be taken down a peg or two.
Religion gets knocked for the same kinds of reasons as science: for its arrogance, narowmindedness, and tendency to create more trouble than it's worth. Religion is also accused of concealing reality under a comforting blanket of measureless faith -- the flip side, perhaps of the scientist for whom nothing can be real until she has measured it.
My own sojourn into religion convinced me that good religion reveals rather than conceals. Religion is the soul in search of itself and its relationship to the cosmos. This journey requires looking at all of it: the joy, the sorrow, the beauty and the horror of life. We hope for the best. We want meaning and love to exist not only in ourselves, but in the very soul of the universe. At times this great hope might tempt us to pick and choose only the data that supports our desires. But in religion as in boat-building, the design must be tested in all conditions. When I say that I'm trying to pay attention, and that paying attention means being willing to look at all of it, I think I'm trying for the same moment of clarity that Graham experienced when the wind blew all over his theory. Looking at all of it is what good science is about. I believe that it's also what good religion is about. "
― Margaret D. McGee
112
" People who believe more must not be hard upon those believe less. Why? Because faith, ultimately, is not a virtue; it's a gift. If you want to believe but can't, stop looking inside. Go to Jesus and say, " help me believe." Go to him and say, " So you're the one who gives faith. I've been trying to work it out by reasoning, and thinking, and meditating, and going to church in hopes that a sermon will move me. I've been trying to get faith by myself. Now I see that you are the source of faith. Please, give it to me. " If you do that, you'll find that Jesus has been seeking you. He is the author of faith, the provider of faith, and the object of faith. (from King's Cross) "
116
" I don't think immediate tragedy is a very good source of art. It can be, but too often it's raw and painful and un-dealt-with. Sometimes art can be a really good escape from the intolerable, and a good place to go when things are bad, but that doesn't mean you have to write directly about the bad thing; sometimes you need to let time pass, and allow the thing that hurts to get covered with layers, and then you take it out, like a pearl, and you make art out of it.When my father died, on the plane from his funeral in the UK back to New York, still in shock, I got out my notebook and wrote a script. It was a good place to go, the place that script was, and I went there so deeply and so far that when we landed Maddy had to tap me on the arm to remind me that I had to get off the plane now. (She says I looked up at her, puzzled, and said " But I want to find out what happens next." ) It was where I went and what I did to cope, and I was amazed, some weeks later when I pulled out that notebook to start typing, to find that I'd written pretty much the entire script in that six hour journey. "
119
" In everything, almost in everything, I wrote I was guided by the need of collecting ideas which, linked together, would be the expression of myself, though each individual idea, expressed separately in words, loses its meaning, is horribly debased when only one of the links, of which it forms a part, is taken by itself. But the interlinking of these ideas is not, I think, an intellectual process, but something else, and it is impossible to express the source of this interlinking directly in words; it can only be done indirectly by describing images, actions, and situations in words. "
― Leo Tolstoy