Definitions Of Faith Quotes

The moment God is figured out with nice neat lines and definitions, we are no longer dealing with God.

Faith, n. Belief without evidence in what is told by one who speaks without knowledge, of things without parallel.

There's a reason we refer to "leaps of faith" - because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn't. If faith were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be... a prudent insurance policy.

And this is one of the most crucial definitions for the whole of Christianity; that the opposite of sin is not virtue but faith.

Faith may be defined briefly as an illogical belief in the occurrence of the improbable.

Every faith in the world is based on fabrication. That is the definition of faith―acceptance of that which we imagine to be true, that which we cannot prove. Every religion describes God through metaphor, allegory, and exaggeration, from the early Egyptians through modern Sunday school. Metaphors are a way to help our minds process the unprocessible. The problems arise when we begin to believe literally in our own metaphors. Should we wave a flag and tell the Buddhists that we have proof the Buddha did not come from a lotus blossom? Or that Jesus was not born of a literal virgin birth? Those who truly understand their faiths understand the stories are metaphorical.

I have always been a firm believer in God and the power of prayer, though to be honest, my faith has made for alist of questions I definitely want answered after I'm gone.

Can I just point something out?" Fletcher asked. "That is an awful plan. On a scale of one to ten - the Trojan War being a ten and General Custer verus all those Indians being a one - your plan is a zero. I don't think it is a plan at all. I think it's just a series of happenings that are, to be honest, unlikely to follow on from each other in the way in which everyone's probably hoping." "Do you have a better plan?" Valkyrie asked. "Of course not. I'm a man of action, not thought." Valkyrie nodded. "You're definitely not a man of thought." "Why are you in charge anyway? What do you know about organising something like this?" "I have faith," Tanith said. "As do I," said Ghastly. Valkyrie smiled at them gratefully. "So you think the plan will work?" "God, no," said Ghastly. "Sorry, Val," said Tanith

You can put your trust in something that’s obvious, that’s measurable or predictable - but that's not faith. Nor is believing in something that gives you no pause for doubt, no reason or desire to question. Faith is something more than that. By definition, it cannot have proof as its foundation.

Indeed, a quick glance around this broken world makes it painfully obvious that we don't need more arguments on behalf of God; we need more people who live as if they are in covenant with Unconditional Love, which is our best definition of God. (p. 21)

When your only regret is if anyone thinks you regret anything - that is the definition of conviction.

Perhaps there is supranatural: reason beyond the normal definitions of fact or data-based logic; something that only makes sense if you can see a bigger picture of reality. Maybe that is where faith fits in.

Adrian looked over at me again. “Who knows more about male weakness: you or me?” “Go on.” I refused to directly answer the question. “Get a new dress. One that shows a lot of skin. Short. Strapless. Maybe a push-up bra too.” He actually had the audacity to do a quick assessment of my chest. “Eh, maybe not. But definitely some high heels.” “Adrian,” I exclaimed. “You’ve seen how Alchemists dress. Do you think I can really wear something like that?” He was unconcerned. “You’ll make it work. You’ll change clothes or something. But I’m telling you, if you want to get a guy to do something that might be difficult, then the best way is to distract him so that he can’t devote his full brainpower to the consequences.” “You don’t have a lot of faith in your own gender.” “Hey, I’m telling you the truth. I’ve been distracted by sexy dresses a lot.” I didn’t really know if that was a valid argument, seeing as Adrian was distracted by a lot of things. Fondue. T-shirts. Kittens. “And so, what then? I show some skin, and the world is mine?” “That’ll help.” Amazingly, I could tell he was dead serious. “And you’ve gotta act confident the whole time, like it’s already a done deal. Then make sure when you’re actually asking for what you want that you tell him you’d be ‘so, so grateful.’ But don’t elaborate. His imagination will do half the work for you. ” I shook my head, glad we’d almost reached our destination. I didn’t know how much more I could listen to. “This is the most ridiculous advice I’ve ever heard. It’s also kind of sexist too, but I can’t decide who it offends more, men or women.” “Look, Sage. I don’t know much about chemistry or computer hacking or photosynthery, but this is something I’ve got a lot of experience with.” I think he meant photosynthesis, but I didn’t correct him. “Use my knowledge. Don’t let it go to waste.

In order to be in control, you have to have a definite plan for at least a reasonable period of time. So how, may I ask, can man be in control if he can't even draw up a plan for a ridiculously short period of time, say, a thousand years, and is, moreover, unable to ensure his own safety for even the next day?

You can change any status quo, stand out, walk by faith and not by sight and things will definitely go well with you.

The child asks of the Father whom he knows. Thus, the essence of Christian prayer is not general adoration, but definite, concrete petition. The right way to approach God is to stretch out our hands and ask of One who we know has the heart of a Father.

A definite purpose, backed by absolute faith, is a form of wisdom and wisdom in action produces positive results.

Here is a simple formula for successful fishing. First decide what it is you want to express or possess. This is essential. You must definitely know what you want of life before you can fish for it. After your decision is made, turn from the world of sense, remove your attention from the problem and place it on just being by repeating quietly but with feeling, “I AM.” As your attention is removed from the world round about you and placed upon the I AM so that you are lost in the feeling of simply being, you will find yourself slipping the anchor that tied you to the shallows of your problem; and effortlessly you will find yourself moving out into the deep.

And such is your definition of matrimony and dancing. Taken in that light, certainly their resemblance is not striking; but I think I could place them in such a view. You will allow that in both man has the advantage of choice, woman only the power of refusal; that in both it is an engagement between man and woman, formed for the advantage of each; and that when once entered into, they belong exclusively to each other till the moment of its dissolution; that it is their duty each to endeavor to give the other no cause for wishing that he or she had bestowed themselves elsewhere, and their best interest to keep their own imaginations from wandering towards the perfections of their neighbors, or fancying that they should have been better off with any one else.

There's an old, frequently-used definition of insanity, which is "performing the same action over and over, expecting different results."... Now, I'm no doctor, but I am on TV. And in my professional opinion, George Bush is a paranoid schizophrenic. ... ...Other symptoms of paranoid schizophrenia are: Do you see things that aren't there? Such as a link between 9/11 and Iraq? Do you - do you feel things that you shouldn't be feeling, like a sense of accomplishment? Do you have trouble organizing words into a coherent sentence? Do you hear voices that aren't really there? Like, oh, I don't know, your imaginary friend, Jesus? Telling you to start a war in the Middle East. Well, guess what? There are a large number of people out there also suffering from the same delusions, because there are Republicans, there are conservatives, and then there are the Bushies. This is the 29 percent of Americans who still think he's doing "a heck of a job, Whitey." And I don't believe that it's coincidence that almost the same number of Americans - 25 percent - told a recent pollster that they believe that this year - this year, 2007 - would bring the Second Coming of Christ! I have a hunch these are the same people. Because, if you think that you're going to meet Jesus before they cancel "Ugly Betty," then you're used to doing things by faith. And if you have so much blind faith that you think this war is winnable, you're nuts and you shouldn't be allowed near a voting booth.

If faith were rational , it wouldn't be -by definition- faith.

That is the definition of faith, hermano," says Figueroa. "Something that we believe in even though it doesn't work." Eres un cinicio." If it worked, it would be science.

Richard Dawkins regards faith as an evil to be eliminated; he takes all religious faith to be blind faith. (Dawkins says) ‘Scientific belief is based on publicly checkable evidence, religious faith not only lacks evidence, its independence from evidence is its joy, shouted from the rooftops.’ However, taking Dawkins own advice we ask: where is the evidence that religious faith is not based on evidence? Mainstream Christianity will insist that faith and evidence are inseparable. Indeed, faith is a response to evidence, not a rejoicing in the absence of evidence. The apostle Paul says what many pioneers of modern science believed, that nature itself is part of the evidence for the existence of God ,‘ Since the creation of the world, God’s invisible qualities- his eternal power and divine nature – have been clearly seen, being understood from what has been made. So that men are without an excuse.’ Dawkins’ definition of faith turns out to be the direct opposite of the biblical one. Curious that he does not seem to be aware of the discrepancy.

Everything is possible, and yet nothing is. All is permitted, and yet again, nothing. No matter which way we go, it is no better than any other. It is all the same whether you achieve something or not, have faith or not, just as it is all the same whether you cry or remain silent. There is an explanation for everything, and yet there is none. Everything is both real and unreal, normal and absurd, splendid and insipid. There is nothing worth more than anything else, nor any idea better than any other. Why grow sad from one’s sadness and delight in one’s joy? What does it matter whether our tears come from pleasure or pain? Love your unhappiness and hate your happiness, mix everything up, scramble it all! Be a snowflake dancing in the air, a flower floating downstream! Have courage when you don’t need to, and be a coward when you must be brave! Who knows? You may still be a winner! And if you lose, does it really matter? Is there anything to win in this world? All gain is a loss, and all loss is a gain. Why always expect a definite stance, clear ideas, meaningful words? I feel as if I should spout fire in response to all the questions which were ever put, or not put, to me.

Julie marched over to Matt. She stood in front of him and crossed her arms. “Lift up your sweatshirt.” Matt rolled his eyes. “God, you really know how to turn a guy on.” Julie didn’t budge. “If I was trying to turn you on, I could do better than that. Now, lift up your sweatshirt.” Matt looked up at her and tried to look serious. “Julie, I’m completely offended that you have so little faith in my honesty. I thought at this point in our friendship that you would at least—” “Get up.” Julie leaned over and shut his laptop. “Get up!” she said again. “You’re being ridiculous,” Matt said laughing, but he stood up. “I trust you implicitly, and it wouldn’t kill you to show me the same respect.” “Show me!” Matt sidestepped the chair and took a few steps backward. “You have quite the attitude today. Suspicious and mean.” Julie took a step forward, causing Matt to continue backing away. “Lift up your shirt.” “Look, I appreciate an aggressive woman, but this is really getting weird.” Julie grabbed his sweatshirt by the waist cuff and lifted it up with one hand, as she pulled down his T-shirt with the other. Matt put his hands over hers, lightly protesting, but she refused to let go. “Aha!” She squinted at his shirt. “OK, I don’t even know what this is, but it’s definitely geeky.

But perhaps understanding didn’t matter as much as I imagined. Perhaps that was the true definition of faith.

Piety /pi•e•ty/ (modern definition) 1. When you use Christ’s teachings to put someone in their place out of anger and self-righteousness. It is the number two reason people leave the faith. The first is pride.

Jesus to Pilate: "The trouble is," the bound man went on, not stopping by anyone, "that you are too closed off and have definitely lost faith in people. You must agree, one can't place all one's affection in a dog. Your life is impoverished, Hegemon.

We either base our 'confidence' on reason (evident probabilities, past experience, competence, etc) or we base our beliefs on faith, which is blind by definition. Faith is the most dishonest position it is possible to have, because it is an assertion of stoic conviction that is assumed without reason and defended against all reason. If you have to believe it on faith, you have no reason to believe it at all.

But you must still know to respect other people's faith.' 'Why? We don't respect any other delusion. We lock up people who believe they're Christ, yet we're supposed to humour those who believe in him.' 'By definition, faith is irrational: a belief you hold against the normal rules of evidence.' 'In which case I believe in Jedi

The author says those who often claim to be tolerant are tolerant of those who agree with them – which is no one's definition of tolerance.

Happiness takes effort. You have to make yourself available to happiness. That is probably the best definition of faith that I can come up with.

That is the definition of faith -- acceptance of that which we imagine to be true, that which we cannot prove.

Devotion is diligence without assurance. Faith is a way of saying, 'Yes, I pre-accept the terms of the universe and I am voicing in advance what I am presently incapable of understanding.' There is a reason that we refer to leaps-of-faith, because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove that their faith is rational; it isn't. If they were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face first and full speed into the dark.

historical arguments; traditional apologetics breaks down here. Since man is here dealing with God and this by definition means with the invisible, impalpable, uncontrollable, only one attitude is appropriate and required : believing trust, trusting faith.

They call themselves believers and thereby signify that they are pilgrims, strangers and aliens in the world. Indeed, a staff in the hand does not identify a pilgrim as definitely as calling oneself a believer publicly testifies that one is on a journey, because faith simply means: What I am seeking is not here, and for that very reason I believe it. Faith expressly signifies the deep, strong, blessed restlessness that drives the believer so that he cannot settle down at rest in this world, and therefore the person who has settled down completely at rest has also ceased to be a believer, because a believer cannot sit still as one sits with a pilgrim's staff in one's hand – a believer travels forward

Every argument for God and every attribute ascribed to Him rests on a false metaphysical premise. None can survive for a moment on a correct metaphysics.... Existence exists, and only existence exists. Existence is a primary: it is uncreated, indestructible, eternal. So if you are to postulate something beyond existence—some supernatural realm—you must do it by openly denying reason, dispensing with definitions, proofs, arguments, and saying flatly, “To Hell with argument, I have faith.” That, of course, is a willful rejection of reason. Objectivism advocates reason as man’s sole means of knowledge, and therefore, for the reasons I have already given, it is atheist. It denies any supernatural dimension presented as a contradiction of nature, of existence. This applies not only to God, but also to every variant of the supernatural ever advocated or to be advocated. In other words, we accept reality, and that’s all.

Over the decades, perhaps the wrong questions have been asked about the Great Migration. Perhaps it is not a question of whether the migrants brought good or ill to the cities they fled to or were pushed or pulled to their destinations, but a question of how they summoned the courage to leave in the first place or how they found the will to press beyond the forces against them and the faith in a country that had rejected them for so long. By their actions, they did not cream the American Dream, they willed it into being by a definition of their own choosing. They did not ask to be accepted but declared themselves the Americans that perhaps few others recognized but that they had always been deep within their hearts.

To receive, you must be active. Keep in mind your purpose. You will receive in direct proportion to your clarity of vision, your definiteness of purpose, the steadiness of your faith, and the depth of your gratitude.

So, putting my faith in other passengers who told me it was definitely going to the city, I boarded a bus and spent well over an hour standing, swaying and trying to look out of the window to guess where we were. Traffic was solid, as expected. When we moved, we crawled. Eventually the bus reached somewhere that seemed significant – at least, somewhere a lot of people were getting off – and, sure enough, I was in the city, and there were taxis. The wrong side of the city, as it transpired, so a long taxi ride ensued. Nearly four hours from leaving the factory to reaching the hotel. I wasn’t doing that again.

I forgot to tell Frank what the rabbi said about "Thank you" being a prayer. A prayer can be a hope, a request for help, and an act of faith. When I say it to Frank, "Thank you" definitely feels like a prayer.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

It is in Christianity that our arts have developed; it is in Christianity that the laws of Europe--until recently--have been rooted. It is against a background of Christianity that all of our thought has significance. An individual European may not believe that the Christian faith is true, and yet what he says, and makes, and does will all spring out of his heritage of Christian culture and depend upon that culture for its meaning...I do not believe that culture of Europe could survive the complete disappearance of the Christian faith. And I am convinced of that, not merely because I am a Christian myself, but as a student of social biology. If Christianity goes, the whole culture goes.

A swami may conceivably follow only the path of dry reasoning, of cold renunciation; but a yogi engages himself in a definite, step-by-step procedure by which the body and mind are disciplined and the soul gradually liberated. Taking nothing for granted on emotional grounds or by faith, a yogi practices a thoroughly tested series of exercises that were first mapped out by the ancient rishis. In every age of India, yoga has produced men who became truly free, true Yogi-Christs.

There would definitely be way fewer instances of cheating, if the average couple did not have sex only when the woman feels like it.

In other words, the universe itself—and the Mind behind it—is insane. Therefore someone in touch with reality is, by definition, in touch with the insane: infused by the irrational. In essence, Fat monitored his own mind and found it defective. He then, by the use of that mind, monitored outer reality, that which is called the macrocosm. He found it defective as well. As the Hermetic philosophers stipulated, the macrocosm and the microcosm mirror each other faithfully. Fat, using a defective instrument, swept out a defective subject, and from this sweep got back the report that everything was wrong.

Love is not about age, or caste, or any definite relation...; it's the ability to see the pain in heart, through the eyes...; feel it, and take a small endeavour to treat it, with faith and patience...!

He offered a crystal-clear notion of right and wrong, an unambiguous definition of good and evil. And although his perspective was absolutist and unyielding, it presented a kinder, gentler alternative to Calvinism, which had been the ecclesiastical status quo in the early years of the American republic.

One, just one, but definitely one of the great benefits of private prayer is that you can’t hide from your motives. In corporate prayer, we can sound like “all that”. We can blow Jesus smoke like nobody’s bizness in a crowd but, get alone with Him, and He won’t let you get away with the fake stuff. Try blowing Jesus smoke in your prayer closet and you’ll cough on it every time. Truth? That penetrating gaze of His hurts, but afterwards, it never fails to heal.

…such criticism and mockery are largely beside the point. All religious belief is a function of nonrational faith. And faith, by its very definition, tends to be impervious to to intellectual argument or academic criticism. Polls routinely indicate, moreover, that nine out of ten Americans believe in God—most of us subscribe to one brand of religion or another. Those who would assail The Book of Mormon should bear in mind that its veracity is no more dubious than the veracity of the Bible, say, or the Qur'an, or the sacred texts of most other religions. The latter texts simply enjoy the considerable advantage of having made their public debut in the shadowy recesses of the ancient past, and are thus much harder to refute.

My definition of God is a little unique, as it doesn’t conjure a white, bearded man in the sky who dispenses blessings for good behavior and condemns the bad. That’s because I don’t believe God does that; religion does.

Family is the one human institution we have no choice over. We get in simply by being born, and as a result we are involuntarily thrown together with a menagerie of strange and unlike people. Church calls for another step: to voluntarily choose to band together with a strange menagerie because of a common bond in Jesus Christ. I have found that such a community more resembles a family than any other human institution. Henri Nouwen once defined a community as “a place where the person you least want to live with always lives.” His definition applies equally to the group that gathers each Thanksgiving and the group that congregates each Sunday morning. (p. 64-65, Church: Why Bother?)

The Book of Mormon is the keystone of our religion primarily because it is the most extended and definitive witness we have of the Lord Jesus Christ--of our Alpha and Omega, the Key Stone, the Chief Cornerstone of the eternal gospel. Christ is our salvation, and the Book of Mormon declares that message unequivocally to the world. In its message of faith in Christ, hope in Christ, and charity in Christ, the Book of Mormon is God's "new covenant" to his children--for the last time.

If I could wave a magic wand and eliminate one term from the lexicon of racism discussion, it would be “reverse-racism”. It’s the go-to of every clueless person who can’t be bothered to take any time to understand anything about history or context. Every time I hear it, my faith in humanity diminishes. Use of that term is the easiest way to tell that someone has no idea what racism actually is. These are the same people who will, in response to a POC’s complex and nuanced understanding of racism, quote the dictionary definition to us. They can’t fathom that we know more about our own experiences than the dictionary. ‘Reverse-racism’ is not a thing. Tell your friends.

Sophie, every faith in the world is based on fabrication. That is the definition of faith—acceptance of that which we imagine to be true, that which we cannot prove. Every religion describes God through metaphor, allegory, and exaggeration, from the early Egyptians through modern Sunday school. Metaphors are a way to help our minds process the unprocessible. The problems arise when we begin to believe literally in our own metaphors.

Insight: all evaluation is made from a definite perspective: that of the preservation of the individual, a community, a race, a state, a church, a faith, a culture.--- Because we forget that valuation is always from a perspective, a single individual contains within him a vast confusion of contradictory valuations and consequently of contradictory drives. This is the expression of the diseased condition in man, in contrast to the animals in which all existing instincts answer to quite definite tasks. This contradictory creature has in his nature, however, a great method of acquiring knowledge: he feels many pros and cons, he raises himself to justice---to comprehension beyond esteeming things good and evil. The wisest man would be the one richest in contradictions, who has, as it were, antennae for all types of men---as well as his great moments of grand harmony---a rare accident even in us! A sort of planetary motion---

If there is a divine being who made everything, including us, what would our experiences with this being look like? The moment God is figured out with nice neat lines and definitions, we are no longer dealing with God. We are dealing with somebody we made up. And if we made him up, then we are in control. And so in passage after passage, we find God reminding people that he is beyond and bigger and more.

By religion, then, I understand a propitiation or conciliation of powers superior to man which are believed to direct and control the course of nature and of human life. Thus defined, religion consists of two elements, a theoretical and a practical, namely, a belief in powers higher than man and an attempt to propitiate or please them. Of the two, belief clearly comes first, since we must believe in the existence of a divine being before we can attempt to please him. But unless the belief leads to a corresponding practice, it is not a religion but merely a theology; in the language of St. James, “faith, if it hath not works, is dead, being alone.” In other words, no man is religious who does not govern his conduct in some measure by the fear or love of God. On the other hand, mere practice, divested of all religious belief, is also not religion. Two men may behave in exactly the same way, and yet one of them may be religious and the other not. If the one acts from the love or fear of God, he is religious; if the other acts from the love or fear of man, he is moral or immoral according as his behaviour comports or conflicts with the general good.

Setting out is always a leap of faith, a risk in the deepest sense of the term, and yet an adventure too. The familiar and the habitual are so falsely reassuring, and most of us make our homes there permanently. The new is always by definition unfamiliar and untested, so God, life, destiny, suffering have to give us a push--usually a big one--or we will not go.

This is an organic religion. A religion of the people from heart to heart; a faith that finds the presence of the Divine within life, and nature, and ourselves. We don't have teachers and books because we are our own teachers, and our book is the sacred book of the Earth. We believe that we can connect with the God and Goddess and hear their voices, receive their inspiration directly and take responsibility for our own actions, without the intermediary of a pope or rabbi. We have a loose set of beliefs and morals and a ritual structure that is common to all Wiccans, but there is room for creativity and deep mystical experiences. This is a faith with roots as old as the earth. --Meri Fowler

When we refuse to forgive, we are in disobedience to God’s Word. We open a door for Satan to start all kinds of trouble in our lives. We hinder the flow of love toward others. Our faith is blocked and our prayers are hindered. We are miserable and lose our joy. Our attitudes are poisoned and we spew the poison onto everyone we meet. The price we pay to hang on to our bitter feelings is definitely not worth it. Unforgiveness does have devastating effects, so do yourself a favor… forgive!

You frequently state, and in your letter you imply, that I have developed a completely one-sided outlook and look at everything in terms of science. Obviously my method of thought and reasoning is influenced by a scientific training – if that were not so my scientific training will have been a waste and a failure. But you look at science (or at least talk of it) as some sort of demoralizing invention of man, something apart from real life, and which must be cautiously guarded and kept separate from everyday existence. But science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life. In so far as it goes, it is based on fact, experience and experiment. Your theories are those which you and many other people find easiest and pleasantest to believe, but so far as I can see, they have no foundation other than they leaf to a pleasanter view of life (and an exaggerated idea of our own importance)... I agree that faith is essential to success in life (success of any sort) but I do not accept your definition of faith, i.e. belief in life after death. In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims (the improvement of the lot of mankind, present and future) is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world… It has just occurred to me that you may raise the question of the creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our significant race in a tiny corner of the universe, and still less in us, as still more significant individuals. Again, I see no reason why the belief that we are insignificant or fortuitous should lessen our faith – as I have defined it.

If faith were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be...a prudent insurance policy.

Bold prayers honor God, and God honors bold prayers. God isn’t offended by your biggest dreams or boldest prayers. He is offended by anything less. If your prayers aren’t impossible to you, they are insulting to God. Prayers are prophecies. They are the best predictors of your spiritual future. Who you become is determined by how you pray. Ultimately, the transcript of your prayers becomes the script of your life. The greatest tragedy in life is the prayers that go unanswered because they go unasked. God does not answer vague prayers. The more specific your prayers are, the more glory God receives. Most of us don’t get what we want because we quit praying. We give up too easily. We give up too soon. We quit praying right before the miracle happens. If you don’t take the risk, you forfeit the miracle. Take a step of faith when God gives you a vision because you trust that the One who gave you the vision is going to make provision. And for the record, if the vision is from God, it will most definitely be beyond your means. We shouldn’t seek answers as much as we should seek God. If you seek answers you won’t find them, but if you seek God, the answers will find you. If your plans aren’t birthed in prayer and bathed in prayer, they won’t succeed. Are your problems bigger than God, or is God bigger than your problems? Our biggest problem is our small view of God. That is the cause of all lesser evils. And it’s a high view of God that is the solution to all other problems. Because you know He can, you can pray with holy confidence. Persistence is the magic bullet. The only way you can fail is if you stop praying. 100 percent of the prayers I don’t pray won’t get answered. Where are you most proficient, most sufficient? Maybe that is precisely where God wants you to trust Him to do something beyond your ability. What we perceive as unanswered prayers are often the greatest answers. Our heavenly Father is far too wise and loves us far too much to give us everything we ask for. Someday we’ll thank God for the prayers He didn’t answer as much or more than the ones He did. You can’t pray for open doors if you aren’t willing accept closed doors, because one leads to the other. Just as our greatest successes often come on the heels of our greatest failures, our greatest answers often come on the heels of our longest and most boring prayers. The biggest difference between success and failure, both spiritually and occupationally, is your waking-up time on your alarm clock. We won’t remember the things that came easy; we’ll remember the things that came hard. It’s not just where you end up that’s important; it’s how you get there. Goal setting begins and ends with prayer. The more you have to circle something in prayer, the more satisfying it is spiritually. And, often, the more glory God gets. I don’t want easy answers or quick answers because I have a tendency to mishandle the blessings that come too easily or too quickly. I take the credit or take them for granted. So now I pray that it will take long enough and be hard enough for God to receive all of the glory. Change your prayer approach from as soon as possible to as long as it takes. Go home. Lock yourself in your room. Kneel down in the middle of the floor, and with a piece of chalk draw a circle around yourself. There, on your knees, pray fervently and brokenly that God would start a revival within that chalk circle.

I will even go out on a limb and say that we mistakenly may have been putting all our educational eggs into one basket only, while shortchanging other truly valuable capabilities of the human brain, namely perception, intuition, imagination, and creativity. Perhaps Albert Einstein put it best: “The intuitive mind is a sacred gift, and the rational mind is a faithful servant. We have created a society that honors the servant and has forgotten the gift.

Initially, the God of the Old Testament might seem overwhelming and domineering to you, or tyrannical, or perhaps even evil, which is good. It is the first telling that God is indeed God, by sheer definition, and not some ear-tickling fairy by which one in his depravity is guaranteed to find another form of stale romanticism or love at first sight. For such a first impression as the latter would be problematic to the essence of Christianity. Therefore the Christians are right in saying that the nature of imperfect men cannot ultimately co-exist with the nature of a perfect God; and that the hope of each man is now desperately found in God's sending of Christ.

The new situation must be created, in which it is possible to believe on Jesus as God incarnate; that is the impossible situation in which everything is staked solely on the word of Jesus. Peter had to leave the ship and risk his life on the sea, in order to learn both his own weakness and the almighty power of his Lord. If Peter had not taken the risk, he would never have learnt the meaning of faith. Before he can believe, the utterly impossible and ethically irresponsible situation on the waves of the sea must be displayed. The road to faith passes through obedience to the call of Jesus. Unless a definite step is demanded, the call vanishes into thin air, and if men imagine that they can follow Jesus without taking this step, they are deluding themselves like fanatics.

Science and everyday life cannot and should not be separated. Science, for me, gives a partial explanation of life ... I do not accept your definition of faith i.e. belief in life after death ... Your faith rests on the future of yourself and others as individuals, mine in the future and fate of our successors. It seems to me that yours is the more selfish ... [as to] the question of a creator. A creator of what? ... I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our insignificant race in a tiny corner of the universe.

The predisposition to religious belief is an ineradicable part of human behavior. Mankind has produced 100,000 religions. It is an illusion to think that scientific humanism and learning will dispel religious belief. Men would rather believe than know... A kind of Darwinistic survival of the fittest has occurred with religions... The ecological principle called Gause's law holds that competition is maximal between species with identical needs... Even submission to secular religions such as Communism and guru cults involve willing subordination of the individual to the group. Religious practices confer biological advantage. The mechanisms of religion include (1) objectification (the reduction of reality to images and definitions that are easily understood and cannot be refuted), (2) commitment through faith (a kind of tribalism enacted through self-surrender), (3) and myth (the narratives that explain the tribe's favored position on the earth, often incorporating supernatural forces struggling for control, apocalypse, and millennium).

When we say that this definition of good and evil is objective, what we mean is that it is as objective as we can be at this time, and to the best of our knowledge about the universe. This definition is based on what we know about how the universe works. It is not based on the revealed wisdom of any one faith or political movement. It is common to the best principles of all of them, but it is based on what we know rather than what we believe. In that sense, it is objective. Of course, what we know about the universe, and our place in it, is constantly changing as we add more information and gain new insights. We are never perfectly objective about anything, that is true, but we can be less objective, or we can be more objective.

Agnosticism, in fact, is not a creed, but a method, the essence of which lies in the rigorous application of a single principle. That principle is of great antiquity; it is as old as Socrates; as old as the writer who said, 'Try all things, hold fast by that which is good'; it is the foundation of the Reformation, which simply illustrated the axiom that every man should be able to give a reason for the faith that is in him, it is the great principle of Descartes; it is the fundamental axiom of modern science. Positively the principle may be expressed: In matters of the intellect, follow your reason as far as it will take you, without regard to any other consideration. And negatively: In matters of the intellect, do not pretend that conclusions are certain which are not demonstrated or demonstrable. That I take to be the agnostic position, which if a man keep whole and undefiled, he shall not be ashamed to look the universe in the face, whatever the future may have in store for him. The results of the working out of the agnostic principle will vary according to individual knowledge and capacity, and according to the general condition of science. That which is unproved today may be proved, by the help of new discoveries, tomorrow. The only negative fixed points will be those negations which flow from the demonstrable limitation of our faculties. And the only obligation accepted is to have the mind always open to conviction. That it is wrong for a man to say he is certain of the objective truth of a proposition unless he can provide evidence which logically justifies that certainty. This is what agnosticism asserts and in my opinion, is all that is essential to agnosticism.

I wanted to ask my father about his regrets. I wanted to ask him what was the worst thing he'd ever done. His greatest sin. I wanted to ask him if there was any reason why the Catholic Church would consider him for sainthood. I wanted to open up his dictionary and find the definitions for faith, hope, goodness, sadness, tomato, son, mother, husband, virginity, Jesus, wood, sacrifice, pain, foot, wife, thumb, hand, bread, and sex. "Do you believe in God?" I asked my father. "God has lots of potential," he said. "When you pray," I asked him. "What do you pray about?" "That's none of your business," he said. We laughed. We waited for hours for somebody to help us. What is an Indian? I lifted my father and carried him across every border.

The publication of the Darwin and Wallace papers in 1858, and still more that of the 'Origin' in 1859, had the effect upon them of the flash of light, which to a man who has lost himself in a dark night, suddenly reveals a road which, whether it takes him straight home or not, certainly goes his way. That which we were looking for, and could not find, was a hypothesis respecting the origin of known organic forms, which assumed the operation of no causes but such as could be proved to be actually at work. We wanted, not to pin our faith to that or any other speculation, but to get hold of clear and definite conceptions which could be brought face to face with facts and have their validity tested. The 'Origin' provided us with the working hypothesis we sought.

Our time together is drawing short, my reader. Possibly you will view these pages of mine as a fragile treasure box, to be opened with the utmost care. Possibly you will tear them apart, or burn them: that often happens to words. Perhaps you’ll be a student of history, in which case I hope you’ll make something useful of me: a warts-and-all portrait, a definitive account of my life and times, suitably footnoted; though if you don’t accuse me of bad faith I will be astonished. Or, in fact, not astonished: I will be dead, and the dead are hard to astonish.

Today everybody admits that something is wrong with the world, and the critics of Christianity are the very people who feel this most. The most violent attacks on religion come from those who are most anxious to change the world, and they attack Christianity because they think that it is an obstructive force that stands in the way of a real reform of human life. There has seldom been a time in which men were more dissatisfied with life and the more conscious of the need for deliverance, and if they turn away from Christianity it is because they feel that Christianity is a servant of the established order and that it has no real power or will to change the world and to rescue man from his present difficulties. They have lost their faith in the old spiritual traditions that inspired civilization in the past, and they tend to look for a solution in some external practical remedy such as communism, or the scientific organisation of life; something definite and objective that can be applied to society as a whole.

An artistic image is one that ensures its own development, its historical viability. An image is a grain, a self-evolving retroactive organism. It is a symbol of actual life, as opposed to life itself. Life contains death. An image of life, by contrast, excludes it, or else sees in it a unique potential for the affirmation of life. Whatever it expresses—even destruction and ruin—the artistic image is by definition an embodiment of hope, it is inspired by faith. Artistic creation is by definition a denial of death. Therefore it is optimistic, even if in an ultimate sense the artist is tragic. And so there can never be optimistic artists and pessimistic artists. There can only be talent and mediocrity.

Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude.

Fat Charlie had had no real liking for the police, but until now, he had still managed to cling to a fundamental trust in the natural order of things, a conviction that there was some kind of power--a Victorian might have thought of it as Providence--that ensured that the guilty would be punished while the innocent would be set free. This faith had collapsed in the face of recent events and had been replaced by the suspicion that he would spend the rest of his life pleading his innocence to a variety of implacable judges and tormenters, many of whom would look like Daisy, and that he would in all probability wake up in cell six the next morning to find that he had been transformed into an enormous cockroach. He had definitely been transported to the kind of maleficent universe that transformed people into cockroaches.

To Marry One's Soul Being true to who we are means carrying our spirit like a candle in the center of our darkness. If we are to live without silencing or numbing essential parts of who we are, a vow must be invoked and upheld within oneself. The same commitments we pronounce when embarking on a marriage can be understood internally as a devotion to the care of one's soul: to have and to hold … for better or for worse … in sickness and in health … to love and to cherish, till death do us part. This means staying committed to your inner path. This means not separating from yourself when things get tough or confusing. This means accepting and embracing your faults and limitations. It means loving yourself no matter how others see you. It means cherishing the unchangeable radiance that lives within you, no matter the cuts and bruises along the way. It means binding your life with a solemn pledge to the truth of your soul. It is interesting that the nautical definition of marry is “to join two ropes end to end by interweaving their strands.” To marry one's soul suggests that we interweave the life of our spirit with the life of our psychology; the life of our heart with the life of our mind; the life of our faith and truth with the life of our doubt and anxiety. And just as two ropes that are married create a tie that is twice as strong, when we marry our humanness to our spirit, we create a life that is doubly strong in the world.

The problem is that moderates of all faiths are committed to reinterpreting, or ignoring outright, the most dangerous and absurd parts of their scripture—and this commitment is precisely what makes them moderates. But it also requires some degree of intellectual dishonesty, because moderates can’t acknowledge that their moderation comes from outside the faith. The doors leading out of the prison of scriptural literalism simply do not open from the inside. In the twenty-first century, the moderate’s commitment to scientific rationality, human rights, gender equality, and every other modern value—values that, as you say, are potentially universal for human beings—comes from the past thousand years of human progress, much of which was accomplished in spite of religion, not because of it. So when moderates claim to find their modern, ethical commitments within scripture, it looks like an exercise in self-deception. The truth is that most of our modern values are antithetical to the specific teachings of Judaism, Christianity, and Islam. And where we do find these values expressed in our holy books, they are almost never best expressed there. Moderates seem unwilling to grapple with the fact that all scriptures contain an extraordinary amount of stupidity and barbarism that can always be rediscovered and made holy anew by fundamentalists—and there’s no principle of moderation internal to the faith that prevents this. These fundamentalist readings are, almost by definition, more complete and consistent—and, therefore, more honest. The fundamentalist picks up the book and says, “Okay, I’m just going to read every word of this and do my best to understand what God wants from me. I’ll leave my personal biases completely out of it.” Conversely, every moderate seems to believe that his interpretation and selective reading of scripture is more accurate than God’s literal words. Presumably, God could have written these books any way He wanted. And if He wanted them to be understood in the spirit of twenty-first-century secular rationality, He could have left out all those bits about stoning people to death for adultery or witchcraft. It really isn’t hard to write a book that prohibits sexual slavery—you just put in a few lines like “Don’t take sex slaves!” and “When you fight a war and take prisoners, as you inevitably will, don’t rape any of them!” And yet God couldn’t seem to manage it. This is why the approach of a group like the Islamic State holds a certain intellectual appeal (which, admittedly, sounds strange to say) because the most straightforward reading of scripture suggests that Allah advises jihadists to take sex slaves from among the conquered, decapitate their enemies, and so forth.

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.

People with trust issues also have faith and humility issues. You can't ask the world to rise to your expectations, yet not meet that same standard for others. The notion that God didn't hurt me, but you did becomes an illogical argument for many. People who are trying to love you feel that they can never meet your definition of love because it is one sided or has rules that don't apply to you, as well. This is when the teachings of Christ become distorted. Forgiveness, compassion, love, kindness and second chances becomes a game. People in your life feel they must win it to receive it, which is far from the unconditional love God gives us. In the end, the person with trust issues find themself on a journey of perfection seeking out people incapable of mistakes like the last person or hurting their self esteem. Sadly, they miss the blessings of growth that come through humbly accepting they are also flawed and make mistakes. They miss the blessings of faith because they don't invite God into their heart, so he can help them overcome their cycle of pain. They miss the peace that comes from forgiveness and being forgiven. But most of all, they miss out on the beautiful people God brings into their life who love them so much.

Talking to a university audience recently I expressed my faith in the power of white people to speak out against racism, challenging and changing prejudice--empathetically stating that I definitely believe we can all change our minds and our actions. I stressed that this faith was not rooted in a utopian longing but, rather, that I believed this because of our nation's history of the many individuals who have offered their lives in the service of justice and freedom. When challenged by folks who claimed these individuals were exceptions, I agreed. But I then talked about the necessity of changing our thinking so that we see ourselves as being like the one who does change rather than among those who refuse to change. What made these individuals exceptional was not that they were any smarter or kinder than their neighbors but that they were willing to live the truth of their values.

As a woman, you walk into all kinds of unknown situations that cause you to fall in love, put someone else’s needs before your own, and make unbelievable sacrifices. As time goes by, falling in love has its consequences. You fall in love with your mate, children, family, and job. However, you do not receive a fraction of what you have given in return. Sadly, nobody sees you are beyond exhausted. They want you to go, go and go without complaining. If they carefully pay attention and think about it; when was the last time they saw you smile, truly smile? When was the last time they saw you happy, truly happy? When was the last time they offered to help you, as opposed to asking could you do this or that? When was the last time they gave you a moment to breathe? As you work so hard and give so much of yourself, you think things will finally line up. However, that is not the case. Once you set someone up to help them prosper, things in your life start to crumble, and slowly but surely you begin to feel violated. Your hard work is soon forgotten as they drop you where you stand. Life isn’t fair and it is hard. It’s even harder when you love so hard and lose so much. You are not perfect. You have your flaws, and most definitely you have your moments. However, you have a good heart and you try to treat others how you want to be treated. Time and time again you give people all of your heart by trying to be loving and understanding. You’ve learned that when it comes to some people, nothing would ever be good enough. You have to be willing to accept that you loved them to the best of your ability, and only lost someone who caused you to lose more of yourself. Those people aren’t worth saving because the question is, who will save you? However, the love you gave wasn’t in vain; it helped you to become a better person. The loss opened your eyes to see that you deserve so much better. It is alright to cry. You are finding your strength and you are beginning to find the voice within. You are special. You are unique. You are loved. There’s no need to be afraid. Life is a journey! You will make it. It’s okay to let go of the loss and count it all pure joy!

If a faithful account was rendered of man's ideas upon the Divinity, he would be obliged to acknowledge, that for the most part the word Gods has been used to express the concealed, remote, unknown causes of the effects he witnessed; that he applies this term when the spring of natural, the source of known causes ceases to be visible: as soon as he loses the thread of these causes, or as soon as his mind can no longer follow the chain, he solves the difficulty, terminates his research, by ascribing it to his gods; thus giving a vague definition to an unknown cause, at which either his idleness, or his limited knowledge, obliges him to stop. When, therefore, he ascribes to his gods the production of some phenomenon, the novelty or the extent of which strikes him with wonder, but of which his ignorance precludes him from unravelling the true cause, or which he believes the natural powers with which he is acquainted are inadequate to bring forth; does he, in fact, do any thing more than substitute for the darkness of his own mind, a sound to which he has been accustomed to listen with reverential awe?

Raphael, Saint George and the Dragon, 1504-06 It’s hard to talk about what you believe while you are believing it. Fervor reduces thought to shorthand and all we get is an icon. Give a man a weapon and you have a warrior. Put him on a horse and you have a hero. The weapon is a tool. The horse is a metaphor. Raphael painted this twice—white horse facing east against the greens, white horse facing west against the yellows. The maiden flees or prays, depending. A basic dragon, the kind you’d expect from the Renaissance. Evidence of evil but not proof. There’s a companion piece as well: Saint Michael. Paint angels, it’s easier: you don’t need the horse. Michael stands on Satan’s throat, vanquishing, while everything brown burns red. All these things happened. Allegedly. When you paint an evil thing, do you invoke it or take away its power? This has nothing to do with faith but is still a good question. Raphael was trying to say something about spirituality. This could be the definition of painting. The best part of spirituality is reverence. There are other parts. Some people like to hear the sound of their own voice. If you don’t believe in the world it would be stupid to paint it. If you don’t believe in God, who are you talking to?

Only the Great Poison, he who is handsome and wise and charming and handsome, can lead the faithful to Edom. So cater to the Great Poison with food and drink and baths and the occasional massage. "They wrote 'handsome' twice," murmured Alec. "Why is it called the Red Scrolls," said Shiyun, "when it is a book? And not a scroll?" "It's definitely not plural scrolls," said Alec. "I'm sure whoever this handsome, handsome cult founder is," said Magnus, his chest constricting, "he had his reasons." Shinyun read on. "The prince wishes only the best for his children. Thus, to honor his name, there must be a hearth crowded with only the finest of liquors and cigars and bonbons. Tithes of treasure and gifts showered upon the Great Poison symbolize the love between the faithful, so keep the spirits flowing and the gold growing, and always remember the sacred roles. "Life is a stage, so exit in style. "Only the faithful who make a truly great drink shall be favored. "Offend not the Great Poison with cruel deeds or poor fashion. "Seek the children of demons. Love them as you love your lord. Do not let the children be alone. "In times of trouble, remember: all roads lead to Rome." Alec looked at Magnus, and Magnus could not entirely understand Alec's small smile. "I think you wrote this.

Promethea has awakened in me dreams extinguished for thousands of years; sometimes one catches on fire even through so many icy layers. Promethea has rekindled dreams of fire in me, dreams of abysses, they are terribly dangerous dreams: as long as they are dreams alone, as long as one dreams alone, one can fool around with dreaming, because afterward one forgets. But now, ever since I learned how Promethea brings the fire of all dreams up into reality, how she climbs back up through the shaft of the Red Cows, bearing the first fire, how she crosses the Chamber of the Mares, how she goes through every epoch of existence reawakening along the walls memories of times so fragile and so inflammable, and comes out in 1982 still carrying in her hands the primitive spark, I feel myself wavering between exultation and terror. Formerly, I too sucked satiny coals. Once I burned my tongue. (That only happens if someone makes you lose faith.) Ever since I have no longer dared suck real fire; for a long time I lived on electricity. But I have never forgotten the fiery taste of eternity. I just was sure that I could live with my tongue extinguished until the end of my days. I was not even tempted. I was calm. I had firm definitions. I called happiness the absence of unhappiness. I wrote in ink and I dedicated my dreams to the Moons.

It is now time for us to ask the personal question put to Jesus Christ by Saul of Tarsus on the Damascus road, ‘What shall I do Lord?’ or the similar question asked by the Philippian jailer, ’What must I do to be saved?’ Clearly we must do something. Christianity is no mere passive acquiescence in a series of propositions, however true. We may believe in the deity and the salvation of Christ, and acknowledge ourselves to be sinners in need of his salvation, but this does not make us Christians. We have to make a personal response to Jesus Christ, committing ourselves unreservedly to him as our Savior and Lord … At its simplest Christ’s call was “Follow me.” He asked men and women for their personal allegiance. He invited them to learn from him, to obey his words and to identify themselves with his cause … Now there can be no following without a previous forsaking. To follow Christ is to renounce all lesser loyalties … let me be more explicit about the forsaking which cannot be separated from the following of Jesus Christ. First, there must be a renunciation of sin. This, in a word, is repentance. It is the first part of Christian conversion. It can in no circumstances be bypassed. Repentance and faith belong together. We cannot follow Christ without forsaking sin … Repentance is a definite turn from every thought, word, deed, and habit which is known to be wrong … There can be no compromise here. There may be sins in our lives which we do not think we could ever renounce, but we must be willing to let them go as we cry to God for deliverance from them. If you are in doubt regarding what is right and what is wrong, do not be too greatly influenced by the customs and conventions of Christians you may know. Go by the clear teaching of the Bible and by the prompting of your conscience, and Christ will gradually lead you further along the path of righteousness. When he puts his finger on anything, give it up. It may be some association or recreation, some literature we read, or some attitude of pride, jealousy or resentment, or an unforgiving spirit. Jesus told his followers to pluck out their eye and cut off their hand or foot if it caused them to sin. We are not to obey this with dead literalism, of course, and mutilate our bodies. It is a figure of speech for dealing ruthlessly with the avenues along which temptation comes to us.

I pray that the world never runs out of dragons. I say that in all sincerity, though I have played a part in the death of one great wyrm. For the dragon is the quintessential enemy, the greatest foe, the unconquerable epitome of devastation. The dragon, above all other creatures, even the demons and the devils, evokes images of dark grandeur, of the greatest beast curled asleep on the greatest treasure hoard. They are the ultimate test of the hero and the ultimate fright of the child. They are older than the elves and more akin to the earth than the dwarves. The great dragons are the preternatural beast, the basic element of the beast, that darkest part of our imagination. The wizards cannot tell you of their origin, though they believe that a great wizard, a god of wizards, must have played some role in the first spawning of the beast. The elves, with their long fables explaining the creation of every aspect of the world, have many ancient tales concerning the origin of the dragons, but they admit, privately, that they really have no idea of how the dragons came to be. My own belief is more simple, and yet, more complicated by far. I believe that dragons appeared in the world immediately after the spawning of the first reasoning race. I do not credit any god of wizards with their creation, but rather, the most basic imagination wrought of unseen fears, of those first reasoning mortals. We make the dragons as we make the gods, because we need them, because, somewhere deep in our hearts, we recognize that a world without them is a world not worth living in. There are so many people in the land who want an answer, a definitive answer, for everything in life, and even for everything after life. They study and they test, and because those few find the answers for some simple questions, they assume that there are answers to be had for every question. What was the world like before there were people? Was there nothing but darkness before the sun and the stars? Was there anything at all? What were we, each of us, before we were born? And what, most importantly of all, shall we be after we die? Out of compassion, I hope that those questioners never find that which they seek. One self-proclaimed prophet came through Ten-Towns denying the possibility of an afterlife, claiming that those people who had died and were raised by priests, had, in fact, never died, and that their claims of experiences beyond the grave were an elaborate trick played on them by their own hearts, a ruse to ease the path to nothingness. For that is all there was, he said, an emptiness, a nothingness. Never in my life have I ever heard one begging so desperately for someone to prove him wrong. This is kind of what I believe right now… although, I do not want to be proved wrong… For what are we left with if there remains no mystery? What hope might we find if we know all of the answers? What is it within us, then, that so desperately wants to deny magic and to unravel mystery? Fear, I presume, based on the many uncertainties of life and the greatest uncertainty of death. Put those fears aside, I say, and live free of them, for if we just step back and watch the truth of the world, we will find that there is indeed magic all about us, unexplainable by numbers and formulas. What is the passion evoked by the stirring speech of the commander before the desperate battle, if not magic? What is the peace that an infant might know in its mother’s arms, if not magic? What is love, if not magic? No, I would not want to live in a world without dragons, as I would not want to live in a world without magic, for that is a world without mystery, and that is a world without faith. And that, I fear, for any reasoning, conscious being, would be the cruelest trick of all. -Drizzt Do’Urden

Take the word saved as it is used in the evangelical vernacular. It’s true, you are saved by grace, by love, by light … but it’s only half the story. The truth is that there is so much that you’re not saved from. You are not saved from pain or loneliness or the bite of reality sharp against your skin. You’re not saved from rained-out picnics, from disappointment, from the unkindness of strangers. You’re not saved from lost jobs or lost loves or cancer or car accidents. Saved. But they say, It’s not religion, it’s a relationship. They say, God loves the sinner but hates the sin. They say, Let go and let God. And they’re worse than cliché, really. They’re thought-terminating cliché, a term that psychologist, Robert Lifton, coined in his book Thought Reform and the Psychology of Totalism. In this type of cliché, “the most far-reaching and complex of human problems are compressed into brief, highly reductive, definitive-sounding phrases, easily memorized and easily expressed.

This past soccer season, the league in which my son and daughter were playing had to make up two games due to rain (the price of living in Houston). The consensus in the league was that Sunday was the only available day, so the makeup games were scheduled for Sunday afternoon. My family and I sat down to discuss the matter, but no discussion was really necessary. There was no way we were going to participate. Sunday is the Lord's Day, and playing youth soccer games on Sunday makes a definite statement about the priorities in a community. Interestingly, the most flak from our decision came not from the irreligious people involved but from Christians! “You can go to church, then run home and change for the game,” one man said. One of my children's coaches added, “I'd be glad to pick them up if there is somewhere you have to be.” Nobody seemed to get it. We weren't making a decision based on the hectic nature of our Sunday schedule, nor was it a question of our adhering to a legalistic requirement handed down from our denomination. It was a matter of principle. Sunday is more than just another day. Youth sports leagues are great, but they are not sacred; Sunday is! Again, I do not believe that there is a legalistic requirement not to play games on a Sunday. Nor do I believe that the policeman, fireman, or airline mechanic who goes in to work on Sunday is out of the will of God. I do, however, think that there is a huge difference between someone whose job requires working on Sunday and a soccer league that just doesn't care.

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

Self-Confidence Formula First. I know that I have the ability to achieve the object of my Definite Purpose in life, therefore, I demand of myself persistent, continuous action toward its attainment, and I here and now promise to render such action. Second. I realize the dominating thoughts of my mind will eventually reproduce themselves in outward, physical action, and gradually transform themselves into physical reality, therefore, I will concentrate my thoughts for thirty minutes daily, upon the task of thinking of the person I intend to become, thereby creating in my mind a clear mental picture of that person. Third. I know through the principle of auto-suggestion, any desire that I persistently hold in my mind will eventually seek expression through some practical means of attaining the object back of it, therefore, I will devote ten minutes daily to demanding of myself the development of self-confidence. Fourth. I have clearly written down a description of my definite chief aim in life, and I will never stop trying, until I shall have developed sufficient self-confidence for its attainment. Fifth. I fully realize that no wealth or position can long endure, unless built upon truth and justice, therefore, I will engage in no transaction which does not benefit all whom it affects. I will succeed by attracting to myself the forces I wish to use, and the cooperation of other people. I will induce others to serve me, because of my willingness to serve others. I will eliminate hatred, envy, jealousy, selfishness, and cynicism, by developing love for all humanity, because I know that a negative attitude toward others can never bring me success. I will cause others to believe in me, because I will believe in them, and in myself. I will sign my name to this formula, commit it to memory, and repeat it aloud once a day, with full faith that it will gradually influence my thoughts and actions so that I will become a self-reliant, and successful person.

SUMMARY OF YOUR AIDS TO HEALTH • Find out what it is that heals you. Realize that correct directions given to your subconscious mind will heal your mind and body. • Develop a definite plan for turning over your requests or desires to your subconscious mind. • Imagine the end desired and feel its reality. Follow it through, and you will get definite results. • Decide what belief is. Know that belief is a thought in your mind and that what you think you create. • It is foolish to believe in sickness or in anything that will hurt or harm you. Believe in perfect health, prosperity, peace, wealth, and divine guidance. • Great and noble thoughts upon which you habitually dwell become great acts. • Apply the power of prayer therapy in your life. Choose a certain plan, idea, or mental picture. Unite mentally and emotionally with that idea. As you remain faithful to your mental attitude, your prayer will be answered. • Always remember, if you really want the power to heal, you can have it through faith, which means a knowledge of the working of your conscious and subconscious mind. Faith comes with understanding. • Blind faith means that a person may get results in healing without any scientific understanding of the powers and forces involved. • Learn to pray for your loved ones who may be ill. Quiet your mind. Your thoughts of health, vitality, and perfection operating through the one universal subjective mind will be felt and made manifest in the mind of your loved

The second of the Ten Commandments is oddly worded: “Thou shalt not have [allegiance to] any other gods before Me.” The statement seems almost self-contradictory. Here the Torah insists on an absolute devotion to monotheism, faith in the one and only God—and then, in the selfsame statement, the text seems to take for granted the existence of other gods, saying only that we shouldn’t have allegiance to them. But what other gods are there? Isn’t the Torah’s whole point that there is only one? The problem falls away, though, if you go back to the original Hebrew and read it carefully. The second commandment states: “Thou shalt not have [allegiance to] any other elohim before Me.” Just plug in our working definition of elohim, and suddenly it all starts to make sense: the text adjures us not to have allegiance to other “powers” besides God. For, indeed, there are other great sources of power one might choose to worship. The sun is powerful, there’s no denying that. It provides light and heat, and without it, we die. Nevertheless, the second commandment tells us that the sun is off-limits for worship because we may not have allegiance to any power other than the Almighty. As

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

Hope is more than wishing things will work out. It is resting in the God who holds all things in his wise and powerful hands. We use the word hope in a variety of ways. Sometimes it connotes a wish about something over which we have no control at all. We say, “I sure hope the train comes soon,” or, “I hope it doesn’t rain on the day of the picnic.” These are wishes for things, but we wouldn’t bank on them. The word hope also depicts what we think should happen. We say, “I hope he will choose to be honest this time,” or, “I hope the judge brings down a guilty verdict.” Here hope reveals an internal sense of morality or justice. We also use hope in a motivational sense. We say, “I did this in the hope that it would pay off in the end,” or, “I got married in the hope that he would treat me in marriage the way he treated me in courtship.” All of this is to say that because the word hope is used in a variety of ways, it is important for us to understand how this word is used in Scripture or in its gospel sense. Biblical hope is foundationally more than a faint wish for something. Biblical hope is deeper than moral expectation, although it includes that. Biblical hope is more than a motivation for a choice or action, although it is that as well. So what is biblical hope? It is a confident expectation of a guaranteed result that changes the way you live. Let’s pull this definition apart. First, biblical hope is confident. It is confident because it is not based on your wisdom, faithfulness, or power, but on the awesome power, love, faithfulness, grace, patience, and wisdom of God. Because God is who he is and will never, ever change, hope in him is hope well placed and secure. Hope is also an expectation of a guaranteed result. It is being sure that God will do all that he has planned and promised to do. You see, his promises are only as good as the extent of his rule, but since he rules everything everywhere, I know that resting in the promises of his grace will never leave me empty and embarrassed. I may not understand what is happening and I may not know what is coming around the corner, but I know that God does and that he controls it all. So even when I am confused, I can have hope, because my hope does not rest on my understanding, but on God’s goodness and his rule. Finally, true hope changes the way you live. When you have hope that is guaranteed, you live with confidence and courage that you would otherwise not have. That confidence and courage cause you to make choices of faith that would seem foolish to someone who does not have your hope. If you’re God’s child, you never have to live hopelessly, because hope has invaded your life by grace, and his name is Jesus! For further study and encouragement: Psalm 20

Life sometimes is like tossing a coin in the air calling heads or tails, but it doesn’t matter what side it lands on; life goes on. It is hard when you’ve lost the will to fight because you’ve been fighting for so long. You are smothered by the pain. Mentally, you are drained. Physically, you are weak. Emotionally, you are weighed down. Spiritually, you do not have one tiny mustard seed of faith. The common denominator is that other people’s problems have clouded your mind with all of their negativity. You cannot feel anything; you are numb. You do not have the energy to surrender, and you choose not to escape because you feel safe when you are closed in. As you move throughout the day, you do just enough to get by. Your mindset has changed from giving it your all to—well, something is better than nothing. You move in slow motion like a zombie, and there isn’t any color, just black and white, with every now and then a shade of gray. You’ve shut everyone out and crawled back into the rabbit hole. Life passes you by as you feel like you cannot go on. You look around for help; for someone to take the pain away and to share your suffering, but no one is there. You feel alone, you drift away when you glance ahead and see that there are more uphill battles ahead of you. You do not have the option to turn around because all of the roads are blocked. You stand exactly where you are without making a step. You try to think of something, but you are emotionally bankrupt. Where do you go from here? You do not have a clue. Standing still isn’t helping because you’ve welcomed unwanted visitors; voices are in your head, asking, “What are you waiting for? Take the leap. Jump.” They go on to say, “You’ve had enough. Your burdens are too heavy.” You walk towards the cliff; you turn your head and look at the steep hill towards the mountain. The view isn’t helping; not only do you have to climb the steep hill, but you have to climb up the mountain too. You take a step; rocks and dust fall off the cliff. You stumble and you move forward. The voices in your head call you a coward. You are beginning to second-guess yourself because you want to throw in the towel. You close your eyes; a tear falls and travels to your chin. As your eyes are closed the Great Divine’s voice is louder; yet, calmer, soothing; and you feel peace instantly. Your mind feels light, and your body feels balanced. The Great Divine whispers gently and softly in your ear: “Fallen Warrior, I know you have given everything you’ve got, and you feel like you have nothing left to give. Fallen Warrior, I know it’s been a while since you smiled. Fallen Warrior, I see that you are hurting, and I feel your pain. Fallen Warrior, this is not the end. This is the start of your new beginning. Fallen Warrior, do not doubt My or your abilities; you have more going for you than you have going against you. Fallen Warrior, keep moving, you have what it takes; perseverance is your middle name. Fallen Warrior, you are not the victim! You are the victor! You step back because you know why you are here. You know why you are alive. Sometimes you have to be your own Shero. As a fallen warrior, you are human; and you have your moments. There are days when you have more ups than downs, and some days you have more downs than ups. I most definitely can relate. I was floating through life, but I had to change my mindset. During my worst days, I felt horrible, and when I started to think negatively I felt like I was dishonoring myself. I felt sick, I felt afraid, fear began to control my every move. I felt like demons were trying to break in and take over my life.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.