It has taken thousands of years, but within the century both scientists and spiritual seekers alike have once again begun to see the laws of nature and the laws of God as expressions of the same truth. Rosalyn L. Bruyere
“There is but one law for all, namely that law which governs all law, the law of our Creator, the law of humanity, justice, equity — the law of nature and of nations.” G.K. Chesterton, English author
“It is not necessary to believe in God to be a good person. In a way, the traditional notion of God is outdated. One can be spiritual but not religious. It is not necessary to go to church and give money – for many, nature can be a church. Some of the best people in history did not believe in God, while some of the worst deeds were done in His name.” Pope Francis
Civil religion is a concept that originated in French political thought and became a major topic for American sociologists since its use by Robert Bellah in the 1950s. It means the implicit religious values of a nation, as expressed through public rituals, symbols (such as the national flag) and ceremonies on sacred days and at sacred places (such as monuments, battlefields or national cemeteries). It stands outside the churches, although church officials and ceremonies are sometimes incorporated into the practice of civil religion….Jean-Jacques Rousseau coined the term in chapter 8, book 4 of The Social Contract (1762), to describe what he regarded as the moral and spiritual foundation essential for any modern society. For Rousseau, civil religion was intended simply as a form of social cement, helping to unify the state by providing it with sacred authority… http://en.wikipedia.org/wiki/Civil_religion
The False Equation: Religion Equals Morality by Gwynne Dyer, CommonDreams.org, December 19, 2011 …In the United States, where it is almost impossible to get elected unless you profess a strong religious faith… Not one of the hundred US senators ticks the “No Religion/Atheist/Agnostic” box, for example, although 16 percent of the American population do…This is a common belief among those who rule, because they confuse morality with religion…politicians, religious leaders and generals in every country, are effectively saying that my children, and those of all the other millions who have no religion, are morally inferior to those who do. It is insulting and untrue.
Toward a “Common Spirituality”: Scaffolding for Evolving Consciousness by Richard Harmer, PhD, Noetic, December 2010 — Spirituality is a universal phenomenon. It doesn’t matter where in the world you live or what “tribe” you are a part of; you can be assured that spirituality will be a part of the psychological and social fabric of your immediate world. Why? Humans have a strong will toward meaning…spirituality provides us with a sense of morality and ethics and allows us to find a sense of peace in the face of life’s trials and tribulations. In fact, spirituality is central to being and becoming a healthy and well-adjusted human being. Spirituality also plays a role in enabling the evolution of individual and collective consciousness…
A person’s way of thinking and being is influenced by their worldview – the unique combination of attitudes, perceptions, and assumptions that inform how they personally understand and make sense of their place in the world…
3) The belief in fostering wholeness and interconnectedness, which means a universal spiritual belief that all life is interconnected and that it is your bond to all humanity that provides a sense of wholeness…
Real moral values — Articulating a liberal religious moral vision by Rev. William G. Sinkford, Unitarian Universalist World, March/April 2005
This election is about core values by Phyllis Stenerson, Commentary in Uptown Neighborhood News, Minneapolis, MN October 2012
Mahatma Gandhi’s famous statement on the nature of God, which was broadcast to America from London in October 1931
I do dimly perceive that whilst everything around me is ever changing, ever dying, there is underlying all that change a living Power that is changeless, that holds all together, that creates, dissolves and recreates. That informing Power or Spirit is God. And since nothing else I see merely through the senses can or will persist, He alone is.
And is this Power benevolent or malevolent? I see It as purely benevolent. For I can see that in the midst of death life persists, in the midst of untruth, truth persists, in the midst of darkness light persists. Hence I gather that God is Life, Truth, Light. He is Love. He is the supreme Good.
But he is no God who merely satisfies the intellect if He ever does. God to be God must rule the heart and transform it. He must express Himself in every smallest act of His votary. This can only be done through a definite realization more real than the five senses can ever produce. Sense perceptions can be, often are, false and deceptive, however real they may appear to us. Where there is realization outside the senses it is infallible. It is proved not by extraneous evidence but in the transformed conduct and character of those who have felt the real presence of God within.
Such testimony is to be found in the experiences of an unbroken line of prophets and sages in all countries and climes. To reject this evidence is to deny oneself.
This realization is preceded by an immovable faith. He who would in his own person test the fact of God’s presence can do so by a living faith. And since faith itself cannot be proved by extraneous evidence, the safest course is to believe in the moral government of the world and therefore in the supremacy of the moral law, the law of truth and love. Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to Truth and Love. This text was drawn from volume 43 of The Collected Works of Mahatma Gandhi (electronic book), New Delhi, Publications Division Government of India, 1999.
Many Faiths, One Truth by Tenzin Gyaatso, the Dalai Lama, New York Times, May 24, 2010 – When I was a boy in Tibet, I felt that my own Buddhist religion must be the best — and that other faiths were somehow inferior. Now I see how naïve I was, and how dangerous the extremes of religious intolerance can be today.
Though intolerance may be as old as religion itself, we still see vigorous signs of its virulence…Such tensions are likely to increase as the world becomes more interconnected and cultures, peoples and religions become ever more entwined. The pressure this creates tests more than our tolerance — it demands that we promote peaceful coexistence and understanding across boundaries.
Granted, every religion has a sense of exclusivity as part of its core identity. Even so, I believe there is genuine potential for mutual understanding. While preserving faith toward one’s own tradition, one can respect, admire and appreciate other traditions.
An early eye-opener for me was my meeting with the Trappist monk Thomas Merton in India shortly before his untimely death in 1968. Merton told me he could be perfectly faithful to Christianity, yet learn in depth from other religions like Buddhism. The same is true for me as an ardent Buddhist learning from the world’s other great religions.
A main point in my discussion with Merton was how central compassion was to the message of both Christianity and Buddhism…The focus on compassion that Merton and I observed in our two religions strikes me as a strong unifying thread among all the major faiths. And these days we need to highlight what unifies us.
Take Judaism, for instance…I’ve learned how the Talmud and the Bible repeat the theme of compassion, as in the passage in Leviticus that admonishes, “Love your neighbor as yourself.”…I’ve come to see the centrality of selfless compassion in Hinduism too…Compassion is equally important in Islam — and recognizing that has become crucial in the years since Sept. 11, especially in answering those who paint Islam as a militant faith…An imam in Ladakh once told me that a true Muslim should love and respect all of Allah’s creatures. And in my understanding, Islam enshrines compassion as a core spiritual principle, reflected in the very name of God, the “Compassionate and Merciful,” that appears at the beginning of virtually each chapter of the Koran.
Finding common ground among faiths can help us bridge needless divides at a time when unified action is more crucial than ever. As a species, we must embrace the oneness of humanity as we face global issues like pandemics, economic crises and ecological disaster. At that scale, our response must be as one.
Harmony among the major faiths has become an essential ingredient of peaceful coexistence in our world. From this perspective, mutual understanding among these traditions is not merely the business of religious believers — it matters for the welfare of humanity as a whole. full text
Science and the Search for Meaning By Peter Morales, President, Unitarian Universalist Assn, www.theNewAtlantis.com, Summer 2013 — excerpt — We affirm and promote a free and responsible search for truth and meaning.” This simple proposition, which could serve as the motto of any scientific society, secular organization, or humanist group, is in fact one of the seven principles that guide the Unitarian Universalist religion…for many religions, truth, or at least what is true about the most important matters, is given by a set of sacred texts or traditions that members accept as a matter of faith. At least in this somewhat stereotypical view of religious thought, the truth about the highest or most important things cannot be sought — it is only given by authority. Scientific truth, on the other hand, is constantly changing. That is to say, what people know to be true changes as new information comes to light and ideas are challenged by new findings.
It is understandable, then, that religion and science have had a conflict or two over the years…many people believe they have to make a choice between a religious and a scientific worldview…for faith to be whole, for it to encompass the whole of our lived experience with the world, we must come to terms with science and what science teaches us. As Unitarian Universalists, we recognize that science and religion share a common wellspring. They both arise from the human need to cope with life, to make life comprehensible, controllable, and meaningful…
Science is based on a radically democratic way of knowing, in the sense that scientific truth is comprised of the things we can all experience — not on private experiences, accessible only to putatively gifted individuals…scientific truth needs to be equally true for everyone everywhere… ultimately, science is an attempt to understand those parts of human experience that are unarguably true for all of us…While science and religion both arise from our need to cope with experience, science and religion are responses to fundamentally different questions. Science can help us discover the truth about our world, but religion can help us give that truth meaning…There is a human hunger for meaning that science does not address.…Meaning in life does not exist unless we create it; it is our individual and collective response to what we have learned about the world…
I believe that hunger for meaning is the source for the renewed interest we have witnessed in recent decades in ritual, in spiritual practices such as meditation, and in traditional religious imagery. This coincides with recent findings that the number of people in the United States who consider themselves religiously unaffiliated is growing, while a majority of them still “describe themselves either as a religious person (18 percent) or as spiritual but not religious (37 percent).” People are seeking something that science does not give them. This is not a criticism of science. To criticize science for not satisfying our emotional and spiritual need for meaning is like criticizing a circle for not having corners.
Religion, at its best and most profound and most enduring, has been humanity’s way of collecting and transmitting wisdom about the meaning of life from one generation to the next..…Before science, religion filled the vacuum created by ignorance and created stories to explain the truth about the world — myths about creation and humanity’s origin…only we can decide how to react to them, how to apply those wondrous insights to our own lives…That is our religious task — individually and communally to create lives filled with meaning and lives consistent with what we love most deeply… http://progressivevalues.org.s150046.gridserver.com