Best 21 quotes of Richard Holloway on MyQuotes

God is waiting eagerly to respond with new strength to each little act of self-control, small disciplines of prayer, feeble searching after him. And his children shall be filled if they will only hunger and thirst after what he offers.

Meditation on the majestic energyof the universe should increase our love for humanity, should widen, not narrow, our hearts.

Religion is the most powerful alternative to God.

Simplicity, clarity, singleness: These are the attributes that give our lives power and vividness and joy as they are also the marks of great art. They seem to be the purpose of God for his whole creation.

The institutions that claim to represent God, when they are not ignored altogether, are treated like other human institutions that have to earn their right to a hearing by the value of what they say, and not by virtue of who is saying it. Today, authority has to earn respect by the intrinsic value of what it says, not by the force of its imposition.

There are many strengths in modern society, but one of its weaknesses is the breakdown of many of the old structures and networks that supported people in times of crisis and need. Whenever we lose a strengthening element in society, we need to replace it with alternative systems as quickly as possible. Befriending schemes are a crucial part of this process, because they fill the gap that social erosion has left in the lives of so many vulnerable people.

The use of God in moral debate is so problematic as to be almost worthless.

The wrong question to ask of a myth is whether it is true or false. The right question is whether it is living or dead, whether it still speaks to our condition.

When a popular phenomenon reaches the cover of 'Time,' it is already out of fashion.

When true forgiveness happens it is one of the most astonishing and liberating of the human experience.

As we have seen so often in this book, religion may begin with mystical experiences but it always leads to politics. It starts with the voice heard by the prophets who are its chosen instruments. And what they hear always leads to actions that affect the way people live: with politics. Sometimes the politics are bad. People are persecuted for following the wrong faith or for listening to the wrong voice. Or they are forced to embrace the message announced by the latest hot prophet. So the history of religion becomes a study in different forms of oppression. But sometimes the politics are good. They are about liberation, not oppression. We saw good politics in the stand the Pennsylvanian Quakers made against slavery in 1688. And in the African American Church today the politics of Christianity are still about liberation. The tactics of Moses and the promises of Jesus are used to make the world a better place. Religion is no longer used as an opiate to dull the pain of injustice and inequality but as a stimulant to overcome it. That’s what keeps many people in the religion game.

But if we are all God’s children, why does God spend so much time in history ordering one branch of his universal family to wipe out another branch? Why did his love for his Jewish children have to be expressed by the extermination of his Palestinian children? Why did he later abandon his Jewish children in favour of his Christian children and encourage his new favourites to torment their older siblings? Why did he order his Muslim children who worship him as One to persecute his pagan children who worship him as Many? Why is there so much violence in religious history, all done by groups who claim God is on their side? Unless you are prepared to believe that God actually plays favourites like some kind of demented tyrant, then there are only two ways out of this dilemma. The obvious one is to decide that there is no God. What is called God is a human invention used, among other things, to justify humankind’s love of violence and hatred of strangers. Getting rid of God won’t solve the problem of human violence but it will remove one of its pretexts.

Christian theological history is filled with stories of groups who have developed theories of the election of themselves to salvation and the damnation of others; theories that demonstrate that their particular group has been exclusively endowed with divine truth, so that they possess a unique mission to the world and have a unique authority within it.

Human beings do terrible things to each other and the tragic thing about it all is the way the remembrance of past hurt can rob us of our future and become the narrative of our lives.

So yes, religion has caused and continues to cause some of the worst violence in history. And yes, it has used God to justify it. So if we mean by God the loving creator of the universe, then either he doesn’t exist or religion has got him wrong. Either way, religion should make us wary. That doesn’t necessarily mean we should abandon it altogether. We may decide to stick with it but to do so with humility, admitting the evil it has done as well as the good. It’s up to us.

The most revolutionary change that hit the world in the twentieth and twenty-first centuries was the liberation of women. The Bible and the Qur’an came from societies controlled by men. No surprise there. That’s how the world everywhere was run until fairly recently. And there is something worth noting before we go deeper into the issue. History shows that the men in charge never volunteer to give up their privileges. They don’t wake up one day and say, ‘I’ve suddenly realised that the way I control and dominate others is wrong. I must change my ways. So I’ll share my power with them. I’ll give them the vote!’ That’s never how it works. History shows that power always has to be wrested from those who have it. The suffragettes who fought for the vote or suffrage for women learned that lesson. Men didn’t volunteer to give women the vote. Women had to fight them for it.

The real battle for Christians today is not Armageddon, it is the battle for a sensible approach to that ancient library of books we call the Bible. The Bible was written by human beings, with all the longings, prejudices and illusions that characterise us as a species. It is not an apocalyptic almanac, a mystical code book, an inerrant textbook for living. It is a compendium of a particular people's struggle with meaning; so it should encourage us to do the same in our day.

The theory they used to prevent women voting was that the female brain could not comprehend the complexity of politics. Politics was for men. Child-bearing was for women. And the best supplier of reasons for keeping people in their place has always been religion. We saw it at work in the debate over slavery. The Bible and the Qur’an both took slavery for granted. They took the subordination of women for granted too. So we run up against the awkward fact that sacred texts can be used to supply ammunition for those who want to keep people under control.

This quarrel over the messianic status of Jesus within first-century Judaism had profound effects on Christianity and prompted it towards a fateful turning point that switched the emphasis from following the way of Jesus to believing things about Jesus. Gradually a Christian came to be thought of not as one who lives and acts in a certain way, but as one who holds certain convictions or theories. The trouble with religious convictions or beliefs is that, since we can rarely prove or disprove them, we get anxious about them and start quarrelling with people whose convictions or theories differ from our own.

Truth is rarely simple and seldom obvious, which is why mature institutions recognise the importance of conflict and disagreement. Christianity was born in conflict, and it has been characterised by conflict ever since. The Church's obsession with heresy is witness to this fact.

We will go on producing myths, ways of explaining ourselves to ourselves but, like everything else about us, they are in constant transition and we must not fundamentalise any of them.