Best 530 quotes in «tradition quotes» category

I will admit that we as young rebels always wanted fundamentalists to understand our take on their religion, but rarely, if ever, the other way around. The fundamentalists are the real artists. If you saw only a masterpiece of an original painting and someone threw a splash of red across it saying that their version is better, you would be offended too.

Longing for something fresh, for something no one else has said often leads to bad exegesis.

Many things which are called 'secrets' are only things withheld from people until they can understand or effectively experience them.

Mormonism is the house whose walls I know best. It is the story I am not abandoning because it is the story I choose-and in many ways has chosen me-again and again to grapple with. Mormonism is my native spiritual language and many of the threads with which my life's tapestry is woven.

Men will always create new arenas for honor if traditional rituals fade.

Modernity is kind of a tradition and tradition itself is not a rulebook. It's a dialogue and a dialectical process— just as tradition affects us, we too affect tradition and culture, and we change it.

Mormonism is the house whose walls I know best. It is the story I am not abandoning because it is the story I choose-and in many ways gas chosen me-again and again to grapple with. Mormonism is my native spiritual language and many of the threads with which my life's tapestry is woven.

Mollycoddling was the mother's duty; the father's lay elsewhere. As a consequence, his four older children feared and respected him, as they had been taught to do, and the love the professed to feel, had they been asked and had they answered truthfully or even had access to the truth, was of a duty-bound, obligatory kind too, a love issuing from commandment and tradition and the notion of family, not one from the tides of the heart or the unbridled, inexplicable pull of feelings. If painted, that love would take the form of a polite and manicured wash of pleasant colours, not the hurl-and-splatter of impastoed reds.

MURRY: Why do we even celebrate the New Year? It's just this arbitrary quirk of how we measure time in years, right? Midnight tonight is the very same transition from day to day that we do every 24 hours. But this thing in my hands, it feels real in a way the numbered calendar box never does. Why? What makes midnight tonight any different?

MOTHER TIME: Life goes by so very fast, my dears, and taking the time to reflect, even once a year, slows things down. We zoom past so many seconds, minutes, hours, killing them with the frantic way we live that it's important we take at least this one collective sigh and stop, take stock, and acknowledge our place in time before diving back into the melee. Midnight on New Year's Eve is a unique kind of magic where, just for a moment, the past and the future exist at once in the present. Whether we're aware of it or not, as we countdown together to it, we're sharing the burden of our history and committing to the promise of tomorrow.

MURRY: It's not that, it's just… I don't really get it. I usually find myself staring at the midnight deadline filled with regrets both for opportunities and loved ones missed. It's another day closer to the end. The last thing I feel like doing is counting down to some wild celebration. It just seems so sad to say goodbye to a year and know that it’s gone forever and you can’t go back to it. Not to relive, not to correct. NOEL: I've never thought about it that way. MURRY: There's something so final about it. It's the period at the end of the sentence. NOEL: The New Year's resolution.

MURRY: Resolutions are a complete waste of time. They're just this meaningless ritual, empty promises we make and break within hours of each other.

Not agreeing with something that happened in history or with another person’s traditions doesn’t provide license to eradicate or vilify entire aspects of the past.

Needless to say, what whites now think and say about race has undergone a revolution. In fact, it would be hard to find other opinions broadly held by Americans that have changed so radically. What whites are now expected to think about race can be summarized as follows: Race is an insignificant matter and not a valid criterion for any purpose—except perhaps for redressing wrongs done to non-whites. The races are equal in every respect and are therefore interchangeable. It thus makes no difference if a neighborhood or nation becomes non-white or if white children marry outside their race. Whites have no valid group interests, so it is illegitimate for them to attempt to organize as whites. Given the past crimes of whites, any expression of racial pride is wrong. The displacement of whites by non-whites through immigration will strengthen the United States. These are matters on which there is little ground for disagreement; anyone who holds differing views is not merely mistaken but morally suspect. By these standards, of course, most of the great men of America’s past are morally suspect, and many Americans are embarrassed to discover what our traditional heroes actually said. Some people deliberately conceal this part of our history. For example, the Jefferson Memorial has the following quotation from the third president inscribed on the marble interior: “Nothing is more certainly written in the book of fate than that these people [the Negroes] shall be free.” Jefferson did not end those words with a period, but with a semicolon, after which he wrote: “nor is it less certain that the two races equally free, cannot live under the same government.” The Jefferson Memorial was completed in 1942. A more contemporary approach to the past is to bring out all the facts and then repudiate historical figures. This is what author Conor Cruise O’Brien did in a 1996 cover story for The Atlantic Monthly. After detailing Jefferson’s views, he concluded: “It follows that there can be no room for a cult of Thomas Jefferson in the civil religion of an effectively multiracial America . . . . Once the facts are known, Jefferson is of necessity abhorrent to people who would not be in America at all if he could have had his way.” Columnist Richard Grenier likened Jefferson to Nazi SS and Gestapo chief Heinrich Himmler, and called for the demolition of the Jefferson Memorial “stone by stone.” It is all very well to wax indignant over Jefferson’s views 170 years after his death, but if we expel Jefferson from the pantheon where do we stop? Clearly Lincoln must go, so his memorial must come down too. Washington owned slaves, so his monument is next. If we repudiate Jefferson, we do not just change the skyline of the nation’s capital, we repudiate practically our entire history. This, in effect, is what some people wish to do. American colonists and Victorian Englishmen saw the expansion of their race as an inspiring triumph. Now it is cause for shame. “The white race is the cancer of human history,” wrote Susan Sontag. The wealth of America used to be attributed to courage, hard work, and even divine providence. Now, it is common to describe it as stolen property. Robin Morgan, a former child actor and feminist, has written, “My white skin disgusts me. My passport disgusts me. They are the marks of an insufferable privilege bought at the price of others’ agony.

Never become a slave to tradition, learn to foresee new things.

NOEL: And even when I don't stay up until midnight, I still enjoy the tradition of New Year's resolutions. What can I say? I like setting personal goals and challenging myself to improve. I suppose I could do it on any day of the year, but the New Year is as good a day as any. It's a fresh start.

No fim perguntei ao avô: Por que é que temos de estar encostados? Depois de o povo de Israel ter saído do Egipto deixou de ser um povo de escravos. Só um povo livre é feliz, só um povo livre tem bem estar e comodidades. É por esta razão que nos encostamos.

No task is more important than for the Church to take the Bible out of the hands of individual Christians in North America.

Now she has lived long enough to know that cutting up women is a sport older than cricket but just as popular and equally full of obscure rituals and intricate rules that everyone seems to know except her.

Now naturally, like many of us, I have a reluctance to change too much of the old ways. But there is no virtue at all in clinging as some do to tradition merely for its own sake.

No business can continue to shrink. That can only go on for so long before irrelevancy sets in.

On the street below, the weather is calm. But up here, high winds threaten to topple the workers. A sudden gust can knock them from their footing with its sheer force or send a fatal vibration through the beams on which they stand. And yet the men joke, laugh, stroll across the foot-wide beams as though they are on solid ground. To the people on the sidewalk, tiny as ants below, the skywalkers appear entirely unafraid. A hundred years ago, their grandfathers and great-grandfathers built the skyscrapers and bridges that surround them.

Old Ways May Not Give You Up An elderly man in a Lobi village once renounced the spirits in favor of Islam by discarding the very beliefs in spirits and mystical inanimate objects that have held our societies together for more three centuries. He threw his fetishes in a nearby lake. Sadly he turned and walked away from the lake and the traditions. As the elder walked away, the fetishes leaped out of the lake onto his back again to reclaim him. “Sometimes the old ways will not give you up”…Chief–Lobi Tribe

Only a man of Colonel Sartoris’ generation and thought could have invented it, and only a woman could have believed it.

Oral tradition accounts that the author was able to glean from living local experts are that the Spanish, upon first seeing the great wall of Sacsayhuaman in 1533, and shocked at its scale, asked the local Inca if their ancestors had built it. The answer was a simple, 'No,' that the wall was there when the Inca arrived about 500 years prior. Sacsayhuaman is a huge and complex site, and it is clear that varying techniques were used in its construction [...]. There is no practical reason why such huge blocks were required at Sacsayhuaman, and they are in fact the largest ever employed in the Americas. The common belief that it was a fortress of some kind constructed by the Inca is an idea that the Spanish came up with. For the Inca, it was in fact one of the most sacred of holy places.

O Solon, Solon, you Hellenes are but children. [...] There is no old doctrine handed down among you by ancient tradition nor any science which is hoary with age, and I will tell you the reason behind this. There have been and will be again many destructions of mankind arising out of many causes, the greatest having been brought about by earth-fire and inundation. Whatever happened either in your country or ours or in any other country of which we are informed, any action which is noble and great or in any other way remarkable which has taken place, all that has been inscribed long ago in our temple records, whereas you and other nations did not keep imperishable records. And then, after a period of time, the usual inundation visits like a pestilence and leaves only those of you who are destitute of letters and education. And thus you have to begin over again as children and know nothing of what happened in ancient times either among us or among yourselves.' 'As for those genealogies of yours which you have related to us, they are no better than tales of children; for in the first place, you remember one deluge only, whereas there were a number of them. And in the next place there dwelt in your land, which you do not know, the fairest and noblest race of men that ever lived of which you are but a seed or remnant. And this was not known to you because for many generations the survivors of that destruction made no records.' [Spoken by a priest of Egypt]

So,” he throttled shift knob into fifth gear half a block from a stop sign, “you’re from Great Britain.” “Yes. England. The North. Sheffield.” “Why you guys drive on the left?” “Obviously, because it’s right.” “I’m being serious.” “Are you?” “I’m askin, aren’t I?” “I don’t know. Tradition, I suppose.” “That’s a dumb-ass reason.” “Then perhaps you should start driving on the left.

Our second danger is to associate tradition with the immovable; to think of it as something hostile to all change; to aim to return to some previous condition which we imagine as having been capable of preservation in perpetuity, instead of aiming to stimulate the life which produced that condition in its time. . . . a tradition without intelligence is not worth having . . .

Overeating at Thanksgiving is a case in point. It's a national tradition.

Read the books which they [the ancients] have written, read those which you prefer, they will speak to you and you will speak to them” - St Bernardino of Siena (d. 1444)

Religion, which was obviously created to give meaning and purpose to people, has become part of the oppression. This is true in both Eastern and Western religious traditions. The Buddha, Jesus and Muhammad were all revolutionaries who critiqued and attempted to dismantle the corrupt societal traditions of their time. Yet their teachings, like most things in human society, have been distorted and co-opted by the confused and power-hungry patriarchal tradition. What were wonce the creation myths of ancient cultures, have become doctrines of oppression. More blood has been spilled and more people oppressed in the name of religion than for any other reason in history.

Shamrocks And roses In an ever green flock Now Up to your noses Turning into a high stock! People nice and seen All around you green! These lucky streams Realizing major dreams. In strives, when in pain Call oh call up my name, Know it isn't in vain...

Simply to render oneself able to understand what other Christian thinkers have themselves come to understand and to more or less felicitously communicate requires that one's mind not be a blank slate but already properly formed, disciplined, and exercised.

Some problems were generational; you just had to wait for the relevant elders to die off and be replaced with more progressive types.

People want to think of a food tradition as something that would continue unchanging and timeless, unless some outside force knocked things askew.

Scripture offers the unique access to the story of redemption and then, in turn, funds tradition, reason and experience, as God's Word is remembered, experienced, and thought about.

Some old-fashioned things like fresh air and sunshine are hard to beat. In our mad rush for progress and modern improvements let's be sure we take along with us all the old-fashioned things worth while.

Still, there is something disappearing from the world, something composed of many instances of tradition and skill, or maybe not disappearing, but translating. Maybe culture, like physical matter, doesn’t disappear, but is subject to infinite play, and th e world is a vast workshop for making and remaking everything, including people, and the engine of play is desire…

Sometimes we believe it is truth, not because it is truth but because it has been made truth by law or tradition. Some of those truths are nothing but dogmatized myths

Stenham had always taken it for granted that the dichotomy of belief and behavior was the cornerstone of the Moslem world. It was too deep to be called hypocrisy; it was merely custom. They said one thing and they did something else. They affirmed their adherence to Islam in formulated phrases, but they behaved as though they believed, and actually did believe, something quite different. Still, the unchanging profession of faith was there, and to him it was this eternal contradiction which made them Moslems. But Amar’s relationship to his religion was far more robust: he believed it possible to practice literally what the Koran enjoined him to profess. He kept the precepts constantly in his hand, and applied them on every occasion, at every moment. The fact that such a person as Amar could be produced by this society rather upset Stenham’s calculations. For Stenham, the exception invalidated the rule instead of proving it: if there were one Amar, there could be others. Then the Moroccans were not the known quantity he had thought they were, inexorably conditioned by the pressure of their own rigid society; his entire construction was false in consequence, because it was too simple and did not make allowances for individual variations.

Sometimes we get so enamored with the tradition of something that we forget about the intent of it.

Thanks to arranged marriages: There are countless women who have never been their husband's girlfriend.

The Amish are islands of sanity in a whirlpool of change.

The advantage of having an artistic tradition is that the younger artist could see an organic link between the real life of one's country and its art work which is a sublimation of that life.

That night, Marjan dreamt of Mehregan. The original day of thanksgiving, the holiday is celebrated during the autumn equinox in Iran. A fabulous excuse for a dinner party, something that Persians the world over have a penchant for, Mehregan is also a challenge to the forces of darkness, which if left unheeded will encroach even on the brightest of flames. Bonfires and sparklers glitter in the evening skies on this night, and in homes across the country, everyone is reminded of their blessings by the smell of roasting 'ajil', a mixture of dried fruit, salty pumpkin seeds, and roasted nuts. Handfuls are showered on the poor and needy on Mehregan, with a prayer that the coming year will find them fed and showered with the love of friends and family. In Iran, it was Marjan's favorite holiday. She even preferred it to the bigger and brasher New Year's celebrations in March, anticipating the festivities months in advance. The preparations would begin as early as July, when she and the family gardener, Baba Pirooz, gathered fruit from the plum, apricot, and pear trees behind their house. Along with the green pomegranate bush, the fruit trees ran the length of the half-acre garden. Four trees deep and rustling with green and burgundy canopies, the fattened orchard always reminded Marjan of the bejeweled bushes in the story of Aladdin, the boy with the magic lamp. It was sometimes hard to believe that their home was in the middle of a teeming city and not closer to the Alborz mountains, which looked down on Tehran from loftier heights. After the fruit had been plucked and washed, it would be laid out to dry in the sun. Over the years, Marjan had paid close attention to her mother's drying technique, noting how the fruit was sliced in perfect halves and dipped in a light sugar water to help speed up the wrinkling. Once dried, it would be stored in terra-cotta canisters so vast that they could easily have hidden both both young Marjan and Bahar. And indeed, when empty the canisters had served this purpose during their hide-and-seek games.

The believer is not a slave to fashion.

The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.

The Dolly's around here can't be seen to coddle a snitch's family --- that's the always been our way. We're old blood, us people, and our ways was set firm long before hot shot baby Jesus ever even burped milk'n sh*& yellow.

The conduct of affairs, for the Rationalist, is a matter of solving problems, and in this no man can hope to be successful whose reason has become inflexible by surrender to habit or is clouded by the fumes of tradition. In this activity the character which the Rationalist claims for himself is the character of the engineer, whose mind (it is supposed) is controlled throughout by appropriate technique and whose first step is to dismiss from his attention everything not directly related to his specific intentions. The assimilation of politics to engineering is, indeed, what may be called the myth of rationalist politics. And it is, of course, a recurring theme in the literature of Rationalism. The politics it inspires may be called the politics of the felt need; for the Rationalist, politics are always charged with the feeling of the moment. He waits upon circumstance to provide him with his problems, but rejects its aid in their solution. That anything should be allowed to stand between a society and the satisfaction of the felt needs of each moment in its history must appear to the Rationalist a piece of mysticism and nonsense. And his politics are, in fact, the rational solution of those practical conundrums which the recognition of the sovereignty of the felt need perpetually creates in the life of a society. Thus, political life is resolved into a succession of crises, each to be surmounted by the application of "reason." Each generation, indeed, each administration, should see unrolled before it the blank sheet of infinite possibility. And if by chance this tablula vasa has been defaced by the irrational scribblings of tradition-ridden ancestors, then the first task of the Rationalist must be to scrub it clean; as Voltaire remarked, the only way to have good laws is to burn all existing laws and start afresh.

The difficulty lies not so much in developing new ideas as in escaping from old ones.