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Above all else, Franck was a bridge builder whose marvelous combination of art and spirituality points to a new way of being in the twenty-first century. He calls it transreligious: "outside the categories of both 'interfaith' and 'ecumenical' . . . even less a syncretistic scrambling together of symbols, concepts, and rituals of the various religious traditions." He clearly had great respect for each tradition and found in his art and writing ways to convey "the inner experience in which these traditions converge."
--
Frederic and Mary Ann Brussat, in the profile on Franck at Spirituality and Practice.com

 

Frederick Franck

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Americans are constantly extolling "traditions"; litanies to family values are at the center of every politician's discourse. And yet the culture of America is extremely corrosive of family life, indeed of all traditions except those redefined as "identities" that can be accepted as part of larger patterns of distinctiveness, cooperation, and openness to innovation.

 

Susan Sontag

 

In the religious traditions of humankind there are at least four ways in which people have encountered the divine. First of all, there is the experience of God in nature, as the power behind natural phenomena. Such an experience usually leads to belief in nature gods. This is clearly seen in Hinduism. Secondly, there is the experience of God in the depths of one’s being. God-ward movement often takes an inward direction. This leads to the cultivation of interiority. The Upanishads bear witness to this kind of an experience of God. It is also found among the Christian mystics. Thirdly, there is the experience of God mediated through the rites and doctrines of religions. This is probably the most valued form of God-experience in popular Catholicism, in which the frequent reception of the sacraments is highly esteemed. Such an approach to the experience of God is found also among the followers of other religions. Finally, there is the experience of God in inter-human relationships and socio-political involvements. This form of God-experience is, I believe, typical of the biblical tradition.

 

Kurien Kunnumpuram

 

Even after the end of the Cold War we are […] faced with the task of tearing down the walls between different concepts of life, in other words the walls in people's minds that make it difficult time and again to understand one another in this world of ours. This is why the ability to show tolerance is so important. While, for us, our way of life is the best possible way, others do not necessarily feel that way. There are different ways to create peaceful coexistence. Tolerance means showing respect for other people's history, traditions, religion and cultural identity. But let there be no misunderstanding: Tolerance does not mean "anything goes". There must be zero tolerance towards all those who show no respect for the inalienable rights of the individual and who violate human rights.

 

Angela Merkel

 

Athena's great problem was that she was a woman of the twenty-second century living in the twenty-first, and making no secret of the fact, either. Did she pay a price? She certainly did. But she would have paid a still higher price if she had repressed her natural exuberance. She would have been bitter, frustrated, always concerned about "what other people might think," always saying, "I'll just sort these things out, then I'll devote myself to my dream," always complaining "that the conditions are never quite right."

 

Paulo Coelho

 

"In applications of the music-as-language metaphor we should attend to diverse musical traditions in musical terms, including not only traditions of the music we study but also traditions of how we study music."

 

Harold Powers