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Thomas M. Disch

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Religious faith often finds itself at odds with story-telling. Puritans ban acting companies. Islam is uneasy about all forms of representation. And why? Because the experience of walking out of the theater after a performance is a paradigm of disillusionment, and religious people are officially supposed to believe, first and foremost, in their own literal faith, from which there are no exits. They've taken the big leap, and live, ever after, in free fall.
--
Introduction to "The Santa Claus Compromise"

 
Thomas M. Disch

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The seat of faith, however, is not consciousness but spontaneous religious experience, which brings the individual's faith into immediate relation with God. Here we must ask: Have I any religious experience and immediate relation to God, and hence that certainty which will keep me, as an individual, from dissolving in the crowd?

 
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Faith, then, generically, is confidence in a personal being. Specifically, religious faith is confidence in God, in every respect and office in which He reveals Himself. As that love of which God is the object, is religious love, so that confidence in Him as a Father, a Moral Governor, a Redeemer, a Sanctifier, in all the modes of His manifestation, by which we believe whatever He says because He says it, and commit ourselves and all our interests cheerfully and entirely into His hands, is, religious faith.

 
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Almost all Americans accept some religious values as a part of our public life. We are a religious people, many of us descended from ancestors who came here expressly to live their religious faith free from coercion or repression. But we are also a people of many religions, with no established church, who hold different beliefs on many matters.
Our public morality, then — the moral standards we maintain for everyone, not just the ones we insist on in our private lives — depends on a consensus view of right and wrong. The values derived from religious belief will not — and should not — be accepted as part of the public morality unless they are shared by the pluralistic community at large, by consensus.
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Mario Cuomo
 

For fifteen centuries the religion of the Western world has been Christianity, Western Christianity, and there is no other religion now known or even imaginable that could take its place. But it is simply an historical fact, which we must deplore but cannot change, that only a small part of our population today, 12 or 15 per cent., really believes that Christ was the son of God, that the soul is immortal, and that our sins will be punished in a future life. That means that the religious instinct, which is a part of our nature, finds in the majority of our people no satisfaction in an unquestioning faith; so that those frustrated instincts are available for exploitation by any halfway clever scoundrel, as the shysters and punks who now occupy the majority of our pulpits well know. When faith is lost, what Pareto calls the religious residue in a people becomes its most vulnerable point, its Achilles heel. It is the unsatisfied need for an unquestioning faith in a superior power.

 
Revilo P. Oliver
 

Do you really think that my music is devoid of religious antecedents? Do you wish to put an artist's soul under restraint? Do you find it difficult to conceive that one who sees mystery in everything — in the song of the sea, in the curve of the horizon, in the wind and in the call of the birds — should have been attracted to a religious subject? I have no profession of faith to utter to you: but, whichever my creed may be, no great effort on my part was needed to raise me to the height of d'Annunzio's mysticism. I can assure you that my music was written in exactly the spirit as if it had been commissioned for performance in church.
Have I succeeded in expressing all that I felt? It is for others to decide. Is the faith which my music expresses orthodox? I do not know; but I can say that it is my own, expressed in all sincerity.

 
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