back to religious, world
|religious||world||1200 C.E.||Beagle, Peter S. The Innkeeper's Song. New York: Penguin Books (1993); pg. 1.||[A fantasy novel. Year unknown.] "Once there was a village on a river in a southern country... There was a baker as well as a miller, which was a convenience, and just enough leisure time to inspire enough disagreement to produce two separate churches. "|
|religious||world||1200 C.E.||Beagle, Peter S. The Innkeeper's Song. New York: Penguin Books (1993); pg. 184.||[A fantasy novel. Year unknown.] "He never told me his name. I called him first sir, and later on tafiya, which is what people in my village sometimes chose to call someone... who is seen to have a certain kind of power, dignity, statue, whatever you want to call it. Hard to explain: my teacher is called tafiya, for instance, while the blacksmith is not and the one whore is not, but her mother is. One priest, not the other; two or three farmers and the brewer, but not the headman, not the doctor, not the schoolmaster. I cannot put it any better than that. I called him tafiya, and he knew the word and seemed pleased. "|
|religious||world||1500 C.E.||Moorcock, Michael. Gloriana. New York: Warner Books (1986; c 1978); pg. 2.||Pg. 2: "...the great city, capital of an Empire [London]... there is a great University--theologians, painters, actors... astrologers, architects... "; Pg. 4: "These proud princelings and captains of industry, merchant adventurers, priests and scholars follow a code... Gloriana the First, Queen of Albion [England], Empress of Asia and Virginia, is a Sovereign loved and worshipped as a goddess by many millions of subjects, admired and respected by many more millions throughout the Globe. To the theologian (save for the most radical) she is the only representative of the gods on Earth... " [Many refs. throughout novel to religious people and workers in a sort of generic sense: references to 'priests', and 'theologians', although they are apparently not Catholic or Christian, because this novel presents an alternative history look at the British Empire in a world in which Christianity didn't become a significant religion.]|
|religious||world||1880||Zelazny, Roger. "And I Only Am Escaped to Tell Thee " in Unicorn Variations. New York: Timescape (1983; story c. 1981); pg. 166.||[Year estimated.] "A mighty peal of laughter shook the ship. Van Berkum shuddered. The captain stayed in his cabin almost constantly now, with a keg of rum. It was said that he was playing cards with the Devil. It sounded as if the Devil had just won another hand. " [No specific religious groups mentioned. Other proper names mentioned in story: The Flying Dutchman; Marie Celeste; St. Elmo's fire.]|
|religious||world||1900||Anderson, Poul. Genesis. New York: Tor (2000); pg. 225.||"'...Then the, uh, conciliar Europe of 1900. That was scientific-industrial too, maybe more successfully--or less unsuccessfully--on account of having kept a strong, unified Church, though it was coming apart at last. Then the Chinese-American--not scientific, very religious, but destined to produce considerable technology in its own time of troubles.' "|
|religious||world||1940||Turtledove, Harry. Worldwar: In the Balance. New York: Ballantine (1994); pg. 306.|| "'There may even be more to it than that,' Kirel added. 'Some of our scholars speculate that the Big Uglies [humans, from the perspective of the invading aliens ('Lizards'/The Race)], because of the familial attachments they are accustomed to forming, also are predisposed toward forming equally strong attachments to the causes of their little empires and their implausible religious systems. We are in effect dealing with a species full of fanatics--and fanatics, by definition, are not to be constrained by threats of force which would deter more rational individuals.'
'Let me see if I understand you, Honored Shiplord,' Straha said. 'You are advancing the hypothesis that Tosev 3 may never be as fully pacified as Halless 1 and Rabotev 2 are, and that the Big Uglies may continue suicidal resistance to us even after overall military victory is achieved.' "
|religious||world||1942||Lindskold, Jane. "The Big Lie " in Drakas! (S. M. Sterling, ed.) New York: Baen (2000); pg. 153.||"You see, even Draka aren't immune to the desire for a Guardian Angel. I've been told more times than I could count how someone went into danger all the more willingly knowing that I'd be lurking in the darkness to get them out. "|
|religious||world||1943||Rand, Ayn. Fountainhead. New York: Penguin (1993; c. 1943); pg. 342.||"He wrote about the decline of civilization and deplored the loss of simple faith. He sponsored an essay contest for highschool students on 'Why I Go to Church.' He ran a series of illustrated articles on 'The Churches of Our Childhood.' He ran photographs of religious sculpture through the ages--the Sphinx, gargoyles, totem poles--and gave great prominence to pictures of Dominique's statue, with proper captions of indignation, but omitting the model's name... He wrote many clever things about the Tower of Babel that could not reach heaven and about Icarus who flopped on his wax wings. "|
|religious||world||1943||Rand, Ayn. Fountainhead. New York: Penguin (1993; c. 1943); pg. 409.||"It was impossible for Wynand not to do a job well. Whatever his aim, his means were superlative. All the drive, the force, the will barred from the pages of his paper went into its making. An exceptional talent was burned prodigally to achieve perfection in the unexceptional. A new religious faith could have been founded on the energy of spirit which he spent upon collecting lurid stories and smearing them across sheets of paper. "|
|religious||world||1943||Rand, Ayn. Fountainhead. New York: Penguin (1993; c. 1943); pg. 636.||"...go into the desert to mortify the flesh--don't dance--don't go to the movies on Sunday--don't try to get rich--don't smoke--don't drink. It's all the same line. The great line. Fools think that taboos of this nature are just nonsense. Something left over, old-fashioned. But there's always a purpose I nonsense. Don't bother to examine a folly--ask yourself only what it accomplishes. Every system of ethics that preached sacrifice grew into a world power and ruled millions of men. Of course, you must dress it up. You must tell people that they'll achieve a superior kind of happiness by giving up everything that makes them happy. You don't have to be too clear about it. Use big vague words. 'Universal Harmony'--'Eternal Spirit'--'Divine Purpose'--'Nirvana'--'Paradise'--Racial Supremacy'--'The Dictatorship of the Proletariat.' Internal corruption, Peter. That's the oldest one of all. "|
|religious||world||1946||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. x.||[Forward by Huxley.] "If I were to rewrite the book... Religion would be the conscious and intelligent pursuit of man's Final End, the unitive knowledge of the immanent Tao or Logos, the transcendent Godhead or Brahman. And the prevailing philosophy of life would be a kind of Higher Utilitarianism, in which the Greatest Happiness principle would be secondary to the final End principle--the first question to be asked and answered in every contingency of life being: 'How will this thought or action contribute to, or interfere with, the achievement, by me and the greatest possible number of other individuals, or man's Final End?' " [More.]|
|religious||world||1953||Sturgeon, Theodore. More Than Human. New York: Farrar, Straus and Giroux (1953); pg. 4.||"And when she was six he had hung in her bedroom the picture of a woman, called Angel, and the picture of a man, called Devil. The woman held her palms up and smiled and the man had his arms out to her, his hands like hooks... " [A few other refs. about this, not in DB, e.g., pg. 23. But organized, conventional religion is not a prominent theme in this novel.]|
|religious||world||1964||Hoyle, Fred. The Black Cloud. New York: Harper & Row (1957); pg. 231.|| "'The answer to your question is difficult for me to explain since it seems to involve a realm of experience about which neither I nor you know anything. On previous occasions we have not discussed the nature of human religious beliefs. I found these highly illogical, and as I gathered that you did too, there seemed no point in raising the subject. By and large, conventional religion, as many humans accept it, is illogical in its attempt to conceive of entities lying outside the Universe. Since the Universe comprises everything, it is evident that nothing can lie outside it. The idea of a 'god' creating the Universe is a mechanistic absurdity clearly derived from the making of machines by men. I take it that we are in agreement about all this.' "|
|religious||world||1964||Hoyle, Fred. The Black Cloud. New York: Harper & Row (1957); pg. 231.|| "'Yet many mysterious questions remain. Probably you have wondered whether a larger-scale intelligence than your own exists. Now you know that it does. In a like fashion I ponder on the existence of a larger-scale intelligence than myself. There is none within the Galaxy, and none within other galaxies so far as I am yet aware. yet there is strong evidence, I feel, that such an intelligence does play an overwhelming part in our existence. Otherwise how is it decided how the matter shall behave? How are your laws of physics determined? Why those laws and no others?
'These problems are of outstanding difficulty, so difficult that I have not been able to solve them. What is clear however is that such an intelligence, if it exists, cannot be spatially or temporally limited in any way.' " [More.]
|religious||world||1967||Chayefsky, Paddy. Altered States. New York: Harper & Row (1978); pg. 25.||"He was an alien here among us mortals, a man from Mars. She blamed it on his religiosity. The obsessed child of nine who saw visions of Christ was now the obsessed man who stared into space. " [Many religious refs. throughout novel.]|
|religious||world||1970||Panshin, Alexei. "How Can We Sink When We Can Fly? " in Farewell To Yesterday's Tomorrow. New York: Berkley Publishing Corp. (1975; c. 1971); pg. 136.|| "The year 1970 had a reputation. If you could be a god then, you could be a god anytime. Little John looked on it as a final examination of sorts, and he wanted nothing more than to go.
'Do you believe you're ready to handle 1970?' Samantha asked.
'Oh, yes,' he said. 'Please.' "
|religious||world||1973||Sagan, Carl. Cosmic Connection: An Extraterrestrial Perspective. Cambridge, UK: Cambridge University Press (2000; c. 1973); pg. 63.||"...the Apollo 8 astronauts read from lunar orbit the Babylonian cosmogony enshrined in Genesis, Chapter 1, as if to reassure their American audience that the exploration of the Moon was not really in contradiction to anyone's religious beliefs. But it is striking how space exploration leads directly to religious and philosophical questions. "|
|religious||world||1973||Sagan, Carl. Cosmic Connection: An Extraterrestrial Perspective. Cambridge, UK: Cambridge University Press (2000; c. 1973); pg. 187.||"Nevertheless, astrology remains immensely popular everywhere. There are at least ten times more astrologers than astronomers. A large number, perhaps a majority, of newspapers in the United States have daily columns on astrology. Many bright and socially committed young people have more than a passing interest in astrology. It satisfies an almost unspoken need to feel a significance for human beings in a vast and awesome cosmos, to believe that we are in some way hooked up with the universe--an ideal of many drugs and religious experience, the samadhi of some Eastern religions. " [More, pg. 186-187.]|
|religious||world||1975||Clarke, Arthur C. Childhood's End. New York: Harcourt, Brace & World (1981; c. 1953); pg. 70.|| "Profounder things had also passed. It was a completely secular age. Of the faiths that had existed before the coming of the Overlords, only a form of purified Buddhism--perhaps the most austere of all religions--still survived. The creeds that had been based upon miracles and revelations had collapsed utterly. With the rise of education, they had already been slowly dissolving, but for a while the Overlords had taken no sides in the matter. Though Karellen was often asked to express his views on religion, all that he would say was that a man's beliefs were his own affair, so long as they did not interfere with the liberty of others. "|
|religious||world||1975||Clarke, Arthur C. Childhood's End. New York: Harcourt, Brace & World (1981; c. 1953); pg. 71.|| "Perhaps the old faiths would have lingered for generations yet, had it not been for human curiosity. It was known that the Overlords had access to the past, and more than once historians had appealed to Karellen to settle some ancient controversy. It may have been that he had grown tired of such questions, but it is more likely that he knew perfectly well what the outcome of his generosity would be. . .
The instrument he handed over on permanent loan to the World History Foundation was nothing more than a television receiver with an elaborate set of controls for determining co-ordinates in time and space. It must have been linked somehow to a far more complex machine, operating on principles that no one could imagine, aboard Karellen's ship. One had merely to adjust the controls, and a window into the past was opened up. "
|religious||world||1975||Clarke, Arthur C. Childhood's End. New York: Harcourt, Brace & World (1981; c. 1953); pg. 71.|| "Almost the whole of human history for the past five thousand years became accessible in an instant. Earlier than that the machine would not go, and there were baffling blanks all down the ages. They might have had some natural cause, or they might be due to deliberate censorship by the Overlords.
Though it had always been obvious to any rational mind that all the world's religious writings could not be true, the shock was nevertheless profound. Here was a revelation which no one could doubt or deny: here, seen by some unknown magic of Overlord science, were the true beginnings of all the world's great faiths. Most of them were noble and inspiring--but that was not enough. "
|religious||world||1975||Clarke, Arthur C. Childhood's End. New York: Harcourt, Brace & World (1981; c. 1953); pg. 71.|| "Within a few days, all mankind's multitudinous messiahs had lost their divinity. Beneath the fierce and passionless light of truth, faiths that had sustained millions for twice a thousand years vanished like morning dew. All the good and all the evil they had wrought were swept suddenly into the past, and could touch the minds of men no more.
Humanity had lost its ancient gods: now it was old enough to have no need for new ones.
Though few realized it as yet, the fall of religion had been paralleled by a decline in science. There were plenty of technologists, but few original workers extending the frontiers of human knowledge. Curiosity remained, and the leisure to indulge in it, but the heart had been taken out of fundamental scientific research. It seemed futile to spend a lifetime searching for secrets that the Overlords had probably uncovered ages before. "
|religious||world||1975||Jones, Raymond F. Renegades of Time. Don Mills, Ontario: Laser Books/Harlequin (1975); pg. 172.|| "Around the world the Bakori darkness poured out of space and filled the minds of men, each with his own private hell, amplified, multiplied, increased a million fold. The demons that men had fought to put down for a half million years were nourished, sustained, and given the breath of life by the invading powers.
Demons of night and all dark places seized new life from the Bakor and showed themselves anew to their human hosts. They could not be put down now by sunlight or frantic prayers. They walked at noonday and jibed at the efforts of men to put them away in hiding again.
There were demons of hate and demons of fear, and demons of murder and all disorder. They commanded now, and slowly Earthmen bent to their will. " [In this passage, much of the darkness and evil long dispelled by religious/ethical culture is unleashed by the manipulations of alien invaders.]
|religious||world||1975||Knight, Damon. "To Serve Man " in The Best of Damon Knight. Garden City, NY: Nelson Doubleday (1976; c. 1950); pg. 15.|| "'No, really,' he said. 'They told us what they wanted to do--'to bring to you the peace and plenty which we ourselves enjoy.' But they didn't say why.'
'Why do missionaries--'
'Missionaries be damned!' he said angrily. 'Missionaries have a religious motive. If these creatures have a religion, they haven't once mentioned it. What's more, they didn't send a missionary group; they sent a diplomatic delegation--a group representing the will and policy of their whole people. Now just what have the Kanamit, as a people or a nation, got to gain from our welfare?' " [The humans translate a book belonging to these apparently nonreligious aliens. It is titled How to Serve Man. It is a cookbook, describing how to prepare humans for consumption by the aliens.]
|religious||world||1978||Maggin, Elliot S. Superman: Last Son of Krypton. New York: Warner Books (1978); pg. 173.||"Luthor had dealt with the Central Intelligence Agency, the Federal Bureau of Investigation, the Soviet KGB, and a score of other monomaniacal institutions across the Earth that had made a religion out of secrecy. "|
|religious||world||1980||Maggin, Elliot S. Superman: Miracle Monday. New York: Warner Books (1981); pg. 29.||"Copernicus found the thin beam of truth, but Saturn easily found morally blind men to condemn him--in the name of faith. "|
|religious||world||1980||Maggin, Elliot S. Superman: Miracle Monday. New York: Warner Books (1981); pg. 31.|| "This, as Saturn had known before his return to his kingdom of origin, was what all the training and preparation had been about. Saturn would have the responsibility of ruining for all time and space the humans' greatest symbol of goodness and order. After the fall of Superman, the beachhead world of Earth would suffer the collapse of the moral sensibilities of all humans; then the very laws of physics and ultimately the continuum itself would begin to crumble. Creation would give way to Oblivion.
For this place, the place from which this intention was dispatched, was Hell, and C. W. Saturn was the agent of Hell on Earth [the devil]. " [The plot of this entire novel is essentially religious. The devil tempts and tries to defeat Superman. Many refs. to the devilishness of 'Saturn' throughout novel, and many generic religious refs., not in DB.]
|religious||world||1980||Maggin, Elliot S. Superman: Miracle Monday. New York: Warner Books (1981); pg. 65.|| "To a stranger, every highly developed technology must look like arcane ritual. The impression on the first extraterrestrial who studied an operation of brain surgery, for example, must have been reminiscent of the impression physicians had when they began to note the herbal therapy practiced by Ozark healers, or the reaction of anthropologists to social customs of the natives of Samoa. What is an alien to think of a rite carried out in a sterile room by veiled men and women wearing nova-white robes, a ritual that involves the removal and subsequent rescuing of a hairless human's scalp with bizarre specialized tools?
Such arcane rituals accompanied every new discovery that civilization added to its repertoire. The discovery of tools was accompanied by the rituals of woodcraft and stone masonry. The bronze age brought the smelting of ores. The locomotive was accompanied by coal-tending and first-class compartments... " [More.]
|religious||world||1980||Waldrop, Howard. "Ugly Chickens " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1980); pg. 485.||"The most accurate representation, we are assured, comes from half a world away from the religious and political turmoil of the seafaring Europeans. There is an Indian miniature painting of the dodo which now rests in a museum in Russia. "|
|religious||world||1984||Adams, Douglas & John Lloyd. The Meaning of Liff. New York: Harmony Books (1984); pg. 13.||"Bude (n.) A polite joke reserved for use in the presence of clergymen. "|
|religious||world||1985||Hubbard, L. Ron. Mission Earth Vol. 1: The Invaders Plan. Los Angeles, CA: Bridge Publications (1985); pg. 157.||"'The facts are built into the structure of cells!' harangued Crobe. 'But every sentient population of a planet evolved there. And that's the scientific fact. Forgot your religions and fables! Oh, of course,' he said, modifying his view, 'the blood cells are different, humanoid race to humanoid race, and these are the one channel by which you can identify crossbreeding between planets.' "|
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 3.|| [Chapter 2, pages 3-6, describe an electric monk, a labor-saving device created to believe things for people. Also, more about the electric monk, pg. 30-35, 71-72, 127-131, 178-180, 225-227. more.]
High on a rocky promontory sat an Electric Monk on a bored horse. From under its rough woven cowl the Monk gazed unblinkingly down into another valley, wich which it was having a problem.
The day was hot, the sun stood in an empty hazy sky and beat down upon the gray rocks and the scrubby, parched grass. Nothing moved, not even the Monk. The horse's tail moved a little, swishing slightly to try and move a little air, but that was all. Otherwise, nothing moved.
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 3.|| The Electric Monk was a labor-saving device, like a dishwasher or a video recorder. Dishwashers washed tedious dishes for you, thus saving you the bother of washing them yourself, video recorders watched tedious television for you, thus saving you the bother of looking at it yourself; Electric Monks believed things for you, thus saving you what was becoming an increasingly onerous task, that of believing all the things the world expected you to believe.
Unfortunately, this Electric Monk had developed a fault, and had started to believe all kinds of things, more or less at random. It was even beginning to believe things they'd have difficulty believing in Salt Lake City. It had never heard of Salt Lake City, of course. Nor had it ever heard of a quingigillion, which was roughly the number of miles between this valley and the Great Salt Lake of Utah.
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 3.|| The problem with the valley was this. The Monk currently believed that the valley and everything in the valley and around it, including the Monk itself and the Monk's horse, was a uniform shade of pale pink. This made for a certain difficulty in distinguishing any one thing from any other thing, and therefore made doing anything or going anywhere impossible, or at least difficult and dangerous. Hence the immobility of the Monk and the boredom of the horse, which had had to put up with a lot of silly things in its time but was secretly of the opinion that this was one of the silliest.
How long did the Monk believe these things?
Well, as far as the Monk was concerned, forever. The faith which moves mountains, or at least believes them against all the evailable evidence to be pink, was a solid and abiding faith, a great rock against which the world could hurl whatever it would, yet it would not be shaken. In practice, the horse knew, twenty-four hours was usually about its lot.
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 4.|| So what of this horse, then, that actually held opinions, and was skptical about things? Unusual behavior for a horse, wasn't it? An unusual horse perhaps?
No. Although it was certainly a handsome and well-built example of its species, it was none the less a perfectly ordinary horse, such as convergent evolution has produced in many of the places that life is to be found. They have always understood a great deal more than they let on. It is difficult to be sat on all day, every day, by some other creature, without forming an opinion about them.
On the other hand, it is perfectly possible to sit all day, every day, on top of another creature and not have the slightest thought about them whatsoever.
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 4.|| When the early models of these Monks were built, it was felt to be important that they be instantly recognizable as artificial objects. There must be no danger of their looking at all like real people. You wouldn't want your video recorder lounging around on the sofa all day while it was watching TV...
So the Monks were built with an eye for originality of design and also for practical horse-riding ability. That was important. People, and indeed things, looked more sincere on a horse. So two legs were held to be both more suitable and cheaper than the more normal primes of seventeen, nineteen or twenty-three; the skin the Monks were given was pinkish-looking instead of purple, soft and smooth instead of crenellated. They were also restricted to jus the one mouth and nose, but weee given instead an additional eey, making for a grand total of two. A strange-looking creature indeed. But truly excellent at believing the most preposterous things.
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 5.|| This Monk had first gone wrong when it was simply given too much to believe in one day. It was, by mistake, cross-connected to a video recorder that was watching TV channels simultaneously, and that caused it to blow a bank of illogic circuits. The video recorder only had to watch them, of course. It didn't have to believe them all as well. This is why instruction manuals are so important.
So after a hectic week of believing that war was peace, that good was bad, that the moon was made of blue cheese, and that God needed a lot of money sent to a certain box number, the Monk started to believe that 35 percent of all tables were hermaphrodites, and then broke down.
The man from the Monk shop said that it needed a whole new motherboard, but then pointed out that the new improved Monk Plus models were twice as powerful, had an entirely new multi-tasking Negative Capability feature that allowed them to...
|religious||world||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 5-6.|| ...hold up to sixteen entirely different and contradictory ideas in memory simultaneously without generating any irritating system errors, were twice as fast and at least three times as glib, and you could have a whole new one for less than the cost of replacing the motherboard of the old model.
That was it. Done.
The faulty Monk was turned out into the desert where it could believe what it liked, including the idea that it had been hard done by. It was allowed to keep the horse, since horses were so cheap to make.
For a number of days and nights, which it variously believed to be three, forty-three, and five hundred and ninety-eight thousand seven hundred and three, it roamed the desert, putting it simple Electric trust in rocks, birds, clouds and a form of non-existent elephant-asparagus, until at last it fetched up here, on this high rock, overlooking a valley that was not, despite the deep fervor of the Monk's belief, pink. Not even a little bit.
|religious||world||1989||Wilson, Robert Charles. Gypsies. New York: Doubleday (1989); pg. 37.||[An alternate world.] "'No more bad guys?'
'Plenty. There's racism, there's religious intolerance, there's conformity. There are famines. But the scale of it is different. Just slightly shifted. I would call it a gentler world...' "
|religious||world||1992||Tepper, Sheri S. Sideshow. New York: Bantam (1993; c. 1992); pg. 228.|| "'Vanity. All is vanity,' he says in an amused voice.
'Your scriptural citations are always correct, old friend. All is vanity. When I stop being vain, I'll be dead. Vanity is its own resurrection. It gives one hope!'
'And you think this one little world is worth . . .'
'You are not the only student of ancient human Scripture. Even long dead religions have had truths written in their names. Think of the ninety and nine in the fold and the shepherd abroad in the windy night, seeking the lost sheep on the lonely hills. . . .' " [Other refs., not in DB. For example, pg. 341, 344, etc. refer to 'the Prophet.']
|religious||world||1994||Delany, Samuel R. "Appendix: Closures and Openings " in Return to Neveryon. Hanover, NH: Wesleyan University Press (1994); pg. 288.||"Next, we must consider a set of novelistic relations: Friendship; sexual love; enmity; economic antagonism; religious approval; etc. "|
|religious||world||1995||Foster, Alan Dean. The Dig. New York: Warner Books (1995); pg. 307.|| "'Since the beginning of our civilization,' Low professed, 'my people have wondered about the existence of a Heaven'
'Heaven.' The Cocytan ruminated. 'A paradise beyond and outside the realm of physicality. We found a way to exist without physicalities, but we did not find a Heaven. Perhaps your people may have better luck.' "
|religious||world||1996||Bradbury, Ray. "The Finnegan " in Quicker Than the Eye. New York: Avon Books (1996); pg. 67.||"The children were buried in the most holy ground. "|
|religious||world||1996||Fry, Stephen. Making History. New York: Random House (1996); pg. 39.||"What would you do if you discovered that there really was a gay gene? Or that black people have less verbal intelligence than white? Or that Asians are better at numbers than Caucasians? Or that Jews are congenitally mean? Or that women are dumber than men? Or that men dumber than women? Or that religion is a genetic disposition? Or that this very gene determined criminal tendencies and that very gene determined Alzheimer's? You know, the insurance ramifications, the ammo it would hand to the racists. All that? "|
|religious||world||1997||Anthony, Patricia. Eating Memories. Woburn, MA: First Books; Baltimore, MD: Old Earth Books (1997); pg. 10.||[Introduction to story "What Brothers are For ".] "Looking back over the story, I must admit that I really enjoy these two brothers and their relationship. Funny, I'd meant to write a story about restrictive religion and mythology, but ended up saying something very simple about kids and how they view the world. And that's the way writing works, you know. You set out to say one or two things, and in the end (if you're lucky) you say so much more. "|
|religious||world||1997||Cerasini, Marc. Godzilla 2000. New York: Random House (1997); pg. 1.||[Frontispiece] "In the year 1999, in the seventh month, from the sky will come a great King of Terror. . .
--Nostradamus, The Prophecies,
|religious||world||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 63.||"In his next SF novel, The Island of Doctor Moreau (1886), Wells puts a different and more horrific spin on evolutionary theory. Doctor Moreau is a latter-day Victor Frankenstein, who uses vivisection to create 'beast men,' human hybrids of leopards, pigs, dogs, monkeys, and other animals. His beast men exemplify both what is pitiful and even 'spiritual' in animal nature--and the reason that Victorians of religious sensibilities recoiled from Darwinism with its vistas of a nature red in tooth and claw inhabited by a human animal stained by that blood. "|
|religious||world||1998||Disch, Thomas M. The Dreams Our Stuff Is Made Of: How Science Fiction Conquered the World. New York: Simon & Schuster (2000; c. 1998); pg. 137.||[Chapter 7, pages 137 - 162, is titled 'When You Wish Upon a Star: SF as a Religion.']|
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 39.||"At any rate, one of the reasons that we [the Business] are able to go quietly about our business as a company without too much intrusion or publicity--adverse or otherwise--is that we have at least a little dirt on almost everybody, whether they are other commercial concerns, sovereign states or major religions. There are other reasons, but we'll come to those later. "|
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 51.||"...there is a strict rule in the Business that all Executives -- anybody above Level Six -- must renounce all religious affiliations, the better to devote themselves to pursuing a life dedicated to Mammon. "|
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 87.|| "Let me explain some things about the way our company works. The first thing to understand is that we are, up to a point, democratic... we vote for our bosses...
Secondly, we're quite serious about insisting that if people want to rise above a certain level in the corporate hierarchy, they must renounce any religious faith they have previously espoused. In practice all this means is that an executive promoted to the rank we once called magistratus, then Deacon, and now call Level Six, has to swear they've given up their faith. "
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 88.||"We don't insist that people [who wish to be executives in the Business] stop going to their churches or their temples, or stop worshipping either in public or in private, or even stop funding religious works (though some sort of gesture in this direction is generally expected and appreciated); we certainly do not insist that people stop believing in their heads, or their souls if you will. All that's required is that people are prepared to swear they've stopped believing. This is quite sufficient to weed out the real zealots, the sort of people -- admirable in their way if you esteem that sort of behaviour -- who would prefer to be burned alive than switch to a different branch of the same church. "|
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 140.|| "'There's a lot of the youngsters -- Level Six through Four -- who'd think what you were saying earlier about initiative and drive and success and so on was something close to heresy; something close to treason.'
'But we aren't a religion, or a sate. yet. So it can't be either, can it?' "
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 160.|| "'Actually,' I said, 'I'm very selfish. I only give to charities so that I can sleep easily at night. In my case the proportion of my disposable income I find I need to jettison is about ten per cent. A tithe... It's the closest I come to religious observance.'
Cholongai smiled. 'It is good to give to charity. As you say, all benefit.' "
|religious||world||1999||Banks, Iain. The Business. New York: Simon & Schuster (1999); pg. 269.|| "'One of your American professors said that to study religion was merely to know the mind of man, but if one truly wanted to know the mind of God, you must study physics.'
'That sounds familiar. I think I've read his book.' " [More.]
|religious||world||1999||Rowland, W. G. "The Great Wizard Joey " in Writers of the Future: Volume XV (Algis Budrys, ed.). Los Angeles: Bridge Publications (1999); pg. 368.||"To me the story of the One War had always seemed the worst of religious drivel, not that I would ever admit it--the High King and his army of Watchmen based their lives on belief in the One War, and the prophecy that followed it--but I couldn't help but wonder about that stranger. "|
|religious||world||2000||Anderson, Poul. Genesis. New York: Tor (2000); pg. 59.|| "In an age when science was reaching from the innermost atom to the outermost cosmos and scientific technology was transfiguring the human condition, ancient superstitions ran rampant, everything from astrology to witchcraft. What slowly overcame them was neither reason nor the major faiths but those lesser, often despised sects that had never compromised their creeds. Then slowly their own dominance eroded.
Instead of making governments almighty, global communications speeded the effective breakup of societies into self-determining coalitions of all kinds, ethnic, economic, religious, professional, cultural, even sexual. "
|religious||world||2000||McDevitt, Jack. Infinity Beach. New York: HarperCollins (2000); pg. 241.||[Epigraph] ". . . Every individual existence goes out in a lonely spasm of helpless agony.
William James, The Varieties of Religious Experience, VI 1902 C.E. "
|religious||world||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 147.|| "Of course, it's possible to enjoy the traditions of religion--the ceremonies, the ties with the past--without believing in God. After all, as one of my Jewish friends has been known to observe, the only Jews who survived World War II were either now atheists or hadn't been paying attention.'
But, in fact, there are millions of Jews who believe--really believe--in God (or G-d); indeed, secular Zionist Judaism was on the wane while formal observance was rising. "
|religious||world||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 171.|| "A Hindu woman in Brussels had asked Salbanda, the Forhilnor spokesperson who met periodically with the media, the simple, direct question of whether he believes in any gods.
And he'd answered--at length... Religious leaders were jockeying for position. The Vatican... was reserving comment, saying only that the pope would address the issue soon. The Wilayat al-Faqih in Iran denounced the alien's words. Pat Robertson was calling for more donations, to help his organization study the claims. The moderator of the United Church of Canada embraced the revelations, saying that science and faith were indeed reconcilable. A Hindu leader, whose name, I noted, was spelled two different ways in the same article, declared the alien's statements to be perfectly compatible with Hindu belief. Meanwhile... Caleb Jones pointed out, on behalf of CSICOP, that there was no need to read anything mystical or supernatural into any of the Forhilnor's words. "
|religious||world||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 231.|| "Stephen Jay Gould had fought cancer, too; he'd been diagnosed with abdominal mesothelioma in July 1982. He'd been lucky; he'd won. Gould, like Richard Dawkins, argued for a purely Darwinian view of nature--even if the two of them couldn't agree on the precise details of what that view was. but if religion had helped Gould get through his illness, he never said. Still, after his recovery, he'd written a new book, Rocks of Ages: Science and Religion in the Fullness of Life, which argued for the scientific and the spiritual being two separate reams, two 'nonoverlapping magisteria'--a typical bit of Gouldish bafflegab. Clearly, though, larger questions had preoccupied him during his bout with the big C.
Now it was my turn. "
|religious||world||2001||Bradbury, Ray. The Martian Chronicles. New York: Bantam (2000; c. 1958); pg. 66.|| "'They knew how to live with nature and get along with nature. They didn't try too hard to be men and no animal. That's the mistake we made when Darwin showed up. We embraced him & Huxley & Freud... And then we discovered that Darwin and our religions didn't mix. Or at least we didn't think they did. We were fools. we tried to budge Darwin & Huxley & Freud. They wouldn't move very well. So, like idiots, we tried knocking down religion.
'We succeeded pretty well. We lost our faith and went around wondering what life was for. If art was no more than a frustrated outflinging of desire, if religion was no more than self-delusion, what good was life? Faith had always given us answers to things. But it all went down the drain with Freud and Darwin. We were and still are a lost people.'
'And these Martians are a found people?' inquired the captain.
'Yes. They knew how to combine science and religion so the two worked side by side, neither denying the other...' "
|religious||world||2001||Clarke, Arthur C. 2001: A Space Odyssey. New York: New American Library (1969; c. 1968); pg. 43.||"Though birth control was cheap, reliable, and endorsed by all major religions, it had come too late; the population of the world was now six billion... "|
|religious||world||2001||Schindler, Solomon. Young West. New York: Arno Press & The New York Times (1971; c. 1894); pg. 170.|| "I was still interested in topics of the kind that had stirred up my curiosity when I was a boy, and my favorite orator was a professor who spoke upon what he called 'the religions of former ages & the ethical development of the human race.' It was at that time that I began reading with intense interest the lectures of my father and comparing his remarks with those of the... professor, I became able to formulate a pretty correct picture of the time in which my father lived, also of the reasons why the present social order had so greatly surprised him.
I once called upon the professor, who expressed his delight in meeting 'Young West.' The rare manuscripts in my possession were a great help to him in a historical investigation which occupied him at present and... I loaned them to him. His opinions in regard to the past & future were about the same as those which Mr. Brandon... had offered to us, only that I understood... much better now than I did at that time. "
|religious||world||2001||Schindler, Solomon. Young West. New York: Arno Press & The New York Times (1971; c. 1894); pg. 171.|| "The question, however, was yet puzzling me why our ancestors needed so much and, therefore, believed so strongly in the interference of what they called, the 'Divine Power' in human affairs, and why we in our days can live most happily without resorting to all the suppositions or superstitions by which they tried to explain the order of the universe or to control the passions and vicious habits of thee people. The professor thought the solution of the problem to be very simple.
'It was their misfortune,' said he, 'that they worked one against the other, and not one for the other. At their time society did not guarantee the existence and ample support of every citizen; hence they needed some protector, who as they presumed, would take special interest in their little personal affairs and would stand by them in their warfare against one another. "