back to religious, world
|religious||world||2001||Schindler, Solomon. Young West. New York: Arno Press & The New York Times (1971; c. 1894); pg. 171.|| "'...To obtain this end, they thought they must show their respect and deference to that power; hence worship and religious services were instituted. As their hopes were rarely realized, and as despite their faith and confidence in a divine protection, they were not unfrequently defeated by their human enemies and subjected to the will of the victors, they were obliged to pin their ultimate hopes to a life that was to follow their earthly career, and in which, as they supposed, all wrongs would be righted, the malefactors be punished, and the good rewarded. Both their faith in the protection of God and in immortality were the natural results, the logical consequences of a social order in which might gave right.' "|
|religious||world||2002||Sawyer, Robert J. Hominids. New York: Tor (2002); pg. 290.|| "'Well,' replied Mary, 'not everyone on Earth--on this Earth, that is--believes in an afterlife.'
'Do the majority?'
'Well . . . yes, I guess so.'
Mary frowned, thinking. 'Yes, I suppose I do.' "
|religious||world||2004||Barnes, John. Kaleidoscope Century. New York: Tor (1995); pg. 171.||"I already knew it thoroughly but I kept hoping it would look better. The job was so bizarre--an Organization guy in charge of getting a bunch of libertarian bandits to join a new religion--that the better I understood it the more confusing it got. "|
|religious||world||2005||Bradbury, Ray. The Martian Chronicles. New York: Bantam (2000; c. 1958); pg. 105.||"'...[the federal government] started by controlling books of cartoons and then detective books and, of course, films, one way or another, one group or another, political bias, religious prejudice, union pressures; there was always a minority afraid of something...' "|
|religious||world||2008||Knight, Damon. Why Do Birds. New York: Tor (1992); pg. 211.||"'It's possible, it seems to me... that there are naturally occurring neurochemicals in human beings that do exactly the same thing--mediate love and belief, so that children tend to grow up believing whatever their parents believe. these would have to be stable substances that could be passed from parent to child by contact--mucosal contact especially. That would account at least in part for the stability of religious and political beliefs, and of course things like xenophobia, sexism...' " [More]|
|religious||world||2008||McDonald, Ian. Evolution's Shore. New York: Bantam (1997; c. 1995); pg. 395.||"Religion has never played a great part in my life. But the BDO was the closest I have ever come to a genuine religious experience. I told you I wouldn't get mystical on you. I' not. It was genuine awe of a God with real muscle and a hell of an FX budget. "|
|religious||world||2009||England, Terry. Rewind. New York: Avon Books (1997); pg. 267.|| "'...What did you tell them about our culture?'
'Everything they asked about... Human culture, the various types, the differing lifestyles, structure of community, the whole spectrum of human life on Earth... The great books, writings on religion and philosophy, both Eastern and Western, technological development--they got it all. And our popular culture, comics, movies, television, books, theater, the sports culture, the art culture, music, the whole enchilada...' "
|religious||world||2009||Sawyer, Robert J. Flashforward. New York: Tor (2000; c. 1999); pg. 224.||"'It was the least I could do,' said Cheung. He paused, as if assessing the prudence of saying more, then: 'Souls are about life immoral, Dr. Procopides, and religion is about just rewards. I rather suspect that great things await you, and that you will appropriately be rewarded--but only, of course, if you manage to stay alive long enough. Do yourself a favor--do us both a favor--and do not give up your quest.' "|
|religious||world||2010||Blake, Sterling. "A Desperate Calculus " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 56-57.||[Faux news article highlights tension between environmentalists on one side and humanists and religious people on the other side.] "Environmental Hard Liners Say 'Inevitable' (AP) . . . 'What I'm saying,' Earth First! spokesman Josh Leonard said, 'is that we're wasting our resources trying to hold back the tide. It's pointless. Here in the North we have great medical expertise. Plenty of research has gone into fathoming the human immune system... But to expend it trying to fix every disease that pops up in the South is anti-Darwinian, and futile. Nature corrects its own mistakes.' . . . Many in the industrialized North privately admit being increasingly appalled with the South's runaway numbers... They point to how Megacities sprawl, teeming with seedy, impoverished masses. Torrents of illegal immigration pour over borders. Responding to deprivation, Southern politico/religious movements froth and foment, few of them appetizing as seen from a Northern distance. "|
|religious||world||2010||Bury, Stephen. Interface. New York: Bantam (1994); pg. 133.||"Anyone who adhered, at least nominally, to any religion that was invented millennia ago by people who ran around in burlap and believed that the Earth was built on the back of a turtle--that is, any of the major religions--ran into little dilemmas like this on a regular basis... In the meantime, like everyone elses, he had to translate the arcane precepts of his ancient religion into a somewhat looser and vaguer set of rules called ethics, or values. "|
|religious||world||2010||Clarke, Arthur C. 2010: Odyssey Two. New York: Ballantine (1982); pg. 153.||"A fin-de-siecle philosopher had once remarked--and been roundly denounced for his pains--that Walter Elias Disney had contributed more to genuine human happiness than all the religious teachers in history. Now, half a century after the artist's death, his dreams were still proliferating across the Florida landscape. "|
|religious||world||2010||Clarke, Arthur C. 3001: The Final Odyssey. New York: Ballantine (1997); pg. 106.||"Ted Khan... He's still famous back on Earth for at least two of his sayings: 'Civilization and Religion are incompatible' and 'Faith is believing what you know isn't true.' Actually, I don't think the last one is original; if it is, that's the nearest he ever got to a joke... "|
|religious||world||2012||Baxter, Stephen. Manifold: Time. New York: Ballantine (2000); pg. 360.||"And all over the world, old scores were being settled... Some people were turning to religion. Others were turning against it: there had been several assassination attempts on the pope, and something like a jihad seemed to be raging in Algeria. In the Middle East, a major Islam-Christianity conflict was looming, with some Muslim commentators arguing that the Christians were trying to accelerate the apocalypse of their Gospels. "|
|religious||world||2015||Sullivan, Tricia. Someone to Watch Over Me. New York: Bantam (1997); pg. 93.||Pg. 93: "Tomaj thought it was ridiculous that Max didn't hire someone to run around to meetings making pitches; even more ridiculous that he even bothered with the Deep when he made so much money off big corporations -- not to mention churches. "; Pg. 96: "'You are the master of religion, yes? Let me ask you something Max. Whose voice calls you in the night? Who watches over you?' "|
|religious||world||2017||Baxter, Stephen. Manifold: Time. New York: Ballantine (2000); pg. 409.|| "'Then you'll know there have been times like this before. The religious wars during the Reformation, for instance. Protestants against Catholics. The Catholics believed that only their priests controlled access to the afterlife. So anybody who tried to deny their powers threatened not just life, but even the afterlife. And the Protestants believed the Catholic priests were false, and would therefore deny their followers access to the afterlife. If you look at it from the protagonists' view, they were reasonable wars to fight, because they were over the afterlife itself.'
'Are the wars now religious?'
'In a sense. But they are about the future. There are different groups who believe they have the right to control the future of humankind--which, for the first time in our history, has come into our thinking as a tangible thing, something to fight over...' "
|religious||world||2020||Heinlein, Robert A. Friday. New York: Holt, Rinehart and Winston (1982); pg. 261.||"but , if not, you must work on it. I think that you are immune to the temptations of religion. If you are not, I cannot help you, any more than I could keep you from acquiring a drug habit. A religion is sometimes a source of happiness and I would not deprive anyone of happiness. But it is a comfort appropriate for the weak, not for the strong--and you are strong. The great trouble with religion--any religion--is that a religionist, having accepted certain propositions by faith, cannot thereafter judge those propositions by evidence. One may bask at the warm fire of faith or choose to live in the bleak uncertainty of reason--but one cannot have both. "|
|religious||world||2025||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 177.||"Her face looked strong with its deep crevices. Jason wondered if she was a Native American. He wondered if she believed in vortexes like his mother did. He'd learned that it wasn't polite to ask people. And sometimes it embarrassed his mother. She said that people's religious beliefs were very personal. "|
|religious||world||2038||Jones, Gwyneth. White Queen. New York: Tor (1991); pg. 110.||"He had often thought of taking minor orders, and felt quite at home at a 'priest conference' (or 'press conference' as they seemed to pronounce it). Besides, it seemed only polite when so many people were recording him. Rajath hadn't come here to sell religious impedimenta, so he could hardly complain. "|
|religious||world||2040||Bova, Ben. Moonrise. New York: Avon Books (1996); pg. 132.|| "Cardenas searched through the placards that bobbed drunkenly in the sea of bodies. Professionally printed, she saw.
NANOTECH IS THE DEVIL'S WORK
Jesus, she thought, this isn't just one gang of nut cases. They've got organized labor, religious zealots--it's a coalition of pressure groups.
'Look!' the security chief shouted.
Cardenas lowered the binoculars to see where he was pointing. A black pickup truck was speeding across the nearly empty parking lot, straight for the crowd. The people parted like the red Sea, on cue she thought... "
|religious||world||2040||Bova, Ben. Moonrise. New York: Avon Books (1996); pg. 253.|| "'It's criminal to prevent nanotherapy!'
'Yeah, maybe so. but they've got their reasons, you know.'
'Religious fanatics,' Doug complained. 'And politicians without enough spine to stand up straight. Nanoluddites.'
'Now, don't go getting all righteous and indignant,' Brennart said.
'Why not? What they've done--'
'Take a look at Earth. Take a good look. Going on ten billion people down there, with no end to population growth in sight.'
'What's that got to do with it?'
'Last thing in the world those governments need is people who live two or three hundred years. They're barely holding things together as it is, and you want them to let people extend their lifepans indefinitely? Get real.' "
|religious||world||2040||Clarke, Arthur C. Childhood's End. New York: Harcourt, Brace & World (1981; c. 1953); pg. 179.||"'...All down the ages there have been countless reports of strange phenomena--poltergeists, telepathy, precognition--which you had named but never explained. At first science ignored them, even denied their existence, despite the testimony of five thousand years. But they exist, and, if it is to be complete, any theory of the universe must account for them...' " [More.]|
|religious||world||2040||Zelazny, Roger. "Home is the Hangman " in Unicorn Variations. New York: Timescape (1983; story c. 1975); pg. 105.||[Year estimated.] "'...Some people find comfort in religion. Others . . . You know. Others take it up late in life with a vengeance and a half. They don't use it quite the way it was intended. It comes to color all their thinking.'
'Fanaticism?' I said.
'Not exactly. A misplaced zeal. A masochistic sort of thing. Hell! I shouldn't be diagnosing at a distance--or influencing your opinion. Forget what I said. Form your own opinion when you meet him.'
She raised her head, appraising my reaction.
'Well,' I responded. 'I am not at all certain that I am going to see him. But you have made me curious. How can religion influence engineering?'
'I spoke with him after Jesse gave us the news on the vessel's return. I got the impression at the time that he feels we were tampering in the province of the Almighty by attempting the creation of an artificial intelligence. That our creation should go mad was only appropriate...' "
|religious||world||2046||Bear, Greg. Eternity. New York: Warner Books (1988); pg. 16.|| "'And the religious movements?'
'As strong as ever.'
'Mm.' Farren Siliom shook his head, seeming to relish bad news to fuel a smoldering irritation.
'There are at least thirty-two religious groups which do not accept your administrators as temporal or spiritual leaders--'
'We don't expect them to accept us as spiritual rulers,' Farren Siliom said. "
|religious||world||2050||Bova, Ben. "Acts of God " in Sam Gunn Forever. New York: Avon (1998; c. 1995); pg. 14.|| "'I think that if God gets blamed for accidents and natural disasters, the people who claim to represent God ought to be willing to pay the damages,' Sam said gleefully, over and again. 'It's only fair.'
The media went into an orgy of excitement. Interviewers doggedly tracked down priests, ministers, nuns, lamas, imams, mullahs, gurus of every stripe and sect.
Philosophers became as commonplace on the news as athletes. Professors of religion and ethics got to be regulars on talk shows all over the world. The Dalai Lama started his own TV series.
It was a bonanza for lawyers. People everywhere started suing God--or the nearest religious establishment. " [Other refs. throughout story.]
|religious||world||2050||Egan, Greg. Permutation City. New York: HarperPrism (1995); pg. 86.|| "'Don't knock tautology. Better base a religion on tautology than fantasy.'
'But it's worse than tautology. It's . . . redefining words arbitrarily, it's like something out of Lewis Carroll. Or George Orwell. 'God is the reason for everything . . . whatever that reason is.' So what any sane person would simply call the law of physics you've decided to rename G-O-D . . . solely because the word carries all kinds of historical resonances--all kinds of misleading connotations. You claim to have nothing to do the old religions--so why keep using their terminology?' " [More about religion here, not in DB. Other examples include pg. 233.]
|religious||world||2050||Egan, Greg. Permutation City. New York: HarperPrism (1995); pg. 86.||"'...There's a deeply ingrained human compulsion to keep using the word [God], that concept--to keep honing it, rather than discarding it--despite the fact that it no longer means what it did five thousand years ago.' "|
|religious||world||2050||Egan, Greg. Permutation City. New York: HarperPrism (1995); pg. 87.|| "'And you know perfectly well where that compulsion comes from! It has nothing to do with any real divine being; it's just a product of culture and neurobiology--a few accidents of evolution and history.'
'Of course. What human trait isn't?'
'So why give in to it?'
Francesca laughed. 'Why give in to anything? The religious impulse isn't some kind of . . . alien mind virus. It's not--in its purest form, stripped of all content--the product of brain-washing. It's part of who I am.'
Maria put her face in her hands. 'Is it? When you talk like this, it doesn't sound like you.'
Francesca said, 'Don't you ever want to give thanks to God when things are going well for you? Don't you ever want to ask God for strength when you need it?' "
|religious||world||2050||Russ, Joanna. "Nobody's Home " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1972); pg. 406.|| "'I'm a tightrope dancer,' said Chi. 'Would you believe it?'
'But you're too -- too spiritual,' said Leslie Smith hesitantly.
'Spiritual?, how do you like that, family, spiritual?' he cried, delighted... "
|religious||world||2060||Williams, Walter Jon. "Daddy's World " in The Year's Best Science Fiction, Vol. 17 (Gardner Dozois, ed.) New York: St. Martin's Press (2000); pg. 429.||[Year estimated] Pg. 429: "'And there are religious people . . .' Mom licked her lips. 'Your dad's been talking to them. They want to raise children in environments that reflect their beliefs completely. Places where there is no temptation, no sin. No science or ideas that contradict their own . . .'
'But Dad isn't religious,' Jamie said.
'These people have money. Lots of money.' "; Pg. 432: "And when this worked out, the foundation's backers--fine people, even if they did have some strange religious ideas--would have their own environments up and running. With churches, angels, and perhaps even the presence of God . . . "
|religious||world||2069||Clarke, Arthur C. The Fountains of Paradise. New York: Ballantine (1980; 1st ed. 1978); pg. 71.|| "'Dr. Charles Willis's notorious remark (Hawaii, 1970) that 'religion is a by-product of malnutrition' is not, in itself, much more helpful than Gregory Bateson's somewhat indelicate one-syllable refutation... It is indeed one of the ironies of fate that research into the so-called consciousness-expanding drugs proved that they did exactly the opposite, by leading to the detection of the naturally occurring 'apothetic' chemicsl in the brain. The discovery that the most devout adherent of any faith could be converted to any other by a judicious dose of 2-4-7 ortho-para-theosamine was, perhaps, the most devastating blow ever received by religion.
'Until, of course, the advent of Starglider. . . .'
|religious||world||2077||Anthony, Piers. God of Tarot. New York: Berkley (1982; c. 1977); pg. 236.|| "'The established sects are all right--they finished their initiations years ago--but the new ones are still being persecuted.'
The rite of passage, he thought. Any new religion had to pass through sufficient hazing to justify its existence, and when it became strong enough to fight back, as early Christianity had, it became legitimate and started hazing the religion that came next. "
|religious||world||2086||Heinlein, Robert A. Stranger in a Strange Land. New York: G. P. Putnam's Sons (1961); pg. 252-253.||In a surprising passage only 6 paragraphs long, the souls of 2 deceased characters converse. This is not written as a dream or any kind of fiction within the novel, but part of the unbroken narrative:
"Digby was not pleased with his [recent death]... Foster shook his halo. '...Oh, you can submit a requisition for a miracle if you want to... But I'm telling you, it'll be turned down--you don't understand the System yet. The Martians have their own setup... They run their show their way--the Universe has variety, something for everybody--a fact you field workers often miss... there's work to be done and lots of it. The Boss wants performance, not gripes. If you need a Day off to calm down, duck over to the Muslim Paradise and take it. otherwise, straighten you halo, square your wings, and dig in. The sooner you act like an angel the quicker you'll feel angelic...' "; This afterlife storyline is revisited on pages 281-282; 348-349; and finally 407-498 (the last page).
|religious||world||2091||Kress, Nancy. Beggars in Spain. New York: William Morrow and Co. (1993); pg. 367.||"Assimilation. Religious zeal against heretics. Class warfare. Serfdom and slavery. Karl Marx, John Knox, Lord Acton. "|
|religious||world||2096||Sterling, Bruce. Holy Fire. New York: Doubleday (1988); pg. 203.|| "'I saw God. God was very warm and caring and wise. I felt enormous gratitude and love for Him. It was clear strong Platonic reality, totally authentic, the light of the cosmos. It was reality as God sees it, not the fragmentary halting rationality of a human mind. It was raw mystical insight, beyond all argument. I was in the living presence of my Maker.'
'Why did you do that? Were your parents religious?'
'No, not at all. I did it because I had seen religion consume othe rpeople. I wanted to see if I would be strong enough to come out of the far side of it.' "
|religious||world||2100||Dick, Philip K. "The Mold of Yancy " in The Golden Man. New York: Berkley (1980; c. 1955); pg. 73.||Pg. 73: "'Don't confuse a totalitarian society with a dictatorship,' Kellman said drily. 'A totalitarian state reaches into every sphere of the citizens' lives, forms their opinions on every subject. The government can be a dictatorship, or a parliament, or an elected president, or a council of priests. That doesn't matter.' "; Pg. 75: "'The legal government... is set up in the usual archaic fashion. Two-party system, one a little more conservative than the other--no fundamental difference of course. But both elect candidates at open primaries, ballots circulated to all registered voters... This is a model democracy. I read the text books. Nothing but idealistic slogans: freedom of speech, assembly, religion--the works. Same old grammar school stuff.' "|
|religious||world||2100||Gloss, Molly. The Dazzle of Day. New York: Tor (1997); pg. 13-14.||"Quaker principles have been proffered to the world for many hundreds of years, and indifferently spurned or actively expunged everywhere. I am weary of trying to live a moral and religious life against the persistent oppression of an immoral, irreligious world. It has become a terrible, exhausting struggle. How much longer can we few go on sustaining a society based on joy and authenticity--defining success as an internal process in a world that defines it by power and wealth? "|
|religious||world||2106||May, Julian. The Many Colored Land in The Many-Colored Land & The Golden Torc (omnibus). Garden City, NY: Nelson Doubleday (copyright 1981); pg. 58.||"An ethnic assay of the travelers showed significant numbers of Anglo-Saons, Celts, Germans, Slavs, Latins, Native Americans, Arabs, Turks and other Central Asiatics, and Japanese... Inuit and Polynesian peoples were attracted by the Pliocene world; Chinese and Indo-Dravidians were not. Fewer agnostics than believers chose to abandon the present; but the devout time-travelers were often fanatics of conservatives disillusioned about modern religious trends, particularly the Milieu dicta that proscribed revolutionary socialism, jihads, or any style of theocracy. Many nonreligious, but few orthodox, Jews were tempted to escape to the past; a disproportionate number of Muslims and Catholics wanted to make the trip. "|
|religious||world||2118||Card, Orson Scott. Ender's Shadow. New York: Tor (1999); pg. 143.|| "'We make our lives of service to the larger causes of humanity. The Savior already died for sin. We work on trying to clean up the consequences of sin on other people.'
'An interesting religious quest,' said Anton. 'I wonder whether my old line of research would have been considered a service to humanity, or just another mess that someone like you would have to clean up.' "
|religious||world||2150||Knight, Damon. "To the Pure " in Turning On. Garden City, NY: Doubleday (1966; c. 1957); pg. 82.||Pg. 82: "'What the hell were you talking about all night?' he asked her when they got home.
'He's very interesting--very spiritual,' she said. 'He's been all over the galaxy, studying religions. He says our Vedanta is very interesting.' "
; Pg. 83: "'What the hell did you talk about all the time?'
'I told you--religion, mysticism, spiritual things like that.' "
|religious||world||2176||Dietz, William C. Steelheart. New York: Ace Books (1998); pg. 15.||[epigraphs] Pg. 15: "angel, n, a ministering or guiding spirit "; Pg. 140: "fanatic, n, one showing excessive enthusiasm or zeal "; Pg. 146: "crusade, n, a war or expedition having a religious object and sanctioned by the church "; Pg. 212: "free will, n, the human, extraterrestrial, or machine will regarded as free from restraints, compulsions, or antecedent conditions "; Pg. 231: "doctrine, n, something taught as the principles or creed of a religion or political party "; Pg. 234: "resurrection, n, to rise from the dead "; Pg. 266: "epiphany, n, a moment of sudden or intuitive understanding "; Pg. 281: "atonement, n, reparation for an offense or injury "; Pg. 291: "prophet, n, one who foretells future events "; Pg. 305: "Armageddon, n, a final conclusive battle between the forces of good and evil " [Many religious refs. throughout the novel, most in relation to the novel's main fictional religious group, the 'Antitechnic Church.']|
|religious||world||2200||Arnason, Eleanor. A Woman of the Iron People. New York: William Morrow & Co. (1991); pg. 72.|| "'...Okay. Stay. But I think you're wrong.'
'About what? The situation?'
'No. Technology. It's a typical Western bias. You think a tool is more important than a dream because a tool can be measured and a dream cannot.'
I made a noncommittal noise.
'The Greeks are to blame,' he said.
'They were the ones who decided that reality was mathematical. A crazy idea! An ethical value isn't like a triangle. A religious vision can't be reduced to a formula. Yet both are real. both are important.'
'You have no fight with me. I don't know enough about Western philosophy to defend it...' "
|religious||world||2200||Knight, Damon. "Don't Live in the Past " in Turning On. Garden City, NY: Doubleday (1966; c. 1951); pg. 147.||"and wrote: Tweedledums: probably pineapple-flavored; very unripe and active; emerged without damper controls and broke up large religious gathering, frightening approx. 500 persons. "|
|religious||world||2237||Butler, Octavia E. Dawn. New York: Warner Books (1997; c. 1987); pg. 107.||"And Kahguyaht gave her a few brittle, yellowed books--treasures she had not imagined: A spy novel, a Civil War novel, an ethnology textbook, a study of religion, a book about cancer and one about human genetics, a book about an ape being taught sign language and one about the space race of the 1960s. "|
|religious||world||2250||Asimov, Isaac & Robert Silverberg. The Positronic Man. New York: Doubleday (1992); pg. 240.||Naive isn't the right word. But you know that they'd never admit they were voting their emotions. They'd offer this or that carefully reasoned-out explanation for their decision--something about the economy, or an analogy from Roman history, or some antiquated religious argument--anything but the truth. But what does it matter? It's how they'll vote that counts, not why they do it.' "|
|religious||world||2300||Zelazny, Roger. "This Moment of the Storm " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1966); pg. 239.||[Year estimated.] "Back on Earth, my old philosophy prof... asked: 'What is a man?'
...One of the [students]... proceeded to provide a strict biological classification... And [then] there was his hour and a half [of the prof. lecturing].
I learned that Man is the Reasoning Animal, Man is the One Who Laughs, Man is greater than the beasts but less than angels, Man is the one who watches himself watch himself doing things he knows are absurd (this from a Comparative Lit gal), Man is the culture-transmitting animal, Man is the spirit which aspires, affirms, loves, the one who uses tools, buries his dead, devises religions, and the one who tries to define himself. "
|religious||world||2310||Panshin, Alexei. "Sky Blue " in Farewell To Yesterday's Tomorrow. New York: Berkley Publishing Corp. (1975; c. 1972); pg. 145.||"Triphammer's expression made it clear that any request at this moment was a fart in church, and that the gods were displeased with the odor. "|
|religious||world||2369||Taylor, Jeri. Pathways (Star Trek: Voyager). New York: Pocket Books (1999; c. 1998); pg. 264.|| "...the beating of a ritual drum... Ihlara . . . the Peristrema Gorge, where ancient Byzantine churches were carved into canyon walls, replete with crumbling frescoes of various saints and religious figures, a holy place of the long past. Tom looked, and felt nothing.
Lahore, and the famed Shalimar gardens . . . Kathmandu and the temple of Pashupatinath, dedicated to Shiva, the awesome creator/destroyer god . . . Songpan and the habitat where giant pandas were rescued from extinction... Tom searched desperately for the experience that would reawaken something in him, anything that would stir his deadened spirit.
Nothing did. On he pressed: Tobago . . . Petra . . . Turnapuna . . . Baruta . . . Caesaros . . . Beausoleil . . . Goteborg . . . Alicante . . . Skopje . . . He saw communities he could not have imagined, pockets of cultural diversity, villages that had steadfastly preserved rituals and traditions from their past... "
|religious||world||2438||Bester, Alfred. The Stars My Destination. New York: Berkley Publishing (1975; c. 1956); pg. 245.||"Two centuries before, when organized religion had been abolished and orthodox worshippers of all faiths had been driven underground, some devout souls had constructed this secret niche in Old St. Pat's [St. Patrick's Cathedral in New York City] and turned it into an altar. The gold of the crucifix still shone with the brilliance of eternal faith. At the foot ofthe cross rested a small black box of Inert Lead Isotope. " [This novel takes place in the years 2436-2438. The abolition of organized religion, still in effect, must have taken place circa 2238, two hundred years before.]|
|religious||world||2546||Huxley, Aldous. Brave New World. New York: HarperCollins (1999; c. 1932, 1946); pg. 55.|| "Old men in the bad old days used to renounce, retire, take to religion, spend their time reading, thinking--thinking!
'Idiots, swine!' Bernard Marx was saying to himself...
Now--such is progress-the old men work, the old men copulate, the old men have no time, no leisure from pleasure, not a moment to sit down and think... "
|religious||world||2954||Stableford, Brian. "Mortimer Gray's History of Death " in Immortals (Jack Dann & Gardner Dozois, eds.) New York: Ace Books (1998; c. 1995); pg. 195.||"The third volume of Mortimer Gray's History of Death, entitled The Empires of Faith, was published on 18 August 2954. The introduction announced that the author had been forced to set aside his initial ambition to write a truly comprehensive history, and stated that he would henceforth be unashamedly eclectic, and contentedly ethnocentric, because he did not wish to be a mere archivist of death, and therefore could not regard all episodes in humankind's war against death as being of equal interest. He declared that he was more interested in interpretation than mere summary, and that insofar as the war against death had been a moral crusade, he felt fully entitled to draw morals from it... Unlike many contemporary historians, whose birth into a world in which religious faith was almost extinct had robbed them of any sympathy for the imperialists of dogma, Gray proposed that the great religions had been one of the finest achievements of humankind. " [More.]|
|religious||world||2954||Stableford, Brian. "Mortimer Gray's History of Death " in Immortals (Jack Dann & Gardner Dozois, eds.) New York: Ace Books (1998; c. 1995); pg. 197.||"Gray's commentaries on the other major religions [other than Christianity] were less elaborate but not less interested. Various ideas of reincarnation and the related concept of karma he discussed at great length, as one of the most ingenious imaginative bids for freedom from the tyranny of death. He was not quite so enthusiastic about the idea of the world as illusion, the idea of nirvana, and certain other aspects of Far Eastern thought, although he was impressed in several ways by Confucius and the Buddha. All these things and more he assimilated to the main line of his argument, which was that the great religions had made bold imaginative leaps in order too carry forward war against death on a broader front than ever before, providing vast numbers of individuals with an efficient intellectual weaponry of moral purpose. "|
|religious||world||3000||Aldiss, Brian W. "The Worm That Flies " in Modern Classics of Science Fiction. (Gardner Dozois, ed.) New York: St. Martin's Press (1991; story c. 1968); pg. 327.||[Year and location uncertain.] "In the center of Gornilo, where many of the Unclassified lived, bare wood twisted up from the ground like fossilized sack, creating caves and shelters and strange limbs on which and in which old pilgrims, otherwise without a home, might perch. Here at nightfall Argustal sought out the beggar.
The old fellow was stretched painfully beside a broken pot, clasping a woven garment across his body. He turned in his small cell, trying to escape, but Argustal had him by the throat and held him still.
'I want your knowledge, old crow!'
'Get it from the religious men -- they know more than I!'
It made Argustal pause, but he slacked his grip on the other by only the smallest margin. "
|religious||world||3000||Strugatsky, Arkady & Boris Strugatsky. Tale of the Troika in Roadside Picnic and Tale of the Troika. New York: MacMillan Publishing Co. (1977); pg. 153.||"It turned out that on the seventy-sixth floor lay the ancient city of Tmuskorpion, seized as a trophy of war, way back when, by the vengeful Prince Oleg the Prophetic. From time immemorial Tmuskorpion was the center of strange phenomena and the site of strange events. Why this was so, no one knew, but everything that could not be rationally explained at any stage of scientific and technological progress was sent there to be preserved for better times. " [More.]|
|religious||world||3000||Strugatsky, Arkady & Boris Strugatsky. Tale of the Troika in Roadside Picnic and Tale of the Troika. New York: MacMillan Publishing Co. (1977); pg. 184.||"'Tonight the club presents a lecture on Darwinism Versus Religion by Candidate of Sciences Vyalobuev-Frankenstein with a live demonstration of the humanizing of an ape!...' " [More.]|
|religious||world||3000||Williamson, Jack. Terraforming Earth. New York: Tor (2001); pg. 95.||Pg. 95: "'The old Earth was never peaceful.' My father sighed. 'People used to fight for power or territory or just because they worshiped different gods.' "; Pg. 157: "Our parents on the Moon never made us pray, but they spoke often of the old world's religions and philosophies... The forest has become to me a temple, where I go not to worship or adore but to share an awed and solemn sense of kinship with life throughout the cosmos. for I realize, astounded, that life is universal... I catch a fleeting sense of beings often older and wiser and stranger than I can ever know, most of them good in the abstract sense that altruistic love is good, some of them evil, as I see the black vampires as evil in the way that blind self-regard is evil. The evil entities are often at war with one another, the best of the good at war with death. " [More]|
|religious||world||3001||Clarke, Arthur C. 3001: The Final Odyssey. New York: Ballantine (1997); pg. 132.|| "'You may have heard me called an atheist, but that's not quite true. Atheism is unprovable, so uninteresting. However unlikely it is, we can never be certain that God once existed--and has now shot off to infinity, where no one can find him . . . Like Gautama Buddha, I take no position on this subject. My field of interest is the psychopathology known as Religion.'
'Psychopathology? That's a harsh judgment... But most of the other religions, with a few honorable exceptions, were just as bad as Christianity . . . even in your century, little boys were chained and whipped until they'd memorized whole volumes of pious gibberish, and robbed of their childhood and manhood to become monks.' " [Much more about the topic of religion, and why this character one thousand years in the future finds religion, as he defines it, disagreeable, pg. 132-136.]
|religious||world||3001||Clarke, Arthur C. 3001: The Final Odyssey. New York: Ballantine (1997); pg. 135.|| "'Would you argue that anyone with strong religious beliefs was insane?'
'In a strictly technical sense, yes--if they really were sincere, and not hypocrites. As I suspect ninety percent were.'
'I'm certain that Rabbi Berenstein was sincere--and he was one of the sanest men I ever knew, as well as one of the finest. And how do you account for this? The only real genius I ever met was Dr. Chandra, who led the HAL project. I once had to go into his office--there was no reply when I knocked, and I thought it was unoccupied.
'He was praying to a group of fantastic little bronze statues, draped with flowers. One of them looked like an elephant . . another had more than the regular number of arms . . . I was quite embarrassed, but luckily he didn't hear me and I tiptoed out. Would you say he was insane?'
'You've chosen a bad example: genius often is! So let's say: not insane, but mentally impaired, owing to childhood conditioning...' "
|religious||world||3332||Attanasio, A. A. Radix. New York: William Morrow & Co. (1981); pg. 460.||[Appendix.] "Godmind: consciousness that transmutes and willfully directs Linergy; the human experience of this is mytho-culturally associated with divinity, since the ego becomes the pivot for a tremendous amount of power; this numinous sense, however, is illusory, because the godmind is limited to affecting local phenomena and is itself influenced by other godminds and the infinitude of the multiverse. (See Realityshaping.) " [Many refs. to this within the body of the novel.]|
|religious||world||3417||Farmer, Philip Jose. Dayworld Rebel. New York: G.P. Putnam's Sons (1987); pg. 190.||"'...I disagree strongly, even though I am a devout religionist and thus am in a strange position. But strange only at first glance. I maintain that the present government policy toward religionists is not harsh enough. A fierce repression and persecution of the religious population weeds out the hypocrites, the lip servants, the people who profess to believe in certain religionsonly because they have been raised in them or have a need to belong to a social group. Repression and persecution separate the wheat from the chaff. The only ones left after these are applied, the wheat, the gold melting from the dross, the truly devout, should be prepared to pay the price for their belief. They should welcome a chance to be martyrs and so express their worship of God.' "|
|religious||world||3900||Bradley, Marion Zimmer & Mercedes Lackey. Rediscovery. New York: DAW Books (1993); pg. 5.||[Year estimated.] "...her parents had enrolled her in computer instruction--'home schooling,' it was called--instead of sending her to public school. they considered the values taught in Earth's schools irreligious--and sadly lacking in ethics, morals--any differentiation of right from wrong, a subject Ysaye's mother felt particularly strongly about. Ysaye could still hear her mother in the back of her mind sometimes, whenever someone around her indulged in sliding ethics and fuzzy logic. "|
|religious||world||1000000000||Clarke, Arthur C. The City and the Stars. New York: Harcourt, Brace & World (1956); pg. 228.||"Deluded though these creatures might have been, their long vigil had at last brought its reward. As if by a miracle, they had saved from the past knowledge that else might have been lost forever. Now they could rest at last, and their creed could go the way of a million other faiths that had once thought themselves eternal. "|
|religious||world||1000000000||Clarke, Arthur C. The City and the Stars. New York: Harcourt, Brace & World (1956); pg. 291.|| "'The philosophy underlying these experiments appears to have been this. Contact with other species had shown Man how profoundly a race's world-picture depended upon its physical body and the sense organs with which it was equipped. It was argued that a true picture of the Universe could be attained, if at all, only by a mind that was free from such physical limitations--a pure mentality, in fact. This was a conception common among many of Earth's ancient religious faiths, and it seems strange that an idea which had no rational origin should finally become one of the greatest goals of science
'No disembodied intelligence had ever been encountered in the natural Universe; the Empire set out to create one...' "
|religious - fictional||Africa||1987||Bishop, Michael. No Enemy But Time. New York: Timescape (1982); pg. 57.||Sambusai:
"A Sambusai legend has it that an evil spirit pulled the first baobab out of the ground and replanted it upsidedown, thus transposing its roots and its branches... "
|religious - fictional||Alabama||1972||McCullough, Ken. "Chuck Berry, Won't You Please Come Home " in Again, Dangerous Visions (Harlan Ellison, ed.) Garden City, NY: Doubleday (1972); pg. 468.||"...no more preachers teachers Indian chiefs--just cats sitting around vibrating with their eyes closed. And whatta gas to be tight with such a deep spiritual cat as Chuck Berry [the narrator's name for his tick]. Of course, he'd need bodyguards and a vet of his own. There'd be a fund to keep him going--hell with that--we'd start a clinic run off subscriptions, with him in center ring. Man! it would be the New Religion--it would be quiet for once. And we'd be the ones back there calling the shots--or so we'd hope. "|
|religious - fictional||Algor: Carnopis||1475 C.E.||Jones, Raymond F. Renegades of Time. Don Mills, Ontario: Laser Books/Harlequin (1975); pg. 119.||Algorans:
"'You've grown since then. You care for things you never cared for then.'
'I care for Algor,' Tamarina said. 'I am sick when I see what it has become, what we have done to it. That city out there in the desert, Carnopis--it once held five million people who were glad to call it home. Now there is no place an Algoran can call home. For hundreds of years we have lived off other races, other worlds, without doing anything to make a world of our own. We turn our backs on each other. The designation of Lost One is not a necessity. It's only a sign of our indifference to one another. Time-space travel has been a curse to us. It should never have happened.' "
religious - fictional, continued