The dignity of man and the dignity of faith require the recognition of freedom to choose the truth, and freedom in the truth. Freedom cannot be identified with goodness or truth or perfection: it is by nature autonomous, it is freedom and not goodness.

The sexual act takes on qualitative significance and value which transcends the other meanings the sexual act can have, when lovers use the act purposely to become parents. For now the two lovers express their faith in love itself, in the possibilities open to their children within the social order and in this world.

We need to find out, not a formula, but a temper - not a creed, but a Faith - which is common to all, and which underlies all, and supports all, and inspires all.

The world is full of paradox. For example, [in Buddhism] though no notion of a creator is entertained, great stress is laid upon the need for faith and piety. By faith is meant not trust in a benevolent diety avid for love, praise and obedience, but conviction that beyond the seeming reality misreported by our senses which is inherently unsatisfactory, lies a mystery which, when intuitively unsatisfactory, lies a mystery which, when intuitively perceived, will give our lives undreamed-of meaning and endow the most insignificant object with holiness and beauty.

If justice prevails, good faith is found in treaties, truth in transaction, order in government, the earth is at peace, and heaven itself sheds overus its beneficent light and radiates down to us its blessed influence.

There is an absolute truth about everything; it lies behind all blunders and all partial knowledges, a calm, sure, unfound certainty, like the great sea beneath its waves, like the great sky behind its clouds. God knows it. It and the possession of it makes the eternal difference between God’s knowledge and man’s. It is a beautiful and noble faith when a man thus believes in the absolute truth, unfound, unfindable perhaps by man, and yet surely existent behind and at the heart of everything.

You can keep a faith only as you can keep a plant, by rooting it into your life and making it grow there.

Reason is itself a matter of faith. It is an act of faith to assert that our thoughts have any relation to reality at all.

Only faith in a life after death in a brighter world where dear ones will meet again - only that and the measured tramp of time can give consolation.

Now whether the difficulty is real or whether it is imaginary, the results are the same, you become whatever you think. If God is with you, how can you possibly feel inferior to anyone? You have equal access to all the good that comes from God. You can demonstrate your faith in His ability to give it to you by living His life. So change your thought patterns right now. Make up your mind to beat this feeling by faith in God, and you will. He can who thinks he can!

Your subconscious mind produces in your daily life evidence of the thoughts you send back to it. The constant repetition of fear, anxiety and worry thoughts will bring upon you the same thing multiplied many times over, but the constant practice of positive thinking, making affirmations hour by hour that God is now healing your fears and worries, will bring magnificent results... You have the ability for successful living. You have the tools. The power you use is faith and the tools are your thoughts and ideas.

Modern secularity has offered another way of dealing with religious pluralism. As religious traditions lose their importance as means of self-understanding and community identification, their differences and mutual exclusiveness diminish in importance. Alienation from any particular religious faith tends to move the question of religious particularity into the realm of indifference, as life is determined by nonreligious values and institutions. Yet secularity has been no more successful in establishing human community than has the religious vision. The competing claims of nationalism, economic imperialism, and ideological triumphalism are also demonic forms of particularity that have not been able to establish a new universality in human community.

The things in our civilization we most prize are not of ourselves. They exist by grace of the doings and sufferings of the continuous human community in which we are a link. Ours is the responsibility of conserving, transmitting, rectifying and expanding the heritage of values we have received, that those who come after us may receive it more solid and secure, more widely accessible and more generously shared that we have received it. Here are all the elements for a religious faith that shall not be confined to sect, class or race. Such a faith has always been implicitly the common faith of mankind.

If a man’s faith is unstable and his peace of mind troubled, his knowledge will not be perfect.

I paint not by sight but by faith. Faith gives you sight.

Death is a great adventure, but none need go unconvinced that there is an issue to it. The man of faith may face it as Columbus faced his first voyage from the shores of Spain. What lies across the sea he cannot tell; but his special expectations all may be mistaken; but his insight into the clear meanings of present facts may persuade him beyond doubt that the sea has another shore.

Most often faith is understood as belief in certain propositional, doctrinal formulations that in some essential ands static way are supposed to “contain” truth. But if faith is relational, a pledging of trust and fidelity to another, and a way of moving into the force field of life trusting in dynamic center of value and power, then the “truth” of faith takes on a different quality. Truth is lived: it is a pattern of being in relation to others and to God. In this light, doctrines and creeds come to be seen as playing a different though still crucial role. Rather than being the repositories of truth, like treasure chests to be honored and assented to, they becomes guides for the construction of contemporary ways of seeing and being.

Religious faith must enable us to face tragedy and finitude in the devastating and bewildering particular forms they come to us without giving in to despair or morbidity.

Religious faith must link us to communities of shared memory and shared hope with which we can join in symbolizing our human condition and in enacting the visions that can animate give new life. Religious faith cannot be reduced to the ethical or to the merely utilitarian. But, as part of this larger and indispensable contribution that religious faith can provide to making and keeping life human, it needs also to be held accountable for the renewal and extension of a universal covenant with being. It needs to be held accountable for its broader contribution to good faith on earth.

Like produces like. Good produces good. If our all day thinking is positive, constructive, kindly, we produce health, success, and freedom. If our hour-to-hour thinking is negative, pessimistic, mean, we produce sickness, failure, and unhappiness. If our life is governed by Faith we become younger, more prosperous, and more joyous, as the years pass. If our life is governed by fear, the fleeting years bring age, decrepitude, and frustration.