Religious intolerance

intolerance against another's religious beliefs or practices or lack thereof

Religious intolerance is intolerance of another's religious beliefs or practices or lack thereof.

Quotes edit

  • You can live amicably with a religion whose principle is toleration. But how is it possible to live peacefully with a religion whose principle is 'I will not tolerate you? How are you going to have unity with these people? Certainly, Hindu-Muslim unity cannot be arrived at on the basis that the Muslims will go on converting Hindus while the Hindus shall not convert any Mahomedan. You can't build unity on such a basis. Perhaps the only way of making the Mahomedans harmless is to make them lose their fanatic faith in their religion....
    • Sri Aurobindo, Ghose, A., Nahar, S., & Institut de recherches évolutives. (2000). India's rebirth: A selection from Sri Aurobindo's writing, talks and speeches. Paris: Institut de recherches évolutives.
  • I believe very strongly that every person in the world is important and should not be treated differently based on race, gender, orientation, religious beliefs or otherwise.
  • We are deeply troubled by the Taliban’s continual repression of its people. Particularly painful, with its unavoidable connections to history, is the order requiring all Hindus in Afghanistan to wear an identity label on their clothing. This is an extension of the Taliban’s policy of religious intolerance and a stark reminder of the exclusionary tactics employed by the Nazis as a precursor to genocide. The Taliban rulers in Afghanistan have adopted a policy that more than 60 years ago spelled the beginning of the end for six million Jews. The Holocaust began with the ostracizing of the Jewish people and their forced separation from society, which can be the only purpose of labeling "others" as outsiders. In Nazi-occupied Europe, the badge of shame was the yellow Star of David worn as a patch. In Afghanistan, the Taliban rulers today are ordering Hindus to wear a similar label to enable Muslims to identify them. This is a clearly a policy founded on intolerance, mistrust and religious hatred. One would hope that we have learned from history. Following the recent desecration ofstatutes in Afghanistan, it has now progressed to marking people. We cannot help but ask, "What comes next?" We call on the international community and all religious leaders to immediately speak out against this practice.
    • ADL Calls on Word Leaders to Condemn Afghanistan’s Policy of religious Labelling, 22 May 2001, [1] [2]
  • Christians have oppressed Jews, Moslems, Buddhists, Pagans, and each other throughout their centuries of power, preaching religious intolerance as the word of Jehovah whenever they had the military, political, or economic power to make it stick — and then piously preaching brotherhood, peace, and toleration when they didn't.
  • I acknowledge that history is full of religious wars: but we must distinguish; it is not the multiplicity of religions which has produced wars; it is the intolerant spirit animating that which believed itself in the ascendant.
  • Idolatry is attended with this evident advantage, that, by limiting the powers and functions of its deities, it naturally admits the gods of other sects and nations to a share of divinity, and renders all the various deities, as well as rites, ceremonies, or traditions, compatible with each other.... While one sole object of devotion is acknowledged [by monotheists], the worship of other deities is regarded as absurd and impious. Nay, this unity of object seems naturally to require the unity of faith and ceremonies, and furnishes designing men with a pretext for representing their adversaries as prophane [profane], and the subjects of divine as well as human vengeance. For as each sect is positive that its own faith and worship are entirely acceptable to the deity, and as no one can conceive that the same being should be pleased with different and opposite rites and principles; the several sects fall naturally into animosity, and mutually discharge on each other, that sacred zeal and rancor, the most furious and implacable of all human passions. The tolerating spirit of idolaters both in ancient and modem times, is very obvious to any one, who is the least conversant in the writings of historians or travelers.... The intolerance of almost all religions, which have maintained the unity of god, is as remarkable as the contrary principle in polytheists. The implacable, narrow spirit of the Jews is well-known. Mahometanism set out with still more bloody principles, and even to this day, deals out damnation, tho’ not fire and faggot, to all other sects.
    • Hume, David. The Natural History of Religion. Oxford, 1976. quoted in Why I Am Not a Muslim (1995), Ibn Warraq
  • The draft law [whereby is "any alteration, edition, suppression, addition, or adaptation to the texts of the Holy Bible" in the State of Pernambuco prohibited] is obviously unconstitutional, as it would ask secular judges to determine what books in the Bible are part of the canon and what translation is correct or otherwise. However, the very fact that a leading state legislator has proposed it confirms that religious intolerance is a serious problem in Brazil.
  • Millions of innocent men, women, and children, since the introduction of Christianity, have been burnt, tortured, fined, imprisoned; yet we have not advanced one inch towards uniformity. What has been the effect of coercion? To make one half the world fools, and the other half hypocrites. To support roguery and error all over the earth.
  • One may be quite sure that the conventional religious instruction, without the knowledge of the One Source, without the comparative history of the religions of all nations, gives only a false concept of the spiritual evolution of humanity and develops a sense of religious intolerance. Intolerance is a terrible scourge of the human race, and it contradicts all the Covenants of the Founders of the existing religions.
  • Yet in time of stress and public agitation we have too great a tendency to disregard this policy and indulge in race hatred, religious intolerance, and disregard of equal rights. Such sentiments are bound to react upon those who harbor them. Instead of being a benefit they are a positive injury. We do not have to examine history very far before we see whole countries that have been blighted, whole civilizations that have been shattered by a spirit of intolerance. They are destructive of order and progress at home and a danger to peace and good will abroad. No better example exists of toleration than that which is exhibited by those who wore the blue toward those who wore the gray. Our condition today is not merely that of one people under one flag, but of a thoroughly united people who have seen bitterness and enmity which once threatened to sever them pass away, and a spirit of kindness and good will reign over them all.
  • This praise of religions which submit to being annihilated ('tolerant') and the concomitant opprobrium for religions which don't, indeed the condemnation of the very will to survive as 'fanatical', is reminiscent of a French saying: 'This animal is very mean: it defends itself when attacked.'
    • Elst, Koenraad (2002). Who is a Hindu?: Hindu revivalist views of Animism, Buddhism, Sikhism, and other offshoots of Hinduism. ISBN 978-8185990743
  • Islam is very different, being ferociously intolerant. What I may call Manifold Monotheism becomes in the minds of very simple folk an absurdly polytheistic idolatry, just as European peasants not only worship Saints and the Virgin as Gods, but will fight fanatically for their faith in the ugly little black doll who is the Virgin of their own Church against the black doll of the next village. When the Arabs had run this sort of idolatry to such extremes [that] they did this without black dolls and worshipped any stone that looked funny, Mahomet rose up at the risk of his life and insulted the stones shockingly, declaring that there is only one God, Allah, the glorious, the great… And there was to be no nonsense about toleration. You accepted Allah or you had your throat cut by someone who did accept him, and who went to Paradise for having sent you to Hell.
  • is the duty of those who have accepted them [Allah's word and message] to strive unceasingly to convert or at least to subjugate those who have not. This obligation is without limit of time or space. It must continue until the whole world has either accepted the Islamic faith or submitted to the power of the Islamic state.
  • When the idea of a single and universal God was set, first by the Hebrews and then by the Christians, against the ancient polytheism, there arose a new form of religious exclusivism, contrary to the old not less in its basis than in its effects. The Gods of the other peoples were said to be false and fallen and religion lost its national and public character and became on the one side cosmopolitan and on the other proper to each single individual. From this followed not only an inextinguishable spirit of proselytism but also the principle that he only could be saved who worshipped the true God, that is to say, the principle of absolute intolerance.
    • Professor Raffini in “Religious Liberty”. (Religious Liberty: Bates, p. 132.) Religious Liberty: an Inquiry by M. Searle Bates, 1947. Quoted from Madhya Pradesh (India), Goel, S. R., Niyogi, M. B. (1998). Vindicated by time: The Niyogi Committee report on Christian missionary activities. ISBN 9789385485121 PART III CHAPTER I. – RELIGIOUS LIBERTY IN OTHER COUNTRIES
  • It is a curious fact that the hideous and bloody monster of religious intolerance was hardly known in India until, first the followers of Mohammed and secondly, the disciples of the meek and lowly Jesus (i.e. Portuguese), began to invade the land.
    • Jones JP (1915) India - Its Life and Thought, The Macmillan Company, New York, p. 166 as quoted in M.A. Khan Islamic Jihad: A legacy of forced conversion, imperialism and slavery (2011)
  • Indeed, intolerance is essential only to monotheism; an only God is by nature a jealous God who will not allow another to live. On the other hand, polytheistic gods are naturally tolerant; they live and let live. In the first place, they gladly tolerate their colleagues, the gods of the same religion, and this tolerance is afterwards extended even to foreign gods who are accordingly, hospitably received and later admitted, in some cases, even to an equality of rights. An instance of this is seen in the Romans who willingly admitted and respected Phrygian, Egyptian and other foreign gods. Thus it is only the monotheistic religions that furnish us with the spectacle of religious wars, religious persecutions, courts for trying heretics, and also with that of iconoclasm, the destruction of the images of foreign gods, the demolition of Indian temples and Egyptian colossi that had looked at the sun for three thousand years; all this because their jealous God had said: “Thou shalt make no graven image” and so on.
    • Schopenhauer, Arthur. Parerga and Paralipomena. 2 vols. Translated by E. F. J. Payne. Oxford, 1974. quoted from Why I Am Not a Muslim (1995), Ibn Warraq
  • Mohammedans talk of universal brotherhood, but what comes out of that in reality? Why, anybody who is not a Mohammedan will not be admitted into the brotherhood: he will more likely have his throat cut.
    • Swami Vivekananda. Complete Works (2.380)
  • It is here that Indians build temples for Mohammedans and Christians; nowhere else. If you go to other countries and ask Mohammedans or people of other religions to build a temple for you, see how they will help. They will instead try to break down your temple and you too if they can.
    • Swami Vivekananda. Complete Works (3.114)
  • I was told that the last injunction the apostle [Muhammad] gave [before his death] was in his words `Let not two religions be left in the Arabian peninsula."
    • Source: Ibn Ishaq, The Life of Muhammad, trans. A. Guillaume (1955; reprint, Oxford: Oxford University Press, 1987), p. 689.
  • Even while the Muslim demons were demolishing Hindu temples and breaking to pieces their holiest of idols like Somnath, they never wrecked their vengeance upon those wicked Muslims, even when they had golden opportunities to do so, nor did they ever take out a single brick from the walls of Masjids, because their religious teachers and priests preached the virtue of not inflicting pain on the offender: ‘Never pay the tormentor in his own coin but bear the torments meekly and be patient that God will punish him.’ The vilest of vices recorded in the catalogues of the religious texts could never have been more detrimental to the welfare of mankind, more harmful to the national interests, and so more detestable than such virtues as give rise to horrible atrocities and the greatest of sins. Naturally whoever cultivates, and lives up to such virtues thoughtlessly and foolishly and with slavish adherence to the religious texts, and also with fanatic obstinacy, is bound to perish individually and bring about disaster of the nation in which he lives. These qualities are not virtues; they are virtues distorted in the extreme. Whichever virtue is adopted thoughtlessly and without regard to the time, place and person is corrupted and rotten, and, like putrefied food, becomes poisonous. Every Hindu seems to have been made to suck, along with his mother’s milk, this Nectar-like advice that religious tolerance is a virtue. But nobody ever explains to him the essence of that precept. If that alien religion is also tolerant of our own religion, our tolerance towards it can be a virtue. But the Muslim and the Christian religions, which boldly proclaim it to be their religious duty to destroy most cruelly the Hindu religion and to eradicate from the face of this earth the kafirs and the heathens, can never be described as tolerant of other religions. In respect of these intolerant foreign religions the very extremely enraged intolerance, which seeks to retaliate their atrocities with super-atrocious reprisals, itself becomes a virtue.
    • .V.D. Savarkar, Six Golden Epochs of Indian History, translated and edited by S.T. Godbole, Bombay: Bal Savarkar, Savarkar Sadan, 1971. in Vikram Sampath - Savarkar, A Contested Legacy, 1924-1966 (2021)

External links edit

Wikipedia has an article about: