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In my early teens, [my grandfather] would sometimes stomp around his living room, where he used to shave towards mid-day with bowl, brush and open razor, deriding my ignorance and mocking the made-up discipline of sociology, which I at one stage claimed to be studying. 'What is sociology?' he roared derisively, twisting and rolling the silly word on his Hampshire tongue. I knew, alas, that he was quite right. ↗
But into the first decades of the twentieth century, even at the New York Times, it was uncommon for journalists to see a sharp divide between facts and values. Yet the belief in objectivity is just this: the belief that one can and should separate facts from values. Facts, in this view, are assertions about the world open to independent validation. They stand beyond the distorting influences of any individual's personal preferences. Values, in this view, are an individual's conscious or unconscious preferences for what the world should be; they are seen as ultimately subjective and so without legitimate claim on other people. The belief in objectivity is a faith in "facts," a distrust of "values," and a commitment to their segregation. ↗
I strongly feel that it is only when there is a deep understanding of one's own religious beliefs and commitments that progress can be made in achieving true understanding and respect for the religious values and beliefs of others. Engaging in interfaith dialogue does not in any way mean undermining one's own faith or religious tradition. Indeed, interfaith dialogue is constructive only when people become firmly grounded in their own religious traditions and through that process gain a willingness to listen and respect the beliefs of other religions. (by Cilliers, Ch. 3, p. 48-49) ↗
Many of the traditional approaches to interfaith dialogue have assumed that it can be successful only if agreements are reached about amorphous concepts and themes that various traditions may have in common. These approaches have also assumed that participants have to "weaken" or "compromise" elements of their own faith... this is not necessarily constructive for engaging in interfaith understanding and dialogue. It is only when participants have a deep understanding of their own religious traditions and are willing to learn and recognize the richness of other religious traditions that constructive cooperation can take place between groups from different faiths. (by Cilliers, Ch. 3, p. 57-58) ↗
It is natural to speak of hymns as "poems," indiscriminately, for they have the same structure. But a hymn is not necessarily a poem, while a poem that can be sung as a hymn is something more than a poem. Imagination makes poems; devotion makes hymns. There can be poetry without emotion, but a hymn never. A poem may argue; a hymn must not. In short to be a hymn, what is written must express spiritual feelings and desires. The music of faith, hope and charity will be somewhere in its strain. ↗
A time will come in your life, William, where your faith will be tested... and you must stay faithful to the word and vision that the All-Father has given to you. ↗
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