Monotheism owes its existence not to philosophic speculation about the nature of reality or knowledge or virtue, but to acceptance of reality identified with a supreme being.

In the Bible, fate was often presented as the handmaiden of morality: sin was succeeded by misfortune, righteousness by prosperity, with reward and punishment instrumental in persuading man to obey divine commandments.

A [Jewish] woman could not divorce her husband, but she could petition for divorce, and the religious courts could force him to grant the divorce on grounds of impotence, denial of conjugal rights, or unreasonable restriction of her freedom-for example, preventing her from attending funerals or wedding parties.

In Jewish tradition, death-defying devotion to scholarship was the stuff of saintliness.

At first sin was as fragile as a spiders thread, and finally as stout as a ship's hawser sin arrived as a passerby, next lingered for a moment, then came as a visitor, and finally became master of the house.

America has a way of inventing tradition each morning and erasing the past by nightfall, and thehold of ancient custom is endangered by a thousand cicumstances.

Fundamentalists are less concerned to be systematic and rational than to be humble and faithful, accepting God's commandments because they come from God, not because they proceed from common sense or sophisticated reason.

Embracing and rejecting tradition, bound and liberated by faith, torn between obscurantism and reason, self-assured and self-critical, they were a kaleidoscope of fragments, positions held and abandoned, images formed and shattered, God-fearing Jew, God-denying Jew, passionate and indifferent, hero and villain, yea-sayer, nay-sayer.

At Vatican Council II, one dissenting Roman Catholic theologian declared: Yes, the Bible says Be fruitful and multiply, but that was when the population was two per square world.

The suggestion that Jews were selected from among all nations of the earth to be God's chosen people suggested a kind of group arrogance, especially when the good news was first reported by Jews. However, the choice was interpreted not as tribute to superior virtue but as divine challenge.

The [Jewish] Sabbath was not intended to be simply a desert of prohibitions, but rather an oasis for moral restoration and seemly pleasure-one was to eat, drink, even be merry.

The unlettered man who prayed to his maker would be heard the pedant reciting a faultless invocation would be ignored.