“Willful ignorance is an insult to the collective of human intelligence. Considering the vast amount of knowledge that is easily available, it is unconscionable that there remain living human beings who still believe in a young earth, creationism, the efficacy of prayer, the concept of original sin and the role that human sacrifice plays in its atonement, or any one of the literally hundreds of other aspects of religious dogma and doctrine that should have been abandoned half a century ago.”

“History is the record of what human beings have been impelled to do by their ignorance and the enormous bumptiousness that makes them canonize their ignorance as a political or religious dogma”

“Religious people should always be wary of the ways in which political power is wielded and skeptical of how economic privileges are distributed. They should also be mindful of how their own traditions have been used for narrow political purposes, and how some religious figures have manipulated the faith to aggrandize their own power. The doctrine of original sin and the idea of a fallen side of human nature apply to people who are religious no less than those who are not.”

“For the Orthodox tradition, then, Adam's original sin affects the human race in its entirety, and it has consequences both on the physical and the moral level: it, results not only in sickness and physical death, but in moral weakness and paralysis. But does it also imply an inherited guilt? Here Orthodoxy is more guarded. Original sin is not to be interpreted in juridical or quasi-biological terms, as if it were some physical 'taint' of guilt, transmitted through sexual intercourse. This picture, which normally passes for the Augustinian view, is unacceptable to Orthodoxy. The doctrine of original sin means rather that we are born into an environment where it is easy to do evil and hard to do good; easy to hurt others, and hard to heal their wounds; easy to arouse men's suspicions, and hard to win their trust. It means that we are each of us conditioned by the solidarity of the human race in its accumulated wrong-doing and wrong-thinking, and hence wrong-being. And to this accumulation of wrong we have ourselves added by our own deliberate acts of sin. The gulf grows wider and wider. It is here, in the solidarity of the human race, that we find an explanation for the apparent unjustness of the doctrine of original sin. Why, we ask, should the entire human race suffer because of Adam's fall? Why should all be punished because of one man's sin? The answer is that human beings, made in the image of the Trinitarian God, are interdependent and coinherent. No man is an island. We are 'members one of another'(Eph. 4:25), and so any action, performed by any member of the human race, inevitably affects all the other members. Even though we are not, in the strict sense, guilty of the sins of others, yet we are somehow always involved.”

“Every human being has divinity encased within its spirit and it is the task of its creator as well as itself to set it free. No human being is an end product, every being still breathing is a creation still under creation.”

“The thought that human beings are considering saving lives by killing millions of their fellow human beings is so preposterous that the words 'saving life' have lost all of their meaning. One of the most tragic facts of our century is that this 'No' to nuclear weapons has been spoken so seldom, so softly, and by so few.”