“The Catholic Church claims, not only to judge infallibly on religious questions, but to animadvert on opinions in secular matters which bear upon religion, on matters of philosophy, of science, of literature, of history, and it demands our submission to her claim. It claims to censure books, to silence authors, and to forbid discussions. In all this it does not so much speak doctrinally, as enforce measures of discipline. It must of course be obeyed without a word, and perhaps in process of time it will tacitly recede from its own injunctions. In such cases the question of faith does not come in; for what is matter of faith is true for all times, and never can be unsaid.”

Apologia Pro Vita Sua [A defense of one's own life] (1864)

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John Henry Newman37

English cleric and cardinal 1801–1890

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“I have never understood why Catholics of culture take pains to deny or to explain away the fact that the Roman Church is not only a religion but also a secular system of government, and that the Church as representative of God upon earth may eo ipso claim — and always has claimed — absolute power in all things of this world.”

Houston Stewart Chamberlain book The Foundations of the Nineteenth Century

The Foundations of the Nineteenth Century (Die Grundlagen des neunzehnten Jahrhunderts) (1899)

“Trouble arises when either science or religion claims universal jurisdiction, when either religious dogma or scientific dogma claims to be infallible. Religious creationists and scientific materialists are equally dogmatic and insensitive. By their arrogance they bring both science and religion into disrepute.”

Freeman Dyson (1923) theoretical physicist and mathematician

Progress In Religion (2000)
Context: Trouble arises when either science or religion claims universal jurisdiction, when either religious dogma or scientific dogma claims to be infallible. Religious creationists and scientific materialists are equally dogmatic and insensitive. By their arrogance they bring both science and religion into disrepute. The media exaggerate their numbers and importance. The media rarely mention the fact that the great majority of religious people belong to moderate denominations that treat science with respect, or the fact that the great majority of scientists treat religion with respect so long as religion does not claim jurisdiction over scientific questions.

“Now it could be… that when religion is attacked in this country, that the Catholic Church comes in for a little more than its fare share. I may say, I've probably contributed somewhat to that, and I'm not ashamed of my part in it; but doesn't the Catholic Church make rather large claims for itself. The Catholic Church claims to hold the keys of Peter. The Holy Father claims to have that power and be the vicar of Christ upon earth. It is said that only through this means and this approach can redemption can be achieved. These are large claims for a human, and fallible, and political, and bureaucratic institution to be making for itself in the age of Hawking.”

Christopher Hitchens (1949–2011) British American author and journalist

2000s, 2000, "Hostility Of America to Religion" (2000)

“The different claims among these faiths have consequences, for they’ve produce endless misery over the course of history…. Clearly, religions aren’t incompatible only with science: they’re incompatible with one another…. This farrago of conflicting and irresolvable claims about reality stands in stark contrast to science.”

Jerry Coyne book Faith vs. Fact: Why Science and Religion are Incompatible

Source: Faith vs. Fact (2015), pp. 85-86

“We claim no infallibility for our presentations.”

Charles Taze Russell (1852–1916) Founder of the Bible Student Movement

Watch Tower, (April 15, 1901), p. 136.

“I think it's already apparent that a good part of this Nation understands — if only instinctively — that anything which seems to suggest that God favors a political party or the establishment of a state church, is wrong and dangerous.
Way down deep the American people are afraid of an entangling relationship between formal religions — or whole bodies of religious belief — and government. Apart from constitutional law and religious doctrine, there is a sense that tells us it's wrong to presume to speak for God or to claim God's sanction of our particular legislation and His rejection of all other positions. Most of us are offended when we see religion being trivialized by its appearance in political throw-away pamphlets.
The American people need no course in philosophy or political science or church history to know that God should not be made into a celestial party chairman.”

Mario Cuomo (1932–2015) American politician, Governor of New York

Religious Belief and Public Morality (1984)

“Claiming that a holy book’s claims are undeniable because the book itself claims them to be is convincing only to the convinced.”

John Allen Paulos (1945) American mathematician

Part 2 “Four Subjective Arguments”, Chapter 2 “The Argument from Prophecy (and the Bible Codes)” (p. 64)
Irreligion: A Mathematician Explains Why the Arguments for God Just Don’t Add Up (2008)

“The various philosophies of life presented themselves as a conquest of materialism, or in any case, they readily claimed it. That does not change anything: their valuations, revaluations, and explanations of disvalue have been emptied into the over-all secularization stream, where they have only hastened the tendency to unlearn, which is a neutralizing process, after all.”

Carl Schmitt (1888–1985) German jurist, political theorist and professor of law

"The Tyranny of Values" (1967)

“Even if the doctrine of substantive due process were somehow defensible, it is not, petitioners still would not have a claim. To invoke the protection of the Due Process Clause at all, whether under a theory of 'substantive' or 'procedural' due process, a party must first identify a deprivation of 'life, liberty, or property'. The majority claims these state laws deprive petitioners of 'liberty', but the concept of 'liberty' it conjures up bears no resemblance to any plausible meaning of that word as it is used in the Due Process Clauses.”

Clarence Thomas (1948) Associate Justice of the Supreme Court of the United States

Obergefell v. Hodges http://www.supremecourt.gov/opinions/14pdf/14-556_3204.pdf (26 June 2015). <br class="br">2010s

“Philosophy establishes itself as a discourse by opposition to the authority of received opinion, especially the opinions sedimented as cult and as law. Philosophy puts into question the authority of what has been handed down. It is not just that there is a critique of philosophic authorities; rather, philosophy appears to be characterized by rejection of intellectual authority as such. How is philosophy to distinguish, then, a permissible authority from those many impermissible authorities which it must reject if it is to survive?
Perhaps it would be better to avoid the quandary altogether by dismissing authority in order to consider only the "content" of the claims under consideration, regardless of their pretensions. The dismissal fails for at least two reasons. The first is that there are no claims in philosophic texts that are wholly free at least from the implicit constructions of authority. If criticism takes only the content, then it ends up with something other than the texts that have constituted the discourse of philosophy. There is no Platonic "theory of Forms" dissociable from the Platonic pedagogy, that is, from the teaching authority of the Platonic Socrates. The second reason for not being able to dismiss authority altogether is that the very criticism that wants to look only at contents will impose itself as an authority in its choice of procedure. One will still have authority, but an authority that refuses to raise any question about authority.
Perhaps the question about legitimate authority could be avoided, again, by replying that the obvious criterion for claims in philosophy is the truth. The assumption here is that access to the truth is had entirely apart from the authority of philosophical traditions. Yet it is a biographical fact that one is brought into philosophy by education. First principles are learned most often not by simple observation or by the natural light of reason, but under the tutelage of some authoritative tradition.”

Mark D. Jordan (1953)

Authority and persuasion in philosophy (1985)

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John Henry Newman37

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