Compassion is the key in Islam and Buddhism and Judaism and Christianity. They are profoundly similar.
Karen ArmstrongRead
Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs, fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them.
Interpretation
Personal beliefs can distort our understanding of God, making Him a reflection of our biases.
This quote by Karen Armstrong highlights the dangers of a personal God who mirrors our own limited beliefs and desires. When we shape God according to our own images and prejudices, we risk losing the deeper, transcendent truths that challenge and expand our understanding. Instead of guiding us toward higher moral aspirations, such a God may reinforce our biases and hinder our spiritual growth.
In practice
In a discussion about the nature of faith during a philosophy class.
Compassion is the key in Islam and Buddhism and Judaism and Christianity. They are profoundly similar.
When violence becomes imbedded in a region, then this affects everything. It affects your dreams, your fantasies and relationships, and your religion becomes violent, too.
Far from being the father of jihad, [Prophet] Mohammad was a peacemaker, who risked his life and nearly lost the loyalty of his closest companions because he was determined to effect a reconciliation with Mecca
Yes, all fundamentalists feel that in a secular society, God has been relegated to the margin, to the periphery and they are all in different ways seeking to drag him out of that peripheral position, back to center stage.
Religion is a search for transcendence. But transcendence isn't necessarily sited in an external god, which can be a very unspiritual, unreligious concept.
Religious ideas and practices take root not because they are promoted by forceful theologians, nor because they can be shown to have a sound historical or rational basis, but because they are found in practice to give the faithful a sense of sacred transcendence.
I consider the war of America against Britain as the country's war, the public's war, or the war of the people in their own behalf, for the security of their natural rights, and the protection of their own property.
All proofs inevitably lead to propositions which have no proof! All things are known because we want to believe in them.
. . .only the victims and survivors can truly comprehend the awfulness of that time and place; the rest of us live on the other side of the fence, staring through from our own comfortable place, trying in our own clumsy ways to make sense of it all.
Each human being was given two possibilities: action and contemplation. Both lead to the same place.
We have a dangerous tendency to misunderstand, minimize, and even manipulate the gospel in order to accommodate our assumptions and our desires.
All over Harlem, Negro boys and girls are growing into stunted maturity, trying desperately to find a place to stand; and the wonder is not that so many are ruined but that so many survive.
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