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 suffer from life and from other people. I can’t look at reality face to face. Even the sun discourages and depresses me. Only at night and all alone, withdrawn, forgotten and lost, with no connection to anything real or useful — only then do I find myself and feel comforted.
A god who is capable of sending intelligible signals to millions of people simultaneously, and of receiving messages from all of them simultaneously, cannot be, whatever else he might be, simple. Such Bandwidth!
It is not our affluence, or our plumbing, or our clogged freeways that grip the imagination of others. Rather, it is the values upon which our system is built. These values imply our adherence not only to liberty and individual freedom, but also to international peace, law and order, and constructive social purpose. When we depart from these values, we do so at our peril.
There is but one freedom, To put oneself right with death. After that everything is possible. I cannot force you to believe in God. Believing in God amounts to coming to terms with death. When you have accepted death, the problem of God will be solved, and not the reverse.
The public interest requires doing today those things that men of intelligence and good will would wish, five or ten years hence, had been done.
What the mysterious is I do not know. I do not call it God because God has come to mean much that I do not believe in. I find myself incapable of thinking of a deity or of any unknown supreme power in anthropomorphic terms, and the fact that many people think so is continually a source of surprise to me. Any idea of a personal God seems very odd to me.
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