G.: That I can appreciate and identify with, T. But not your insistence on god being male or female, or bi-sexual.
Since their is nothing to suggest that god needs to be any of the three options. Not when it is the case that god, irrespective of the reputed 'virgin conception' of Christ, is not in the business of procreating through what humans call the act of sex and gestation. That being so, T, I think we can safely put the issue about the gender of god, of me, if you will, to rest.
T.: Fine, G. That makes sound logic to me, as it has no indispensable relevance to the substance of god, of you, in this case.
That still leaves a number of things which it would be helpful for us to debate. Let us, if you will, G. Take it as a given that you, god, is a spiritual deity. There is still the issue of how us humans can ever relate to you, as it is not clear what shape is your spiritual being. For example, are you life the wind, which blows forcefully and can be felt, and then disappears and nobody knows where to? As it the winds, unless it be a storm, which leaves havoc in its wake, leaves no trail of where it has been and where it is heading next?
Or are you like the Sun, which burns anything which comes too close to it and are reminded of its power?
Are you, G, being a spiritual deity, everwhere and nowhere? Is there a limit to your spiritual entity? And since we cannot see, hear or feel you, how do we speak to you and know that your have heard us and have responded to our attempts to converse with you?
G.: So, T, let us examine some of what you have said so far. Let us look at what you seem to see as the need for humans to have an image, a form of god, in order to be able to focus on, when they try to relate to him. If if s necessary for humans to have such a point of reference, then, how does a blind person relate to god, to me, if you will? The Muslims avoid representing Allah and the disciples in drawing, sculptures, etc, thinking that it would be idolatrous and blasphemous to do so. Now, again, I am not taking any credit for what Islam says about me, since I am not the author or instructor of any religious doctrines or philosophy. But clearly, Muslims seem to think that they do not need any physical representations to be able to worship their god. Although the significance of them all turning to Mecca and visualising the Kaaba, could, arguably, be construed as meeting this need which humans have to have an 'image of god' when they think of and worship him. For Muslims, it could be argued that Allah resides in Mecca, Saudi Arabia.
Since their is nothing to suggest that god needs to be any of the three options. Not when it is the case that god, irrespective of the reputed 'virgin conception' of Christ, is not in the business of procreating through what humans call the act of sex and gestation. That being so, T, I think we can safely put the issue about the gender of god, of me, if you will, to rest.
T.: Fine, G. That makes sound logic to me, as it has no indispensable relevance to the substance of god, of you, in this case.
That still leaves a number of things which it would be helpful for us to debate. Let us, if you will, G. Take it as a given that you, god, is a spiritual deity. There is still the issue of how us humans can ever relate to you, as it is not clear what shape is your spiritual being. For example, are you life the wind, which blows forcefully and can be felt, and then disappears and nobody knows where to? As it the winds, unless it be a storm, which leaves havoc in its wake, leaves no trail of where it has been and where it is heading next?
Or are you like the Sun, which burns anything which comes too close to it and are reminded of its power?
Are you, G, being a spiritual deity, everwhere and nowhere? Is there a limit to your spiritual entity? And since we cannot see, hear or feel you, how do we speak to you and know that your have heard us and have responded to our attempts to converse with you?
G.: So, T, let us examine some of what you have said so far. Let us look at what you seem to see as the need for humans to have an image, a form of god, in order to be able to focus on, when they try to relate to him. If if s necessary for humans to have such a point of reference, then, how does a blind person relate to god, to me, if you will? The Muslims avoid representing Allah and the disciples in drawing, sculptures, etc, thinking that it would be idolatrous and blasphemous to do so. Now, again, I am not taking any credit for what Islam says about me, since I am not the author or instructor of any religious doctrines or philosophy. But clearly, Muslims seem to think that they do not need any physical representations to be able to worship their god. Although the significance of them all turning to Mecca and visualising the Kaaba, could, arguably, be construed as meeting this need which humans have to have an 'image of god' when they think of and worship him. For Muslims, it could be argued that Allah resides in Mecca, Saudi Arabia.
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