A Quote by Beth Moore

The question is whether or not our insecurities are substantial enough to hurt, limit, or even distract us from profound effectiveness or fulfillment of purpose. — © Beth Moore
The question is whether or not our insecurities are substantial enough to hurt, limit, or even distract us from profound effectiveness or fulfillment of purpose.
Our purpose is to be able to measure the intellectual capacity of a child who is brought to us in order to know whether he is normal or retarded. ... We do not attempt to establish or prepare a prognosis and we leave unanswered the question of whether this retardation is curable, or even improveable. We shall limit ourselves to ascertaining the truth in regard to his present mental state.
I don't know if the question is whether you believe in capital punishment anymore. I think the greater question is its effectiveness and given the choices we face in California, should we have a merit-based discussion on its effectiveness and costs?
When we resent someone in some way we need to "be on the alert" that even innocent gestures on their part can become suspect to us. Even something as simple as their walking into a room or whispering something to someone else can be conjured up in our minds, to look to us as if they're doing it on purpose to irritate us -as if they're involved in some diabolical plot to hurt us further. What they may be doing may have no connection to their past actions that hurt us in the first place but our resentful feelings against them can often taint our perception of what's really taking place.
Self-love means caring for ourselves enough to forgive people in our past so that the wounds can no longer damage us - for our wounds do not hurt the people who hurt us, they hurt only us.
The crux of the matter is whether total war in its present form is justifiable, even when it serves a just purpose. Does it not have material and spiritual evil as its consequences which far exceed whatever good might result? When will our moralists give us an answer to this question?
Profound and powerful forces are shaking and remaking our world. And the urgent question of our time is whether we can make change our friend and not our enemy.
Dogs invite us not only to share their joy but also to live in the moment, where we are neither proceeding from nor moving toward, where the enchantment of the past and future cannot distract us, where a freedom from practical desire and a cessation of our usual ceaseless action allows us to recognize the truth of our existence, the reality of our world and purpose--if we dare.
A new question for the psychotherapist to ask is whether a theory can go beyond mere effectiveness in achieving either a so-called cure or even personal growth into its implications for the nature of an evolving society.
The question I ask myself daily is whether my smartphone has been my servant or a silent taskmaster. The truth is that our devices can serve us greatly in our walk with God, even in helping us rewire our brains in positive ways.
There is no enemy can hurt us but by our own hands. Satan could not hurt us, if our own corruption betrayed us not. Afflictions cannot hurt us without our own impatience. Temptations cannot hurt us, without our own yieldance. Death could not hurt us, without the sting of our own sins. Sins could not hurt us, without our own impenitence.
It is not enough to say, 'We are Muslims and have an ideology or our own': we must also be in a position to show that our ideology is vital enough to withstand the pressure of the changing times, and to decided in what way the fact of our being Muslims will affect the course of our lives: in other words, we must find out whether Islam can offer us precise directives for the formation of our society, and whether its inspiration is strong enough in us to translate these directives into practice.
But compassion is a deeper thing that waits beyond the tension of choosing sides. Compassion, in practice, does not require us to give up the truth of what we feel or the truth of our reality. Nor does it allow us to minimize the humanity of those who hurt us. Rather, we are asked to know ourselves enough that we can stay open to the truth of others, even when their truth or their inability to live up to their truth has hurt us.
Many films are forgotten and deserve to be, but others glom onto the DNA and they keep a share of the collective consciousness. It's a profound question: What are we here for? What is the purpose, the sum effect of our work?
Who can endure a doctrine which would allow only dentists to say whether our teeth were aching, only cobblers to say whether our shoes hurt us, and only governments to tell us whether we were being well governed?
The question isn’t whether or not you should wait to be picked, the question is whether you care enough to pick yourself.
We want to push our characters to do things that make us question whether we ought to be their friend or even follow them.
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