Quotes of All Topics . Occasions . Authors
. . . [T]o live not with hands clenched to grasp, to strike, to hold tight to a life that is always slipping away the more tightly we hold it, but . . . to live with the hands stretched out both to give and receive with gladness.
Not to love is, psychically, spiritually, to die. To live for yourself alone, hoarding your life for your own sake, is in almost every sense that matters to reduce your life to a life hardly worth the living, and thus to lose it.
For outlandish creatures like us, on our way to a heart, a brain, and courage, Bethlehem is not the end of our journey but only the beginning - not home but the place through which we must pass if ever we are to reach home at last.
Like Buddha under the Bo tree, Jesus, on his tree, has his eyes closed too. The difference is this. The pain and sadness of the world that Buddha's eyes close out is the pain and sadness of the world that the eyes of Jesus close in.
Think of these pages as graffiti maybe, and where I have scratched up in a public place my longings and loves, my grievances and indecencies, be reminded in private of your own. In that way, at least, we can hold a kind of converse.
If you want to talk about grace, if you want to talk about revelation, talk about your life with some depth, which doesn't mean lurid revelations as much as simply looking at your own deep experiences and describing them as they are.
Compassion is sometimes the fatal capacity for feeling what it is like to live inside somebody else's skin. It is the knowledge that there can never really be any peace and joy for me until there is peace and joy finally for you too.
And now brothers, I will ask you a terrible question, and God knows I ask it also of myself. Is the truth beyond all truths, beyond the stars, just this: that to live without him is the real death, that to die with him the only life?
ON HER DEATHBED, Gertrude Stein is said to have asked, 'What is the answer?' Then, after a long silence, 'What is the question?' Don't start looking in the Bible for the answers it gives. Start by listening for the questions it asks.
Unbelief is as much of a choice as belief is. What makes it in many ways more appealing is that whereas to believe in something requires some measure of understanding and effort, not to believe doesn't require much of anything at all.
Here and there even in our world, and now and then, even in ourselves, we catch glimpeses of a New Creation, which, fleeting as those glipmses are apt to be, give us hope both for this life and for whatever life may await us later on.
We must be careful with our lives, for Christ's sake, because it would seem that they are the only lives we are going to have in this puzzling and perilous world, and so they are very precious and what we do with them matters enormously.
The kind of work God usually calls you to is the kind of work (a) that you need most to do and (b) that the world most needs to have done....the place God calls you to is the place where your deep gladness and the world's deep hunger meet
Our father. We have killed him, and we will kill him again, and our world will kill him. And yet he is there. It is he who listens at the door. It is he who is coming. It is our father who is about to be born. Through Jesus Christ our Lord.
A Christian is one who points at Christ and says, 'I can't prove a thing, but there's something about his eyes and his voice. There's something about the way he carries his head, his hands, the way he carries his cross-the way he carries me.'
It is important to tell our secrets too because ... it makes it easier for other people to tell us a secret or two of their own, and exchanges like that have a lot to do with what being a family is all about and what being human is all about.
To believe is not intellectual assent: "Yes, I believe in Jesus. I will sign my name to the Nicene Creed. I believe it all" - which you could do, [but] it would have no effect on who you were or what you did. It is, rather, to give your heart.
The original, shimmering self gets buried so deep that most of us end up hardly living out of it at all. Instead we live out all the other selves, which we are constantly putting on and taking off like coats and hats against the world’s weather
I don't think Christ would give a hoot whether you mentioned Christ to them or not. What matters - I'm speaking arrogantly and absurdly - to him is, are you living the kind of life that I embodied? Whether you believe in Christ or don't, who cares?
Snobs are people who look down on other people, but that does not justify our looking down on them. Who can say what dark fears of being inferior lurk behind their superior airs or what they suffer in private for the slights they dish out in public?
Through the power that memory gives us of thinking, feeling, imagining our way back through time we can at long last finally finish with the past in the sense of removing its power to hurt us and other people and to stunt our growth as human beings.
Many an atheist is a believer without knowing it juast as many a believer is an atheist without knowing it. You can sincerely believe there is no God and live as though there is. You can sincerely believe there is a God and live as though there isn't.
I'm not religious in the sense that I do not subscribe to any particular set of religious dogma. I don't go to church. I don't read the Bible. But I believe that the word "Spirit" with a capital S points to an ultimate reality which I give my heart to.
I say, “You may be right, but don’t knock it until you’re tried it. Don’t say, ‘I think it’s worthless; therefore I’m not going to spend any time looking into myself the way one who prays does.'” Maybe that’s an even worse mistake than praying might be.
The other day, the way people [do] who are approaching their 80th birthday, I was thinking about all the last business - funerals and where do you want to be buried - and I thought if anything were to be inscribed on my tombstone, I said let it be that.
Of all powers, love is the most powerful and the most powerless. It is the most powerful because it alone can conquer that final and most impregnable stronghold which is the human heart. It is the most powerless because it can do nothing except by consent.
Speak in your own voice and speak about things that you have in some sense witnessed, not just things you read about or have been taught about in seminary. To talk about the resurrection, think about those moments where in some way you have been resurrected.
The incarnation is “a kind of vast joke whereby the Creator of the ends of the earth comes among us in diapers Until we too have taken the idea of the God-man seriously enough to be scandalized by it, we have not taken it as seriously as it demands to be taken.
She was right that reality can be harsh and that you shut your eyes to it only at your peril because if you do not face up to the enemy in all his dark power, then the enemy will come up from behind some dark day and destoy you while you are facing the other way.
Lord, catch me off guard today. Surprise me with some moment of beauty or pain so that at least for the moment, I may be startled into seeing that you are here in all your splendor, always and everywhere, barely hidden, beneath, beyond, within this life I breathe.
The first ministers were the twelve disciples. There is no evidence that Jesus chose them because they are brighter or nicer than other people. Their sole qualification seems to have been their initial willingness to rise to their feet when Jesus said, "Follow me."
... the world can give you these glimpses as well as fairy tales can--the smell of rain, the dazzle of sun on white clapboard with the shadows of ferns and wash on the line, the wildness of a winter storm when in the house the flame of a candle doesn't even flicker.
Stop trying to protect, to rescue, to judge, to manage the lives around you... Remember that the lives of others are not your business. They are their business. They are God's busineess... Even your own life is not your business. It also is God's Business. Leave it to God.
If you talk about sin, you don't have to use the first person singular, but speak out of that part of yourself which knows what it means to become estranged from people you love. Speak in your own voice about things that you in your own life have in one way or another experienced.
I was deeply influenced by an Episcopal laywoman named Agnes Sanford, who in her day was quite famous as a faith healer, which is a term I've always distrusted, because it conjures up charlatanry. She was not a charlatan. She was the real thing, and she had had remarkable healings.
If we are to love our neighbors, before doing anything else we must see our neighbors. With our imagination as well as our eyes, that is to say like artists, we must see not just their faces but the life behind and within their faces. Here it is love that is the frame we see them in.
Listen to your life. See it for the fathomless mystery it is. In the boredom and pain of it, no less than in the excitement and gladness: touch, taste, smell your way to the holy and hidden heart of it, because in the last analysis all moments are key moments, and life itself is grace.
I am such a person of words. I've spent so much of my life trying to get it right, say it right, say it eloquently, say it truthfully, say it honestly, that when I hear it said in ways that none of those adverbs would describe I find myself so repelled that it almost shuts my mind off.
Each one of us could describe his or her life as a sacred journey. You are journeying from the beginning to the end, and what makes it sacred is that in the process of this journey you encounter the holy in various forms which, unless you have your eyes open, you might not even notice.
We cannot make the Kingdom of God happen, but we can put out leaves as it draws near. We can be kind to each other. We can be kind to ourselves. We can drive back the darkness a little. We can make green places within ourselves and among ourselves where God can make his Kingdom happen.
Turn around and believe that the good news that we are loved is better than we ever dared hope, and that to believe in that good news, to live out of it and toward it, to be in love with that good news, is of all glad things in this world the gladdest thing of all. Amen, and come Lord Jesus.
When [our secrets] are sad and hurtful secrets, like my father's death, we can in a way honor the hurt by letting ourselves feel it as we never let ourselves feel it before, and then, having felt it, by laying it aside; we can start to take care of ourselves the way we take care of people we love.
It's very easy in a way, horrible in some ways, but simply to give up the whole thing, to say, "Well, the hell with it, as far as I'm concerned life is pointless and [so] live the fullest, most successfully self-fulfilling life you can and let the rest go hang" - I've never reached that point in my life.
To journey for the sake of saving our own lives is little by little to cease to live in any sense that really matters, even to ourselves, because it is only by journeying for the world's sake - even when the world bores and sickens and scares you half to death - that little by little we start to come alive.
If what makes you happy is going out and living it up and spending all your money on wine, women, and song, the world doesn't need that. But on the other hand, if you give your life to good works - you go and work in a leper colony and it doesn't make you happy - the chances are you're not doing it very well.
Faith is better understood as a verb than as a noun, as a process than as a possession. It is an on-again-off-again rather than once-and-for-all. Faith is not being sure where you're going but going anyway. A journey without maps. Tillich says that doubt isn't the opposite of faith; it is an element of faith.
But it has been my experience that the risks are faroutweighed by the rewards, chief of which is when you speak to strangers as though they are friends, more often than not, if only for as long as the encounter lasts, they become friends, and if in the process they also think of you as a little peculiar, who cares?
He [Jesus] speaks in parables, and though we have approached these parables reverentially all these many years and have heard them expounded as grave and reverent vehicles of holy truth, I suspect that many if not all of them were originally not grave at all but were antic, comic, often more than just a little shocking.
To be commanded to love God at all, let alone in the wilderness, is like being commanded to be well when we are sick, to sing for joy when we are dying of thirst, to run when our legs are broken. But this is the first and great commandment nonetheless. Even in the wilderness - especially in the wilderness - you shall love him.
Being a good steward of your pain. . . . It involves being alive to your life. It involves taking the risk of being open, of reaching out, of keeping in touch with the pain as well as the joy of what happens because at no time more than at a painful time do we live out of the depths of who we are instead of out of the shallows.