Jesus Lived in Both Doubt and Faith, Just as We Do – Richard Rohr

Luke tells us that Jesus walked the journey of faith just as you and I do, and thus has him pray Jesus needed strength and resorted to prayer – during his temptation in the desert, before choosing the apostles, during his debates with his adversaries, in the garden, and on the cross. We like to imagine that Jesus did not flinch, doubt, or ever question Gods love. The much greater message is that, in his humanity he did flinch, have doubts, and ask questions and still remained faithful. He is indeed our “pioneer and perfecter” in the ways of faith, who “disregards the shamefulness of it all” (see Hebrews 12:2).

We see Jesus’s faith being tested in the temptation scenes in Luke 4:1-13. The basic question, put before him three times, is this: “Is God to be trusted?” That is the great question the human race is asking at the most basic level. We hear Jesus answer, ever more resoundingly; “Yes, God is on your side. Yes, God is more for you than you are for yourself”

+Adapted from The Good News According to Luke: Spiritual Reflections, p. 92.

The God You Meet in Prayer – Richard Rohr

God is One, timeless, and inclusive of all.

The True Sacred, which is what you are seeking in prayer and silence, always reveals that:

God is above any national or group ownership or personal manipulation.

God is available as a free gift and not through sacrificing things.

God needs no victims and creates no victims. Jesus ends religion as sacrifice “once and for all’ by revealing the tragic effects of scapegoating through what happened to him on the cross (Hebrews 7:27, 10:10).

Jesus personifies this type of God and speaks defiantly in defense of such a God. Nowhere is he more succinct than when he quotes the prophet Hosea, “Go and learn the meaning of the words: ‘Mercy is what pleases me, not sacrifices” (Matthew 9:13).

+Adapted from Jesus’ Plan for a New World: The Sermon on the Mount, p. 5.

Spacious Silence Allows a Spacious God

This is one good thing that silence and waiting have taught me: Our lives are always useable by God. We need not always be effective, but only transparent and vulnerable. Then we are instruments, no matter what we do.

Silence is the ability to trust that God is acting, teaching, and using us-even before we perform or after our seeming failures. Silence is the necessary space around things that allows them to develop and flourish without our pushing.

God takes it from there, and there is not much point in comparing who is better, right, higher, lower, or supposedly saved. We are all partial images, slowly coming into focus, as long as we allow and filter the Light and Love of God, which longs to shine through us-as us!

+Adapted from Contemplation in Action, p. 134. By Richard Rohr

Mercy, Justice, and Walking Humbly – Richard Rohr

“You have been told, O mortal, what is good and what YHWH requires of you: to do justice, to love mercy, and to walk humbly with your God.” —Micah 6:8

Scholar and retreat leader Megan McKenna deepens our understanding of God’s desire for us through the prophet Micah. For McKenna, Micah’s simple and challenging verse reveals the essence of what the prophets are about:

According to God, this is life. This is the call of the prophets in a nutshell, the meat at the heart of their very existence. The words used are significant: “Do justice”—the Hebrew word mishpat means more than specific acts of justice. It defines God’s order in the world; it is the covenant guide for living in community; and it is the memory of God’s words and deeds past and present and the people’s response in gratitude toward one another. In a word it says, Be the Torah; do God’s justice; imitate God in your life.…

“Do justice” means to be faithful as God is faithful, holy as God is holy, to set those in bondage free, to hear compassionately the cries of those in slavery, to do for one’s neighbor what God has so graciously done for you. It is the teaching of the Torah, the source of abundant life. These two words—Do justice—point to the way of God and simply say: walk in it! Whatever the concept of justice might be, it is only by doing acts of justice, by solidly standing with those in need of justice, and by resisting injustice that justice can become a reality.

The second demand is “Love mercy” (or “Love tenderly”). The Hebrew word hesed, compassion, means coming to the rescue of the poor, the outcast, the alien, the slave, the powerless, hearing the cries of those in misery, giving love that is faithful, sustaining, enduring. It is the way God loves [God’s] people, and God’s people are to return that love by loving one another. This urgent command shoots right to the heart of every individual and to the community. [1]

Howard Thurman (1899–1981) asks what it means to walk humbly with God, the third of God’s requirements to Micah:

How do you walk humbly with God? How do you? How do you walk humbly with anybody?… [By] coming to grips with who I am, what I am as accurately and as fully as possible: a clear-eyed appraisal of myself. And in the light of the dignity of my own sense of being I walk with God step by step as [God] walks with me. This is I, with my weaknesses and my strength, with my abilities and my liabilities; this is I, a human being myself! And it is that that God salutes. So that the more I walk with God and God walks with me, the more I come into the full-orbed significance of who I am and what I am. That is to walk humbly with God. [2]

[1] Megan McKenna, Prophets: Words of Fire (Maryknoll, NY: Orbis Books, 2001), 129–130.

[2] Howard Thurman, “The Message of Micah,” August 17, 1952, in Moral Struggle and the Prophets, ed. Peter Eisenstadt and Walter Earl Fluker (Maryknoll, NY: Orbis Books, 2020), 196–197. Note: minor edits made for inclusive language.

GOD DOES NOT LOVE US BECAUSE WE ARE GOOD; WE ARE GOOD BECAUSE GOD LOVES US – Richard Rohr

The great thing about God’s love is that it’s not determined by the object.

God does not love us because we are good. God loves us because God is good.

It takes our whole lives for that to sink in, along with lots of trials and testing of divine love, because that’s not how human love operates.

Human love is largely determined by the attractiveness of the object.

When someone is nice, good, not high-maintenance, physically attractive, important, or has a nice personality, we find it much easier to give ourselves to them or to “like” them. That’s just the way we humans operate.

We naturally live in what I call the meritocracy of quid pro quo. We must be taught by God and grace how to live in an economy of grace. Divine love is a love that operates in a quite unqualified way, without making distinctions between persons and seemingly without such a thing as personal preference. Anyone who receives divine love feels like God’s favorite in that moment! We don’t even have the capacity to imagine such a notion until we have received it! Divine love is received by surrender instead of any performance principle whatsoever.

+Adapted from Following the Mystics through the Narrow Gate…

Seeing God in All Things (Recording).

Expansive Questions, Not Constrictive Answers – Richard Rohr

Our image of God, our de facto, operative image of God, lives in a symbiotic relationship with our soul and creates what we become. Loving and forgiving people have always encountered a loving and forgiving God. Cynical people are cynical about the very possibility of any coherent or loving Center to the universe, so why wouldn’t they become cynical themselves?

When we encounter a truly sacred text, the first questions are often, “Did this literally happen just as it states? How can I be saved? What is the right thing for me to do? What is the dogmatic pronouncement here? Does my church agree with this? Who is right and who is wrong here?” These are largely ego questions. They are the questions we were trained to ask, because everybody else asks them, unfortunately! They are questions that try to secure our position, not questions that help us go on a spiritual path of faith and trust. They constrict us, whereas the purpose of the Sacred is to expand us.

Having read a sacred text, I would invite you to ponder these questions:

1. What is God doing here?

2. What does this say about who God is?

3. What does this say about how I can then relate to such a God?

+Adapted from A Teaching on Wondrous Encounters (Recording).

God is Not Santa Claus – Richard Rohr

If we want to go to the mature, mystical, and non-dual levels of spirituality, we must first deal with the often faulty, inadequate, and even toxic images of God with which most people are dealing before they have authentic God Experience. Both God as Trinity and Jesus as the image of the invisible God reveal a God quite different than the Santa Claus god who made “naughty and nice” lists or an “I will torture you if you do not love me” god (worse than our worst enemy, I would think). We must be honest and admit that this is the god to which most people are still praying. Such images are an unworkable basis for any real spirituality.

Trinity reveals that God is the Divine Flow under, around, and through all things-much more a verb than a noun, relationship itself rather than an old man sitting on a throne. Jesus tells us that God is like a loving par- ent who runs toward us while we are “still a long way off” (Luke 15:20), then clasps and kisses us. Until this is personally experienced, most of Christianity does not work. This theme moves us quickly into practice- based religion (orthopraxy) over mere words and ideas (orthodoxy).

We Know Through The Concrete More Than By Universal Theories – Richard Rohr

God’s revelations are always pointed, concrete, and specific. They come not from a Platonic world of ideas and theories about which we can be right or wrong or observe from a distance. Divine Revelation is not something we measure or critique. It is not an ideology, but a Presence we intuit and meet! It is more Someone than something.

All of this is called the “mystery of incarnation”-enfleshment or embodiment, if you prefer and for Christians it reaches its fullness in the incarnation of God in one ordinary looking man named Jesus. God materialized in human form so we could fall in love with a real person, which is the only way we fall in love at all. Walter Brueggemann called this clear Biblical pattern “the scandal of the particular.” We first get the truth in one specific, ordinary place and moment (like the one man, Jesus), and then we universalize from that to the universal truth (the cosmic Christ). Our Franciscan philosopher John Duns Scotus called this the principle of “thisness” (haecceity or haecceitas in Latin). We can only know in focused moments what is always and everywhere true.

+Adapted from Things Hidden: Scripture as Spirituality, p. 17.

Pure Presence – Richard Rohr

Wisdom is bright and does not grow dim… and is found by those who look for her. -Wisdom 6:12

Wisdom is not the gathering of more facts and information, as if that would eventually coalesce into truth. Wisdom is precisely a different way of seeing and knowing the ten thousand things in a new way. I suggest that wisdom is precisely the freedom to be truly present to what is right in front of you. Presence is wisdom! People who are fully present know how to see fully, rightly, and truthfully.

Presence is the one thing necessary for wisdom and, in many ways, it is the hardest thing of all. Just try to keep (1) your heart space open, (2) your mind without division or resistance, and (3) your body aware of where it is-all at the same time! Most religions just decided it was easier to believe doctrines and obey often-arbitrary laws than take on the truly converting work of being present. Those who can be present will know what they need to know, and in a wisdom way.

+Adapted from The Naked Now: Learning to See as the Mystics See, pp. 59-60.

You Must Start with Yes – Richard Rohr

By teaching “Do not judge” (Matthew 7:1), the great teachers are saying that you cannot start seeing or understanding anything if you start with no. You have to start with a Yes of basic acceptance, which means not too quickly labeling, analyzing, or categorizing things as in or out, good or bad, up or down. You have to leave the field open, a field in which God and grace can move. Ego leads with no, whereas soul leads with Yes.

The ego seems to strengthen itself by constriction, by being against things, and it feels loss or fear when it opens. No always comes easier than Yes, and a deep, conscious Yes is the work of freedom and grace. So, the soul lives by expansion instead of constriction. Spiritual teachers want you to live by positive action, open field, and studied understanding, not by resistance, knee-jerk reactions, or defensiveness, and so they always say something like, “Do not judge,” which is merely a control mechanism.

Words and thoughts are invariably dualistic, but pure experience is always non-dualistic. You cannot really experience reality with the judgmental mind because you are dividing the moment before you give yourself to it. The judgmental mind prevents you from being present to the full moment by trying to divide and conquer. Instead, you end up dividing yourself and being conquered.

+Adapted from The Naked Now: Learning to See as the Mystics See, pp. 46-47, 49-50, and When Action Meets Contemplation (Recording).