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.
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
“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. 
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. 
 Megan McKenna, Prophets: Words of Fire (Maryknoll, NY: Orbis Books, 2001), 129–130.
 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.
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…
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’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.
The phrase “spirituality of subtraction” was inspired by Meister Eckhart, the medieval Dominican mystic. He wrote that the spiritual life has much more to do with subtraction than it does with addition. Yet, I think most Christians today are involved, in great part, in a spirituality of addition and, in that, they are not very traditional or conservative at all.
The capitalist worldview is the only one most of us have ever known. We see reality, experiences, events, other people, and things-in fact, every thing-as objects for our personal consumption. Even religion, Scripture, sacraments, worship services, and meritorious deeds become ways to advance ourselves—not necessarily ways to love God or neighbor.
The nature of the capitalist mind is that things (and often people!) are there for me. Finally, even God becomes an object for my consumption. Religion looks good on my resume, and anything deemed spiritual is a check on my private worthiness list. Some call it spiritual consumerism. It is not the Gospel.
Our word for God’s dramatic breaking beyond our ironclad rules is grace. Grace is God’s magnificent release from our self-made prisons and the only way that God’s economy can triumph over our deeply internalized merit badge system. Grace is the secret key whereby God offers to be the Divine Locksmith for every life and for all of history. Life, when lived fully, tends to tool and retool us until we eventually find some form of grace is necessary for our very survival and sanity. Without grace, almost everything human declines and devolves into smallness, hurt, and blame.
Grace humiliates our attempts at private virtue. Grace makes us feel powerless, where, before, we knew that if we did this, then we would earn that. Accepting grace can make us feel poor and empty and even useless. Who wants grace? Only sinners and almost no one else!
+From A Lever and a Place to Stand: The Contemplative Stance,
Father Richard makes a distinction between first-half-of-life and second-half-of-life spirituality:
Most cultures are first-half-of-life cultures, and even sadder, most organized religions almost necessarily sell a first-half-of-life spirituality. In the first half of life, it is all about me: How can I be important? How can I be safe? How can I make money? How can I look attractive? And, in the Christian scenario, how can I think well of myself and go to heaven? How can I be on moral high ground? These are all ego questions; they are not the questions of the soul. It is still well-disguised narcissism, or even sanctified narcissism, which is surely the worst kind.
I’m sad to say, I think many Christians have never moved beyond these survival and security questions. Even “wanting to go to heaven” is language for securing my future, not a shared future, or a common future for humanity; religion becomes a private insurance plan for that future. It’s still all about me, but piously disguised. It’s not really about love at all!
Any sense of being part of a cosmos, a historical sweep, or that God is doing something bigger and better than simply saving individual souls (my soul in particular), is largely of no interest. This becomes apparent in the common disinterest of so many when it comes to Earth care, building real community, simple living, and almost all peace and justice issues. For many Christians—stuck in the first half of life—all that is important is their private moral superiority and spiritual “safety,” which is somehow supposed to “save” them. It creates what I am now calling a “cult of innocence,” not any real human or divine solidarity. 
Once God and grace move us to the second half of life, religion becomes much more a mystical matter rather than a moral matter. Then it’s about union with all and participation in and with God. Indeed, this is the work of true religion: to help us transition from stage to stage, toward ever-deeper union with God and all things.
Those who fall into the safety net of silence find that it is not at all a fall into individualism. True prayer or contemplation is instead a leap into commonality and community. We know that what we are experiencing can only be held by the Whole and we are not alone anymore. We are merely a part, and as such a very grateful and totally satisfied part. This is “the peace the world cannot give” (see John 14:27).
Real silence moves us from knowing things to perceiving a Presence that imbues all things. Could this be God? When we begin to experience a mutuality between ourselves and all things, we have begun to understand the nature of Spirit. God refuses to be known as any kind of object, but only as a mutuality.
 The phrase “cult of innocence” was coined in a tweet by author and pastor Nadia Bolz-Weber, and is explored in depth in Brian McLaren’s new book Do I Stay Christian?.
Adapted from Richard Rohr, A Spring within Us: A Book of Daily Meditations (Albuquerque, NM: CAC Publishing, 2016), 87–88, 208.
BB: So, this leads me to another quote, which I think is something that I really… You know we have those internal conflicts, and I couldn’t name it until now. But I have Brené, who’s seven, at Holy Name of Jesus Elementary School and Sister DaVita. And I was scared to death. And then I have the adult in her 50s Brené saying, “It’s okay. God… If this makes us connect… Closer connected to God, we can change these words.” And there’s an internal struggle sometimes. But when I think about this quote of yours all the time, “God is always bigger than the boxes we build for God, so we should not waste too much time protecting the boxes.”
RR: The boxes. That’s the job of a clergyman. He thinks. She thinks, I guess. Yeah. God has to obey our laws. I mean let’s take the whole gay issue. How dare we say to God, in effect, “You may not love gay people. You’re not allowed to, God. We have decided.” And that’s what we’re saying because…
RR: We can’t deal with infinity. The human mind can’t form the notion of infinity. So, as all the mystics say, “God is infinite love.” Infinite. We don’t know how to process that. We just don’t. So we pull God down and make an anthropomorphism out of God so he loves like we do, very conditionally, with threats and punishments.
BB: And ego.
RR: Yeah, and ego.
BB: We create a God that loves with ego, which is like the opposite of God.
RR: Oh, you get it. Why didn’t we meet 30 years ago? Darn. When did you start going on the road?
BB: 15 years ago, maybe.
RR: I see. See I was on for 52.
RR: That’s why my voice is almost gone now. Go ahead.
BB: When you say… Like, I’m thinking about all the anti-trans bills right now that are really dehumanizing trans kids, especially targeting trans kids.
BB: And when you say when you do that, you’re telling God who God can love and who God shouldn’t love.
RR: You are not allowed to love this person.
BB: Oh that is…
RR: We’re back in charge. We’re back in charge. Yeah. Well, you get it, thank you. Thank you.
BB: Well that feels me with grief.
RR: Grief, I know. Imagine the pain we’ve caused so many people at so many levels, who until the recent generation lived lives of pretend, disguise, denial.
BB: A mask.
RR: A mask, when all God wants us to be is who we really are.
BB: So, flawed and imperfect.
RR: Created in the image of God, that’s right. Which always there is a fly in the ointment, and it’s a struggle with that fly, that gets religion on the bad course when you can’t integrate failure, the negative sin, mistake, that’s the work of vulnerability.
BB: Is there a prayerful contemplative way to find our way to an understanding of infinity but to find our way? Do you know what I’m asking? Like… I don’t want an answer, but is there a path to get us closer?
RR: The historic universal paths of spiritual transformation are two, great love and great suffering. Now, great love normally leads to great suffering. So it comes down to great suffering, but it’s learned by great love, and I’m sure you couldn’t know what you know if you hadn’t loved probably more than one person very deeply.
BB: I have.
RR: And that’s where the world of infinity opens up, where you stop trying to limit her, him and make them into your image. Without great love you cannot understand infinity.