79 Rowan Williams Quotes on Where God Happens: Discovering Christ in One Another and Other Lessons from the Desert Fathers, Tokens of Trust and Where God Happens: Discovering Christ in One Another and Other Lessons from the Desert Fathers - Quotes.pub

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The denial of emotion is a terrible thing; what takes time is learning that the positive path is the education of emotion, not it’s uncritical indulgence, which actually locks us far more firmly in our mutual isolation. Likewise, the denial of rights is a terrible thing; and what takes time to learn is that the opposite of oppression is not a wilderness of litigation and reparation but the nurture of concrete, shared respect.

To be baptized is to recover the humanity that God first intended. What did God intend? He intended that human beings should grow into such love for him and such confidence in him that they could rightly be called God’s sons and daughters. Human.

He has decided to be our friend – indeed, the word in Greek can be even stronger, our lover – the one who really embraces us and is as close as we can imagine. Very near the heart of Christian prayer is getting over the idea that God is somewhere a very, very long way off, so that we have to shout very loudly to be heard. On the contrary: God has decided to be an intimate friend and he has decided to make us part of his family, and we always pray on that basis.

God and the world are not two things to be added together. Neither are they two things that are ‘really’ one thing. They exist in an asymmetrical relation in which one depends wholly on the other, yet is fully itself, made to be and to act according to its own logic and structure.

To be the student of a teacher was to commit yourself to living in the same atmosphere and breathing the same air; there was nothing intermittent about it. Being.

The prophet, therefore, is somebody whose role is always to be challenging the community to be what it is meant to be – to live out the gift that God has given to it. And so the baptized person, reflecting the prophetic role of Jesus Christ, is a person who needs to be critical, who needs to be a questioner. The baptized person looks around at the Church and may quite often be prompted to say, ‘Have you forgotten what you’re here for?’; ‘Have you forgotten the gift God gave you?

I have never quite managed to see how we can make sense of the sacramental life of the Church without a theology of the risen body; and I have never managed to see how to put together such a theology without belief in the empty tomb. If a corpse clearly marked ‘Jesus of Nazareth’ turned up, I should save myself a lot of trouble and become a Quaker.

We are the guests of Jesus. We are there because he asks us, and because he wants our company. At the same time we are set free to invite Jesus into our lives and literally to receive him into our bodies in the Eucharist.

It is, as some modern Christian thinkers have said, what makes the Church what it really is. For that short time, when we gather as God’s guests at God’s table, the Church becomes what it is meant to be – a community of strangers who have become guests together and are listening together to the invitation of God.

In a spiritually sensitive culture, then, it might well be that age is something to be admired or envied.

We are called to show utter commitment to the God who is revealed in Jesus and to all those to whom His invitation is addressed.

My visit this autumn is an opportunity to continue that rich tradition of visits between Canterbury and Rome.

Well, today, the diocese is more than ever a microcosm.

If there is one thing I long for above all else, it’s that the years to come may see Christianity in this country able again to capture the imagination of our culture.

I think there is a great deal of interest still in the Christian faith.

To help the poor to a capacity for action and liberty is something essential for one’s own health as well as theirs: there is a needful gift they have to offer which cannot be offered so long as they are confined by poverty.

What can we say about a marketing culture that so openly feeds and colludes with obsession? The Disney empire has developed this to an unprecedented degree of professionalism.

Violence is not to be undertaken by private persons. If a state or administration acts without due and visible attention to agreed international process, it acts in a way analogous to a private person. It purports to be judge of its own interest.

In loving his own productive, generative, generous love, God loves all those ways in which that love can be realised in creation.

How do we live in a way that shows an understanding that we genuinely live in a shared world, not one that simply belongs to us?

Economists are coming to acknowledge that measures of national wealth and poverty in terms strictly of average income tell you little that is significant of the health or viability of a society.

Actual human discourse happens within a number of contexts, not in some sort of unified public forum.

A flourishing, morally credible media is a vital component in the maintenance of genuinely public talk, argument about common good.

In the context of interfaith encounter, we need to bring to the surface how our actual beliefs shape what we do – not simply to agree that kindness is better than cruelty.

It does not matter to the killers if their victims are Christian or Muslim, Hindu or Humanist what matters is that they show that they can kill where they please.

It is impossible to deny that Christians and Muslims have a common agenda here: both faiths have at their heart the living image of a community raised up by God’s call to reveal to the world what God’s purpose is for humanity.

Keeping our eyes on journey’s end is what we need – the place where we see at last the world that is greater than the world, the new creation that cannot be contained in present thought or social order or piety.

I do feel that federation, loose parallel processes, are less than we’ve got, less than we could have and, in the very long run, less than what God wants in the Church.

And when the world is created, it is created in such a way that those eternal objects of God’s loving wisdom become actualities – interacting with one another, relating to God in the finite realm.

In sharp contrast to the idea that this stage of life is enviable, we hear high levels of anxiety about getting old, anxieties about health, mobility, access to facilities, simple routine care and attention.

A public is a necessary fiction.

It’s a moral question.

The answer was that in Burundi, having a clean bill of health has taken on a very particular meaning: unless and until you have paid for your hospital treatment, you simply can’t leave, you are in effect a captive.

The question, ‘How can you believe in a God who permits suffering on this scale?’ is therefore very much around at the moment, and it would be surprising if it weren’t – indeed it would be wrong if it weren’t.

Perhaps baptism really ought to have some health warnings attached to it: ‘If you take this step, if you go into these depths, it will be transfiguring, exhilarating, life-giving and very, very dangerous.’ To be baptized into Jesus is not to be in what the world thinks of as a safe place. Jesus’ first disciples discovered that in the Gospels, and his disciples have gone on discovering it ever since.

Serving democracy and nourishing the common good is, for the media, something that requires not only attacking corrupt secrecies in a society, but also defending non-corrupt communication.

To be a Christian is to believe we are commanded and authorised to say certain things to the world; to say things that will make disciples of all nations.

We must support government coercion over enforcing international protocols and speed limits on motorways if we want the global economy not to collapse and millions, billions of people to die.

We shall not find life by refusing to let go of our precious, protected selves.

Let’s cut to the chase, the sharia controversy. I don’t think I, or my colleagues, predicted just how enormous the reaction would be. I failed to find the right words. I succeeded in confusing people. I’ve made mistakes – that’s probably one of them.

In spite of the haze of speculation, it is still something of a shock to find myself here, coming to terms with an enormous trust placed in my hands and with the inevitable sense of inadequacy that goes with that.

Perhaps a good resolution for the new year would be to keep asking what world we want to pass on to the next generation. Indeed to ask whether we have a real and vivid sense of that next generation.

Quite a lot of our contemporary culture is actually shot through with a resentment of limits and the passage of time, anger at what we can’t do, fear or even disgust at growing old.

A healthy human environment is one in which we try to make sense of our limits, of the accidents that can always befall us and the passage of time which inexorably changes us.

To conclude: good journalism is one of the models of good conversation and communication in the wider social context.

I have to go on being a priest and bishop, that is, to celebrate God and what God has done in Jesus, and to offer in God’s name whatever I can discern of God’s perspective on the world around – something which involves both challenge and comfort.

I value unity because I believe we learn truth from each other in this process.

So every creative act strives to attain an absolute status; it longs to create a world of beauty to triumph over chaos and convert it to order.

The planet should not be used as a warehouse of resources to serve humanity’s selfishness.

Christians should emphatically be campaigning for justice for the poor – but the Church is not a campaign.

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