Ich vermisse heute bei vielen Predigten und bei der Gestaltung von Gottesdiensten die Achtsamkeit für die Sprache. Da spürt man oft nicht mehr das Bemühen für die Schönheit.
(Anselm Grün, Schönheit: Eine neue Spiritualität der Lebensfreude)
Henri Nouwen, in The Wounder Healer, quotes James Hillman, who talks about the Jewish mystical doctrine of Tsimtsum, noting that
God as omnipresent and omnipotent was everywhere. He filled the universe with his Being. How then could the creation come about? … God had to create by withdrawal; He created the not-Him, the other, by self-concentration … On the human level, withdrawal of myself aids the other to come into being.
when we have found the anchor places for our lives in our own center, we can be free to let others enter into the space created for them and allow them to dance their own dance, sing their own song and speak their own language without fear. Then our presence is no longer threatening and demanding but inviting and liberating.
Impulsive master of misunderstanding,
You comfort me with all your big mistakes;
Jumping the ship before you make the landing,
Placing the bet before you know the stakes.
I love the way you step out without knowing,
The way you sometimes speak before you think,
The way your broken faith is always growing,
The way he holds you even when you sink.
Born to a world that always tries to shame you,
Your shaky ego vulnerable to shame,
I love the way that Jesus chose to name you,
Before you knew how to deserve that name.
And in the end your Saviour let you prove
That each denial is undone by love.
From: Malcolm Guite, Sounding the Seasons: Seventy Sonnets for the Christian Year
Spirituality and fundamentalism are at opposite ends of the cultural spectrum. Spirituality seeks a sensitive, contemplative relationship with the sacred and is able to sustain levels of uncertainty in its quest because respect for mystery is paramount. Fundamentalism seeks certainty, fixed answers and absolutism, as a fearful response to the complexity of the world and to our vulnerability as creatures in a mysterious universe.
David Tacey, ‘Rising Waters of the Spirit’
It’s the really hungry who can smell fresh bread a mile away. For those who know their need, God is immediate – not an idea, not a theory, but life, food, air for the stifled spirit and the beaten, despised, exploited body.
Rowan Williams, as quoted by Sara Miles, Take This Bread: A Radical Conversion
It may be that vice, depravity, and crime are nearly always, or perhaps even always, in their essence, attempts to eat beauty, to eat what we should only look at.
Thus Simone Weil in Waiting for God. Quoting Weil in an interview with The Other Journal, Barbara Brown Taylor comments:
To learn to look at things instead of devouring them is to discover how quickly the feeling of deprivation can turn to liberation instead. Every time I say no – to more stuff, more speed, more activity, more food – this great big space opens up in my life. … If the church is meant to embody an alternative way of life, then what better witness could there be than a community that decided to live on less in order to live more richly? That sounds like the kind of truth that could make people free.
Some quotes from Desmond Tutu’s God Has a Dream: A Vision of Hope for Our Time.
On ‘a deep reverence’ for this world:
… all is ultimately holy ground and we should figuratively take off our shoes for it all has the potential to be ‘theophanic’ – to reveal the divine. Every shrub has the ability to be a burning bush and to offer us an encounter with the transcendent.
On a church that is too focused on the world to come:
A church that tries to pacify us, telling us not to concentrate on the things of this world but of the other, the next world, needs to be treated with withering scorn and contempt as being not only wholly irrelevant but actually blasphemous.
On prayer, government and the kingdom of God:
It is dangerous to pray, for an authentic spirituality is subversive of injustice. Oppressive and unjust governments should stop people from praying to God, should stop them from reading and meditating on the Bible, for these activities will constrain them to work for the establishment of God’s kingdom of justice, of peace, of laughter, of joy, of caring, of sharing, of reconciliation, of compassion.
On peace, justice and terrorism:
… instability and despair in the third world lead to terrorism and instability in the first world. … there is no way in which we can win the war against terrorism as long as there are conditions that make people desperate. […] there is no peace without justice, and safety only comes when desperation ends.