Cole Arthur Riley Quotes

To be human in an aching world is to know our dignity and become people who safeguard the dignity of everything around us.

In lament, our task is never to convince someone of the brokenness of this world; it is to convince them of the world’s worth in the first place. True lament is not born from that trite sentiment that the world is bad but rather from a deep conviction that it is worthy of goodness.

I don't want to make it to the promised land if it means I forget the wilderness.

Those who believe love is a scarcity are less likely to give it away freely.

Seeing a person or piece of creation trampled should always disrupt something in us. It should always do something to the soul. And when you trace that trampling back across generations and systems and powers, a quiet sorrow is born in you.

The chasm between the spiritual and the physical is no greater than that between a thought and a word. They cannot be disconnected. And it is difficult to tell where one ends and the other begins, perhaps because there is no such place.

And as a Black woman, I am disinterested in any call to spirituality that divorces my mind from my body, voice, or people.

Audre Lorde said, “I cannot hide my anger to spare you guilt, nor hurt feelings…. Guilt is not a response to anger; it is a response to one’s own actions or lack of action. If it leads to change then it can be useful, since it is then no longer guilt but the beginning of knowledge.

How boring to spend the whole of my vocational energy trying to figure out if I am choosing the right work. It is of much greater interest to me to talk about how I’m going to do the work with integrity. How am I going to protect dignity as I work? And what truths are calling out to me as I work?

It takes time to undo the whiteness of God. When I speak of whiteness, I am referring not to the mere existence of a person in a particular body; I am referring to the historic, systemic, and sociological patterns that have oppressed, killed, abducted, abused, and discredited those who do not exist in a particular body. Whiteness is a force.

The land I live on is not mine to have, but mine to nurture.

I’ve accepted that the whole of my life will be a pilgrimage toward the sound of the genuine in me. This may sound troubling to those who’ve been conditioned to believe that our journey is to God and God alone, but I say the two paths are one. My journey to the truth of God cannot be parsed from my journey to the truth of who I am. A fidelity to the true self is a fidelity to truth. I won’t apologize for this.

When we wonder, we loosen the cords that restrain our love. And the people most in love with a thing are prone to become its fiercest protectors.

Did you know that birds do not land because they're tired? It is a rememberance. They know and have always known that their liberation depends on their ability to recall the ground.

Our situation today shows that beauty demands for itself at least as much courage and decision as do truth and goodness, and she will not allow herself to be separated and banned from her two sisters without taking them along with herself in an act of mysterious vengeance. We can be sure that whoever sneers at her name as if she were the ornament of a bourgeois past—whether he admits it or not—can no longer pray and soon will no longer be able to love.

Bravado tends to drown out the sound of wonder. Perhaps you've known that person who devours beauty as if it belongs to them. It is a possessive wonder. It eats not to delight, but to collect, trade, and boast. It consumes beauty to grow in ego, not in love. It climbs mountains to gain ownership, not to gain freedom.

My first prayer was into a purple plastic toy megaphone. I even went into the closet to do it in case God was shy like me.

The children will sit first, because they are unafraid. And the elders will follow, because they are unafraid of their fear.

Wonder then is a force of liberation, it makes sense of what our souls inherently know we were meant for. Every mundane glimpse is salve on a wound, instructions for how to set the bone right again. If you really want to get free, find God on the subway, find God in the soap bubble. Me, I meet God in the taste of my grandmas chicken, I hear God in the raspy leather of Nina Simones voice, I see the face of God in the boney teenager bagging my groceries and why shouldn't I? My faith is held together by wonder, by ever defined commitment to presence and paying attention.

Forgiveness came to her, not in a dramatic flourish or sudden comprehension, rather it grew on her as slowly and fatefully as the fingernails crowning her hands. You participate in it. It comes from you, but it also is something that happens to you without you necessarily noticing. I don't think we have as much control over our forgiveness as we think. You can't force hair to grow faster than your body allows. I think this is okay.

What is the worth of a woman plagued by sadness? When people demand joy always, it makes the world seem incompatible with those of us whose happiest days are still anguished. In this way, joy was one of my earliest alienators.

These are spiritual afflictions in and of themselves, but in religious communities, when whiteness becomes inseparable from the character of God, you’ll find customs such as evangelism equated with conquering, but admissible under the guise of “love.” You’ll find guilt-driven spirituality, which is obsessed with alleviating guilt and becoming “clean”—for whiteness always carries the memory of what it has done to those in bodies of color, and guilt is its primary tormentor. The irony, of course, is that this guilt cannot be relieved save by a rending of whiteness from the image of God (which the force of whiteness will never do). In order to rend whiteness from the face of God, we must do more than make new images.

When we grow accustomed to neglecting beauty, we eventually become creatures of hatred. We lose our imagination, a virtue to which wonder is helplessly tied. Why care for barren land? Why advocate for justice in a system predicated on injustice? We become so accustomed to that bitter taste that we can taste nothing else. Slowly, even mirrors feel like an oppression. We become unable to conceive of anything worthwhile in our own image until we empty ourselves of all beauty and turn against our own bodies in disgust.

We tend to assign a lesser social value to those whose doing cannot be enslaved into a given output. We should look to them as sacred guides out of the bondage of productivity. Instead, we withhold social status and capital, and we neglect to acknowledge that theirs is a liberation we can learn from.

I have to believe that if we didn't need to protect ourselves, we wouldn't be so prone to avoiding rest. When fear enters the story, something changes. In response to the risk and need around us, we have constructed systems around labor that leave even the hardest workers vulnerable, in deficit. Labor is no longer a gift. How could it be when one is withering from hunger? Labor instead becomes a means to an end, not an avenue for flourishing but a transaction for survival. This is a grim human development, for no one wants to spend their days merely surviving. And this transaction is nearly always incongruent with the amount of labor one does. You can work, as my gramma did in California, for a full month just to be able to finally move from the shelter into low-income housing. Meanwhile, the powerful convince us that there is not enough while their pocket spill out in the open. They distract us from this by dangling opportunity in the opposite direction. They appear as rescuers, demanding ceaseless labor from us but presenting it as a gift. We are expected to feel deeply lucky and even indebted to a society that allows us to work, even if that work cannot satisfy our most basic needs.

You may think we are called to holy things that involve praying on your knees and going to church, and maybe we are. But I haven't known God to regulate holiness. I think they injected it into every bit of everything. And I imagine they are very concerned with every element of life, including our work. And why wouldn't they be?

This was my first encounter with a spirituality that demanded my death far more often than it ever advocated for my life. It was as if, because God endured bodily violence, it became a requirement for the rest of us that we should sacrifice our bodies, knowing that eternal salvation awaited our souls. This was the eerie heartbeat of this small log cabin church: your body is expendable.

Isn't it something that in Genesis, God makes a home for things before God makes the thing? Not the fish first but the sea. Not the bird first but the sky. Not the human first but the garden. I like to think of God hunched over in the garden, fingernails hugging the brown soil, mighty hands cradling mud like it's the last flame in a windstorm. A God who says, Not out of my own womb but out of this here dust will I make you. Place has always been the thing that made us. We cannot escape being formed by it.

People who truly know how to wonder don't expend a great deal of energy talking about it; they are off catching snowflakes on hot tongues. They're folding themselves in half to smell the sweet potatoes in the oven just one more time. I no longer try to convince someone of the delight of soup dumplings; I take them to Dim Sum Garden on Race Street in Philly and let them watch me slurp. I let the steaming miracle broth run down my face and lap it up in remembrance. I think awe is an exercise, both a doing and a being. It is a spiritual muscle of our humanity that we can only keep from atrophying if we exercise it habitually.

We are a people much more concerned with ruling than loving. This is a mistake that positions us in places where we are no longer close enough to another person or thing to perceive its pain or need. To be human in an aching world is to know our dignity and become people who safeguard the dignity of everything around us. To protect everything may seem like too great a call. But we will not survive without it. Everything should be called by its name. So let justice roll down and twist and juke like a movement. Let it march into your bones, into seas of charred cane. Wash the earth in justice and watch what rises to the surface. Curses can't breathe underwater.

White anger is something else. It can spit on a kid and appear victim enough to have someone else thrown off the bus. White rage, like all rage born not in defense of dignity but in defense of oppressive power, is manipulative. It is one of many examples of the difference between anger that dominates and anger that liberates […] Anger that dominates relies on fear tactics and abuse to live. It makes no demand of the world except that it bow. This is often because it fears being ruled or overpowered itself. This is no excuse. Holy anger is that which liberates. It marches, chants, and flips tables, demanding wrong be called by its rightful name. It is both passion and calculation, longing for more but for the sake of justice and dignity.

it's not arrogant to wow yourself every once in awhile. its not arrogance, its just paying attention. Wonder includes the capacity to be in awe of humanity, even your own. It allows us to jedison the dangerous belief that things worthy of wonder can only be located on nature hikes and scenic overlooks this can distract us from the beauty flowing through us daily. For ever second that our organs and bones sustain us is a miracle. When those bones heal, when our wounds scab over, this is our call to marvel at our bodies. Their regeneration, the stability or frailty. This grows our sense of dignity. To be able to marvel at the face of our neighbor with the same awe we have for the mountain top, the sunlight refracting. This manner of vision is what will keep us from destroying each other

We are poorly attuned to one another's bodies. It is a latent evil. To know your own body is a spiritual care and protection. To know the body of another is a spiritual union and conciliation. We must become so acquainted with the physical good that when evil, affliction, sickness, and pain come, we can name them with the urgency they demand. These hands may move, but not the way my hands move. There are times when the sacred fidelity to self—fully embodied soul-self—may keep us from death itself.

I’m learning to befriend my body again. It does not always move the way I want it to, but I have made a commitment that if it ceases to move at all, if I lose all control and agency, if my hands go numb in the night and never wake again, even still I will not forsake my body. To be people capable of extending welcome to the body, even those bodies the world discards and demeans, is to be people of profound liberation. By this we will know our faith: We will stay whole.

Liberation is not a finality or an end point; it is an unending awakening. It is something we can both meet and walk away from within the same hour. Our responsibility to ourselves is to become so familiarized with it, so attuned to its sound, that when it calls out to us, we will know which way the table is. To answer the question of how one becomes attuned to liberation, I think we must ask ourselves: What sounds are drowning it out?

The first time I picked up James Baldwin, I finally saw myself. It occurred to me that I could be an activist from my own source of power—words. It can only make our journey toward justice more robust, more beautiful, when we offer a diversity of paths, a more expansive vision of action. This is not new. This is Detour and Hiero Veiga's graffiti art resurrecting Black faces slain by the police. This is Tricia Hersey and The Nap Ministry creating collective sleeping experiences to reclaim the justice and liberation in rest. This is even, to some degree, some of the words you'll find in this book. Written in holy defiance of what is, and in imagination of what should be. If writing is a calling, I have a responsibility to demand justice in my writing as much as in the streets. When we expand our imaginations for activism, we enter into practices of lament and rage with more particularity, and we begin to realize more nuanced paths to justice.

Awe is not a lens through which to see the world but our sole path to seeing. Any other lens is not a lens but a veil. And I've come to believe that our beholding—seeing the veils of this world peeled back again and again, if only for a moment—is no small form of salvation. When I speak of wonder, I mean the practice of beholding the beautiful. Beholding the majestic—the snow-capped Himalayas, the sun setting on the sea—but also the perfectly mundane—that soap bubble reflecting your kitchen, the oxidized underbelly of that stainless steel pan. More than the grand beauties of our lives, wonder is about having the presence to pay attention to the commonplace. It could be said that to find beauty in the ordinary is a deeper exercise than climbing to the mountaintop. When people or groups become too enamoured with mountaintops, we should ask ourselves whether their euphoria comes from love or from the experience of supremacy. For example, whiteness, as a sociological force and practice, loves mountaintops. Being born of an appetite not for flourishing but for domination, it loves the ascent, the conquering. It will tell you about the view from there, but be assured that it is only its view of itself that rouses its spirit. It is about bravado and triumph. There is nothing wrong with climbing the mountain, but bravado tends to drown out the sound of wonder. Perhaps you've known that person who devours beauty as if it belongs to them. It is a possessive wonder. It eats not to delight but to collect, trade, and boast. It consumes beauty to grow in ego, not in love. It climbs mountains to gain ownership, not to gain freedom.

Call it archaic, but I think confession is liberation. It is easy to think that in injustice only the oppressed have their freedom to gain. In truth, the liberation of the oppressor is also at stake. Whether it's the privilege we've inherited or space we've stolen, what began as guilt will mutate into shame, which is much more sinister and decidedly heavier on the soul. It doesn't just weigh on the heart; it slithers into the gap of every joint, making everything swollen and tender. We learn to walk differently in order to carry the shame, but then we become prone to manipulate things like nearness and connection just to relieve our own swelling […] Truth-telling is critical to repair. But confession alone—which tends to serve the confessor more than the oppressed—will never be enough. Reparations are required. To expect repair without some kind of remittance would be injustice doubled. What has been stolen must be returned. This is not vengeance, it's restoration.

Any injustice demands something of us. But the only thing more healing than forcing someone to pay is when a person chooses to pay by their own conviction. I have always wondered why Christ had to die. If we needed saving, if wrath was to be had, couldn't God just snap his fingers or send a great wind or blink and have everything wrong made right again? Why is it nothing but the blood? Nothing else? This will always be strange to me. But if it's true, the law is cosmic and eternal. Maybe it's written into everything, and even God themself is not too bold to undo the way things were meant to be. Maybe they needed to show us what the most tragic and noble reparation could look like, the sacrifice of life itself, so we might learn the courage to choose to make repairs when our moments come.

There are some of us who have grown weary of talk of reconciliation. This is probably because it comes to us on the tongues of men who have paid no time to the process of true repair. It is both ego and shame concealed in shallow unity-speak that regresses any progress that has been made. And you'd of course be right to ask the question: Can we be reconciled if there was no harmony to begin with? I suppose it is my faith that allows me, despite all the lack I see, to trace the plumb line back to an origin story of harmony—a shalom that can be repaired, however slowly and painfully. But language of unity has functioned as a locution more of restraint than of liberation. Those who are too insecure to practice an ethic of true repair attempt to accelerate resolution for the sake of their own protection. They are umprepared to fully face the chasm they have created, the blood on their hands, the sight of their own face, so they rush to an assurance that the sight isn't as ugly as it seems. Reconciliation cannot be forced if it is to last. And unity should not come at the expense of the vulnerable. Its integrity depends upon its ability to make the union safe and honourable. How can you become one with a person or system who will not acknowledge or relent in their torment of you? This is not unity; it's annihilation.

This is my body. Broken. This is my blood. Drained. Eat. Drink. Do this in remembrance of me. It is queer and beautiful that some of us belong to a God who tells us to consume his body and blood in remembrance. What do the body and blood have to do with memory? How do they connect us to the story of liberation? It means something that the Euacharist, this lasting ritual of the presence and memory of God, is a physical nourishment as much as it is spiritual. I once went to a church that gave everyone a whole slice of bread and they actually buttered it. It felt wrong, but they had something so right. I love that we don't just bow to the bread, we eat it—the body of God entering our bodies. And I think God's supposed to taste good. That we have managed to regurgitate a Christian spirituality that is anything less than bodily glory, agony, healing, and restoration is our tragedy. I don't think it an accident that we are made to remember God through an act that nourishes us in our own bodies. I've heard much of bodily sacrifice, of taking up a cross, of dying and dying again. But I need to hear of resurrection—of the bodily love of receiving the Eucharist. You want to tell me to love God? Ask me when I've last eaten. Come now, you want me to tell you a prayer? You'll find it in the blood beating from heart to head to toe and home again. Don't ask me of salvation, Listen to the hum of my chest as I now fall asleep. I cannot see the face of God by rejecting my own.

A mentor and friend once said to me, If there is someone who is both activist and contemplative and who does both well, I have not yet met them. I silently accepted the challenge. He was articulating a very credible tension between the heart of the contemplative and the heart of the activist. At first strike, they appear inherently in conflict. The contemplative, some pillar of stillness, tasked with thinking and asking enduring questions that require a kind of slowness and pause. The activist, a beacon for the movement, committed to the doing of justice and mercy—not later but now, which does, as the name suggests, require action. But what if what we take as stillness is not always inactivity as we perceive it? Can there be a form of contemplation that is at once stillness and movement? Some might say the beginnings of Christian monasticism were, in part, a defiant protest against the elitism and centering of the upper class in the faith. And today, activism tells the truth about what is and imagines what should be. This imagination for justice requires contemplation.

There is no blade of grass, no body, no starlight, that is not in the end begging for repair. This is not poetic despondence, it's a tragedy we must contend with in order to get free. Repair is more than justice. What do we do once the curse is lifted but the damage is untouched? When justice is had and the swords are beaten into plowshares but everyone's wounds are still bleeding in the open, what then? Justice doesn't survive without repair. We have to pause and bandage ourselves up habitually. Even when the oppressor has been defeated, we are worthy of tending to the pain of the past. Repair—truth-telling, reparations, healing, reconciliation—these are what breathe new life into us.

Reconciliation is so elusive because so few ever occupy a state of sincere remorse. If we are to be reconciled, the offender must become disturbed by the state of their soul—a contrition that births apology not for the sake of its own forgiveness but to honour the dignity that was once at risk.

A few years ago, I reached the conclusion that I will no longer accept an unspecific apology for specific wrongs. If you cut me, I want you to apologize with grave specificity for the blood running down my back. And I want you to describe what in you made you do it. When you gain the courage to look at me, I want your soul to writhe like it was the back of God that was cut. This would make any sorry truer. A friend once explained to me the second and often forgotten part of apology, which I now believe to be one of the holiest: when one asks to be forgiven. Mercy requires nothing from the offender, but to ask forgiveness is to shift the balance of power in favor of the wounded. It requires you to become vulnerable to their denial. For a moment or perhaps many moments, the weight of your soul depends on the humanity of the one you sought to demean. Will you forgive me? Please forgive me?

One night in California, my gramma was driving home, and she turned and ended up on a hill overlooking all the lights in the valley. I can't explain it. I just looked out at all that beauty and felt something shift in me. And I said out loud, ‘Wherever he is, I forgive the bastard.’ And that was it. Forgiveness came to her not in a dramatic flourish or sudden comprehension; rather, it grew on her as slowly and fatefully as the fingernails crowning her hands. You participate in it, it comes from you, but it also is something that happens to you without you necessarily noticing. I don't think we have as much control over our forgiveness as we think. You can't force hair to grow faster than your body allows. I think this is okay. You cannot reason resentment away, nor the trauma that grew it. There is time.

I shouldn't need to recite a litany of wounds and injustices and decay in order to justify my sadness. In lament, our task is never to convince someone of the brokenness of this world; it is to convince them of the world's worth in the first place. True lament is not born from that trite sentiment that the world is bad but rather from a deep conviction that it is worthy of goodness.

I have never felt closer to God than when he has tears running down his face. I don't delight in this, but by this, I know that I am seen […] And when God bears witness to our suffering, it is not for his consumption or to demonstrate something. My gramma used to wonder what this all was teaching her, a rhetoric she absorbed from the church. But it seems cruel to believe that God would require grief to make a truth known. I refuse to believe we need to dissect our pain in search of purpose. Sometimes shit is just shit. It's okay to say so. I think when God bears witness to our lament, we discover that we are not calling out to a teacher but inviting God as a nurturer—a mother who hears her child crying in the night. She wakes, rises, and comes to the place where we lie. She rushes her holy warmth against our flesh and says, I'm here.

Our hope can be only as deep as our lament is. And our lament as deep as our hope. Now there is a distinction to be made between true lament and the more sinister form of sadness we know as despair. Despair is lament emptied of hope. It is a shell that invites the whole of your soul to dwell in its void. Many of us will visit this shell, but despair depends upon our staying. With no framework for healthy lament, I was a prisoner to sadness. Even still, it's not good to drag someone from their lament out of fear of despair. In fact, being forced too quickly out of lament can drag the soul into despair in secret. We are left to wander in sadness but without a confidant to help guide us out of the void.

Anger expressed in the interior life is permitted to exist in its rawest and most honest form. It is not kept private out of shame or because it is inferior in status to public anger. Rather, its privacy grants us the freedom to understand our rage without pressure or compulsion to dilute it. It gives us the space to be laid bare and have our anger, like any emotion, refined in the presence of the divine.

Exterior anger is often in defense of some sphere, person or piece of creation […] Anger is never holier than when it acts in defense of the dignity of a person or piece of creation. But it requires we be more measured and protective of our words—not so that we censor ourselves on behalf of the fragile and defensive, but so that we will be heard by those we wish to be heard by. You can be a person of profound anger without allowing it to eclipse your or anyone else’s personhood.

As we think about the virtue of exterior anger, we should understand it as no more or less holy than interior anger. It is also not a trajectory. Our raw and private anger is not necessarily reborn into public anger. Interior expression of anger is a worthy practice in its own right.

Theologian Miroslav Volf once said, “I think the truthfulness of remembering is part and parcel of the justice of remembering… Why do we need to remember truthfully? Because every untruthful memory is an unjust memory, especially when it concerns relationships, fraught relationships of violence between people.” In this way, communal storytelling can be an act of justice.

Memory is meant to be given. It isn’t held well alone. It is meant to be held in a collective and across generations. Memories that remain exclusive to a particular individual or even community are at risk of becoming false. The smell of lavender becomes the smell of grass. The abduction of Black bodies becomes their “migration.” When memory endures no scrutiny or curiosity or challenge from the exterior, it can lead to a profound loneliness at best; at worst, individual or collective delusion.

This is a society that will very rarely demand justice in favour of the desperate but will always demand it in favour of the judge, the powerful. In the company of these tainted moral authorities, the most significant wrong will never be the one that caused all the others. This is a world that demonizes those who transgress the system but has great sympathy for the system itself. You can ask my father why he, who cradled the head of his best friend's father on the bathroom floor that day, lived to hustle. But will you also question the system, which demanded his hustle in order to live? His justice has been denied since birth, so before you fault him, you must first fault this.

When we speak of anger, it is important to recognize its praxis as manifold, each expression capable of sacredness in its own right. This may be overly simplistic, but I tend to classify anger practices as interior or exterior. Interior anger is expressed plainly and held unconditionally between you and God. This is cursing the hands that hang the noose. It's dreaming about revenge against those who once hurt you. Exterior anger is made public for others to bear witness to and even be moved by. A crowd of ten thousand marches to the cry of I can't breathe. Hands up, don't shoot. I can't breathe.

Lament is not anti-hope. It's not even a stepping-stone to hope. Lament itself is a form of hope. It's an innate awareness that what is should not be. As if something is written on our hearts that tells us exactly what we are meant for, and whenever confronted with something contrary to this, we experience a crumbling. And in the rubble, we say, God, you promised. We ask, Why?

It is very important that our belonging before God not depend upon our ability to hide or extinguish truths in and about us. We must trust that our maker can look on our rage, and even our hatred, and perceive those stories, fears, and vulnerabilities that reside in us and have stirred us toward our present emotional expression. As we allow God to behold our rage, a sacred intimacy emerges.

I belong to a God capable of holding the ugliest parts of my anger.

You might think justice is a form of choosing sides, choosing whom to stand behind. In a way, maybe it is. But justice doesn't choose whose dignity is superior. It upholds the dignity of all those involved, no matter whom it offends or what it costs. Even when demanding retribution, justice does not demean the offender's dignity; it affirms it. It communicates that what has been done is not what the offender was made for. They, too, were made for beauty. In justice, everyone becomes more human, everyone bears the image of the divine. Justice does not ask us to choose.

The freedom of God's people did not occur in a vacuum. There were consequences. There was truth-telling. And there was a disturbingly costly justice. There could be no liberation without it. You might ask yourself if you can ever really be free if you have not received justice for your bondage. But as Bayard Rustin said, "When an individual is protesting society's refusal to acknowledge his dignity as a human being, his very act of protest confers dignity on him." Justice does not always come in the manner we long for, but there is always a path to it.

If you've suffered an anxiety attack, maybe you've encountered the grounding techniques of the five senses. What's one thing you smell? Tell me two things you hear. There is a mysterious entanglement between our welfare and our capacity to ground ourselves in a particular place. We are meant to be connected to our where, to the sensory experience of it. The simple beholding of place can slow your heart and steady your breath. It is quite the protective force.

We train our focus on beauty here or there—this poem, that architecture—because it is easier than bearing witness to our own story. We begin to gravitate not toward beauty but toward illusion. In this state, you are not approaching what you seek. You are running from your own face. But this is not the way of wonder. Wonder requires a person not to forget themselves but to feel themselves so acutely that their connectedness to every created thing comes into focus. In sacred awe, we are a part of the story.

Practicing wonder is a powerful tool against despair. It works nearly the same muscles as hope, in that you find yourself believing in goodness and beauty even when the evidence gives you every reason to believe that goodness and beauty are void. This can feel like a risk to those of us who have had our dreams colonized, who have known the devastation of hope unfulfilled. I once heard the Japanese artist Makoto Fujimura say, "The most courageous thing we can do as a people is to behold." This gave me great empathy for those who have lost their wonder. For myself. We are not to blame for what the world has so relentlessly tried to crush in us, but we are endangered because of it.

To be a human who resembles the divine is to become responsible for the beautiful, for its observance, its protection, and its creation. It is a challenge to believe that this right is ours. Wonder, then, is a force of liberation. It makes sense of what our souls inherently know we were meant for. Every mundane glimpse is salve on a wound, instructions for how to set the bone right again. If you really want to get free, find God on the subway. Find God in the soap bubble. Me? I meet God in the taste of my gramma's chicken. I hear God in the raspy leather of Nina Simone's voice. I see the face of God in the bony teenager bagging my groceries. And why shouldn't I? My faith is held together by wonder—by every defiant commitment to presence and paying attention. I cannot tell you with precision what makes the sun set, but I can tell you how those colors, blurred together, calm my head and change my breath. I will die knowing I lived a faith that changed my breathing. A faith that made me believe I could see air.

A life that is holy is a life that allows for all of your uncertainties, your curiosities and unbelief. That doesn't just allow for them but holds them as sacred. Spirituality that is not permitted these liberties is merely subjugation. It is not in protection of the divine; it is in protection of fragile people who are unable to allow spiritual freedoms without their own spirituality feeling threatened. It's a spirituality that is terrified of meditation for fear of resembling another faith tradition. It's a spirituality that spends more time on apologetics than conversation and telling stories. To be liberated spiritually is to commune with and seek God without fear of alienation if we do not reach the same conclusions as our neighbour. It is to become spiritual creatives.

Collective memory requires that we piece together the fragments of individual memory and behold something not necessarily larger but with greater depth and colour. I think the whole Bible is predicated on collective remembrance. You have feast and fast days, storytelling, and most conspicuously, the Eucharist. A shared table and a shared loaf. Take, eat, drink. The Christian story hinges on a ceremony of communal remembrance. This should train us toward an embodied memory. My hand on a ballet barre, and every muscle knows how to come awake again. My father takes up my detangled hair in his hands, and his fingers dip and twist so fast they blur and become one. Do this in remembrance of me.

Some theologies say it is not an individual but a collective people who bear the image of God. I quite like this, because it means we need a diversity of people to reflect God more fully. Anything less and the image becomes pixelated and grainy, still beautiful but lacking clarity. If God really is three parts in one like they say, it means that God's wholeness is in a multitude. I do not know if God meant to confer value on us by creating us in their own image, but they had to have known it would at least be one outcome. How can anyone who is made to bear likeness to the maker of the cosmos be anything less than glory? This is inherent dignity. I do find it peculiar that humans have come to wield this over the rest of creation as though we are somehow superior. I don't believe this to be the case. Sometimes I wonder if we knelt down and put our ear to the ground, it would whisper up to us, Yes, you were made in the image of God, but God made you of me. We've grown numb to the idea that we ourselves are made of the dust, mysteriously connected to the goodness of the creation that surrounds us. Perhaps the more superior we believe ourselves to be to creation, the less like God we become. But if we embrace shalom—the idea that everything is suspended in a delicate balance between the atoms that make me and the tree and the bird and the sky—if we embrace the beauty of all creation, we find our own beauty magnified. And what is shalom but dignity stretched out like a blanket over the cosmos?

How will we make space to hold the memory of the collective? There are times when belonging is not cemented in the lived moment of an experience but in the lively or sombre retelling of the moment afterward. Which means we can transfer belonging to the next generation by welcoming them into memories that they (or we) have not lived but choose to steward. In many spaces, to foster collective memory well, we must habitually ask ourselves, Whose story gets told, whose story is believed, and who gets to tell it? If we surrender our individual egos, these questions can function as a pruning process, as we contend with accounts that don’t line up quite flush. This interrogation may reveal false memories.

Sometimes, it is only in the hands of another that a memory can be fully encountered. All of a sudden it is not the front of the car you see but the street from the back side window. The memory expands past two dimensions. This is the beauty of collective memory.

I once heard that joy and happiness do different things to the body. Happiness, which works itself out in the sympathetic nervous system, makes you excitable and energetic. It's important but fleeting, grounded in the immediacy of a moment or the whim of a feeling. Joy is more tranquil. It has to do with the parasympathetic nervous system, and it's much more about peace than vibrancy.

Joy situates every emotion within itself. It grounds them so that one isn’t overindulged while the others lie starving. Joy doesn’t replace any emotion; it holds them all and keeps them from swallowing us whole. Society has failed to understand this. When it tells us to find joy in suffering, it is telling us to let it go, to move on, to smile through it. But joy says, Hold on to your sorrow. It can rest safely here.

Liberation loves company. It is not threatened by another person's identity, because liberation is not a scarcity. It can only affirm itself in another person.

Memory is frail. It requires a delicate touch, a tenderness.

I once heard the activist John Perkins say, “You don’t give dignity, you affirm it.

When we grow accustomed to neglecting beauty, we eventually become creatures of hatred. We lose? our imagination—a virtue to which wonder is helplessly tied.

Some callings come to you only in memory. Some come only on the mouth of someone you trust. Some don’t need to be heard in order to be lived. And not all calls come from outside of you.

I had turned on myself. Once I heard it out loud with such venom, I became suddenly very sorry. And a realisation came awake in me: My body was not the bondage […] We are a people whose flesh grows back. It does not die quietly. We must remember this, even in the most painful conditions of our healing.

The question of calling is not primarily a question of what we might become, but a question of what is already true—not least of which is what is true about the self. Ask me what I want to be, but not before you ask me who I want to be. Ask me who I want to be, but not before you ask me the more searing question of who I am.

We were never meant to dismember our selfhoods. My face is my soul is my blood is my glory. When we neglect the physical, it inevitably suffocates the image of a God who ate, slept, cried, bled, grew, and healed.

Nothing is ever truly ordinary […] Protect the truest things about you and it will become easier to hear the truth everyplace else.

Find those who tell you, Do not be afraid, yet stay close enough to tremble with you. This is a love.

As we heal, the need for more healing becomes apparent to us. It is painful, but healing makes us better perceivers of what is still hurting.

We had learned from the native Onondaga tribe, who dwelled on the land long before Silas Marble was unjustly granted it for serving in the war, that believing yourself a possessor of the land is a damaging practice. I believe them. My ownership of the apple grove or barn or brick is an illusion that I chiefly entertain as a societal formality; or rather, my ownership does not mean what you think it means. The land I live on is not mine to have, but mine to nurture. I am responsible […] This is okay. I have known that my devotion to this place rests on my willingness to release any pretense that it belongs to me more than it is making me. Ask me what I'm made of and I'll tell you to look down.

When I watch somebody name what should not be and earnestly question God about it, I immediately become a fraction of the skeptic I am. Lament is a very compelling apologetic.

A Black woman I admire once drew me into a line from Jeremiah 9:20 that says, ‘Hear, O women ... teach to your daughters a dirge, and each to her neighbour a lament.’ When she told me this, two things occurred to me. The first: Lament is intergenerational. The second: It is something that can be taught.

We are born knowing how to cry, but it takes another to teach us how to cry well and with purpose. As we watch our elders cry, we are learning. Sister June taught me how to grieve with my body. She taught me how to feel the tears on my face and not wipe them away.

I think the terror of bonds of friendship is that just as they can be chosen, they can be unchosen. You might say this of all bonds, but in friendship the risk is perhaps felt more acutely. I’m convinced that in most bonds it is not conflict we fear; it is abandonment after conflict. We fear it because we know something is at risk. For this reason, we can become cruellest to those we know will stay. And we resort to flattery or appeasement for those we are uncertain will do so. This can lead us to drink from shallow waters. Durable friendship is a bond that is able to endure both truth-telling and conflict. Bonds without these things become brittle.

Solidarity is a group that stands together, and would do so for even its weakest member. It is that community which resists the intoxicating lie of individualism—we live for ourselves and by ourselves. Solidarity dismisses self-preservation in favour of a new way—to sense the injustice, need, or glory of any one part as the unflinching responsibility of the collective.

We can see a mirror, and it’s doing its best—but that is not your face, just an image of it, reversed and distorted […] We need other people to see our own faces—to bear witness to their beauty and truth. God has made it so that I can never truly know myself apart from another person. I cannot trust myself to describe the curve of my nose because I've never seen it. I want someone to bear witness to my face, that we could behold the image of God in one another and believe it on one another's behalf. Audre Lorde said, "Without community there is no liberation." There is no promised land without a multitude. You think you can get there alone, and maybe by some rare chance you do. But what will become of the promise when it is collapsed by loneliness? Who is going to drink all that milk and honey with you? Look down in the cool, running stream. You cannot see yourself.

Fears tend to hide behind one another […] I am not afraid of snakes; I'm afraid of pain, of immobilization or death. Telling the deepest truth of the fear requires thorough acquaintance with our own stories and interior lives, and it can so easily bleed into this next form of fear, a fear that endures past particular situations and can very nearly transcend time: anxiety. Fear becomes anxiety when it makes its home in you. Its chief attachment is not memory or villain or situation or future; its chief attachment and subject is you […] As an antagonist, fear can disrupt the most sacred patterns of rest and restoration. Fear reminds us that we are not in control, that there is far more in life that is inevitable than preventable.

The psalmist says, ‘He makes me lie down in green pastures; he leads me beside still waters.’ I find it beautiful that in the face of terror; God doesn't bid us toward courage as we might perceive it. Instead, he draws us toward fear’s essential sister, rest—a sister who is not meant to replace fear but to exist together in tension and harmony with it […] And, of course, there is a fear that leans more toward awe than terror. A kind of delight. Your gut plummets within you as you drop from a bungee cord. The drum of a heart turning corners in a corn maze. I believe fear has the holy potential to draw out awe in us. To lead us into deeper patterns of protection and trust. To mould us into people engaged in the unknown, capable of making mystery of it instead of terror.

Uncertainty is fear's playground. I don't know how to wade in it and not drown […] The ancient answer to fear is the recognition that to be human is to be vulnerable—to pain, to suffering, to death itself.

To rest is a special kind of power […] It seems like anytime God is talking about salvation in the Bible, he makes a point to name rest. ‘I’ll refresh tired bodies’ (Jeremiah 31:25, MSG). ‘Find rest for your souls’ (Matthew 11:29). And, in Psalm 23:2, we have ‘He makes me lie down.’ What a peculiar answer to the valley of the shadow of death.

Rest is an act of defiance, and it cannot be predicated on apology.

In community, we can push back on the expectation that we exhaust ourselves.

Anxiety is not a passive predator.

We are seldom impressed by simplicity, unless it is the kind inflated with theatrics, which inevitably draws attention to itself—capsule wardrobes, minimalism, van life—and still is, in a manner, doing […] We become obsessed with the language of how God might ‘use’ us, never pausing to ask ourselves, What if God doesn't always want to use you? What if sometimes God just wants to be with you? We've become estranged from this idea. We would never articulate it as such, but undergirding much of our concept of calling is the belief that our primary relationship to God is anchored in transaction. God resists this. People think the sabbath is antiquated; I think it will save us from ourselves. When God tells the Israelites to practice rest, he uses the memory of their bondage to awaken them to what could be. ‘Remember that you were a slave in the land of Egypt, and the LORD your God brought you out from there with a mighty hand and an outstretched arm; therefore, the LORD your God commanded you to keep the sabbath day’ (Deuteronomy 5:15). When we rest, we do so in memory of rest denied. We receive what has been withheld from ourselves and our ancestors. And our present respite draws us into a remembrance of those who were not permitted it.

Rest is an act of defiance, and it cannot be predicated on apology […] We will not return to the chains that once held us […] What will become of us? We will be free and we will be dreaming.

Stillness makes for a capable mirror. Look down in a rough and fast current, and you won’t see a thing. Still water allows you to lean in without danger and really see yourself. And in doing so, you may remember a liberty over yourself that is easily forgotten when things are jostling about.