Quotidian Mysteries Quotes

The ordinary activities I find most compatible with contemplation are walking, baking bread, and doing laundry.

Laundry, liturgy and women's work all serve to ground us in the world, and they need not grind us down. Our daily tasks, whether we perceive them as drudgery or essential, life-supporting work, do not define who we are as women or as human beings.

Whatever you do repeatedly,” he writes, “has the power to shape you, has the power to make you over into a different person— even if you’re not totally engaged’ in every minute!

The Bible is full of evidence that God's attention is indeed fixed on the little things. But this is not because God is a great cosmic cop, eager to catch us in minor transgressions, but simply because God loves us--loves us so much that we the divine presence is revealed even in the meaningless workings of daily life. It is in the ordinary, the here-and-now, that God asks us to recognize that the creation is indeed refreshed like dew-laden grass that is "renewed in the morning" or to put it in more personal and also theological terms, "our inner nature is being renewed everyday". Seen in this light, what strikes many modern readers as the ludicrous details in Leviticus involving God in the minuitae of daily life might be revisioned as the very love of God.

Ironically, it seems that it is by the means of seemingly perfunctory daily rituals and routines that we enhance the personal relationships that nourish and sustain us.

My goal is to allow readers their own experience of whatever discovery I have made, so that it feels new to them, but also familiar, in that it is a piece with their own experience. It is a form of serious play.

The task, and the joy, of writing for me is that I can play with the metaphors that God has placed in the world and present them to others in a way they will accept. My goal is to allow readers their own experience of whatever discovery I have made, so that it feels new to them, but also familiar, in that it is of a piece with their own experience. It is a form of serious play.

I sense that striving for wholeness is, increasingly, a countercultural goal, as fragmented people make for better consumers, buying more bits and pieces—two or more cars, two homes and all that fills them—and outfitting one's body for a wide variety of identities: business person, homebody, amateur athlete, traveler, theater or sports fan. Things exercise a certain tyranny over us.

But this I call to mind, and therefore I have hope: The steadfast love of the Lord never ceases, his mercies never come to an end; they are new every morning; great is your faithfulness” (Lam 3:21—23).

The often heard lament, “I have so little time,” gives the lie to the delusion that the daily is of little significance. Everyone has exactly the same amount of time, the same twenty—four hours in which many a weary voice has uttered the gospel truth: “Sufficient unto the day is the evil thereof” (Mt 6:34, KJV). But most of us, most of the time, take for granted what is closest to us and is most universal. The daily round of sunrise and sunset, for example, that marks the coming and passing of each day, is no longer a symbol of human hopes, or of God’s majesty, but a grind, something we must grit our teeth to endure. Our busy schedules, and even urban architecture, which all too often deprives us of a sense of the sky, has diminished our capacity to marvel with the psalmist in the passage of time as an expression of God’s love for us and for all creation: It was God who made the great lights, whose love endures forever; the sun to rule in the day, whose love endures forever; the moon and stars in the night, whose love endures forever. (Ps 136: 7—9, GR) When

The ordinary was the divine, where common sense met mystery, where logic kissed the cheek of the inexplicable, the immeasurable, immemorial spirit throbbing like veins beneath the hard gray asphalt of quotidian life.

But the joke is on us: what we think we are only 'getting through' has the power to change us, just as we have the power to transform what seems meaningless—the endless repetitions of a litany or the motions of vacuuming a floor.

I found it enormously comforting to see the priest as a kind of daft housewife, overdressed for the kitchen, in bulky robes, puttering about the altar, washing up after having served so great a meal to so many people. It brought the mass home to me and gave it meaning. It welcomed me, a stranger, someone who did not know the responses of the mass, or even the words of the sanctus. After the experience of a liturgy that had left me feeling disoriented, eating and drinking were something I could understand. That and the housework. This was my first image of the mass, my door in, as it were, and it has served me well for years.

What we perceive as dejection over the futility of life is sometimes greed, which the monastic tradition perceives as rooted in a fear of being vulnerable in a future old age, so that one hoards possessions in the present. But most often our depression is unexpressed anger, and it manifests itself as the sloth of disobedience, a refusal to keep up the daily practices that would keep us in good relationship to God and to each other. For when people allow anger to build up inside, they begin to perform daily tasks resentfully, focusing on the others as the source of their troubles. Instead of looking inward to find the true reason for their sadness - with me , it is usually a fear of losing an illusory control - they direct it outward, barreling through the world, impatient and even brutal with those they encounter, especially those who are closest to them.

In the Christian tradition, for example, the only model for faith is Jesus of Nazareth. His proclamation, one observes in the New Testament, was not particularly religious: he spoke of God, certainly, but only in relation to ordinary human life with its quotidian struggle and suffering. Nor did he speak or preach in especially religious or secretarian terms; in fact, it maybe be said that Jesus came to set the world free from enslavement to and obsession with mere (humanly made) religion. "He went about doing good" is the biblical summary of his life and mission, and no words are more moving or provocative.

The Bible is full of evidence that God’s attention is indeed fixed on the little things. But this is not because God is a Great Cosmic Cop, eager to catch us in minor transgressions, but simply because God loves us—loves us so much that the divine presence is revealed even in the meaningless workings of daily life. It is in the ordinary, the here—and—now, that God asks us to recognize that the creation is indeed refreshed like dew—laden grass that is “renewed in the morning” (Ps 90:5), or to put it in more personal and also theological terms, “our inner nature is being renewed every day” (2 Cor 4:16). Seen in this light, what strikes many modern readers as the ludicrous attention to detail in the book of Leviticus, involving God in the minutiae of daily life—all the cooking and cleaning of a people’s domestic life—might be revisioned as the very love of God. A God who cares so much as to desire to be present to us in everything we do. It is this God who speaks to us through the psalmist as he wakes from sleep, amazed, to declare, “I will bless you, Lord, you give me counsel, and even at night direct my heart” (Ps 16:7, GR). It is this God who speaks to us through the prophets, reminding us that by meeting the daily needs of the poor and vulnerable, characterized in the scriptures as the widows and orphans, we prepare the way of the Lord and make our own hearts ready for the day of salvation. When it comes to the nitty—gritty, what ties these threads of biblical narrative together into a revelation of God’s love is that God has commanded us to refrain from grumbling about the dailiness of life. Instead we are meant to accept it gratefully, as a reality that humbles us even as it gives us cause for praise. The rhythm of sunrise and sunset marks a passage of time that makes each day rich with the possibility of salvation, a concept that is beautifully summed up in an ancient saying from the monastic tradition: “Abba Poeman said concerning Abba Pior that every day he made a new beginning.

I was mildly curious but clueless, and my husband—to—be and his friends were too hung—over to be of much help. They were mostly “lapsed” Catholics like my husband, the products of parochial schools in the 1950s and Jesuit colleges in the 1960s. They seemed vastly bored by the proceedings and had not gone forward to receive communion. But I watched the ceremony intently from far back in the big stone church. And at one point, I gasped. “Look,” I said, tugging on David’s sleeve. “Look at that! The priest is cleaning up! He’s doing the dishes!” My husband shrugged; others in the pew looked at me and then at him, as if to say—Dave, your girlfriend has gone soft in the head.

My introduction to the Roman Catholic world was a full immersion baptism in the heady milieu of an Irish—American wedding. The man I was dating, who later became my husband, had invited me to attend the wedding ceremony of a high—school classmate, consisting of a weekend of dinners, parties and, of course, church. It was one of our first dates, a fact that now seems rich with God’s good humor.

As for laundry, I might characterize it as approaching the moral realm; there are days when it seems a miracle to be able to make dirty things clean.

Seen in this light, what strikes many modern readers as the ludicrous attention to detail in the book Leviticus, involving God in the minutiae of daily life—all the cooking and cleaning of a people's domestic life—might be revisioned as the very love of God. A God who cares so much as to desire to be present in everything we do.

Things are truly baggage, our impedimenta, which must be maintained with work that is menial, steady and recurring.

This struck memory chords in me; seeking a life of the mind, I had more or less consciously rejected the 'girl stuff' that I associated with my mother in her kitchen. Now I realize that this rejection of the sanctity of daily tasks was self-defeating in the long run. It served to alienate me not only from the wisdom of my mother and grandmothers, but from the pleasure of cooking, serving and eating some very good food.

I recall the passage in the letter to the Hebrews in which we are reminded that Christ has already done everything for us. It speaks of the Christ who "offered for all time a single sacrifice for sins" (Hebrews 10:12). And yet the church teaches, and our experience of faith confirms, that Christ continues to be with us and to pray for us. The paradox may be unraveled, I think, if we remember that when human beings try to "do everything at once and for all and be through with it," we court acedia, self-destruction and death. Such power is reserved for God, who alone can turn what is "already done" into something that is ongoing and ever present. It is a quotidian mystery.

The end of all our reading should be contemplation. Our active life, fostered by tropological reading, will be frenetic, fruitless, and unsatisfying without contemplation, which is the way of knowing the Maker of all meaning. To be a contemplative does not mean one becomes a hermit. Rather, as Kathleen Norris, indicates in The Quotidian Mysteries, “The true mystics of the quotidian are not like those who contemplate holiness in isolation, reaching godlike illumination in serene silence, but those who manage to find God in a life filled with noise, the demands of other people and relentless daily duties that can consume the self.” We become habituated to contemplating God through our daily lives by the practice of spiritual reading. Balthasar agrees: “Unavoidably, the life of contemplation is an everyday life, a life of fidelity in small matters, small services rendered in the spirit and warmth of love which lightens every burden.” The way we read books will foster a certain imagination, a particular way of reading the world, in which we ascend toward contemplating God and all his graces or descend into utilitarianism and reduced vision. (pp. 125-126)

It is in the ordinary, the here—and—now, that God asks us to recognize that the creation is indeed refreshed like dew—laden grass that is “renewed in the morning” (Ps 90:5), or to put it in more personal and also theological terms, “our inner nature is being renewed every day” (2 Cor 4:16). Seen in this light, what strikes many modern readers as the ludicrous attention to detail in the book of Leviticus, involving God in the minutiae of daily life—all the cooking and cleaning of a people’s domestic life—might be revisioned as the very love of God. A God who cares so much as to desire to be present to us in everything we do.

In drafting Side Affects, other trans folks have told me over and over how relatable a book about, as I describe it in shorthand, "being trans and feeling bad" is. but I have also had many folks ask me why I choose to dwell on negative affect rather than, say, the experience of so-called gender euphoria experienced by subjects when their correct pronouns are used or when they engage in some kind of gender-affirming activity. [...] and I definitely can't pretend that the cultivation of happiness makes any sense at all as a political aim. If and when I feel something akin to gender euphoria, it's surprising, dependent off actors well beyond my own agency, and also somewhat predictably predicated on axes of privilege that structure my quotidian experience. Moreover, it doesn't last. [...] the opening line of Tolstoy's Anna Karenina: all happy families are the same, they say, but every unhappy family is unhappy in its own way. What they mean by this is that happiness is not actually all that interesting: there's nothing there to process, nothing there to illuminate, nothing that's particularly mysterious, enigmatic, confusing, or complex. Happiness is nice, that most lukewarm of adjectives, and in its niceness, it is also banal. They're saying, in these moments, that it's alright that we'll be processing trauma for the rest of our lives; it's to be expected, and it's from and through that collective processing that we'll be most able to approximate anything close to radical transformation, anything that remotely resembles healing. The only way around it is straight through.