Richard Rohr Quotes

We do not think ourselves into new ways of living, we live ourselves into new ways of thinking.

Faith does not need to push the river because faith is able to trust that there is a river. The river is flowing. We are in it.

Before the truth sets you free, it tends to make you miserable.

every time God forgives us, God is saying that God's own rules do not matter as much as the relationship that God wants to create with us.

There is nothing to prove and nothing to protect. I am who I am and it's enough.

Most of us were taught that God would love us if and when we change. In fact, God loves you so that you can change. What empowers change, what makes you desirous of change is the experience of love. It is that inherent experience of love that becomes the engine of change.

The people who know God well—mystics, hermits, prayerful people, those who risk everything to find God—always meet a lover, not a dictator.

The most common one-liner in the Bible is, "Do not be afraid." Someone counted, and it occurs 365 times.

People who’ve had any genuine spiritual experience always know that they don’t know. They are utterly humbled before mystery. They are in awe before the abyss of it all, in wonder at eternity and depth, and a Love, which is incomprehensible to the mind.

Until we learn to love others as ourselves, it's difficult to blame broken people who desperately try to affirm themselves when no one else will.

Sin happens whenever we refuse to keep growing.

Faith is not for overcoming obstacles; it is for experiencing them—all the way through!

The most amazing fact about Jesus, unlike almost any other religious founder, is that he found God in disorder and imperfection—and told us that we must do the same or we would never be content on this earth.

When you get your,'Who am I?', question right, all of your,'What should I do?' questions tend to take care of themselves

The ego hates losing – even to God.

I do not think you should get rid of your sin until you have learned what it has to teach you.

Much of the work of midlife is to tell the difference between those who are dealing with their issues through you and those who are really dealing with you.

People who know how to creatively break the rules also know why the rules were there in the first place.

The cross solved our problem by first revealing our real problem, our universal pattern of scapegoating and sacrificing others. The cross exposes forever the scene of our crime.

In the second half of life, people have less power to infatuate you. But they also have much less power to control you or hurt you.

All great spirituality is about what we do with our pain.

Change is not what we expect from religious people. They tend to love the past more than the present or the future.

there is no path to peace, but peace itself is the path.

Let’s state it clearly: One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway.

Christians are usually sincere and well-intentioned people until you get to any real issues of ego, control power, money, pleasure, and security. Then they tend to be pretty much like everybody else. We often given a bogus version of the Gospel, some fast-food religion, without any deep transformation of the self; and the result has been the spiritual disaster of "Christian" countries that tend to be as consumer-oriented, proud, warlike, racist, class conscious, and addictive as everybody else-and often more so, I'm afraid.

I have prayed for years for one good humiliation a day, and then, I must watch my reaction to it. I have no other way of spotting both my denied shadow self and my idealized persona.

When we fail we are merely joining the great parade of humanity that has walked ahead of us and will follow after us.

It’s a gift to joyfully recognize and accept our own smallness and ordinariness. Then you are free with nothing to live up to, nothing to prove, and nothing to protect. Such freedom is my best description of Christian maturity, because once you know that your “I” is great and one with God, you can ironically be quite content with a small and ordinary “I.” No grandstanding is necessary. Any question of your own importance or dignity has already been resolved once and for all and forever.

The human ego prefers anything, just about anything, to falling, or changing, or dying. The ego is that part of you that loves the status quo – even when it's not working. It attaches to past and present and fears the future.

The morning glories and the sunflowers turn naturally toward the light, but we have to be taught, it seems.

In solitude, at last, we’re able to let God define us the way we are always supposed to be defined—by relationship: the I-thou relationship, in relation to a Presence that demands nothing of us but presence itself. Not performance but presence

...religion either produces the very best people or the very worst.

Life is not a matter of creating a special name for ourselves, but of uncovering the name we have always had.

You cannot heal what you do not first acknowledge.

My scientist friends have come up with things like 'principles of uncertainty' and dark holes. They're willing to live inside imagined hypotheses and theories. but many religious folks insist on answers that are always true. We love closure, resolution and clarity, while thinking that we are people of 'faith'! How strange that the very word 'faith' has come to mean its exact opposite.

All great spirituality teaches about letting go of what you don’t need and who you are not. Then, when you can get little enough and naked enough and poor enough, you’ll find that the little place where you really are is ironically more than enough and is all that you need. At that place, you will have nothing to prove to anybody and nothing to protect. That place is called freedom. It’s the freedom of the children of God. Such people can connect with everybody. They don’t feel the need to eliminate anybody . . .

The big truth for men is that often we have to leave home in the first half of life before we can return home at a later stage and find our soul there.

If we don't learn to mythologize our lives, inevitably we will pathologize them.

Thomas Merton, the American monk, pointed out that we may spend our whole life climbing the ladder of success, only to find when we get to the top that our ladder is leaning against the wrong wall.

Most people confuse their life situation with their actual life, which is an underlying flow beneath the everyday events.

Richard Rohr said, “If we don’t learn to transform the pain, we’ll transfer it.

We all become well-disguised mirror image of anything that we fight too long or too directly. That which we oppose determines the energy and frames the questions after a while. Most frontal attacks on evil just produce another kind of evil in yourself, along with a very inflated self-image to boot.

The self cannot survive without love, and the self, starved of love, dies. The absence of self-love is shame, "just as cold is the absence of warmth." Disgrace obscuring the son... Franciscan Richard Rohr writes that "the Lord comes to us disguised as ourselves.

If change and growth are not programmed into your spirituality, if there are not serious warnings about the blinding nature of fear and fanaticism, your religion will always end up worshiping the status quo and protecting your present ego position and personal advantage as if it were God.

Church practice has been more influenced by Plato than by Jesus. We invariably prefer the universal synthesis, the answer that settles all the dust and resolves every question even when it is not entirely true over the mercy and grace of God.

Metaphor is the only possible language available to religion because it alone is honest about Mystery.

Life is all about practicing for heaven." p 101.

The fears that assault us are mostly simple anxieties about social skills, about intimacy, about likeableness, or about performance. We need not give emotional food or charge to these fears or become attached to them. We don’t even have to shame ourselves for having these fears. Simply ask your fears, “What are you trying to teach me?” Some say that FEAR is merely an acronym for “False Evidence Appearing Real.” From Everything Belongs, p. 143

Those who are not true leaders will just affirm people at their own immature level.

If you accept a punitive notion of God, who punishes or even eternally tortures those who do not love him, then you have an absurd universe where most people on this earth end up being more loving than God!

A mature Christian sees Christ in everything and everyone else. That is a definition that will never fail you, always demand more of you, and give you no reasons to fight, exclude, or reject anyone.

What some now call 'emerging Christianity' or 'the emerging church' is not something you join, establish, or invent. You just name it and then you see it everywhere- already in place! Such nongroup groups, the 'two or three' gathered in deep truth, create a whole new level of affiliation, dialogue, and friendship...

Whatever good, true, or perfect things we can say about humanity or creation, we can say of God exponentially. God is the beauty of creation and humanity multiplied to the infinite power.

There are two ways of being a prophet. One is to tell the enslaved that they can be free. It is the difficult path of Moses. The second is to tell those who think they are free that they are in fact enslaved. This is the even more difficult path of Jesus.

God does not love us if we change, God loves us so that we can change.

If we seek spiritual heroism ourselves, the old ego is just back in control under a new name. There would not really be any change at all, but only disguise, just bogus self-improvement on our own terms.

In the second half of life, we do not have strong and final opinions about everything, every event, or most people, as much as we allow things and people to delight us, sadden us, and truly influence us.

Pain and suffering that are not transformed are usually projected onto others.

As Desmond Tutu told me on a recent trip to Cape Town, “We are only the light bulbs, Richard, and our job is just to remain screwed in!

Religion is lived by people who are afraid of hell. Spirituality is lived by people who have been through hell.

How you do life is your real and final truth, not what ideas you believe.

a person must pass the lessons learned on to others—or there has been no real gift at all.

God for us, God alongside us, God within us.

If unconditional love, loyalty, and obedience are the tickets to an eternal life, then my black Labrador, Venus, will surely be there long before me, along with all the dear animals in nature who care for their young at great cost to themselves and have suffered so much at the hands of humans.

Integrity largely has to do with purifying our intentions and a growing honesty about our actual motives.

You ironically have to have a very strong ego structure to let go of your ego. You need to struggle with the rules more than a bit before you throw them out. You only internalize values by butting up against external values for a while.

Much of what is called Christianity has more to do with disguising the ego behind the screen of religion and culture than any real movement toward a God beyond the small self, and a new self in God.

One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway… We do not think ourselves into new ways of living, we live ourselves into new ways of thinking… The most courageous thing we will ever do is to bear humbly the mystery of our own reality.

It has been acceptable for some time in America to remain "wound identified" (that is, using one's victimhood as one's identity, one's ticket to sympathy, and one's excuse for not serving), instead of using the wound to "redeem the world," as we see in Jesus and many people who turn their wounds into sacred wounds that liberate both themselves and others.

Yes, transformation is often more about unlearning than learning, which is why the religious traditions call it “conversion” or “repentance.

Basically, the first half of life is writing the text, and the second half is writing the commentary on that text.

God is always bigger than the boxes we build for God, so we should not waste too much time protecting the boxes.

Surrender will always feel like dying, and yet it is the necessary path to liberation.

Richard Rohr says the skills that take you through the first half of your life are entirely unhelpful for the second half. To press the point a little bit: those skills I developed that supposedly served me well for the first half, as I inspect them a little more closely, didn’t actually serve me at all. They made me responsible and capable and really, really tired. They made me productive and practical, and inch by inch, year by year, they moved me further and further from the warm, whimsical person I used to be . . . and I missed her. The

God seems to be about turning our loves around and using them toward the great love that is their true object.

Denial of our pattern of failure seems to be a kind of practical atheism or chosen ignorance among many believers and clergy.

Jesus praised faith and trust – even more than love. It takes a foundational trust to fall, or to fail, and not to fall apart.

I guess prophets are those who do not care whether you are ready to hear their message. They say it because it has to be said and because it is true.

I have often wondered why people never want to put a stone monument of the Eight Beatitudes on a courthouse lawn. Then I realize that the Eight Beatitudes of Jesus would probably not be very good for any war, any macho worldview, the wealthy, or our consumer economy.

Your concern is not so much to have what you love anymore, but to love what you have—right now. This is a monumental change from the first half of life, so much so that it is almost the litmus test of whether you are in the second half of life at all.

Knowing without loving is frankly dangerous for the soul and for society. You'll critique most everything you encounter and even have the hubris to call this mode of reflexive cynicism "thinking" (whereas it's really your ego's narcissistic reaction to the moment). You'll position things to quickly as inferior or superior, "with me" or "against me," and most of the time you'll be wrong.

We all remain who we are. But on the way to healing or liberation we have to do what the Romans called agere contra: we have to act against the grain of our natural compulsions. This requires clear decisions. Because it does not happen by itself, it is in a way "unnatural" or "supernatural" . . . (we) simply have to cut loose now and then, and in the process . . . make mistakes.

Because I am a part of the Big Picture, I do matter and substantially so. Because I am only a part, however, I am rightly situated off to stage right—and happily so. What freedom there is in such truth! We are inherently important and included, yet not burdened with manufacturing or sustaining that private importance. Our dignity is given by God, and we are freed from ourselves!

Truth is not always about pragmatic problem solving and making things “work,” but about reconciling contradictions. Just because something might have some dire effects does not mean it is not true or even good. Just because something pleases people does not make it true either.

We have spent centuries of philosophy trying to solve "the problem of evil," yet I believe the much more confounding and astounding issue is the "problem of good." How do we account for so much gratuitous and sheer goodness in this world? Tackling this problem would achieve much better results.

The Risen Christ is the standing icon of humanity in its final and full destiny. He is the pledge and guarantee of what God will do with all of our crucifixions. At last, we can meaningfully live with hope. It is no longer an absurd or tragic universe. Our hurts now become the home for our greatest hopes.

A mystic doesn’t say “I believe.” They say “I know.” A true mystic will ironically speak with that self-confidence but at the same time with a kind of humility. So when you see that combination of calm self-confidence, certitude, and humility all at the same time you have the basis for mysticism in general.

One of the great surprises is that humans come to full consciousness precisely by shadowboxing, facing their own contradictions, and making friends with their own mistakes and failings. People who have had no inner struggles are invariably both superficial and uninteresting. We tend to endure them more than communicate with them, because they have little to communicate.

It is almost impossible to fall in love with majesty, power, or perfection. These make us fearful and codependent, but seldom truly loving. On some level, love can only happen between equals, and vulnerability levels the playing field. What Christians believe is that God somehow became our equal when he became the human "Jesus," a name that is, without doubt, the vulnerable name for God.

Thomas Merton said it was actually dangerous to put the Scriptures in the hands of people whose inner self is not yet sufficiently awakened to encounter the Spirit, because they will try to use God for their own egocentric purposes. (This is why religion is so subject to corruption!) Now, if we are going to talk about conversion and penance, let me apply that to the two major groups that have occupied Western Christianity—Catholics and Protestants. Neither one has really let the Word of God guide their lives. Catholics need to be converted to giving the Scriptures some actual authority in their lives. Luther wasn’t wrong when he said that most Catholics did not read the Bible. Most Catholics are still not that interested in the Bible. (Historically they did not have the printing press, nor could most people read, so you can’t blame them entirely.) I have been a priest for 42 years now, and I would sadly say that most Catholics would rather hear quotes from saints, Popes, and bishops, the current news, or funny stories, if they are to pay attention. If I quote strongly from the Sermon on the Mount, they are almost throwaway lines. I can see Catholics glaze over because they have never read the New Testament, much less studied it, or been guided by it. I am very sad to have to admit this. It is the Achilles heel of much of the Catholic world, priests included. (The only good thing about it is that they never fight you like Protestants do about Scripture. They are easily duped, and the hierarchy has been able to take advantage of this.) If Catholics need to be converted, Protestants need to do penance. Their shout of “sola Scriptura” (only Scripture) has left them at the mercy of their own cultures, their own limited education, their own prejudices, and their own selective reading of some texts while avoiding others. Partly as a result, slavery, racism, sexism, classism, xenophobia, and homophobia have lasted authoritatively into our time—by people who claim to love Jesus! I think they need to do penance for what they have often done with the Bible! They largely interpreted the Bible in a very individualistic and otherworldly way. It was “an evacuation plan for the next world” to use Brian McLaren’s phrase—and just for their group. Most of Evangelical Protestantism has no cosmic message, no social message, and little sense of social justice or care for the outsider. Both Catholics and Protestants (Orthodox too!) found a way to do our own thing while posturing friendship with Jesus.

Until we walk with despair, and still have hope, we will not know that our hope was not just hope in ourselves, in our own successes, in our power to make a difference, in our image of what perfection should be. We need hope from a much deeper Source. We need a hope larger than ourselves. Until we walk with personal issues of despair, we will never uncover the Real Hope on the other side of that despair. Until we allow the crash and crush of our images, we will never discover the Real Life beyond what only seems like death. Remember, death is an imaginary loss of an imaginary self, that is going to pass anyway. This very journey is probably the heart of what Jesus came to reveal.

Try to say that: “I don't know anything”. We used to call it “tabula rasa” in Latin. Maybe you could think of yourself as an erased blackboard, ready to be written on. For by and large, what blocks spiritual teaching is the assumption that we already know, or that we don't need to know. We have to pray for the grace of beginner's mind. We need to say with the blind man, “I want to see”.

If we go to the depths of anything, we will begin to knock upon something substantial, “real,” and with a timeless quality to it. We will move from the starter kit of “belief” to an actual inner knowing. This is most especially true if we have ever (1) loved deeply, (2) accompanied someone through the mystery of dying, (3) or stood in genuine life-changing awe before mystery, time, or beauty.

Who is telling us about the false self today? Who is even equipped tell us? Many clergy have not figured this out for themselves, since even ministry can be a career decision or an attraction to "religion" more than the result of an encounter with God or themselves. Formal religious status can maintain the false self rather effectively, especially if there are a lot of social payoffs like special respect, titles, salaries, a good self image, or nice costumes. It is no accident that the religious "Pharisees" became the symbolic bad guys in the Jesus story.

There is no such thing as a nonpolitical Christianity. To refuse to critique the system or the status quo is to fully support it—which is a political act well disguised. Like Pilate, many Christians choose to wash their hands in front of the crowd and declare themselves innocent, saying with him, “It is your concern” (Matthew 27: 25). Pilate maintains his purity and Jesus pays the price. Going somewhere good means having to go through and with the bad, and being unable to hold ourselves above it or apart from it. There is no pedestal of perfect purity to stand on, and striving for it is an ego game anyway.

Circling around” is all we can do. Our speaking of God is a search for similes, analogies, and metaphors. All theological language is an approximation, offered tentatively in holy awe. That’s the best human language can achieve. We can say, “It’s like—it’s similar to…,” but we can never say, “It is…” because we are in the realm of beyond, of transcendence, of mystery. And we must—absolutely must—maintain a fundamental humility before the Great Mystery. If we do not, religion always worships itself and its formulations and never God.

When I can stand in mystery (not knowing and not needing to know and being dazzled by such freedom), when I don’t need to split, to hate, to dismiss, to compartmentalize what I cannot explain or understand, when I can radically accept that “I am what I am what I am,” then I am beginning to stand in divine freedom (Galatians 5:1). We do not know how to stand there on our own. Someone Else needs to sustain us in such a deep and spacious place. This is what the saints mean by our emptiness, our poverty and our nothingness. They are not being negative or self-effacing, but just utterly honest about their inner experience. God alone can sustain me in knowing and accepting that I am not a saint, not at all perfect, not very loving at all—and in that very recognition I can fall into the perfect love of God. Remember Jesus’ first beatitude: “How happy are the poor in spirit, theirs is the kingdom of God” (Matthew 5:3). How amazing is that? I think this might just be the description of salvation and perfect freedom. They are the same, you know.

What Love Tells Us About God Love, which might be called the attraction of all things toward all things, is a universal language and underlying energy that keeps showing itself despite our best efforts to resist it. It is so simple that it is hard to teach in words, yet we all know it when we see it. After all, there is not a Native, Hindu, Buddhist, Jewish, Islamic, or Christian way of loving. There is not a Methodist, Lutheran, or Orthodox way of running a soup kitchen. There is not a gay or straight way of being faithful, nor a Black or Caucasian way of hoping. We all know positive flow when we see it, and we all know resistance and coldness when we feel it. All the rest are mere labels.

Thérèse (of Lisieux) told her sister, Celine, who was upset with her own faults, "If you are willing to bear serenely the trial of being displeasing to yourself, then you will be a pleasant place of shelter for Jesus." If you observe yourself, you will see how hard it is to be "displeasing" to yourself, and that this is the initial emotional snag that sends you into terribly bad moods without even realizing the origins of these moods. So to resolve this common problem, both Francis and Thérèse teach you to let go of the very need to "think well of yourself" to begin with! That is your ego talking, not God, they would say. Only those who have surrendered their foundational egocentricity can do this, of course. Psychiatrist and writer Scott Peck once told me that Thérèse's quote was "sheer religious genius" because it made the usual posturing of religion well-nigh impossible.

To finally surrender ourselves to healing, we have to have three spaces opened up within us - and all at the same time: our opinionated head, our closed-down heart, and our defensive and defended body. That is the summary work of spirituality - and it is indeed work. Yes, it is also the work of “a Power greater than ourselves,” and it will lead to a great luminosity and depth of seeing. That is why true faith is one of the most holistic and free actions a human can perform. It leads to such broad and deep perception that most traditions would just call it “light.” Remember, Jesus said that we also are the light of the world (Matthew 5:14), as well as saying it about himself (John 8:12). Strange that we see light in him but do not imitate him in seeing the same light in ourselves. Such luminous seeing is quite the opposite of the closed-minded, dead-hearted, body-denying thing that much religion has been allowed to become. As you surely have heard before, “Religion is lived by people who are afraid of hell. Spirituality is lived by people who have been through hell and come out enlightened.” The innocuous mental belief systems of much religion are probably the major cause of atheism in the world today, because people see that religion has not generally created people who are that different, more caring, or less prejudiced than other people. In fact, they are often worse because they think they have God on their small side. I wish I did not have to say this, but religion either produces the very best people or the very worst. Jesus makes this point in many settings and stories. Mere mental belief systems split people apart, whereas actual faith puts all our parts (body, heart, and head) on notice and on call. Honestly, it takes major surgery and much of one’s life to get head, heart, and body to put down their defenses, their false programs for happiness, and their many forms of resistance to what is right in front of them. This is the meat and muscle of the whole conversion process.