Rowan Williams Quotes

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

Two hermits lived together for many years without a quarrel. One said to the other, "Let's have a quarrel with each other, as other men do." The other answered, "I don't know how a quarrel happens." The first said, "Look here, I put a brick between us, and I say, 'That's mine.' Then you say, 'No, it's mine.' That is how you begin a quarrel." So they put a brick between them and one of them said, "That's mine." The other said, "No, it's mine." He answered, "Yes, it's yours. Take it away." They were unable to argue with each other.

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

admire the ingenuity that goes into this but I am not at all convinced that such people have quite got the right end of the stick. Does God really want us to know, in exact detail, ancient Babylonian history? I suspect not. But I am confident that God does want us to know how people in circumstances of acute displacement, living with the fear and the anxiety of a persecuted minority, responded to a hostile state and a pagan power.

We can at least see that the question is asked, and asked on the basis of a clear recognition that there is no way of manipulating our environment that is without cost or consequence - and thus also of a recognition that we are inextricably bound up with the destiny of our world. There is no guarantee that the world we live in will 'tolerate' us indefinitely if we prove ourselves unable to live within its constraints.

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

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

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

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

Our present ecological crisis, the biggest single practical threat to our human existence in the middle to long term, has, religious people would say, a great deal to do with our failure to think of the world as existing in relation to the mystery of God, not just as a huge warehouse of stuff to be used for our convenience.

Only the body saves the soul.

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This is what the love of God is like: it is free and therefore it is both all-powerful and completely vulnerable. All-powerful because it is always free to overcome, but vulnerable because it has no way of guaranteeing worldly success. The love of God belongs to a different order, not the order of power, manipulation and getting on top, which is the kind of power that pre-occupies us.

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

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

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

The world's creation has a beginning from the world's point of view, not from God's.

It takes the whole church to know the whole truth.

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

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

At the end of the Middle Ages, nobody would ever have expected the monasteries to vanish from the scene within a generation - yet they did. Change does happen.

Whether something is old-fashioned or not doesn't resolve the question of whether it's true or not. I can see the temptation of simply thinking, 'Well, there's a cultural mainstream which flows neatly in one direction. You just align with it'. And that really won't do.

Truth makes love possible; love makes truth bearable.

Silence is letting what there is be what it is. In that sense it has to do profoundly with God: the silence of simply being. We experience that at times when there is nothing we can say or do that would not intrude on the integrity and the beauty of that being.

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

Institutions develop because people put a lot of trust in them, they meet real needs, they represent important aspirations, whether it's monasteries, media, or banks, people begin by trusting these institutions, and gradually the suspicion develops that actually they're working for themselves, not for the community.

A doctrine like that of the Trinity tells us that the very life of God is a yielding or giving-over into the life of an Other, a 'negation' in the sense of refusing to settle for the idea that normative life or personal identity is to be conceived in terms of self-enclosed and self-sufficient units. The negative is associated with the 'ek-static', the discovery of identity in self-transcending relation. And accordingly, theology itself has to speak in a mode that encourages us to question ourselves, to deny ourselves, in the sense of denying systems and concepts that are the comfortable possession of individual minds.

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

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

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

[Knowing God] ... call it love, yes, only that can sound too emotional, or call it faith, and that can sound too cerebral. And what is it? Both, and neither ... [its] the decision to be faithful, the patient refusal of easy gratifications ... of Jesus' prayer in Gethsemane and on the cross, that bloody crown of love and faith. That is how I learn finally of a God who will not be fitted into my catergories and expectations ... the living truth too great for me to see, trusting that He will see and judge and yet not turn me away ... That is the mercy which will never give us, or even let us be content with less than itself and less than the truth ... we have seen the truth enacted in our own world as mercy, grace and hope, as Jesus, the only-begotten, full of grace and truth..

To share Eucharistic communion with someone unbaptized, or committed to another story or system, is odd - not because the sacrament is 'profaned', or because grace cannot be given to those outside the household, but because the symbolic integrity of the Eucharist depends upon its being celebrated by those who both commit themselves to the paradigm of Jesus' death and resurrection and acknowledge that their violence is violence offered to Jesus. All their betrayals are to be understood as betrayals of him; and through that understanding comes forgiveness and hope. Those who do not so understand themselves and their sin or their loss will not make the same identification of their victims with Jesus, nor will they necessarily understand their hope for their vocation in relation to him and his community. Their participation is thus anomalous: it is hard to see the meaning of what is being done.

Friendship is something that creates equality and mutuality, not a reward for finding equality or a way of intensifying existing mutuality.

I long for the Church to be more truly itself, and for me this involves changing its stance on war, sex, investment and many other difficult matters. I believe in all conscience that my questions and my disagreements are all of God. Yet I must also learn to live in and attend to the reality of the Church as it is, to do the prosaic things that can be and must be done now and to work at my relations now with the people who will not listen to me or those like me - because what God asks of me is not to live in the ideal future but to live with honesty and attentiveness in the present, i.e., to be at home.

"What if the project in question is myself, and not some larger social question such as war? At the end of the day, it is the central concern for most of us. We long to change and to grow, and we are rightly suspicious of those who are pleased with the way they are and cannot seem to conceive of changing any further. Yet the torture of trying to push away and overcome what we currently are or have been, the bitter self-contempt of knowing what we lack, the postponement of joy and peace because we cannot love ourselves now - these are not the building blocks for effective change. We constantly try to start from somewhere other than where we are. Truthful living involves being at home with ourselves, not complacently but patiently, recognizing that what we are today, at this moment, is sufficiently loved and valued by God to be the material with which he will work, and

Incidentally, one of the most worrying problems in the impact of Western modernity on traditional culture is that it quite rapidly communicates its own indifference or anxiety or even hostility about age and ageing.

One of the most powerful defences the media can offer for controversial actions is, of course, public interest.

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

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

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

St Paul, in his second letter to Corinth, spells this out further in the important eighth and ninth chapters, where he urges some of the Christian communities to be generous to others so that they may also have the chance to be generous in return.

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

the love of God is the kind of love that identifies with the powerless; the kind of love that appeals to nothing but its own integrity, that doesn't seek to force or batter its way through. It lives, it survives, it 'wins' simply by being itself. On the cross, God's love just is what it is and it's valid and world-changing and earth-shattering, even though at that moment what it means in the world's terms is failure, terror and death.

The past is what the present is doing now.

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

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

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

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

The twentieth century may tell us that we have nothing to be complacent about in the recent history of humankind; but it also tells us that there is nothing inevitable about tyranny.

Marriage has a unique place because it speaks of an absolute faithfulness, a covenant between radically different persons, male and female; and so it echoes the absolute covenant of God with his chosen, a covenant between radically different partners.

We discover too late that we have turned a blind eye to the extinction of a species that is essential to the balance of life in a particular context. Or we discover too late that the importation of a foreign life-form, animal or vegetable, has upset local ecosystems, damaging soil or neighbouring life-forms. We discover that we have come near the end of supplies-of fossil-fuels for example -on which we have built immense structures of routine expectation.

[T]here is no goodness that is not bodily and realistic and local.

Nobody ... likes talking about enforceable international protocols and yet unless there is a real change in attitude, we have to contemplate those very unwelcome possibilities if we want the global economy not to collapse and millions, billions, of people to die.

A hermit said, "Do not judge an adulterer if you are chaste or you will break the law of God just as much as he does. For he who said 'Do not commit adultery' also said 'Do not judge.

Doctrinal formulae are neither a set of neat definitions nor some sort of affront to the free-thinking soul; they are words that tell us enough truth to bring us to the edge of speech, and words that sustain enough common life to hold us there together in worship and mutual love... I learned to rethink Hegel and to grasp that what he was concerned with was not a system that could be projected on to some detached reality 'out there', but a habit of thinking that always sought to understand itself as a process of self-questioning and self-dissolution in the process of discovering *real* language - and thus real thinking. It is the energy of surpassing the settled individual self in the journey to truth... The Hegelian point (as I understand it) is that meaning does not come in the gaps between words or things, but in the way in which the structure and the surface of the world and speech can be so read and heard as to lead us into new and strange configurations of understanding - how words and things always deliver more than themselves, more than a series of objects and labels, and so both undermine and re-establish appearances.

Hans Urs von Balthasar... developed an aesthetic of extraordinary depth in which some of the same themes may be discerned. His 'dramatic' construal of the world is meant to remind us that we do not start from intuitions of spiritual truth and then embody them in some way in practices and words. First we are addressed and engaged by what is utt

Religion has always been a matter of community building; a matter of building precisely those relations of compassion, fellow feeling and - I dare to use the word - inclusion, which would otherwise be absent from our societies.

Bad human communication leaves us less room to grow.

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

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