Barbara Brown Taylor Quotes

Whoever you are, you are human. Wherever you are, you live in the world, which is just waiting for you to notice the holiness in it.

Susan B. Anthony. “I distrust those people who know so well what God wants them to do,” she once said, “because I notice it always coincides with their own desires.

our comfort or discomfort with the outer dark is a good barometer of how we feel about the inner kind.

The great wisdom traditions of the world all recognize that the main impediment to living a life of meaning is being self-absorbed.

Who had persuaded me that God preferred four walls and a roof to wide-open spaces? When had I made the subtle switch myself, becoming convinced that church bodies and buildings were the safest and most reliable places to encounter the living God?

All I am saying is that anyone can do this. Anyone can ask and anyone can bless, whether anyone has authorized you to do it or not. All I am saying is that the world needs you to do this, because there is a real shortage of people willing to kneel wherever they are and recognize the holiness holding its sometimes bony, often tender, always life-giving hand above their heads. That we are able to bless one another at all is evidence that we have been blessed, whether we can remember when or not. That we are willing to bless one another is miracle enough to stagger the very stars.

The problem with every sacred text is that it has human readers. Consciously or unconsciously, we interpret it to meet our own needs. There is nothing wrong with this unless we deny that we are doing it, as when someone tells me that he is not 'interpreting' anything but simply reporting what is right there on the page. This is worrisome, not only because he is reading a translation from the original Hebrew or Greek that has already involved a great deal of interpretation, but also because it is such a short distance between believing you possess an error-free message from God and believing that you are an error-free messenger of God. The literalists I like least are the ones who do not own a Bible. The literalists I like most are the ones who admit that they do not understand every word God has revealed in the Bible, though they still believe God has revealed it. I can respect that.

I can respect almost anyone who admits to being human while reading a divine text. After that, we can talk - about we highlight some teachings and ignore others, about how we decide which ones are historically conditioned and which ones are universally true, about who has influenced our reading of scripture and how our social location affects what we hear. The minute I believe I know the mind of God is the minute someone needs to tell me to sit down and tell me to breathe into a paper bag.

To see takes time, like having a friend takes time. It is as simple as turning off the television to learn the song of a single bird. Why should anyone do such things? I cannot imagine — unless one is weary of crossing days off the calendar with no sense of what makes the last day different from the next. Unless one is weary of acting in what feels more like a television commercial than a life. The practice of paying attention offers no quick fix for such weariness, with guaranteed results printed on the side. Instead, it is one way into a different way of life, full of treasure for those who are willing to pay attention to exactly where they are.

When my friend Matilda lay dying of Lou Gehrig’s disease, she said that she had been prepared all of her life to choose between good and evil. What no one had prepared her for, she lamented, was to choose between the good, the better, and the best — and yet this capacity turned out to be the one she most needed as she watched the sands of her life run out.

E. B. White once wrote, “I can’t decide whether to enjoy the world or improve the world; that makes it difficult to plan the day.

I wish I could turn to the church for help, but so many congregations are preoccupied with keeping the lights on right now that the last thing they want to talk about is how to befriend the dark.

As many years as I have been listening to Easter sermons, I have never heard anyone talk about that part. Resurrection is always announced with Easter lilies, the sound of trumpets, bright streaming light. But it did not happen that way. If it happened in a cave, it happened in complete silence, in absolute darkness, with the smell of damp stone and dug earth in the air. Sitting deep in the heart of Organ Cave, I let this sink in: new life starts in the dark. Whether it is a seed in the ground, a baby in the womb, or Jesus in the tomb, it starts in the dark.

Although I never found a church where I felt completely at home again, I made a new home in the world. I renewed my membership in the priesthood of all believers, who may not have as much power as we would like, but whose consolation prize is the freedome to meet God after work, well away from all centers of religious command, wherever God shows up.

As a general rule, I would say that human beings never behave more badly toward one another than when they believe they are protecting God.

You are a Jew?' the Dalai Lama asked him. When Kevin said yes, His Holiness said, 'Judaism and Buddhism are very much alike. You should learn more about both and become a better Jew.'

I envy that. My tradition has a hard time blessing strong bonds to other traditions, especially those whose truths run counter to our own. We like people to make a conscious choice for Christ and then stay on the road they have chosen, inviting other people to join them as persuasively as they can. It is difficult to imagine a Christian minister talking to a Buddhist who has spent years studying a Christian concept and then telling him to go become a better Buddhist. In some circles, that would constitute a failure on the minister's part, a missed opportunity to save a soul. This is another way in which Buddhism and Christianity differ. Both are evangelistic - what else is a Buddhist mission doing in a suburb of Atlanta? - but the Buddhists seem to understand what Gandhi meant by the 'evangelism of the rose.' Distressed by the missionary tactics of Christians in his country, he reminded them that a rose does not have to preach. It simply spreads its fragrance, allowing people to respond as they will.