James Alison Quotes

It is in this wrestling that Jacob 'prevails with God', and realises that he has seen God face to face. He has overcome not God but his own rivalry. After this mysterious struggle he was able to recognise his wrongdoing and look his brother Esau in the face. Thus he was able to learn to live in peace with his brother—and become Israel, a community of brethren.

There is no wicked and numinous paternal 'they'. There are only brothers and sisters like ourselves: fragile receivers and mete-ers out of ambivalent and often fratricidal fraternity.

The function of the Church’s doctrine of original sin ... is to keep alive the beam in my eye ... God keeps alive the beam in my eye by making that beam a living Cross, a beam on which there hangs a murdered victim.

In the face of those who have no voice, we must, above all, avoid being strong with the weak (cf. 1 Cor. 10:23-30).

The process which we see is the process of an upset which forces the gradual learning of how to become unattached from everything which seemed divine and holy, the collapse of zeal for the Lord of hosts. At the same time it leads to an apprenticeship in listening to the still, small voice, and the reinvention of a new type of zeal.

But as we become stronger, more capable of words, happier in our discovery that God does indeed love us, then might it not be important that we learn to withhold the excessive tribute of our resentment from something which doesn't really exist?

In fact, for those who feel themselves excluded, or treated as defective, by the reigning social and moral order, it is of incalculable importance to discover that this feeling of being excluded or defective has nothing to do with God. It is purely a social mechanism, and God rather wants to include us and carry us to a fullness of life which will probably cause scandal to the partisans of the reigning order.

Elijah, when he entered into rivalry with the prophets of Baal became one of them, because God is not to be found in such circuses, nor in the murders which go along with them. At the end of his undeceiving, Elijah is more Yahwist, more atheist, less of a shaman, less of a sacrificer, because God is not like the gods, not even so as to show himself superior to them.

All of Paul's preaching, all of his theology, is characterised by the process of the collapse of a certain sacred structure, and by the slow discovery of the perspective given by a new focus on Yahweh, the Pauline equivalent of Elijah's still, small voice.

It’s precisely because you are relaxed about someone who is bigger than you holding you that you are relaxed enough to undergo crises of self. If there isn’t anyone bigger than you holding you in being, then you have to hold tight to yourself, and not allow yourself the luxury of being re-worked from within.

What is new is that this sort of belonging to a group defined by an inherited paternity is shown to be an idolatrous belonging, and by idolatrous, understand a belonging demanding sacrifice. Jesus appears in the midst of such a group and, by showing up its structure for what it is, provokes it into tightening its group frontiers, into acting ever more obviously according to sacrificial type. And the threatening, destabilising element in Jesus' teaching and mode of acting out is that he refuses to concede any divine element at all to inherited group belonging.

The problem is that this 'being identified with the victim' can come to be used as an arm with which to club others. The victims become the group of the 'righteous just' in order to exclude the poor Pharisees, who are never in short supply as the butts of easy mockery.

In one case as in the other, the question which gives away the sacrificial mentality underlying group belonging is the same: are you for us, or are you one of them? It is the question which reveals the impossibility of a cracking of heart, and thus the impossibility of Eucharist.

The structure of our desire, which precedes our consciousness, is murderous. That desire ensures that our cultural constructs, our language and our knowledge are radically inflected by the lie which fails to recognise this, fails to see God in humans who are 'other', or ourselves in our victims, which is to say the same thing.