Grounded Quotes

“Awe is the gateway to compassion. It is a deep awareness that we are creators, creators who work with the Creator, in an ongoing project of crafting a world. If we do not like the world or are afraid of it, we have had a hand in that. And if we made a mess, we can clean it up and do better. We are what we make.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Much to my surprise, church has become a spiritual, even a theological struggle for me. I have found it increasingly difficult to sing hymns that celebrate a hierarchical heavenly realm, to recite creeds that feel disconnected from life, to pray liturgies that emphasize salvation through blood, to listen to sermons that preach an exclusive way to God, to participate in sacraments that exclude others, and to find myself confined to a hard pew in a building with no windows to the world outside. This has not happened because I am angry at the church or God. Rather, it has happened because I was moving around in the world and began to realize how beautifully God was everywhere: in nature and in my neighborhood, in considering the stars and by seeking my roots. It took me five decades to figure it out, but I finally understood. The church is not the only sacred space; the world is profoundly sacred as well. And thus I fell into a gap - the theological ravine between a church still proclaiming conventional theism with its three-tiered universe and the spiritual revolution of God-with-us.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Home is more than a house. It is a sacred location, a place of aspiration and dreams, of learning and habit, of relationships and heart. Home is the geography of our souls.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“To transform home is to transform the world.”
― Diana Butler Bass, Grounded: Finding God in the World. A Spiritual Revolution

“Sometimes critics decry spirituality as individualism, but they miss the point. Spirituality is personal, yes. To experience God’s spirit, to be lost in wonder, is something profound that we can all know directly and inwardly. That is not a problem. The real problem is that, in the last two centuries, religion has actually allowed itself to become privatized. In the same way that our political and economic concerns contracted from “we” to “me,” so has our sense of God and faith. In many quarters, religion abandoned a prophetic and creative vision for humanity’s common life in favor of an individual quest to get one’s sorry ass to heaven. And, in the process, community became isolated behind the walls of buildings where worship experiences corresponded to members’ tastes and preferences and confirmed their political views.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“That it is precisely when we recognize our common humanity—when we recognize our own humanity in the face of the other—it is then that we also recognize the face of God.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Here in the labyrinth, I struggle to find words to describe what I feel. Up on the mountaintop, I knew the language to describe God: majestic, transcendent, all-powerful, heavenly Father, Lord, and King. In this vocabulary, God remains stubbornly located in a few select places, mostly in external realms above or beyond: heaven, the church, doctrine, or the sacraments. What happens in the labyrinth seems vague, perhaps even theologically elusive.

Like countless others, I have been schooled in vertical theology. Western culture, especially Western Christianity, has imprinted a certain theological template upon the spiritual imagination: God exists far off from the world and does humankind a favor when choosing to draw close. Sermons declared that God’s holiness was foreign to us and sin separated us from God. Yes, humanity was made in God’s image, but we had so messed things up in the Garden of Eden that any trace of God in us was obscured, if not destroyed. Whether conservative or liberal, most American churches teach some form of the idea that God exists in holy isolation, untouched by the messiness of creation, and that we, God’s children, are morally and spiritually filthy, bereft of all goodness, utterly unworthy to stand before the Divine Presence. In its crudest form, the role of religion (whether through revivals, priesthood, ritual, story, sacraments, personal conversion, or morality) is to act as a holy elevator between God above and those muddling around down below in the world.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“At the same moment when massive global institutions seem to rule the world, there is an equally strong countermovement among regular people to claim personal agency in our own lives. We grow food in backyards. We brew beer. We weave cloth and knit blankets. We shop local. We create our own playlists. We tailor delivery of news and entertainment. In every arena, we customize and personalize our lives, creating material environments to make meaning, express a sense of uniqueness, and engage causes that matter to us and the world. It makes perfect sense that we are making our spiritual lives as well, crafting a new theology. And that God is far more personal and close at hand than once imagined.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Where do you live?' is ultimately a sacred question.”
― Diana Butler Bass, Grounded: Finding God in the World. A Spiritual Revolution

“[T]his impulse toward spiritual intimacy is found not only in the Abrahamic faiths, but in Buddhism, Hinduism, and native religions. Far too many people who understand God in these ways probably do not know how rich the tradition is that speaks of God with us, God in the stars and sunrise, God as the face of their neighbor, God in the act of justice, or God as the wonder of love. The language of divine nearness is the very heart of vibrant faith. Yet it has often been obscured by vertical theologies and elevator institutions, which, I suspect, are far easier to both explain and control. Drawing God within the circle of the world is a messy and sometimes dangerous business.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“If we understand that we are dirt, that God is the ground of all that is, well, then, we might think twice about how we treat soil. If water is the river of spiritual and physical life, we will care about what we are doing to watersheds. If air sustains us and we are made of stardust, then the sky and what happens to it matters. Knowing our own roots is the first step in knowing ourselves and recognizing our common humanity. Making a home is a radical act of claiming a place in the world. Being neighborly is the path to empathy, of enacting the Golden Rule. Building the commons, the “we” of our world house, is to pull the vision of heaven out of the clouds to earth here and now. We are constantly creating a sacred architecture of dwelling—of God’s dwelling and ours—as we weave nature and the built environment into a web of meaning. Awe and action are of a piece.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“The overarching narrative of the Bible is that of humanity searching for home.”
― Diana Butler Bass, Grounded: Finding God in the World. A Spiritual Revolution

“Spirituality is not just about sitting in a room encountering a mystical god in meditation or about seeing God in a sunset. Awe is the gateway to compassion. It is a deep awareness that we are creators, creators who work with the Creator, in an ongoing project of crafting a world. If we do not like the world or are afraid of it, we have had a hand in that. And if we made a mess, we can clean it up and do better. We are what we make.”
― Diana Butler Bass, Grounded: Finding God in the World. A Spiritual Revolution

“Our most basic common link is that we all inhabit this small planet. We all breathe the same air. We all cherish our children’s future. And we are all mortal. —John F. Kennedy”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“We must abandon the external height images in which the theistic God has historically been perceived and replace them with internal depth images of a deity who is not apart from us, but who is the very core and ground of all that is. —Paul Tillich”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“I’m waiting now, but I will be ready. We are mutual participants, you and I, intertwined.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“The Samaritans and the Jews were enemies, two tribes caught in an ancient argument about birthright and ethnicity who lived in segregated neighborhoods. By Jesus’s time they were forbidden to have contact with each other, and violent squabbles sometimes erupted. The lawyer, who was a Jew, surely knew of both the informal customs and formal laws separating the two groups. Samaritans and Jews were not good neighbors. Yet Jesus turns the ancient Jewish command to love your neighbor into a story about these hostile groups. The man in the ditch, who is Jewish, is bypassed by those close to him by tribal ties (most likely the priest and the Levite were afraid the thieves were still about in the area and that they might be the next victim) and is eventually rescued by a Samaritan. Thus Jesus enlarges the sphere of neighborhood to include those we deem objectionable.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“All those statistics - the ones about decline - point toward massive theological discontent. People still believe in God. They just do not believe in the God proclaimed and worshipped by conventional religious organizations. Some of the discontented - and there are many of them - do not know what to call themselves. So they check the “unaffiliated” box on religion surveys. They have become secular humanists, agnostics, posttheists, and atheists and have rejected the conventional God. Others say they are spiritual but not religious. They still believe in God but have abandoned conventional forms of congregating. Still others declare themselves “done” with religion. They slink away from religious communities, traditions that once gave them life, and go hiking on Sunday morning. Some still go to church, but are hanging on for dear life, hoping against hope that something in their churches will change. They pray prayers about heaven that no longer make sense and sing hymns about an eternal life they do not believe in. They want to be in the world, because they know they are made of the same stuff as the world and that the world is what really matters, but some nonsense someone taught them once about the world being bad or warning of hell still echoes in their heads. They are afraid to say what they really think or feel for fear that no one will listen or care or even understand. They think they might be crazy. All these people are turning toward the world because they intuit that is where they will find meaning and awe, that which those who are still theists call God.

They are not crazy. They are part of this spiritual revolution - people discovering God in the world and a world that is holy, a reality that enfolds what we used to call heaven and earth into one. These people are not secular, even though their main concern is the world; they are not particularly religious (in the old-fashioned understanding of the term), even though they are deeply aware of God. They are fashioning a way of faith between conventional theism and any kind of secularism devoid of the divine. In our time, people are turning toward the numinous presence that animates the world, what theologian Rudolf Otto called “the Holy.” They are those who are discovering a deeply worldly faith. Decades ago Catholic theologian Karl Rahner made a prediction about devout people of the future. He said they would either be “mystics,” those who have “experienced something ,” or “cease to be anything at all”; and if they are mystical believers, they will be those whose faith “is profoundly present and committed to the world.” The future of faith would be an earthy spirituality , a brilliant awareness of the spirit that vivifies the world.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“The language of mysticism and spiritual experience cuts a wide swath through the world’s religious traditions, and it presents an alternative theology, that of connection and intimacy. In Christian tradition, Jesus speaks this language when he claims, “The Father and I are one” (John 10: 30), and when he breathes on his followers and fills them with God’s Spirit (20: 22); it appears in the testimony of the apostle Paul, who converts during a mystical encounter with Christ on a road; and it fills the effusive poetry of John the Evangelist, whose vision of God is nothing short of one in which the whole of creation is absorbed into love. When the Bible is read from the perspective of divine nearness, it becomes clear that most prophets, poets, and preachers are particularly worried about religious institutions and practices that perpetuate the gap between God and humanity, making the divine unapproachable or cordoned off behind cadres of priestly mediators, whose interest is in exercising their own power as brokers of salvation. The biblical narrative is that of a God who comes close, compelled by a burning desire to make heaven on earth and occupy human hearts.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“What we need is here. —Wendell Berry”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“The Abrahamic religions refer to God as Spirit, the holy wind animating life.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“time. A new interdisciplinary community of scientists, environmentalists, health researchers, therapists, and artists is coalescing around an idea: neuroconservation. Embracing the notion that we treasure what we love, those concerned with water and the future of the planet now suggest that, as we understand our emotional well-being and its relationship to water, we are more motivated to repair, restore, and renew waterways and watersheds. Indeed, even as water is threatened, or perhaps because of the threat, public interest in water is very high. We treasure it—or, perhaps more accurately, we spend our treasure to access water for pleasure, recreation, and healing. Wealthy people pay a premium for houses on water, and the not so wealthy pay extra for rentals and hotel rooms sited at the oceanfront, on rivers, or at lakes. Those into outdoor sports, especially fishers and hunters, are fiercely protective of it and have founded numerous environmental organizations designed to protect water habitats for fish, birds, and animals. Over the last two decades, spas have become a sort of modern equivalent to ancient healing wells. As an industry, spas are a global business worth about $60 billion, and they generate another $200 billion in tourism. In 2013, there were 20,000 (up from 4,000 in 1999) spas in the United States producing an annual revenue of over $14 billion (a figure that has grown every year for fifteen years, including those of the recession), and tallying 164 million spa visits by clients.12 Ecotourism provides water adventures and guided trips, often in kayaks, rafts, or canoes. Ocean and river cruises are big business. Cities are creating urban architectures focused on waterscapes, happiness, and sustainability. Museums and public memorials of all sorts often feature water to foster reflection and meditation. And many communities are working to transform industrialized and polluted waterfronts into spaces that are pleasant, environmentally sound, and livable.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“When the Bible is read from the perspective of divine nearness, it becomes clear that most prophets, poets, and preachers are particularly worried about religious institutions and practices that perpetuate the gap between God and humanity, making the divine unapproachable or cordoned off behind cadres of priestly mediators, whose interest is in exercising their own power as brokers of salvation. The biblical narrative is that of a God who comes close, compelled by a burning desire to make heaven on earth and occupy human hearts.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“The biggest issue of the twenty-first century is not necessarily the “decline” of neighborhood. It may be that we have all moved to a new neighborhood and have not learned how to get along with the new neighbors.”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Fear brings out the basest instincts,” writes British political scientist Sue Goss, “and narrows our sense of belonging to self-preservation.”16”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“Jews, Christians, and Muslims share a creation story from the Bible, found in the early chapters of the book of Genesis. Like many such stories, it begins with sky and earth intertwined in darkness. God first brings forth light, then separates what is above from what is below, thus making oceans, land, and sky. Although some people insist that Genesis 1 is a literal scientific account, it is best understood as what Old Testament scholar Walter Brueggemann calls a “liturgical poem,” a form for use in worship that invites a community “to confess and celebrate the world as God has intended it.”4 In the opening pages of the Bible, a cosmic vision of creation unfolds with the making of plants and forests, the stars and suns and moons beyond, all the fishes and birds and animals, and finally human beings. At each juncture, God proclaims blessing on what has been made, declaring it good, and with the creation of humankind the whole of the universe is pronounced “very good.” At the end of the poem, God sends human beings out to till and keep the soil and to work on behalf of the earth, delighting in all its gifts.5”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“chesed”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution

“shalom bayit,”
― Diana Butler Bass, Grounded: Finding God in the World-A Spiritual Revolution