Quotes from Kathleen Norris

Just the knowledge that a good book is awaiting one at the end of a long day makes that day happier. [Allein schon das Wissen, dass einen am Ende eines langen Tages ein gutes Buch erwartet, macht diesen Tag zu einem glücklicheren.]

Political power seems to corrupt religions, corroding them from within. It may be that as they age, and gain respectability in the social sphere, religions need to be brought back to the essentials of their faith and practice.

As for laundry, I might characterize it as approaching the moral realm; there are days when it seems a miracle to be able to make dirty things clean.

To me, Herod symbolizes the terrible destruction that fearful people can leave in their wake if their fear is unacknowledged, if they have power but can only use it in furtive, pathetic, and futile attempts at self-preservation.

Nowadays many in America seem to regard "Christian" as synonymous with "fundamentalist," an error the media seems bent on perpetuating. The fact that Islam is generally treated with the same ignorance offers me no comfort.

Seen in this light, what strikes many modern readers as the ludicrous attention to detail in the book Leviticus, involving God in the minutiae of daily life—all the cooking and cleaning of a people's domestic life—might be revisioned as the very love of God. A God who cares so much as to desire to be present in everything we do.

Listening to Jeremiah is one hell of a way to get your blood going in the morning; it puts caffeine to shame.

Things are truly baggage, our impedimenta, which must be maintained with work that is menial, steady and recurring.

This struck memory chords in me; seeking a life of the mind, I had more or less consciously rejected the 'girl stuff' that I associated with my mother in her kitchen. Now I realize that this rejection of the sanctity of daily tasks was self-defeating in the long run. It served to alienate me not only from the wisdom of my mother and grandmothers, but from the pleasure of cooking, serving and eating some very good food.

When people speak in the same tone of voice about a "personal deodorant," a "personal trainer," and a "personal Savior," I suspect that what they really mean is "private." I've got mine; too bad about you. But Christianity, like its ancestor Judaism, is inescapably communal.

A prophet's task is to reveal the fault lines hidden beneath the comfortable surface of the worlds we invent for ourselves, the national myths as well as the little lies and delusions of control and security that get us through the day. And Jeremiah does this better than anyone.

Exile, like memory, may be a place of hope and delusion. But there are rules of light there and principles of darkness. . . . The expatriate is in search of a country, the exile in search of a self. —Eavan Boland, OBJECT LESSONS

Unfortunately, the marvelous understanding celebrated at the original Pentecost has faded into the background, and now the word "Pentecostal" often signifies not Christian unity but sectarian differences. Many Pentecostals are conservative Christians who disdain those of a more liberal persuasion. And mainstream Christians often dismiss Pentecostals as looney tunes; anti-intellectual in their theology, overemotional in their worship.

Prayer is often stereotyped in our culture as a form of pietism, a lamentable privatization of religion. Even many Christians seem to regard prayer as a grocery list we hand to God, and when we don't get what we want, we assume that the prayers didn't "work." This is privatization at its worst, and a cosmic selfishness.

Since the earliest days of the Christian church, there has been a curious tension between Semitic storytelling, which admits a remarkable diversity of voices, perspectives, and experience into the canon, and Greek philosophy, which seeks to define, distinguish, pare down. It is the latter most people think of when they hear the word "theology," because at least in the Christian West, it is that tendency that has prevailed.

In many ways, airplane travel mimics the asceticism of the early desert monks: a limited and uncomfortable physical space in which to sit, limited availability of water, food that is less than appetizing, small chance of getting much sleep.

My favorite definition of heaven comes from a Benedictine sister, who told me that as her mother lay dying in a hospital bed she had ventured to reassure her by saying, "In heaven, everyone we love is there." The older woman had replied, "No, in heaven I will love everyone who's there.

Adult infallibility, which seems to me to be an oxymoron, is a regrettable condition, a type of regression, a hardening of the arteries around the heart of ignorance. It frequently manifests itself in an irrational irascibility that is directed at an unspecified "they," who upon examination turn out to be politicians, professionals, or scientists who have challenged our comfortable assumptions about the world.

I have found therapy to be of limited usefulness, constrained in ways that religion is not, because it consistently falls short of mystery, by which I mean a profound simplicity that allows for paradox and poetry. In therapy I am likely to be searching for explanations, causes, and definitions, information that will help me change my behavior in healthful ways. But wisdom is the goal of spiritual seeking, and it is religion's true home.

Wantonness might be sheer desperation, masking a suicidal self-debasement, but it might also represent a joyful, lusty sexuality that indicated, at heart, a vast generosity of spirit.

Just the knowledge that a good book is awaiting one at the end of a long day makes that day happier.

None of us knows what the next change is going to be, what unexpected opportunity is just around the corner, waiting to change all the tenor of our lives.

All that is necessary is to accept the impossible, do without the indispensable, and bear the intolerable.

One may have been a fool, but there's no foolishness like being bitter.