Modlit se znamená praktikovat postoj radikální důvěry v Boží milost - a podílet se na snad nejradikálnějším pohybu ze všech, kterým je pohyb Boží lásky. 
-Richard Rohr  

Věrná důvěra v Boží lásku vede otce Richarda k modlitbě i k činům. 

Často jsem říkal, že jsme Centrum pro akci a kontemplaci založili v roce 1987, aby se stalo místem integrace mezi akcí a kontemplací. Představoval jsem si místo, kde bychom mohli učit aktivisty sociálních hnutí modlit se - a povzbuzovat lidi, kteří se modlí, aby žili solidárně a spravedlivě. Jak jsme vysvětlili v publikaci našeho centra Radikální milost v roce 1999:

Kdysi se o akci a kontemplaci uvažovalo jako o vzájemně se vylučujících, ale my jsme věřili, že je třeba je spojit, jinak by ani jedno nemělo smysl. Cítili jsme, že se snažíme být radikální v obou významech tohoto slova, současně zakořenění v tradici a odvážně experimentální…. Věřili jsme … že síla být skutečně radikální pramení z úplné důvěry v Boží milost a že taková důvěra je nejradikálnějším možným činem. [1] 

To pray is to practice that posture of radical trust in God’s grace—and to participate in perhaps the most radical movement of all, which is the movement of God’s Love. 
—Richard Rohr  

Father Richard’s faithful trust in God’s love leads him to both prayer and action. 

I’ve often said that we founded the Center for Action and Contemplation in 1987 to be a place of integration between action and contemplation. I envisioned a place where we could teach activists in social movements to pray—and encourage people who pray to live lives of solidarity and justice. As we explained in our Center’s Radical Grace publication in 1999: 

Action and contemplation were once thought of as mutually exclusive, but we believed that they must be brought together or neither one would make sense. We felt that we were trying to be radical in both senses of the word, simultaneously rooted in tradition and boldly experimental…. We believed … that the power to be truly radical comes from trusting entirely in God’s grace and that such trust is the most radical action possible. [1] 

Contemplative prayer allows us to build our own house. To pray is to discover that Someone else is within our house and to recognize that it is not our house at all. To keep praying is to have no house to protect because there is only One House. And that One House is everybody’s Home. In other words, those who pray from the heart actually live in a very different world. I like to say it’s a Christ-soaked world, a world where matter is inspirited and spirit is embodied. In this world, everything is sacred, and the word “Real” takes on a new meaning. The world is wary of such house builders, for our loyalties will lie in very different directions. We will be very different kinds of citizens, and the state will not so easily depend on our salute. That is the politics of prayer. And that is probably why truly spiritual people are always a threat to politicians of any sort. They want our allegiance, and we can no longer give it. Our house is too big. 

If religion and religious people are to have any moral credibility in the face of the massive death-dealing and denial of this era, we need to move with great haste toward lives of political holiness. This is my theology and my politics: 

It appears that God loves life: The creating never stops. 
We will love and create and maintain life. 
It appears that God is love—an enduring, patient kind. 
We will seek and trust love in all its humanizing (and therefore divinizing) forms. 
It appears that God loves the variety of multiple features, faces, and forms. 
We will not be afraid of the other, the not-me, the stranger at the gate. 
It appears that God loves—is—beauty: Look at this world! 
Those who pray already know this. Their passion will be for beauty.