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The Orthodox Heretic: And Other Impossible Tales
In this bold new book Peter Rollins presents a vision of faith that has little regard for the institutions of Christendom. His uncompromising critique of religion, while often unsettling, is infused with a deep and abiding love for what it means to genuinely follow Christ.
184 pages, Paperback
First published April 1, 2009
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1567 people want to read
About the author
Peter Rollins
19 books315 followersPeter Rollins is a Northern Irish writer, public speaker, philosopher and theologian who is a prominent figure in Postmodern Christianity.
Drawing largely from various strands of Continental Philosophy, Rollins' early work operated broadly from within the tradition of Apophatic Theology, while his more recent books have signaled a move toward the theory and practice of Radical Theology. In these books Rollins develops a "religionless" interpretation of Christianity called Pyrotheology, an interpretation that views faith as a particular way of engaging with the world rather than a way of believing things about the world.
In contrast to the dominant reading of Christianity, this more existential approach argues that faith has nothing to do with upholding a religious identity, affirming a particular set of beliefs or gaining wholeness through conversion. Instead he has developed an approach that sees Christianity as a critique of these very things. This anti-religious reading stands against the actual existing church and lays the groundwork for an understanding of faith as a type of life in which one is able to celebrate doubt, ambiguity and complexity while deepening ones care and concern for the world. As an outspoken critic of “worldview Christianity” he argues that the event which gave rise to the Christian tradition cannot itself be reduced to a tradition, but is rather a way of challenging traditions, rendering them fluid and opening them up to the new. This event cannot then be understood as a religious, cultural or political system, but is a way of life that operates within such systems.
In order to explore and promote these themes Rollins has founded a number of experimental communities such as ikon and ikonNYC. These groups describe themselves as iconic, apocalyptic, heretical, emerging and failing and engage in the performance of what they call 'transformance art' and the creation of "suspended space." Because of their rejection of "worldview Christianity" and embrace of suspended space these groups purposelessly attempt to attract people with different political perspectives and opposing views concerning the existence of God and the nature of the world.
Although Rollins does not directly identify with the emerging church movement,he has been a significant influence on the movement's development. As a freelance speaker and popular writer, Rollins operates broadly outside the walls of an academic institution, and currently lives in Greenwich, Connecticut. His most influential book to date is How (Not) To Speak Of God (2006).
Drawing largely from various strands of Continental Philosophy, Rollins' early work operated broadly from within the tradition of Apophatic Theology, while his more recent books have signaled a move toward the theory and practice of Radical Theology. In these books Rollins develops a "religionless" interpretation of Christianity called Pyrotheology, an interpretation that views faith as a particular way of engaging with the world rather than a way of believing things about the world.
In contrast to the dominant reading of Christianity, this more existential approach argues that faith has nothing to do with upholding a religious identity, affirming a particular set of beliefs or gaining wholeness through conversion. Instead he has developed an approach that sees Christianity as a critique of these very things. This anti-religious reading stands against the actual existing church and lays the groundwork for an understanding of faith as a type of life in which one is able to celebrate doubt, ambiguity and complexity while deepening ones care and concern for the world. As an outspoken critic of “worldview Christianity” he argues that the event which gave rise to the Christian tradition cannot itself be reduced to a tradition, but is rather a way of challenging traditions, rendering them fluid and opening them up to the new. This event cannot then be understood as a religious, cultural or political system, but is a way of life that operates within such systems.
In order to explore and promote these themes Rollins has founded a number of experimental communities such as ikon and ikonNYC. These groups describe themselves as iconic, apocalyptic, heretical, emerging and failing and engage in the performance of what they call 'transformance art' and the creation of "suspended space." Because of their rejection of "worldview Christianity" and embrace of suspended space these groups purposelessly attempt to attract people with different political perspectives and opposing views concerning the existence of God and the nature of the world.
Although Rollins does not directly identify with the emerging church movement,he has been a significant influence on the movement's development. As a freelance speaker and popular writer, Rollins operates broadly outside the walls of an academic institution, and currently lives in Greenwich, Connecticut. His most influential book to date is How (Not) To Speak Of God (2006).
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Displaying 1 - 30 of 132 reviews
February 16, 2017
A retelling of the parable of Jesus feeding the 5000, only this time Jesus and his disciples steal their food and eat it all? A story about a holy priest who shows hospitality to all who come to his church, even a demon from hell? The tale of a woman who goes off to a foreign land hoping to translate the scripture but ends up using the money she raises to help the residents after natural disasters only to find that this act translates scripture just as well as words on a page?
These are just a few of the tales Peter Rollins tells in this creative, fun and thought provoking book. Some of the stories made me laugh, many made me think. He writes as from a position of comfort and prosperity and the book is targeted to other such Christians of similar station. The question perhaps at the root is can such people truly grasp the radical beauty of Jesus' gospel when we are so far removed from Jesus and so much more like those who rejected Jesus?
Some of the stories and comments may appear controversial or questionable, especially if we try to reduce them to a systematic theology. But I believe even if you disagree with what Rollins is saying, this work will make you think about the person and work of Jesus which can only be a good thing.
These are just a few of the tales Peter Rollins tells in this creative, fun and thought provoking book. Some of the stories made me laugh, many made me think. He writes as from a position of comfort and prosperity and the book is targeted to other such Christians of similar station. The question perhaps at the root is can such people truly grasp the radical beauty of Jesus' gospel when we are so far removed from Jesus and so much more like those who rejected Jesus?
Some of the stories and comments may appear controversial or questionable, especially if we try to reduce them to a systematic theology. But I believe even if you disagree with what Rollins is saying, this work will make you think about the person and work of Jesus which can only be a good thing.
June 14, 2014
This is a sad little volume with an appropriate title, though not for the reason intended.
Structured as a collection of short parables followed by a short reflection on each parable intended to elicit contemplation by the reader, Rollins seeks to utilize this beloved pedagogical tool of Jesus' for its capacity for subversion and depth, in contrast to more discursive devices.
Unfortunately, once one understands the position the author is coming from (or especially if you're already aware of it going in), the parables themselves become rote and highly predictable very quickly. And the didactic explanations -- rather than drawing us into 'mystery and unknowing' or deeper contemplation -- provide nice, neat, cookie-cutter templates of meaning. Indeed, the reader is positively assaulted, not by the author's vaunted 'mystery and unknowing', but by a veritable systematic theology which is as dogmatic as those which it decries. As could hardly be avoided, the opponents of dogma and certainty can do naught but trade sound dogma, based on divine revelation, for bad dogma based on whim.
One very curious feature of the volume is its presentation of a few very basic, traditional, orthodox Christian concepts, which the author seems to think are novel revelations. For example, the notion of the soteriological importance of 'incarnating' the commandments of Christ, rather than merely believing them. Granted, as a reaction against certain novel, heretical modern forms of contemporary Christianity -- esp. various forms of Protestantism with strong antinomian strains -- this might seem like a radical revelation, but for all historic, traditional Christianity, it's nothing other than what has always been affirmed, taught, and strived to be accomplished.
Of course, not content with affirming this -- because what kind of radical would you be if you didn't set yourself over against every other Christian who has ever lived? -- Peter goes on to claim, contrary to the Bible and all historic Christianity, that belief (as an aspect of faith) not only doesn't matter at all, but can actually hinder one from obeying the commandments. Well, no. Sorry. Fail less.
Similarly, Peter draws false dichotomies throughout the book. Between belief and action ("only action matters, period!" when in fact right action is most important, but is inseparable from and flows from right belief), between prayer/Bible-study and service of the poor ("only the latter matters period, the former is nothing"), between even love of God and love of man. Yes, if you pray and read your Bible but don't follow the commandments, your faith is dead. The flipside (which Peter doesn't acknowledge or understand) is that if you don't pray and read the Bible (or, to go further, believe rightly, go to church etc.), you can not possibly 'incarnate' the commandments. Though the two are intricately interwoven, the commandment to love God comes before and is higher than the commandment to love man.
Perhaps the most disturbing aspect of the book is the tweaking of gospel accounts and parables, turning them into new parables, and developing teachings that are often directly contrary to the actual gospel account. To give just one example, the author is apparently uneasy with the parable of the prodigal son presenting repentance as preceding forgiveness, so he retells the parable almost unchanged, except it moves the prodigal's repentance to the end. Instead of waking up from his wallowing with swine, having seen his own depravity, and repenting (which is demonstrated by both his words and his action of returning home), Peter imagines his return is self-interested and not penitent, and only later does he experience repentance as a result of forgiveness. Of course, experiencing our gracious Lord's long-suffering mercy does lead us to *greater and deeper* repentance, but there is no forgiveness w/o repentance. As the parable (in its original form) clearly reveals. Peter apparently prefers a different moral, one contrary to Christ's words. Christ could have, of course, told a parable of a father who drags his son -- kicking and screaming, against his will -- out from the mire and muck of his sin, back into his arms, but this would rather obviously not be loving or true forgiveness. Yet it's the model of forgiveness Peter ultimately endorses, whether he realizes it or not.
He also flirts with a genuinely Orthodox (capital-o) theme in dealing lightly with apophaticism. Of course, he doesn't endorse the apophatic way of St. Dionysius (though he cites him), St. Gregory the Theologian, St. Maximus the Confessor or the entire Orthodox tradition, but he mines it and manipulates it into something it isn't. Whereas authentic, apostolic Christian tradition on the matter holds that God's unknowability is balanced by His self-revelation and intimate communion with Him, offered via the salvific acts of the All-holy Trinity in history, Peter pits his unknowability *against* his self-revelation, and essentially sees his self-revelation as swallowed up in unknowability. But this is ultimately a denial of God's goodness and desire to draw us into His kenotic life of love.
To be fair, I did not heed the pretentious advice in the intro which instructs readers to read the parables slowly, and many times, so as to fully appreciate their power. Seriously? I lightly chuckled at the absurdity of that before reading the text, but now having read it my laugh is deep and guttural. The parables are paper-thin, the explanations cut against deep reflection, and the morals contained therein are deeply anti-Christian. Avoid this book altogether, or only read it as a sad reminder of the bitter, pretentious, divisive fruits of the emergent or post-evangelical progressive movement.
Structured as a collection of short parables followed by a short reflection on each parable intended to elicit contemplation by the reader, Rollins seeks to utilize this beloved pedagogical tool of Jesus' for its capacity for subversion and depth, in contrast to more discursive devices.
Unfortunately, once one understands the position the author is coming from (or especially if you're already aware of it going in), the parables themselves become rote and highly predictable very quickly. And the didactic explanations -- rather than drawing us into 'mystery and unknowing' or deeper contemplation -- provide nice, neat, cookie-cutter templates of meaning. Indeed, the reader is positively assaulted, not by the author's vaunted 'mystery and unknowing', but by a veritable systematic theology which is as dogmatic as those which it decries. As could hardly be avoided, the opponents of dogma and certainty can do naught but trade sound dogma, based on divine revelation, for bad dogma based on whim.
One very curious feature of the volume is its presentation of a few very basic, traditional, orthodox Christian concepts, which the author seems to think are novel revelations. For example, the notion of the soteriological importance of 'incarnating' the commandments of Christ, rather than merely believing them. Granted, as a reaction against certain novel, heretical modern forms of contemporary Christianity -- esp. various forms of Protestantism with strong antinomian strains -- this might seem like a radical revelation, but for all historic, traditional Christianity, it's nothing other than what has always been affirmed, taught, and strived to be accomplished.
Of course, not content with affirming this -- because what kind of radical would you be if you didn't set yourself over against every other Christian who has ever lived? -- Peter goes on to claim, contrary to the Bible and all historic Christianity, that belief (as an aspect of faith) not only doesn't matter at all, but can actually hinder one from obeying the commandments. Well, no. Sorry. Fail less.
Similarly, Peter draws false dichotomies throughout the book. Between belief and action ("only action matters, period!" when in fact right action is most important, but is inseparable from and flows from right belief), between prayer/Bible-study and service of the poor ("only the latter matters period, the former is nothing"), between even love of God and love of man. Yes, if you pray and read your Bible but don't follow the commandments, your faith is dead. The flipside (which Peter doesn't acknowledge or understand) is that if you don't pray and read the Bible (or, to go further, believe rightly, go to church etc.), you can not possibly 'incarnate' the commandments. Though the two are intricately interwoven, the commandment to love God comes before and is higher than the commandment to love man.
Perhaps the most disturbing aspect of the book is the tweaking of gospel accounts and parables, turning them into new parables, and developing teachings that are often directly contrary to the actual gospel account. To give just one example, the author is apparently uneasy with the parable of the prodigal son presenting repentance as preceding forgiveness, so he retells the parable almost unchanged, except it moves the prodigal's repentance to the end. Instead of waking up from his wallowing with swine, having seen his own depravity, and repenting (which is demonstrated by both his words and his action of returning home), Peter imagines his return is self-interested and not penitent, and only later does he experience repentance as a result of forgiveness. Of course, experiencing our gracious Lord's long-suffering mercy does lead us to *greater and deeper* repentance, but there is no forgiveness w/o repentance. As the parable (in its original form) clearly reveals. Peter apparently prefers a different moral, one contrary to Christ's words. Christ could have, of course, told a parable of a father who drags his son -- kicking and screaming, against his will -- out from the mire and muck of his sin, back into his arms, but this would rather obviously not be loving or true forgiveness. Yet it's the model of forgiveness Peter ultimately endorses, whether he realizes it or not.
He also flirts with a genuinely Orthodox (capital-o) theme in dealing lightly with apophaticism. Of course, he doesn't endorse the apophatic way of St. Dionysius (though he cites him), St. Gregory the Theologian, St. Maximus the Confessor or the entire Orthodox tradition, but he mines it and manipulates it into something it isn't. Whereas authentic, apostolic Christian tradition on the matter holds that God's unknowability is balanced by His self-revelation and intimate communion with Him, offered via the salvific acts of the All-holy Trinity in history, Peter pits his unknowability *against* his self-revelation, and essentially sees his self-revelation as swallowed up in unknowability. But this is ultimately a denial of God's goodness and desire to draw us into His kenotic life of love.
To be fair, I did not heed the pretentious advice in the intro which instructs readers to read the parables slowly, and many times, so as to fully appreciate their power. Seriously? I lightly chuckled at the absurdity of that before reading the text, but now having read it my laugh is deep and guttural. The parables are paper-thin, the explanations cut against deep reflection, and the morals contained therein are deeply anti-Christian. Avoid this book altogether, or only read it as a sad reminder of the bitter, pretentious, divisive fruits of the emergent or post-evangelical progressive movement.
March 12, 2010
The thing which turned me off of this book is its pretentiousness. It is too conscious of its own greatness and depth and in the process loses most of it. Likewise, the author is often too superficial in the way he critiques 'consumerism' and the capitalist system under the guise of what he calls the 'radical' demands of Christ. He seems to paint through his stories a picture of a black and white world, one in which there are people who follow what he claims to be the true spirit of Christ and those who live by the letter of the law and in the process miss the whole point- this, for him, seems to be manifested in some selflessly living for the poor and dispossessed and others simply going through the motions of religion even if sincerely. This is far too simplistic. Just consider the empirical reality of the situation and that often sincere interest in religion and belief claims is in fact yoked with charitable giving and activity, more so than with those who are more liberal with their theology. This book of stories just does not address the complexity of the real situation.
May 25, 2017
This is my favorite Peter Rollins book I have read so far. The book is a collection of parables told by Peter; they are all powerful and jostling. If you only read one of his books, I'd strongly suggest this one.
January 12, 2017
This book is PHENOMENAL! I found each of these parables deeply moving and challenging. Not only that, I think they are unforgettable to anyone who reads them. I truly feel inspired and changed by these. I think any Christian looking to read something different that will cause them to think and even be moved to action will really enjoy this book.
"Parables represent a mode of communicating that cannot be heard without being heeded, in which the only evidence of having "heard" its message is in the fleshly incarnation of that message. The parable is heard only when it changes one's social standing to the current reality, not one's mere reflection of it. The parable does not create more self-aware purveyors of irony--whereby one mocks the very behavior that one engages in, thus enjoying the activity in the very moment of disavowing it. Rather, the parable facilitates genuine change at the level of action itself. The message is thus hidden in the very words that express it, only to be found by the one who is wholly changed by it. In the words of one great Storyteller, the parable can be heard only by those with ears to hear."
"Parables represent a mode of communicating that cannot be heard without being heeded, in which the only evidence of having "heard" its message is in the fleshly incarnation of that message. The parable is heard only when it changes one's social standing to the current reality, not one's mere reflection of it. The parable does not create more self-aware purveyors of irony--whereby one mocks the very behavior that one engages in, thus enjoying the activity in the very moment of disavowing it. Rather, the parable facilitates genuine change at the level of action itself. The message is thus hidden in the very words that express it, only to be found by the one who is wholly changed by it. In the words of one great Storyteller, the parable can be heard only by those with ears to hear."
May 13, 2016
The Orthodox Heretic and Other Impossible Tales by Peter Rollins is a collection of original parables by Rollins that explore three themes: Beyond Belief, G-O-D-I-S-N-O-W-H-E-R-E, and Transfigurations. Each of these 33 short parable is followed by a brief commentary/rationale by Rollins.
Some of my favorites include, in no particular order:
No Conviction (1)
Jesus and the Five Thousand (2)
Translating the Word (3)
The Third Mile (8)
The Last Trial (15)
The Mission of Judas (18)
Betrayal (21)
The Believer (22)
The Father's Approval (24)
The Unrepentant Son (26)
The Book of Love (30)
These are great, easy-to-share stories that explore many of the messages of Jesus. I will be returning to this volume!
Some of my favorites include, in no particular order:
No Conviction (1)
Jesus and the Five Thousand (2)
Translating the Word (3)
The Third Mile (8)
The Last Trial (15)
The Mission of Judas (18)
Betrayal (21)
The Believer (22)
The Father's Approval (24)
The Unrepentant Son (26)
The Book of Love (30)
These are great, easy-to-share stories that explore many of the messages of Jesus. I will be returning to this volume!
February 27, 2019
Excellent storytelling and very creative parables. Some Biblical parables turned upside down or inside out and some entirely original ones. It covers the faith spectrum in a way that both believers and skeptics can appreciate and be challenged.
July 20, 2017
The book is a series of modern parables intended to convey various ideas about Christianity and the practice of it. Many of the "Impossible Tales" originate with a faith community in the UK known as IKON. The parables are easy to read but the author tends to over-explain them, which I feel steals some of their mystery.
February 11, 2022
Man, I loved this book. The only downside is that Rollins often takes us 7 steps ahead, when I wish he had stopped at 5 steps (because the extra 2 were too far). Still wrapping my head around a lot of the ideas, some of which I think I will reject outright, but this book is still worth its weight in gold for what he does get right.
Rollins challenged us by making us uncomfortable with normal, and showing us Christ who profounds all our expectations, categories, and more.
Rollins challenged us by making us uncomfortable with normal, and showing us Christ who profounds all our expectations, categories, and more.
March 18, 2022
Too precious and not heretical at all, while also not really offering anything new.
June 28, 2017
I hadn't planned to read this book at this time, but received it by surprise from a friend. I'm glad I did!
These "impossible tales" are modeled after the style of reflective and symbolic teaching found in Jesus's parables (indeed, several are just modified versions of Christ's own). The thing is, when we read Jesus's parables thousands of years later, they have become their own orthodoxy to us - they no longer always strike the same chords - even offensive ones - that His struck for His audiences. Just as Jesus's parables pointed out things religion had wrong about the Kingdom of God, Peter Rollins employs the "parable with a twist" strategy for today's audiences to confront us with the ways we've missed it today.
Jesus often used the phrase "let him who has ears to hear, hear." This is the principle in these stories; not every story necessarily resonated with me or challenged me to the same degree. Some were a little confusing, and ones that were "offensive" to my religious mind sometimes were effectively challenging, and sometimes just fell flat. But all in all, the principle is one of useful and challenging reflection on what we think faith is, what the gospel teaches, what the value of the Kingdom is, and many other deep and important principles. There is something in here for everyone, as long as you're willing to take control of your own (over)reactions.
If there's a flaw in the book, it's the discussions. While I'm not opposed to discussing the stories and what he meant to say by them, I think it would be easier to reflect on the stories as stories by arranging it a little differently - perhaps with some discussion/reflection questions, and maybe his own explanations in a different section of the book (like an extended endnote). The stories are short and simple, and some are familiar but with a twist, some are clear and others opaque, but the true value of a story is its openness to reflection and connection. I would have been able to do that more easily if I wasn't immediately drawn into his explanation, but did a bit on my own or with others first. It might even work better as a sort of devotional.
Still, it's very much worth a read. You don't have to be a fan of the "emergent" church to get at least something from this, but if you hate postmodern Christianity and all its ideas, this will probably not connect with you as well, because you'll be too much on your guard against "heretical" stories. I would challenge everyone to be willing to examine your own faith critically and humbly. I think there's value in every form of Christianity, and while I don't fully agree with every viewpoint Rollins may have, the stories, their discussions, and main lessons are, at the least, a useful reflection on faith, and at most, a beautiful homage to God's ways being higher than ours. We should all seek to challenge ourselves in this way.
These "impossible tales" are modeled after the style of reflective and symbolic teaching found in Jesus's parables (indeed, several are just modified versions of Christ's own). The thing is, when we read Jesus's parables thousands of years later, they have become their own orthodoxy to us - they no longer always strike the same chords - even offensive ones - that His struck for His audiences. Just as Jesus's parables pointed out things religion had wrong about the Kingdom of God, Peter Rollins employs the "parable with a twist" strategy for today's audiences to confront us with the ways we've missed it today.
Jesus often used the phrase "let him who has ears to hear, hear." This is the principle in these stories; not every story necessarily resonated with me or challenged me to the same degree. Some were a little confusing, and ones that were "offensive" to my religious mind sometimes were effectively challenging, and sometimes just fell flat. But all in all, the principle is one of useful and challenging reflection on what we think faith is, what the gospel teaches, what the value of the Kingdom is, and many other deep and important principles. There is something in here for everyone, as long as you're willing to take control of your own (over)reactions.
If there's a flaw in the book, it's the discussions. While I'm not opposed to discussing the stories and what he meant to say by them, I think it would be easier to reflect on the stories as stories by arranging it a little differently - perhaps with some discussion/reflection questions, and maybe his own explanations in a different section of the book (like an extended endnote). The stories are short and simple, and some are familiar but with a twist, some are clear and others opaque, but the true value of a story is its openness to reflection and connection. I would have been able to do that more easily if I wasn't immediately drawn into his explanation, but did a bit on my own or with others first. It might even work better as a sort of devotional.
Still, it's very much worth a read. You don't have to be a fan of the "emergent" church to get at least something from this, but if you hate postmodern Christianity and all its ideas, this will probably not connect with you as well, because you'll be too much on your guard against "heretical" stories. I would challenge everyone to be willing to examine your own faith critically and humbly. I think there's value in every form of Christianity, and while I don't fully agree with every viewpoint Rollins may have, the stories, their discussions, and main lessons are, at the least, a useful reflection on faith, and at most, a beautiful homage to God's ways being higher than ours. We should all seek to challenge ourselves in this way.
February 5, 2024
The Orthodox Heretic is written as a series of parables which seek to debunk or question modern-day assumptions regarding the teachings of Jesus. These parables often take the classics and offer alternative endings: such as the Prodigal Father, The Unrepentant Son, or the notion that when you get to the afterlife you are judged not by God, but by Satan. They are thought-provoking and effective.
Aside from the fact that he references The Matrix Trilogy and describes it as being directed by the Cohen Brothers (who most certainly did not direct the series), it reads flawlessly to me. It is the exact kind of read that anyone who has fully committed their lives to Christ could benefit from. Regardless of whether you agree, all of the topics are important to consider and are largely unique ideas.
It is also often extremely radical from a fundamentalist or evangelical Christian point of view. One of my favorite examples of this is:
“...the above story asks if perhaps the devil, far from hating our multitude of church activities, positively loves them, for it is these very activities that we are able to become such productive agents in carrying out his insidious desires - making changes in the world that fundamentally ensure everything in the world remains the same” (p. 64).
Turning the Loaves & Fishes parable on it’s head:
“Standing before the food and looking up to heaven, he gave thanks to God and broke the bread. Then he passed the food among his twelve disciples. Jesus and his friends ate like kings in full view of the starving people. But what was truly amazing, what was miraculous about this meal, was that when they had finished the massive banquet there were not even enough crumbs left to fill a starving person’s hand” (p. 10-11).
With the commentary ending in:
“... if the body of believers is thought to manifest the body of Christ in the world, then we must stop, draw breath, and ask ourselves whether the above tale reflects how Christ is presented to the world today, at least in the minds of those who witness the lifestyle of Christians in the West” (p. 12).
“It is likely that, like me, you do not face the kind of persecution that Jesus’ original listeners faced. Indeed the unpalatable truth may well be that we are the ones who oppress the type of people that Jesus spoke with - not directly with hatred in our hearts, but indirectly through the clothes we buy, the coffee we drink, the investments we make, and the cars that we drive. By reading these words in an affluent, Western setting we can so easily domesticate the words of Jesus to the extent that they become little more than advice on how to treat a shop assistant or a passerby… Would he address me with the words ‘If someone takes your cloak, give him your tunic as well’? Or would he be more likely to address me with the admonition, ‘Stop stealing from the poor’?” (p. 22-23).
A commentary on hospitality:
“Impossible hospitality” is “a hospitality that flings open its doors to anyone, without condition. In contrast to this, our own hospitality is conditional and is generally extended only to those we like or to those who will abide by certain rules of etiquette. Our hospitality is often little more than a self-interested exchange whereby we invite some people to our house for our own pleasure. There are conditions to our hospitality, conditions that include politeness, respect, and a nice bottle of wine.
While there is nothing wrong with such a situation, the radical, impossible hospitality spoken of by Christ is one that goes infinitely further than this. It is hospitality that opens the doors to those who are not part of our friendship circle, those who are not likely to bring us gifts or respect our sensibilities. This view of hospitality resonates with Jesus’ view of love, a love that asks us to do more than simply embrace those who love us (something even the most heartless criminals do). It asks us to embrace those who are different to us or who even despise us” (p. 27-28).
A critique on the transactional way in which we view salvation: the “I am devoting my life to Christ so I can score big in the afterlife with riches and streets paved in gold” mindset:
“This effectively reduces the kingdom of God to an economy in which one thing is given so as to procure another. But is it really possible to sacrifice something if we know that we are going to receive something of even greater value in return? Does the person who agrees to give a grain of sand in exchange for a diamond really sacrifice anything at all? …
However, today, this order is often reversed so that a person will first hear about the reward of following Christ as an incentive to give their life as a living sacrifice. Instead of giving up everything out of sacrificial love and then indirectly discovering the wealth that such an act opens up, we are encouraged to ‘sacrifice’ as a way of directly attaining the wealth of faith…
The poverty is not then a first step toward the treasure; rather the poverty is the very place where we find it” (p. 33-35).
Have you ever gone through a horrifyingly difficult time, only to be told by a well-meaning Christian that there must be an explanation for your trials and tribulations? Has it ever actually assuaged any of your oppression? Rollins discusses why such comments are unhelpful:
“Giving someone a ‘reason’ for suffering and a promise that things will work out in the end should never be confused with communicating the truth of faith. When faced with situations like the Holocaust, or modern-day genocides, it is offensive to offer reasons for the horror (such as a divine test or punishment)” (p. 42).
An advisory against treating the Bible as a step-by-step, very literal, guide on how to live:
“To treat the Bible as a type of textbook providing us with an ethical blueprint concerning how we ought to live, requires that we approach it in a certain way. It means that we must attempt to excavate specific answers, or some system, from the text that will direct what we should do in particular situations. Once the answers are worked out, then we can choose whether others are making the correct ethical decisions. Yet the question must be asked as to whether the Bible can be treated in this way without doing the teachings of Jesus a great injustice. In other words, we must ask whether the Scriptures really offer us concrete ethical answers that can be turned into some religious code of conduct, or whether Jesus was actually opening up a radically different approach to living” (p. 45).
On why questioning God, expressing rage or even resentment with him is not only normal, but Biblical:
“From the angry accusations of the psalmist to Christ’s anguished cry from the cross, such prayers are not condemned by the text but celebrated. In these broken prayers we find the singular depth of commitment, intimacy, and struggle. For these accusations of abandonment address God directly and thus affirm a resolute longing for God in the very expression of their loneliness” (p. 79).
On standing up for what is right:
“...there is a Biblical injunction to question authority, regardless of who or what that authority is, when we believe that authority is not defending the persecuted” (p. 98).
Aside from the fact that he references The Matrix Trilogy and describes it as being directed by the Cohen Brothers (who most certainly did not direct the series), it reads flawlessly to me. It is the exact kind of read that anyone who has fully committed their lives to Christ could benefit from. Regardless of whether you agree, all of the topics are important to consider and are largely unique ideas.
It is also often extremely radical from a fundamentalist or evangelical Christian point of view. One of my favorite examples of this is:
“...the above story asks if perhaps the devil, far from hating our multitude of church activities, positively loves them, for it is these very activities that we are able to become such productive agents in carrying out his insidious desires - making changes in the world that fundamentally ensure everything in the world remains the same” (p. 64).
Turning the Loaves & Fishes parable on it’s head:
“Standing before the food and looking up to heaven, he gave thanks to God and broke the bread. Then he passed the food among his twelve disciples. Jesus and his friends ate like kings in full view of the starving people. But what was truly amazing, what was miraculous about this meal, was that when they had finished the massive banquet there were not even enough crumbs left to fill a starving person’s hand” (p. 10-11).
With the commentary ending in:
“... if the body of believers is thought to manifest the body of Christ in the world, then we must stop, draw breath, and ask ourselves whether the above tale reflects how Christ is presented to the world today, at least in the minds of those who witness the lifestyle of Christians in the West” (p. 12).
“It is likely that, like me, you do not face the kind of persecution that Jesus’ original listeners faced. Indeed the unpalatable truth may well be that we are the ones who oppress the type of people that Jesus spoke with - not directly with hatred in our hearts, but indirectly through the clothes we buy, the coffee we drink, the investments we make, and the cars that we drive. By reading these words in an affluent, Western setting we can so easily domesticate the words of Jesus to the extent that they become little more than advice on how to treat a shop assistant or a passerby… Would he address me with the words ‘If someone takes your cloak, give him your tunic as well’? Or would he be more likely to address me with the admonition, ‘Stop stealing from the poor’?” (p. 22-23).
A commentary on hospitality:
“Impossible hospitality” is “a hospitality that flings open its doors to anyone, without condition. In contrast to this, our own hospitality is conditional and is generally extended only to those we like or to those who will abide by certain rules of etiquette. Our hospitality is often little more than a self-interested exchange whereby we invite some people to our house for our own pleasure. There are conditions to our hospitality, conditions that include politeness, respect, and a nice bottle of wine.
While there is nothing wrong with such a situation, the radical, impossible hospitality spoken of by Christ is one that goes infinitely further than this. It is hospitality that opens the doors to those who are not part of our friendship circle, those who are not likely to bring us gifts or respect our sensibilities. This view of hospitality resonates with Jesus’ view of love, a love that asks us to do more than simply embrace those who love us (something even the most heartless criminals do). It asks us to embrace those who are different to us or who even despise us” (p. 27-28).
A critique on the transactional way in which we view salvation: the “I am devoting my life to Christ so I can score big in the afterlife with riches and streets paved in gold” mindset:
“This effectively reduces the kingdom of God to an economy in which one thing is given so as to procure another. But is it really possible to sacrifice something if we know that we are going to receive something of even greater value in return? Does the person who agrees to give a grain of sand in exchange for a diamond really sacrifice anything at all? …
However, today, this order is often reversed so that a person will first hear about the reward of following Christ as an incentive to give their life as a living sacrifice. Instead of giving up everything out of sacrificial love and then indirectly discovering the wealth that such an act opens up, we are encouraged to ‘sacrifice’ as a way of directly attaining the wealth of faith…
The poverty is not then a first step toward the treasure; rather the poverty is the very place where we find it” (p. 33-35).
Have you ever gone through a horrifyingly difficult time, only to be told by a well-meaning Christian that there must be an explanation for your trials and tribulations? Has it ever actually assuaged any of your oppression? Rollins discusses why such comments are unhelpful:
“Giving someone a ‘reason’ for suffering and a promise that things will work out in the end should never be confused with communicating the truth of faith. When faced with situations like the Holocaust, or modern-day genocides, it is offensive to offer reasons for the horror (such as a divine test or punishment)” (p. 42).
An advisory against treating the Bible as a step-by-step, very literal, guide on how to live:
“To treat the Bible as a type of textbook providing us with an ethical blueprint concerning how we ought to live, requires that we approach it in a certain way. It means that we must attempt to excavate specific answers, or some system, from the text that will direct what we should do in particular situations. Once the answers are worked out, then we can choose whether others are making the correct ethical decisions. Yet the question must be asked as to whether the Bible can be treated in this way without doing the teachings of Jesus a great injustice. In other words, we must ask whether the Scriptures really offer us concrete ethical answers that can be turned into some religious code of conduct, or whether Jesus was actually opening up a radically different approach to living” (p. 45).
On why questioning God, expressing rage or even resentment with him is not only normal, but Biblical:
“From the angry accusations of the psalmist to Christ’s anguished cry from the cross, such prayers are not condemned by the text but celebrated. In these broken prayers we find the singular depth of commitment, intimacy, and struggle. For these accusations of abandonment address God directly and thus affirm a resolute longing for God in the very expression of their loneliness” (p. 79).
On standing up for what is right:
“...there is a Biblical injunction to question authority, regardless of who or what that authority is, when we believe that authority is not defending the persecuted” (p. 98).
October 5, 2011
I really liked some of these stories (Rollins isn't willing to go so far as to call them "parables" himself).
Some of them are really troubling (though Rollins includes a commentary after each tale, which helps explain what he was trying to get at in each given tale). Though hey, this coming Sunday has a troubling parable in its lectionary, so I suppose Rollins is in keeping with tradition.
Something one reviewer mentioned and which I noticed partway through the book is that they get somewhat redundant -- forgiving people even before they repent, wholly welcoming people with all that you are and all that you have, asking nothing in return from them ... doing that as a way of living in and of itself, though the stories also show how that enables/encourages the forgiven/accepted person to self-transform.
Another theme -- which struck me as so very Jewish (in part because some of the books I've read recently have been on post-Holocaust theology) -- is the idea of living in the Way of Christ, regardless if even the Voice of God commands you to do otherwise (and also about holding God to God's standards).
[Upon rereading: Er, wow, that sounds wrong to say it's a Jewish idea to follow in the Way of (Jesus the) Christ. Can I trust that you understand what I'm trying to get at?]
I think the quality of these tales (and commentaries) is variable -- and the book probably is better experienced reading the tales (as Rollins suggests) one at a time, letting them sit with you for a while before reading another one. Doing selected ones with a small group (one tale per session) is probably a good use of them.
Some of them are really troubling (though Rollins includes a commentary after each tale, which helps explain what he was trying to get at in each given tale). Though hey, this coming Sunday has a troubling parable in its lectionary, so I suppose Rollins is in keeping with tradition.
Something one reviewer mentioned and which I noticed partway through the book is that they get somewhat redundant -- forgiving people even before they repent, wholly welcoming people with all that you are and all that you have, asking nothing in return from them ... doing that as a way of living in and of itself, though the stories also show how that enables/encourages the forgiven/accepted person to self-transform.
Another theme -- which struck me as so very Jewish (in part because some of the books I've read recently have been on post-Holocaust theology) -- is the idea of living in the Way of Christ, regardless if even the Voice of God commands you to do otherwise (and also about holding God to God's standards).
[Upon rereading: Er, wow, that sounds wrong to say it's a Jewish idea to follow in the Way of (Jesus the) Christ. Can I trust that you understand what I'm trying to get at?]
I think the quality of these tales (and commentaries) is variable -- and the book probably is better experienced reading the tales (as Rollins suggests) one at a time, letting them sit with you for a while before reading another one. Doing selected ones with a small group (one tale per session) is probably a good use of them.
November 13, 2016
Wow.
My life is not the same after reading this book.
Peter Rollins does a phenomenal job in deconstruction a person's current beliefs and showing how shallow and wrong they are. In his parables he builds up a world the reader understands, a world the reader can relate to and agree with, even a world that the reader currently lives in. He then turns the world upside down and makes the reader question his own world. He shows how fallible we are and how much our Western, first-world thinking has affected our theology.
These tales have been parables to me. They are provoking me to reexamine my life and change it. And I can't help but allow them to transform me.
As a student who want to be a pastor, these parables have challenged me to teach in parables and stories. They are powerful teaching tools that will leave hearers untouched and deep in thought.
This is a great, challenging read for anyone wishing to be challenged and transformed. This book is not for the simple nor the readers who want a nice bed time story or a quick read.
This book will change your worldview.
My life is not the same after reading this book.
Peter Rollins does a phenomenal job in deconstruction a person's current beliefs and showing how shallow and wrong they are. In his parables he builds up a world the reader understands, a world the reader can relate to and agree with, even a world that the reader currently lives in. He then turns the world upside down and makes the reader question his own world. He shows how fallible we are and how much our Western, first-world thinking has affected our theology.
These tales have been parables to me. They are provoking me to reexamine my life and change it. And I can't help but allow them to transform me.
As a student who want to be a pastor, these parables have challenged me to teach in parables and stories. They are powerful teaching tools that will leave hearers untouched and deep in thought.
This is a great, challenging read for anyone wishing to be challenged and transformed. This book is not for the simple nor the readers who want a nice bed time story or a quick read.
This book will change your worldview.
November 5, 2015
I heard one of these parables used at Easter on Iona this year and although the name was mentioned I didn't quite catch it, so I was delighted when I came across the parable in this book without expecting it. The format is a short little story and then a short commentary and I found it best reading these a little at a time. Rollins explores familiar stories from different angles. Some of these could well be used as standalone parables but for others I was glad of the commentary to try and understand what the point of the story was. Definitely some gems in there.
November 2, 2010
Incredible! I cannot figure out how to give 6 stars on this thing. And I cannot figure out why the overall rating from others is only 3.92! Peter advises to take time to meditate on each parable instead of breezing through, I tried, but it was so hard to put down.
February 25, 2014
Rollins tales, though highly approachable, are also vastly paradoxical. In this way Rollins causes his readers to think upon the paradoxes of their faith, to surrender to their doubts, and to admit their heresy... And in doing this, Rollins helps us on the road to true orthodoxy.
August 6, 2018
Like the parables of old, these stories challenge our preconceived notions of love & spirituality, and calls for the reader to better connect with one another and with the Divine. It demands not the critiques of a reader, rather the actions of Love at work through our own lives.
October 5, 2010
A couple good parables, but mostly emergent babble.
December 4, 2018
A collection of 'parables' in which Pete Rollins puts on an orthodox jacket to examine what might happen if the teachings, implications or underlying philosophy of Jesus were taken seriously. It's unsettling but beautiful. It's Kierkegaardian work and, needless to say, Christianity comes out as more challenging and counter-cultural in this framework, as the orthodox comes across as strange (unorthodox) in its impact.
I consumed the audiobook version and it was nice to hear the man himself reading the stories. Each story (about 30 of them) is followed by a commentary in which Rollins discusses theology, philosophy etc (as he is want to do).
It's not all orthodoxy of course - the word heretic is in the title for a reason (and not just to create a pleasing paradox). Perhaps we could say, rather, that this is 'authordoxy' because, while it was refreshing to hear Rollins exploring orthodox themes (such as the resurrection and the following of Jesus), it was all very Pete Rollins. And therefore subversive.
Parables create a 'field' or environment in which the individual's assumptions are challenged, discoveries are made and truth arrived at. (The orthodox Christian position is that we can put a capital T on 'truth' when Jesus Christ is the parable teller.) Parables are a non-prescriptive mode of discourse and, although they often have teaching as part of their intent, they are non-didactic in form. In other words, they are not bullet points and they are not distilled doctrine. They function in a different way. Hence the word 'field'. So it's that effective mode which Rollins employs. Of course, he also employees another mode of discourse in the commentaries that follow each story. These commentaries run the risk of undermining the field dynamic created by the parables. That's just the way it is. Commentary tends towards didactism. But I think Rollins does a pretty good job of keeping that reasonably open. And, at the end of the day, it's a fact that the human mind craves commentary.
Needful stuff (even if just to provoke a thoughtful response, to be a thought experiment) and, as always, Rollins is a keen and sharp-eyed observer. I'll be listening again at some point.
The book ends with a statement that is postmodern in intent, but which wasn't said for the first time in the postmodern era, about the ultimate unknowability of God and our humility in the face of that - a final drop of controversy to end - a statement which in itself entwines both orthodoxy with a touch of the heretical: "...we must question the difference between the heresy of orthodoxy, in which we dogmatically claim to have the truth, and orthodox heresy, in which we humbly admit that we are in the dark, but still endeavour to live in the way of Christ as best we can."
I consumed the audiobook version and it was nice to hear the man himself reading the stories. Each story (about 30 of them) is followed by a commentary in which Rollins discusses theology, philosophy etc (as he is want to do).
It's not all orthodoxy of course - the word heretic is in the title for a reason (and not just to create a pleasing paradox). Perhaps we could say, rather, that this is 'authordoxy' because, while it was refreshing to hear Rollins exploring orthodox themes (such as the resurrection and the following of Jesus), it was all very Pete Rollins. And therefore subversive.
Parables create a 'field' or environment in which the individual's assumptions are challenged, discoveries are made and truth arrived at. (The orthodox Christian position is that we can put a capital T on 'truth' when Jesus Christ is the parable teller.) Parables are a non-prescriptive mode of discourse and, although they often have teaching as part of their intent, they are non-didactic in form. In other words, they are not bullet points and they are not distilled doctrine. They function in a different way. Hence the word 'field'. So it's that effective mode which Rollins employs. Of course, he also employees another mode of discourse in the commentaries that follow each story. These commentaries run the risk of undermining the field dynamic created by the parables. That's just the way it is. Commentary tends towards didactism. But I think Rollins does a pretty good job of keeping that reasonably open. And, at the end of the day, it's a fact that the human mind craves commentary.
Needful stuff (even if just to provoke a thoughtful response, to be a thought experiment) and, as always, Rollins is a keen and sharp-eyed observer. I'll be listening again at some point.
The book ends with a statement that is postmodern in intent, but which wasn't said for the first time in the postmodern era, about the ultimate unknowability of God and our humility in the face of that - a final drop of controversy to end - a statement which in itself entwines both orthodoxy with a touch of the heretical: "...we must question the difference between the heresy of orthodoxy, in which we dogmatically claim to have the truth, and orthodox heresy, in which we humbly admit that we are in the dark, but still endeavour to live in the way of Christ as best we can."
April 13, 2021
I’ve been following Peter Rollins’ work for about 10 years and he continues to be someone I look forward to hearing from, whether it’s via written word, podcast, or (as in this case) audiobook. One reason I really respect him is that he doesn’t handle faith and scripture with kid gloves—he seems to truly “wrestle” with it as we often see revered examples of but rarely do ourselves. These stories are a distillation of how he consistently challenges my assumptions and the ruts I get into when approaching faith, and opens me up to a broader and more multi-faceted way of thinking about familiar parables. The other reason is that he doesn't take himself too seriously, and is the first to make fun of himself and laugh at his own absurdity and the absurdity of life—unlike so many in the same arena.
“We must question the difference between the heresy of orthodoxy, in which we dogmatically claim to have the truth, and orthodox heresy, in which we humbly admit that we’re in the dark but still endeavor to live in the way of Christ as best we can.”
If you’re curious but short on time and want to dip just a toe into this book, I’d recommend starting with “The Orthodox Heretic” (Ch. 17), “Betrayal” (Ch. 21), and “The Believer” (Ch. 22).
“We must question the difference between the heresy of orthodoxy, in which we dogmatically claim to have the truth, and orthodox heresy, in which we humbly admit that we’re in the dark but still endeavor to live in the way of Christ as best we can.”
If you’re curious but short on time and want to dip just a toe into this book, I’d recommend starting with “The Orthodox Heretic” (Ch. 17), “Betrayal” (Ch. 21), and “The Believer” (Ch. 22).
May 22, 2022
Peter’s use of parables as the primary building block to communicate an idea works really well throughout the book. I especially liked the story surrounding a priest who welcomes in a demon who then defaces and destroys anything in his sight, the sanctuary, the icons, even the priest's home - all barraged by the demon. The demon eventually asks if the priest would welcome him into his heart and the priest, without hesitation beacons the demon in, though the demon does not follow through and simply leaves. The priest was later asked of his reckless conduct only to reply that he will always have space enough to accommodate for his Christ.
The story seems to encapsulate Peter’s approach throughout the book to Christianity as a mysterious and unexpected journey on which God pulls us toward our intended christ-like end. He does a good job breaking down our golden calves of bibliolatry, orthodoxy and egotistical ideas about God by simply telling stories. I feel as though they are stories that we need to hear as they change the way we think about all of this. They are stories that give us a little more courage to peer into the divine abyss of Gods working in and through us.
The story seems to encapsulate Peter’s approach throughout the book to Christianity as a mysterious and unexpected journey on which God pulls us toward our intended christ-like end. He does a good job breaking down our golden calves of bibliolatry, orthodoxy and egotistical ideas about God by simply telling stories. I feel as though they are stories that we need to hear as they change the way we think about all of this. They are stories that give us a little more courage to peer into the divine abyss of Gods working in and through us.
November 18, 2017
I have only a few issues with this book: First, a couple of the parables just absolutely fall flat, which is bound to happen but indeed happens much less frequently than one might expect. Number two, some of the commentaries are unhelpful, irrelevant, or confusing. There are parables here that are real zingers with commentaries that add nothing (I read the book two or three parables with commentaries at a sitting, as the author suggests). My final issue is that I had some expectations of the book, going in, that didn't get met, which is probably more my fault than the book's. But I had hoped for the parables to be more like the actual parables of Jesus in certain ways, by which I mean things like gritty immediacy and object lessons or examples from everyday life used as metaphors for the Kingdom. There are too few of these; most of the parables are overtly about religion, and many of them are set in a vague "Once upon a time" era. However, in terms of punch, in terms of shocking me into reevaluating my expectations, the great majority of these stories delivered.
July 5, 2019
A series of short stories in the form of modern parables. They are designed to provoke surprise and other emotions to shake readers out of their preconceived ideas.
Some are similar to Biblical parables with different twists, some focus more on beliefs or practises that pervade the modern church. All of them need to be read slowly and thoughtfully. Each one comes with commentary, not a detailed hand-holding type but a meta-commentary, for instance explaining where the idea for each story came from, and what its relevance is.
Well worth reading - some will be shocked and disturbed by some of these stories, others will find a great deal to ponder. Definitely recommended. Four and a half stars, really.
Full review here: https://suesbookreviews.blogspot.com/...
Some are similar to Biblical parables with different twists, some focus more on beliefs or practises that pervade the modern church. All of them need to be read slowly and thoughtfully. Each one comes with commentary, not a detailed hand-holding type but a meta-commentary, for instance explaining where the idea for each story came from, and what its relevance is.
Well worth reading - some will be shocked and disturbed by some of these stories, others will find a great deal to ponder. Definitely recommended. Four and a half stars, really.
Full review here: https://suesbookreviews.blogspot.com/...
December 6, 2018
A book full of short “parables”, stories that create scenarios that really get us to think about what it means to follow the ways of Christ. It gets at the way we tend to see ourselves as the hero or the “good guys” in the stories of the Bible and challenges us to put ourselves in the shoes of the “bad guys”, those in a position of comfort, wealth, and even power, the very kinds of people who rejected Jesus while he was on earth.
If you are looking for something to challenge you, make you a little uncomfortable and rethink some things, I highly recommend it.
If you are looking for something to challenge you, make you a little uncomfortable and rethink some things, I highly recommend it.
May 12, 2018
Here Rollins has 33 tales or parables that stretch you. I thought they were great, and I plan to buy the book to use the stories for further discussion and teaching (borrowed it from the library). No doubt he usually has an agenda with each little story. Some are home runs; others leave you wanting more. Sometimes the commentary is better than the story. Other times it feels like there's more to the story than Rollins even intends or realizes. Overall a really good book that I plan on returning to. Recommended. Pretty quick read.
January 7, 2024
pg. 84 - Desire is not satisfied by the beloved's arrival, but rather born by their presence. Coming to know a little hits at an abyss of unknowing.
pg. 93 - Prepare to wrestle, disagree, accuse - "So, because you are lukewarm - neither hot nor cold-I am about to spit you out of my mouth" (Revelation 3:15-16)
pg. 107 - Ask yourself, "What God do you not believe in?"
pg. 154 - "If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing." (1 Corinthians 13:1-3)
pg. 93 - Prepare to wrestle, disagree, accuse - "So, because you are lukewarm - neither hot nor cold-I am about to spit you out of my mouth" (Revelation 3:15-16)
pg. 107 - Ask yourself, "What God do you not believe in?"
pg. 154 - "If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing." (1 Corinthians 13:1-3)
This entire review has been hidden because of spoilers.
November 12, 2019
This collection of tales is a paradigm shifter ONLY IF the reader truly allows oneself to be challenged. Rollins has mastered the art form of parables. Parables are not simple children stories, but invitations to “metanoia” or a “change of mind”. It’s a mind-altering experience. It invites you to continually wrestle & interpret from a variety of angles. Peter Rollins is one of the most psychologically-thrilling story tellers. Another big recommendation from the joebear.
July 2, 2024
Bijbelse verhalen met commentaar. De opzet is vergelijkbaar met een moppentrommel met uitleg na elke mop. Twee afsluitende columns, van Frits de Lange en Jean-Jacques Suurmond, moeten de lading dekken. Het allerergst is het voorwoord, waar de auteur zijn radiale theologie neerzet als ‘... een soort diepe spelonken, die schatten bevatten voor de volhouder. Goede boeken kunnen niet snel worden ‘gescand’ en je kunt ze nooit door één keer lezen begrijpen.’ (p. 13)
Show, don’t tell.
Show, don’t tell.
July 22, 2017
This is a great read. It is very accessible, because Rollins is literally writing parables. For those who are Biblically literate, there will be frequent frisson as Rollins makes the familiar unfamiliar. For everyone, there are thought-provoking reflections that remind us that, if we are honest, we all have much to learn and much need of grace to learn it.
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