Peter Rollins Quotes

I believe creeds aren't worth the paper they are written on...But I still believe in God.
I believe that if you look at my life, you'll only sometimes see what I believe.
I believe that if we have two coats, we should give one away (though I don't do it).
Today I don't believe in anything; tomorrow who knows.
I sometimes believe in God- one who existed before time, beyond gender or fathom.
Maker of heaven and earth and ginger (all good things), whales, two-hundred-foot cliffs, cloud banks, shipwrecks,
And in Jesus Christ, God's only Son our Lord,
Who was conceived by the Holy Ghost- how?
Born of a fourteen-year-old, Mary, scared out of her wits.
Was crucified, dead, and buried, and I used to believe in the penal substitution theory of atonement, but now I just see a violent death and struggle to see how violence can ever be redemptive...
He descended into hell, or was hell all around him all the time?
The third day he rose again from the dead.
He ascended into safety of abstraction, away from having to feel this, from dealing with this,
And sits, maybe sprawls, on the right hand of God the Father Almighty.
I believe in me; I believe in the Spirit, Sophia, wisdom...
The holy catholic (i.e., everybody) Church;
The Communion of saints; does this mean me?
LOVE
The Forgiveness of sins (but I still feel shame); (don't you?)
The Resurrection of the body.
I believe

That which we cannot speak of is the one thing about whom and to whom we must never stop speaking.

Orthodoxy as right belief will cost us little; indeed, it will allow us to sit back with our Pharisaic doctrines, guarding the 'truth' with the purity of our interpretations. But orthodoxy, as believing in the right way, as bringing love to the world around us and within us … that will cost us everything. For to live by that sword, as we all know, is to die by it.

I deny the resurrection every time I turn my back on the poor or become a cog in a system of injustice

The parable is given to us, but at the same time its full wealth of meaning will never be fully mined. It is not reducible to some clear, singular, scientific formula but rather gives rise to a multitude of commentaries. In opposition to this, many Christian communities view the stories and parables of the Bible as raw material to be translated into a single, understandable meaning rather than experienced as infinitely rich treasures that can speak to us in a plurality of ways.

Our religious beliefs have not provided us what they seemed to promise.

In other words, the claim I believe in God is nothing but a lie if it is not manifest in our lives, because one only believes in God insofar as one loves.

What if the church should be less concerned with creating saints than creating a world where we do not need saints? A world where people like Mother Teresa and MLK would have nothing to do.

Our real beliefs are generally not to be found at the level of ego.

The incoming of God as expressed in the incarnation represents a beautiful expression of this simultaneous revealing and withdrawal, for in the Incarnation the mystery of God is not dissipated but rather deepened. The mystery is not unmasked, but rather dwells with us, in our midst. The mystery is thus not overcome in the Incarnation but rather encountered there.

A true Christian militant attacks systems of oppression and fights for a better world even though that new world might negatively affect their own position of power.

Christianity can be described as a theological materialism: It is that which transforms our material existence. If our faith does not throw us into the arms of the world, if it does not lead to our experience of responsibility, love, celebration, and our commitment to transformation, then, whatever we call it, we have nothing but an empty shell.

In contrast we let go of existence, meaning, and the sublime as categories to describe the object "God." Instead these become ways in which we engage with the world. Yet, as we affirm the world in love, we indirectly sense that in letting go of God we have, in fact, found ourselves at the very threshold of God.

Without equivocation or hesitation I fully and completely admit that I deny the resurrection of Christ. This is something that anyone who knows me could tell you, and I am not afraid to say it publicly, no matter what some people may think ...
I deny the resurrection of Christ every time I do not serve at the feet of the oppressed, each day that I turn my back on the poor; I deny the resurrection of Christ when I close my ears to the cries of the downtrodden and lend my support to an unjust and corrupt system.
However there are moments when I affirm that resurrection, few and far between as they are. I affirm it when I stand up for those who are forced to live on their knees, when I speak for those who have had their tongues torn out, when I cry for those who have no more tears left to shed.

The evidence of "forgiveness of sin" is not found in a profession of belief, but in a life freed from self-destructive pursuits, scapegoating, and violence.

Your job is to take notes, my job is to make that impossible.

In contrast, the a/theistic approach can be seen as a form of disbelieving what one believes, or rather, believing in God while remaining dubious concerning what one believes about God (a distinction that fundamentalism is unable to maintain).

What we see taking place in the church today is the reduction of God to an idol.

What if Jesus was not offering his followers an ethical system to follow, but rather was inviting them to enter into a life of love that transcends ethics, a life of liberty that dwells beyond religious laws? The difference between following an ethical system and being consumed by love can be seen in the way that ethical systems seek to provide a way to work out what needs to be done so that it can be carried out. In contrast, love is never constrained, it never sits back, it always seeks to do more than what is demanded of it.

Here God is not approached as an object that we must love, but as a mystery present in the very act of love itself.

Love is the crazy, mad, and perhaps ridiculous gesture of saying yes to life, of seeing it as worthy of our embrace and even worthy of our total sacrifice.

Faith, then, is not a set of beliefs about the world. It is rather found in the loving embrace of the world. Because the actual existing church has reduced the Crucifixion and Resurrection to religious affirmations held by a certain tribe, rather than expressions of a type of life, the event they testify to has been almost completely eclipsed.

The problem with so much religious communication is that it aims at changing our minds. The result is that we can hear the message of the preacher without necessarily heeding the message; we can listen to the "truth" and agree with it, yet not change in response to it.