In this mind-bending exploration of traditional Christianity, firebrand Peter Rollins turns the tables on conventional wisdom, offering a fresh perspective focused on a life filled with love.
Peter Rollins knows one magic trick—now, make sure you watch closely. It has three parts: the Pledge, the Turn, and the Prestige. In Divine Magician, each part comes into play as he explores a radical view of interacting with the world in love.
Rollins argues that the Christian event, reenacted in the Eucharist, is indeed a type of magic trick, one that is echoed in the great vanishing acts performed by magicians throughout the ages. In this trick, a divine object is presented to us (the Pledge), disappears (the Turn), and then returns (the Prestige). But just as the returned object in a classic vanishing act is not really the same object—but another that looks the same—so this book argues that the return of God is not simply the return of what was initially presented, but rather a radical way of interacting with the world. In an effort to unearth the power of Christianity, Rollins uses this framework to explain the mystery of faith that has been lost on the church. In the same vein as Rob Bell’s bestseller Love Wins, this book pushes the boundaries of theology, presenting a stirring vision at the forefront of re-imagined modern Christianity.
But reading Rollin’s latest work was painstakingly hard to get my head around at times. Maybe it’s why it took me more than a week after my Sabbatical ended (during Holy Week at beginning of April) to finish reading and two more weeks to write this post.
This is not to say that the book is poorly written or horrible theology. I just struggled (and still struggle) with the practical implications of his message for myself as a Jesus follower and for the Church Universal which is called to be the body of Christ in the world.
I suppose it bugs me because Rollins completely flips the whole centuries-accepted notion of discipleship, servant hood, and being a part of a faith community upside down. More accurately, he doesn’t simply turn over the empty magician’s hat. He blows the sucker to smithereens!
And that’s what’s so unnerving and uncomfortable about the book: like a swirling, mesmerizing magic show, there’s no satisfying conclusion or answer at the end. You are left stunned and bewildered; unsure of what happened and the seemingly impossible was achieved with the wave of a hand.
If I’m understanding Rollins correctly, he essentially implies that we as Christians and members of the Church are not living–as we have tricked ourselves into believing–the Jesus way that is meant to be separate from the ideologies of institutions.
Instead, says Rollins, we are living smack dab in the midst of ideology that keeps us from actually following Christ. In other words, the Church’s mere presence and close ties with society and culture is not what Jesus intended when he sent out the apostles to serve the poor, oppressed and broken.
Jesus actually called/calls us to model a different way of living based on his teachings and actions (which, of course, ultimately led him to a cruel death on the cross). But from the early days of Constantine to now, we’ve turned Christianity into a commercialized endeavor and the Church into a vast enterprise or, dare I say, Empire that is concerned more about attracting members and having a building that offers comfort and luxury for joining than living a nomadic life of poverty that is constantly moving down the road helping others.
(This, again, is my summation of what Rollins demonstrates more intelligently and somewhat esoterically in the book. And I will be the first to admit that I don’t fully grasp every statement he makes concerning pyrotheology).
Now granted, there is a lot of good things happening in churches (Protestant and Catholic)–lots of authentic recognition and worship of the triune God in our lives; lots of humble acts of love and service toward the marginalized; lots of compassion and hospitality shown to people regardless of gender, sexual orientation, economic status, race and culture, etc.
However, it is also fair to say that we’ve created an institution or system of doing ministry that can hold us back from taking great leaps of faith from our comfort zones to follow Christ in the wilderness, never to return to them.
We’ve created a way that keeps us more grounded than ground breaking.
We’ve become settled in one spot when we should be unsettled as we move from one spot to the next, never completely satisfied that the work of God’s love is done.
We’ve become more about preserving the institution of the Church (the buildings, the names on the signs and the denominational structures and symbols) than being a fluid community of believers that helps out in one place before disappearing to another, never waiting to be thanked or recognized.
We’ve become prideful about cornering the market on God, absolutely certain that God resides within our particular church or denomination’s walls and no others.
And Rollins reveals that actually what we’ve kept in our holy boxes is an idol of God that serves our own interest. Not the God of the Bible and life experience that dwells in the world.
I agree with Rollins’ overall assessment even if my brain got tied up in knots at times to understand what he was communicating. However when I turn the last page and close the book shut, I’m still confounded by a single gnawing question:
So what do we do now?!!!???!!! (Again, like a true magician or illusionist, Rollins doesn’t offer any answers. He just leaves us to figure out the solution on our own.)
Do all ministers like myself sell our houses and our possessions and began a nomadic existence with our families? Do all Christians leave their churches, hand over their buildings and land to people in need of housing and move down the road from one town to the next preaching the gospel and living in people’s homes?
We know the disciples/apostles did. And there are some folks, ministers and congregants who, along with their families, travel all over the place with their families, staying in the homes of strangers and carrying only the most minimal of essentials on their backs and trusting in God that all needs will be provided for.
But is it reasonable to expect the majority, if not all, Christians to do the same in this day and age? Think about how hard and impractical that would be.
Is there a middle ground in all of this or is looking for something that falls in between the “living in the comfort zone” and the “constant journey on the road” just a cop-out?
If Rollins is to be believed, the Church will die and cease to exist and have any relevance if we don’t return to those ancient practices of Jesus and his first followers.
Returning to those practices held long before we got too focused on ourselves and the idea of Christendom means a lot of sacrifices have to be made to do that, right?
Or am I missing something?
I invite you to share what’s on your minds and hearts, especially if you’ve read Rollins’ book and find yourself wrestling with these questions and concepts.
And in our wrestling, I will pray this beloved Franciscan blessing for all of us:
“May God bless you with a restless discomfort about easy answers, half-truths and superficial relationships, so that you may seek truth boldly and love deep within your heart.
May God bless you with holy anger at injustice, oppression, and exploitation of people, so that you may tirelessly work for justice, freedom, and peace among all people.
May God bless you with the gift of tears to shed with those who suffer from pain, rejection, starvation, or the loss of all that they cherish, so that you may reach out your hand to comfort them and transform their pain into joy.
May God bless you with enough foolishness to believe that you really CAN make a difference in this world, so that you are able, with God’s grace, to do what others claim cannot be done.”
For now, that gives me comfort in the midst of the wrestling and wondering and wandering.