Quotes by N.T. Wright

Jesuss resurrection is the beginning of Gods new project not to snatch people away from earth to heaven but to colonize earth with the life of heaven. That, after all, is what the Lords Prayer is about.

Our task as image-bearing, God-loving, Christ-shaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to a world that has discovered its fallenness, to announce healing to a world that has discovered its brokenness, to proclaim love and trust to a world that knows only exploitation, fear and suspicion...The gospel of Jesus points us and indeed urges us to be at the leading edge of the whole culture, articulating in story and music and art and philosophy and education and poetry and politics and theology and even--heaven help us--Biblical studies, a worldview that will mount the historically-rooted Christian challenge to both modernity and postmodernity, leading the way...with joy and humor and gentleness and good judgment and true wisdom. I believe if we face the question, if not now, then when? if we are grasped by this vision we may also hear the question, if not us, then who? And if the gospel of Jesus is not the key to this task, then what is?

...It Isnt actually much of an encouragement to me to read the stories about Jesus. I might as well take encouragement from watching a great athlete run a four-minute mile. Sure, its a fine sight, but at my age and with my weight I would be lucky to do a mile in 10 minutes, let alone four. I can watch a ballet dancer on stage with great delight, not because I can copy him, but precisely because I know I cant.

I have argued that the God of the Bible, and especially of the Gospels, can be understood only as God-in-public, and that methods of criticism designed to keep this rumor quiet need to be challenged by appropriate historical, theological, and political critique and replaced by methods that do justice to the reality of the texts and hence do justice - in the much fuller sense - in the public world that the Gospels demand to address.

In particular, we must take account of the well-known and striking saying of Jesus to the dying brigand beside him, recorded by Luke (23.43). Today, he said, you will be with me in paradise. Paradise is not the final destination; it is a beautiful resting place on the way there. But notice. If there is anyone in the New Testament to whom we might have expected the classic doctrine of purgatory to apply, it would be this brigand. He had no time for amendment of life; no doubt he had all kinds of sinful thoughts and desires in what was left of his body. All the standard arguments in favour of purgatory apply to him. And yet Jesus assures him of his place in paradise, not in a few days or weeks, not if his friends say a lot of prayers and masses for him, but today.

You see, the bodily resurrection of Jesus isnt a take-it-or-leave-it thing, as though some Christians are welcome to believe it and others are welcome not to believe it. Take it away, and the whole picture is totally different. Take it away, and Karl Marx was probably right to accuse Christianity of ignoring the problems of the material world. Take it away, and Sigmund Freud was probably right to say that Christianity is a wish-fulfillment religion. Take it away, and Friedrich Nietzsche was probably right to say that Christianity was a religion for wimps. Put it back, and you have a faith that can take on the postmodern world that looks to Marx, Freud and Nietzsche as its prophets, and you can beat them at their own game with the Easter news that the foolishness of God is wiser than men, and the weakness of God is stronger than men.

Christmas is God lighting a candle; and you dont light a candle in a room thats already full of sunlight. You light a candle in a room thats so murky that the candle, when lit, reveals just how bad things really are.

Put it this way: if your idea of God, if your idea of the salvation offered in Christ, is vague or remote, your idea of worship will be fuzzy and ill-formed. The closer you get to the truth, the clearer becomes the beauty, and the more you will find worship welling up within you. Thats why theology and worship belong together. The one isnt just a headtrip; the other isnt just emotion.

True freedom is the gift of the Spirit, the result of grace: but, precisely because it is freedom FOR as well as freedom FROM, it isnt simply a matter of being forced now to be good, against our wills and without our cooperation, but a matter of being released from slavery precisely into responsibility, into being able at last to choose, to exercise moral muscle, knowing both that one is doing it oneself and that the Spirit is at work within, that God himself is doing that which I too am doing.

On the seventh day God rested in the darkness of the tomb;Having finished on the sixth day all his work of joy and doom.Now the Word had fallen silent, and the water had run dry,The bread had all been scattered, and the light had left the sky.The flock had lost its shepherd, and the seed was sadly sown,The courtiers had betrayed their king, and nailed him to his throne.O Sabbath rest by Calvary, O calm of tomb below,Where the grave-clothes and the spices cradle him we do not know!Rest you well, beloved Jesus, Caesar’s Lord and Israel’s King,In the brooding of the Spirit, in the darkness of the spring.

Note, though, something else of great significance about the whole Christian theology of resurrection, ascension, second coming, and hope. This theology was born out of confrontation with the political authorities, out of the conviction that Jesus was already the true Lord of the world who would one day be manifested as such. The rapture theology avoids this confrontation because it suggests that Christians will miraculously be removed from this wicked world. Perhaps that is why such theology is often Gnostic in its tendency towards a private dualistic spirituality and towards a political laissez-faire quietism. And perhaps that is partly why such theology with its dreams of Armageddon, has quietly supported the political status quo in a way that Paul would never have done.

At the same time, we may not as a culture be fond of old-fashioned supernaturalism, but we certainly like spirituality in whatever form we can get it. I suspect that if anyone other than Jesus (Krishna, say, or Buddha) were suddenly put forward as being due for a second coming, millions in our postsecular society would embrace such a thing uncritically, leaving Enlightenment rationalism huffing and puffing in the rear. We are a puzzled and confused generation, embracing any and every kind of nonrationalism that may offer us a spiritual shot in the arm while lapsing back into rationalism (in particular, the old modernist critiques) whenever we want to keep traditional or orthodox Christianity at bay.

The radical hermeneutic of suspicion that characterizes all of post-modernity is essentially nihilistic, denying the very possibility of creative or healing love. In the cross and resurrection of Jesus we find the answer: the God who made the world is revealed in terms of a self-giving love that no hermeneutic of suspicion can ever touch, in a Self that found itself by giving itself away, in a Story that was never manipulative but always healing and recreating, and in a Reality that can truly be known, indeed to know which is to discover a new dimension of knowledge, the dimension of loving and being loved.

The word did not offer itself in a take-it-or-leave-it fashion, any more than Caesars heralds would have said, If youd like a new kind of imperial experience, you might like to try giving allegiance to the new emperor.

Someone who is determinedly trying to show God how good he or she is is likely to become an insufferable prig.

Evil then consists not in being created but in the rebellious idolatry by which humans worship and honour elements of the natural world rather than the God who made them. The result is that the cosmos is out of joint. Instead of humans being Gods wise vice-regents over creation, they ignore the creator and try to worship something less demanding, something that will give them a short-term fix of power or pleasure.

Within biblical theology it remains the case that the one living God created a world that is other than himself, not contained within himself. Creation was from the beginning an act of love, of affirming goodness of the other. God saw all that he had made, and it was very good; but it was not itself divine. At its height, which according to Genesis 1 is the creation of humans, it was designed to REFLECT God, both to reflect God back to God in worship and to reflect God into the rest of creation in stewardship. But this image-bearing capacity of humankind is not in itself the same thing as divinity. Collapsing this distinction means taking a large step toward a pantheism within which there is no way of understanding, let alone addressing, the problem of evil.

The only sure rule is to remember that the Bible is indeed Gods gift to the church, to equip that church for its work in the world, and that serious study of it can and should become one of the places where, and the means by which, heaven and earth interlock and Gods future purposes arrive in the present.

Layer upon layer it comes, dense and rich within the texts, echo upon echo, allusion and resonance tumbling over one another, so that for those with ears to hear it becomes un-missable, a crescendo of questions to which in the end there can be only one answer. Why are you speaking like this? Are you the one who is to come? Can anything good come out of Nazareth? What sign can you show us? Why does he eat with tax-collectors and sinners? Where did this man get all this wisdom? How can this man give us his flesh to eat? Who are you? Why do you not follow the traditions? Do the authorities think he’s the Messiah? Can the Messiah come from Galilee? Why are you behaving unlawfully? Who then is this? Aren’t we right to say that you’re a Samaritan and have a demon? What do you say about him? By what right are you doing these things? Who is this Son of Man? Should we pay tribute to Caesar? And climactically: Are you the king of the Jews? What is truth? Where are you from? Are you the Messiah, the son of the Blessed One? Then finally, too late for answers, but not too late for irony: Aren’t you the Messiah? Save yourself and us! If you’re the Messiah, why don’t you come down from that cross?…And Jesus had his own questions. Who do you say I am? Do you believe in the Son of Man? Can you drink the cup I’m going to drink? How do the scribes say that the Messiah is David’s son? Couldn’t you keep watch with me for a single hour? And finally and horribly: My God, my God, why did you abandon me? …The reason there were so many questions, in both directions, was that–as historians have concluded for many years now–Jesus fitted no ready-made categories

Author says writing about Jesus is difficult because it is like writing about a friend who is still liable to surprise us.