This is Classic NT Wright !

If you have any doubt that some major theological themes need reworking in our time, read NT Wright’s Justification. It’s an incredibly enjoyable read, and well done. Here’s a classic bit of his writing:

“The theological equivalent of supposing that the sun goes round the earth is the belief that the whole of Christian truth is all about me and my salvation…. That the central question is, ‘What must I do to be saved?’

Now do not misunderstand me. Hold the angry or fearful reaction. Salvation is hugely important. Of course it is!  Knowing God for oneself, as opposed to merely knowing or thinking about him, is at the heart of Christian living. Discovering that God is gracious, rather than a distant bureaucrat or a dangerous tyrant, is the good news that constantly surprises and refreshes u. But we are not the center of the universe. God is not circling around us. We are circling around him. It may look, from our point of view, as though ‘me and my salvation’ are the be-all and end-all of Christianity. Sadly many people – many devout Christians! – have preached that way and lived that way…. It goes back to the high Middle Ages in the Western church… But a full reading of Scripture itself tells a different story.

God made humans for a purpose: not simply for themselves, not simply so that they could be in relationship with him, but so that through them, as his image-bearers, he could bring his wise, glad, fruitful order to the world.  And the closing scenes of Scripture, in the book of Revelation, are not about human beings going off to heaven to be in a close and intimate relationship with God, but about heaven coming to earth. The intimate relationship with God which is indeed promised and celebrated in that great scene of the New Jerusalem issues at once in an outflowing, a further healing activity, the river of the water of life flowing out from the city and the tree of life springing up, with leaves that are for the healing of the nations.

….we are in orbit around God and his purposes, not the other way around. If the Reformation tradition had treated the Gospels as equally important to the Epistles, this mistake might never have happened.”

– Justification: God’s Plan & Paul’s Vision (2009; InterVarsity Press) p. 23-24

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Reading Paul differently than the Protestant Reformers

The Protestant Reformers of the 15th and 16th centuries have handed down to us a way of reading Paul which basically boils down to “Romans and Galatians give us the framework for what Paul really wanted to say; the other letters fill in the details here and there.” Said that way, it’s quite an assumption, isn’t it?

The Reformers were hunting for answers to questions which perplexed them in their day. And they found answers. They calibrated those answers according to the thought systems and categories of their own day and age. The question is, were the answers they found actually what Paul was talking about himself, in his own day? Once you assume that what is on your mind is what was on the biblical writer’s mind, you start reading everything through the  lens of those assumptions; you start hearing and seeing things in the text the writer was not actually saying.

The world’s leading New Testament scholar N.T. Wright proposes a thought experiment. What if we DIDN’T assume that Romans and Galatians are what REALLY count, and that the other letters are second-place  fillers?  “Suppose we come to Ephesians first… Colossians close behind, and decide we will read Romans, Galatians and the rest in light of them (Ephesians and Colossians), instead of the other way round.  What we will find, straight off, is nothing short of a (very Jewish) cosmic soteriology. God’s plan is ‘to sum up all things in Christ, things in heaven and things on earth’ ….and as the means to that plan God’s rescue both of Jews and Gentiles …now coming together in a single family… the sign to the principalities and powers of the ‘many-splendored wisdom of God’. [1]

If this unity of all mankind, Wright goes on, Jew-and-Gentile as the sign of God’s coming reign over the whole world, had captured the Reformers’ hearts and minds, and they only THEN went and started fitting in Romans and Galatians, what would we have gotten? “…the entire history of the Western church, and with it the world, might have been different. No split between Romans 3:28 and 3:29. No marginalization (in Reformation theology) of Romans 9-11….” Wright goes on to list much more.

In short, we’d end up with a different theology and a different picture of the Gospel. (And, I might add, the Reformers’ teachings would not have been used in anti-Semitic persecution of Jewish people!)

So, should we just assume Romans and Galatians are the real deal and the other letters take second place? Or should we be trying to hear Paul all over again? And if we do, will we find that the Reformers were answering questions in their day, but not necessarily accurately describing what Paul was talking about?  These are the kinds of questions that lead many of us to contend that we continually need new theology, up to date with everything we can learn about the Scriptures, and what the writers were talking about in their own time and situation.

 

 


[1] N.T. Wright Justification: God’s Plan and Paul’s Vision. IVP 2009.

Why new theology?

Almost 500 years ago some guys in Europe thought the world needed a better Christian theology than the one in use. What these guys ended up with (the theology of the Protestant Reformation) has completely shaped what we evangelicals assume the Gospel is today. We take what they said for granted, we take it for gospel.

Today the same thing is happening. Christians are looking around themselves and saying “I think we need a better theology than the one that is in use.” And I think, for a whole host of reasons, they are right. And that’s one of the reasons I am very interested in new turns in Christian theology. Open Theism? Emergent theology? Process Theology? Liberation theology? Social Justice? Green theology, narrative theology, Black theology? Inter-religious dialogue? Yes, let’s talk! For those who think it’s a waste of time, allow me to remind you of that little conversation four to five centuries ago – the Protestant Reformation.

Some Christians fear any new discussion of theology. They fear that the conversation itself, or questions arising from it, will end up with people in hell. The problem with this is that it really means they are counting on correct answers on a theology test to save them, rather than Jesus. And that’s very bad theology.