openairboy
Puritan Board Freshman
Paul in Different Perspective by NT Wright
A couple quotable quotes:
" I am the author of the longest ever exposition and defence, certainly in modern times, of the view that Jesus himself made Isaiah 53, the greatest atonement-chapter in the Old Testament, the clearest statement of penal substitution in the whole of the Bible, central to his own self-understanding and vocation, and I have spelled out the meaning of that, in the sustained climax of my second longest book, in great detail. I have done my NT scholarship in a world where battle-lines were drawn up very clearly on this topic: those who want to avoid penal substitution at all costs have done their best to argue that Jesus did not refer to Isaiah 53, and I have refuted that attempt at great length and, I trust, with proper weight. What is more, I have expounded the truth of Jesus´ death "˜in our place´ from the very first sermon I preached, in Passiontide 1972, when I spoke to a small congregation on the faith of the dying brigand who turned to Jesus on the cross and saw him as the innocent one dying the death of the guilty. I have several volumes of sermons in print, and in many of them you will find sermons on the cross expounding this view of the atonement. If you look at my biblical commentaries, whether scholarly or popular, you will find the same thing. It is therefore bizarre to be told, in a recent book criticizing me on this and on several other counts, that my statements remain "˜vague´, just because I do not subscribe to a particular Reformed way of talking about imputed righteousness, about which we shall have more to say later, and just because I, like Paul himself in many passages, highlight the Christus Victor theme rather than penal substitution, even though when you ask how the powers of evil were defeated Paul´s answer is of course that God condemned them. Again, I invoke the Tyndale principle: I am determined to read exactly what is there in scripture, not to miss a thing on the one hand but not to insert things either into texts which do not state them."
"But, equally, the covenant plan of God has what may loosely be called a "˜participationist´ aspect, and this, too, is part of the glorification of God, as I have already shown from Romans 15. Abraham´s true family, the single "˜seed´ which God promised him, is summed up in the Messiah, whose role precisely as Messiah is not least to draw together the identity of the whole of God´s people so that what is true of him is true of them and vice versa. Here we arrive at one of the great truths of the gospel, which is that the accomplishment of Jesus Christ is reckoned to all those who are "˜in him´. This is the truth which has been expressed within the Reformed tradition in terms of "˜imputed righteousness´, often stated in terms of Jesus Christ having fulfilled the moral law and thus having accumulated a "˜righteous´ status which can be shared with all his people. As with some other theological problems, I regard this as saying a substantially right thing in a substantially wrong way, and the trouble when you do that is that things on both sides of the equation, and the passages which are invoked to support them, become distorted."
A couple quotable quotes:
" I am the author of the longest ever exposition and defence, certainly in modern times, of the view that Jesus himself made Isaiah 53, the greatest atonement-chapter in the Old Testament, the clearest statement of penal substitution in the whole of the Bible, central to his own self-understanding and vocation, and I have spelled out the meaning of that, in the sustained climax of my second longest book, in great detail. I have done my NT scholarship in a world where battle-lines were drawn up very clearly on this topic: those who want to avoid penal substitution at all costs have done their best to argue that Jesus did not refer to Isaiah 53, and I have refuted that attempt at great length and, I trust, with proper weight. What is more, I have expounded the truth of Jesus´ death "˜in our place´ from the very first sermon I preached, in Passiontide 1972, when I spoke to a small congregation on the faith of the dying brigand who turned to Jesus on the cross and saw him as the innocent one dying the death of the guilty. I have several volumes of sermons in print, and in many of them you will find sermons on the cross expounding this view of the atonement. If you look at my biblical commentaries, whether scholarly or popular, you will find the same thing. It is therefore bizarre to be told, in a recent book criticizing me on this and on several other counts, that my statements remain "˜vague´, just because I do not subscribe to a particular Reformed way of talking about imputed righteousness, about which we shall have more to say later, and just because I, like Paul himself in many passages, highlight the Christus Victor theme rather than penal substitution, even though when you ask how the powers of evil were defeated Paul´s answer is of course that God condemned them. Again, I invoke the Tyndale principle: I am determined to read exactly what is there in scripture, not to miss a thing on the one hand but not to insert things either into texts which do not state them."
"But, equally, the covenant plan of God has what may loosely be called a "˜participationist´ aspect, and this, too, is part of the glorification of God, as I have already shown from Romans 15. Abraham´s true family, the single "˜seed´ which God promised him, is summed up in the Messiah, whose role precisely as Messiah is not least to draw together the identity of the whole of God´s people so that what is true of him is true of them and vice versa. Here we arrive at one of the great truths of the gospel, which is that the accomplishment of Jesus Christ is reckoned to all those who are "˜in him´. This is the truth which has been expressed within the Reformed tradition in terms of "˜imputed righteousness´, often stated in terms of Jesus Christ having fulfilled the moral law and thus having accumulated a "˜righteous´ status which can be shared with all his people. As with some other theological problems, I regard this as saying a substantially right thing in a substantially wrong way, and the trouble when you do that is that things on both sides of the equation, and the passages which are invoked to support them, become distorted."