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Posts Tagged ‘N.T. Wright’

Vindication of the Son of Man

R.T France rejects a parousia understanding of this passage as the text does not speak of the ‘son of man’ coming to earth but on the basis of its Daniellic background is to be understood, with Mark 8:38, as ‘enthronement, of the the ‘one like the son of man’ coming before the throne of God to be given universal and everlasting dominion. It is the imagery of setting upon a new kingship to replace the failed regimes of previous empires, and it is located not on the earthly scene but in the presence of the God of heaven.’1 Likewise for N.T. Wright , ‘The ‘son of man’ figure ‘comes’ to the Ancient of Days. He comes from earth to heaven, vindicated after suffering. The Danielic story always was one of vindication and exaltation, and was retold as such in the first century.’2

N.T. Wright and R.T France, although as Beasley-Murray shows it does have earlier advocates3, aswell as more contemporary exegetes such as Hatina and Perriman4, follow their understanding of this text on the basis of Daniel 7, with the movement of the ‘son of man’ being from earth to heaven, rather than from heaven to earth.

The Cosmic and Visible ‘Parousia of the Son of Man

For many commentators Wright and France’s understanding is mistaken for the natural reading of Mark 13:26 seems to suggest that the Son of Man comes towards earth. As Morna Hooker states

‘Mark does not tell us in what direction he moves: in Daniel, the one like the son of Man comes to God, and in isolation the saying here could give have the same meaning; on the context Mark gives it, however, it is natural to think that they will see the Son of man coming towards them.’5

Robert Stein, although not unusual in this, argues that the shift of Mark 13 has moved away from the localised destruction of Jerusalem to the parousia of Jesus. This parousia is to be understood as being cosmic and public and on the basis of Matthew’s reading of Mark can arguably be called ‘the close of the age’ (13:39), a time of final judgement (16:27), a time of eternal punishment or eternal life (Matthew 25:31). ‘The traditional interpretation of this verse is more persuasive’ and allows a coherency to be made with ‘parousia’ texts found elsewhere in the the New Testament (1 Cor 16:22, Rev 22:20).6 It is, for Joel Marcus, nothing less, than ‘the glorious advent of the Son of Man.’7, although, interestingly, the witnesses to his descent to earth, the implied subject of ‘they will see’, is ‘the personified celestial powers through whose realm he will make his triumphal descent.’ His coming in the clouds will ‘mark the end of the veiledness that characterises both Jesus and the people of God.’8 For Beasley-Murray, who we may, on the basis of his work on the subject, see as a spokesman for the mainstream view, the parousia is cosmic, final and public,

‘The clouds of his parousia unveil his hitherto hidden glory, which is the glory of God, the Shekinah; he is seen to be the eternal son of God… he also come sin the clouds to effect the divine work of judgement and redemption… so his parousia witnesses the consummation…:the Son of Man calls the dead to judgement, confessing his acceptance of those faithful to him and banishing the faithless (Mt 25:31ff, Mk 8:38, Mt 10:32, his Kingdom triumphs over all and is revealed in power (Mark 9:1)….9

1 R.T France NIGTC see also France Jesus and the Old Testament

2 Wright, Jesus and the Victory of God. 361

3Beasley-Murray traces its interpretative history from Colani. Beasley-Murray, Jesus and the Future, 259; Beasley-Murray, A commentary on Mark thirteen, 90-93.

4HATINA, “The Focus of Mark 13”; Perriman, The Coming of the Son of Man.

5Hooker, Gospel According to St Mark, 319.

6Robert H Stein, Mark (Baker exegetical commentary on the New Testament; Grand Rapids, Mich: Baker Academic, 2008), 610-616.

7J. Marcus, Mark 8-16 (Yale Univ Pr, 2009).

8W. L. Lane, The gospel according to Mark (Wm. B. Eerdmans Publishing, 1974), 476.

9Beasley-Murray, A commentary on Mark thirteen, 89-90.

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‘The Coming of the Son of Man: Mark 13:24-27

Although popular and naive positivist readings from the text can lead us, at times, to similar interpretative conclusions as the most ardent hermeneutically sensitive scholar.1—I do not want to place authentic reading of scripture simply into the realm of the academy—the hermeneutical chasm, in passages, like Mark 13:24-27 is so great that extra caution, and sensitivity is not just ideal, but required, for the twenty first century interpreter reader simply does not read the text in the same way as the initial readership. 2 This hermeneutical chasm becomes evident in the language of cosmic catastrophe in Mark 13:24-27.

For instance when we hear that the ‘sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heaven will be shaken’ we need to ask whether we are right to read this text literally, so that the fall of Jerusalem is followed by a ‘cosmic breakdown’. Or, do we adopt a different understanding of the nature of language and follow N.T. Wright and R.T France, amongst others3, in seeing that the cosmic catastrophe language of Mark 13:24-25 is being used symbolically to describe to describe historical and political events.

N.T. Wright warns us that ‘such language [Mark 13:24-25] cannot be read in a crassly literalistic way without doing it great violence’4 .In chapter ten of New Testament and the People of God, Wright in describing Jewish apocalyptic thought draws attention to two key points. Firstly, he argues that few Second-Temple Jews were ‘looking for the end of the world’–that is the end of the space-time universe. Secondly, he argues that Jewish and Christian apocalyptic literature is ‘a complex-metaphor system which invests space-time reality with its full, that is, its theological, significance.’5. Likewise in Jesus and the Victory of God Wright defines Jewish second temple eschatology, and therefore that of Jesus, as being about,

‘the climax of Israel’s history, involving events for which end-of-the world language is the only set of metaphors adequate to express the significance of what will happen, but resulting in a new and quite different phase within space and time history’6.

Wright follows in the line of his teacher and mentor George Caird. However, we should note that Caird does not totally remove the cosmic breakdown language from the bible. Caird famously, in a highly influential book, The Language and the Imagery of the Bible7, wrote,

  1. the Biblical writers believed literally that the world had a beginning in the past and would have an end time in the future.

  1. They regularly used end-of-the-world language metaphorically to refer to that which they knew well was not the end of the world ‘8

N.T. Wright, it seems, takes part of Caird’s analysis very seriously (2) but downplays or rejects any notion of the dissolution of the cosmos (1). He states confidently ‘that there is virtually no evidence that Jews were expecting the end of the space-time universe.’9 In stark contrast to Wright’s view Edward Adams in the recently published monograph ‘The Stars Will Fall From Heaven’10, with N.T Wright in his critical sights, has produced an excellent resource in attempting to bring under scholarly focus a variety of texts which refer to ‘cosmic catastrophes’. His conclusions show that Caird’s viewpoint described above (1) does have strong biblical and intertestamental support. After detailed interaction with may texts he reaches the conclusion ‘that the created universe is destined to be dissolved is clearly expressed in the Old testament….. Jewish apocalyptic and related writings.’11

          1. ‘in the light of the comparative evidence, language of a cosmic catastrophe such as we find in the New Testament simply cannot be regarded as conventional, first century language for referring symbolically to socio-political change.’14

        1. ‘In the end, we cannot be entirely certain how the writers (or redactors) of these texts meant the language of global and cosmic catastrophe to be understood.’13

          However, although Adams leaves the door open in some sense, it is closed firmly again for the ambiguity of these passages, does not lead Adams, on the basis of his other studies to allow a question mark to be placed over cosmic catastrophe language used in the New Testament. For ,

  1. If Adams is right, and the evidence certainly points in his favour, then it is clear that Wright has overstated his position. However, this does not mean that all language of ‘cosmic breakdown’ is to be taken literally, for Caird’s second point remains potentially valid for some ‘cosmic catastrophe language, does seem to refer to socio-political events within space and time, and anticipates the continuation, not the cessation, of the present created order. In other words, just because some second temple Jews believed in the end of the world, does not not necessarily mean, as we shall see, that all end-of-the-world language actually refers to the end of the world.

    Adams, himself, leaves the door open for such an interpretation when he, after discussing in a section ‘Global/Cosmic Catastrophe Language in Oracles against Specific Places’12 , concludes,

In contrast to Adams I do not believe that this is the case for Mark 13. A full discussion of Adams scholarly and provocative monograph cannot be given here. However some clarity can be brought into the situation by exploring some of the Old Testament allusions in verse 2415.

Mark 13

Is 13:9-10

But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light,

Behold, the day of the Lord comes,

cruel, with wrath and fierce anger,

to make the land a desolation

and to destroy its sinners from it.

For the stars of the heavens and their constellations will not give their light;

the sun will be dark at its rising,

and the moon will not shed its light.

Bearing in mind C.H Dodd, who said that a quote or allusion in the New Testament often presupposes the original Old Testament context behind the allusion and not just the allusion itself,16we must take the context of the Isaiah allusion seriously. When we do we find that Isaiah 13:9-10 is set within an ‘oracle concerning Babylon’(13:1). The focus of the prophecy does appear to be global in places for we have a prophecy of a coming day (v6,9) in which YHWH, as the divine warrior(v4c), will bring destruction to the nations of the world (kingdoms v4 , nations v4 , whole land v5). In contrast to the creative order of Genesis 1:14-18 there will, on the day of YHWH’s visitation, be, whether this is understood as literal or metaphorical, cosmic disorder (10:13). However, following the prophetic narrative flow of Isaiah 13 we see that this language of cosmic disturbances does not result in the disintegration of the cosmos, but in a new age, in which YHWH will restore the fortunes of Israel (Is 14:1-2). We may say then, that Isaiah 13 desribes a localised judgement on Babylon, using symbolically the language of global and cosmic destruction and judgement.

The larger context of Isaiah 13-14 shares a number of parallels with the larger context of the eschatological discourse at a number of levels.

Isaiah 13

Mark 13

YHWH is acting to destroy Babylon. Isaiah 13:1

YHWH is bringing destruction to the temple. (Mk 13:2)

Language of cosmic disturbances is used to set scene for destruction of Babylon

Language of Cosmic Disturbances are being used to describe the destruction of Jerusalem.(Mk 13:24-25)

This is the Day of YHWH’s coming

Jesus embodies the presence of YHWH (Mark 13:3 in the light of prologue.)

Destruction will be followed by restoration (Is 14:1-2)

Tribulation will be followed by the the restoration of God’s people (Mk 13:27)

It is likely, then, given the similarities between Mark 13 and Isaiah 13-14, that the allusion to Isaiah 13:9-10, is meant to evoke not only the allusion itself but its larger context. Although reference is being made in Mark 13:24-25 to ‘cosmic events’ the focus of the judgement is the locality of Jerusalem and the temple, the events of Mark 13:24-25 are part of Jesus’ answer to the disciples question concerning the destruction of the temple. In agreement with Hatina ‘The point which needs to be stressed …. is that the cosmic, universal-type language is used figuratively to describe the demise of a political entity within history. It is not a reference to the closing act of history.17

As YHWH came to judge babylon, he is also coming to punish Israel. As YHWH brought restoration to exiled Israel after the destruction of Babylon, YHWH will bring restoration, through the ‘Son of Man’, to his exiles.

It seems then that Jesus, or the final editor of Mark, intended the readers and hearers to recognise his allusions to Isaiah 13:9-10, and I suggest that it is plausible, and likely, that the readers were intended to also pick up the contexts of the Isaianic background. A similar point, although admittedly more tentative, can be made by comparing Mark 13:25 with MT Isaiah 24:4-5. I say more tentative as it lacks direct textual allusion but both passages evoke the imagery of disturbances in the skies. The target of the this day of vengeance in Isaiah is not Babylon, but Edom. Is Jesus, or the Markan editor, shaping his material in such a way to say that Jerusalem is now like Babylon and Edom ,and will face a judgement within space and time in the form of a socio-poltical catastrophe? To support an affirmative answer to this question we are reminded by Hatina that Isaiah 24:4-5 is followed by the gathering of God’s people, a theme which is also picked up by Mark 13:27. Other possible allusions include Ezekiel 32:7-8, Joel 2:10, 3:15, and Amos 8:9, which, although admittedly being linguistically weaker than Isaiah 13, also, arguably, use cosmic imagery to describe a localised crisis.

Following on from what we have suggested should be understood as the loclaised destruction of Jerusalem we read of ‘ the Son of Man coming in clouds with great power and glory.’ (Mark 13:26). Turning to the main commentaries we may feel that an interpreter is basically faced with a choice of either going the way of France and Wright and see this passage as referring to vindication of the Son of Man before the ancient of days, or by following a mainstream position of seeing this passage as prophecy of the visible parousia. Although we shall briefly explore both options, I suggest, that a false choice lies before us, and that the meaning of this passage lies somewhere in between both options, in that Mark 13:24-27 s calling attention to a non-visible parousia, in which Jesus, as the embodiment of YHWH, is vindicated.

1I follow N.T. Wright in adopting a critical-realist reading of scripture which steers a middle course between the extremes of positivism, and naïve realism on the one hand, and extreme post-modern suspicion on the other hand. See Wright, The New Testament and the People of God, 31-44.

2 R.T France, before commenting on Mark 13:24-27, rightly points out, “The key to this understanding in particular of vv. 24–27 lies in our willingness and ability to hear the prophetic imagery as it would have been heard by those in Jesus’ day who were at home in OT prophetic language, rather than as it is ‘naturally’ heard by Christian readers for whom the ‘coming of the Son of Man’ has since gained a different connotation through its association with the idea of παρουσία (a word which is conspicuously absent from this discourse in Mark)France, The Gospel of Mark.

3Andrew Perriman, The Coming of the Son of Man: New Testament Eschatology for an Emerging Church (Paternoster Press, 2005), 38-47.

4 Wright, The New Testament and the People of God, 284.

5 Ibid., 299.

6 Wright, Jesus and the Victory of God, 209.Also of note is his response to criticism of Dale Allision in Jesus & the Restoration of Israel: A Critical Assessment (Downers Grove, Ill: InterVarsity Press).

7G. B. Caird, “The Language and Imagery ofthe Bible,” London: Duckworth 1: 980.

8 Ibid., 256.

9Wright, The New Testament and the People of God, 299.

10Adams, The Stars Will Fall from Heaven.

11Ibid., 252.

12Ibid., 35-44.

13Ibid., 44.

14Ibid., 253.

15See the detailed analysis provided by Rikki Watts in G K Beale and D A Carson, Commentary on the New Testament Use of the Old Testament (Apollos, 2008), 225-227.

16 The biblical writers often worked with an illusion in its original context. This does not mean that they could not creatively transpose it do a different key, its original context often steers the transposition. As Dodd days ‘In general, then, the writers of the New Testament, in making use of passages from the Old Testament, remain true to the main intention of their writers. Yet the actual meaning discovered in a given passage will seldom, in the nature of things, coincide precisely with that which it had in its original context. The transposition into a fresh situation involves a certain shift, nearly always an expansion, of the original scope of the passage.’ C. H. Dodd, According to the Scriptures: the sub-structure of New Testament theology (Nisbet, 1952).

17HATINA, “The Focus of Mark 13,” 53-59.

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Dr Goheen is going to be speaking at a conference in Bristol in a few weeks time.  Click here for details, there are still places available.

Here are a few lectures of his which I came across on the internet. They are excellent. Here is the link. (scroll to the bottom of the page) Here is the blurb for the lectures.

Dr. Goheen’s first session explores the gospel as the announcement that all of creation and human life is being renewed, and the church’s mission to make known that gospel in life, word, and deed. Understanding the comprehensive scope of the gospel is mission critical as we pray, work, study, and live in this world as God’s kingdom witnesses.

This second session explores how our capitulation to the Western worldview has limited the gospel and narrowed our mission. In order to fully embrace the big gospel of Jesus, we need to understand how we shrunk God?s big story in the first place.

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Here is a review and critique of Brant Pitre’s ‘Jesus, the Tribulation and the End of Exile’

Chapter 1

Chapter 2

Chapter 3

Chapter 4

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This afternoon I led a seminar for the post grads at Trinity College, Bristol. I ahve put the powerpoint on the blog as it conatins some interestign Wright and Pitre quotes on exile.

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In his life death and ministry Jesus was seeking the restoration of Israel and the ‘return from exile.’ Yet how are we to understand the phrase ‘return from exile’. The following is an excerpt from an essay I am working on which shows how Brant Pitre challenges N.T Wright’s position.

( C) Return from Exile

As previously mentioned, Pitre builds upon and critiques the work of N.T. Wright. In an Excurses at the end of Chapter 1 Pitre

‘makes a fundamental distinction between what I mean by ‘the End of Exile,’ and the meaning of similar phrases in the work of N.t. Wright’1

It is impossible to overstate the importance of the distinction being made as it allows some of the most serious criticisms of N.T. Wright’s ‘Return from Exile’2 hypothesis to be on target whilst allowing his general thesis to be pursued in a more nuanced form. Wright’s position on the ‘return from exile’ is that,

Most Jews of this period [Second Temple period], it seems, would have answered the question ‘where are we?’ in language which reduced to its simplest form, meant, we are still in exile. They believed that, in all the senses which mattered, Israel’s exile was still in progress. Although she had come back from Babylon, the glorious message of the prophets remained unfulfilled, Israel still remained in thrall to foreigners; worse Israel’s god had not returned to Zion.3

Pitre understands that Wright is saying three things.

      1. ‘The Babylonian exile had not ended.’

      2. ‘The exile no longer refers to the geographical expulsion and captivity of the Jews’

      3. ‘Wright appears to be simply equating ‘the Jews’ of the Second Temple Period with all ‘Israel’.

For Pitre, Wright has overlooks the significant fact that even during the Second Temple period, the greater portion of Israel remained in Exile.’ 4as one must factor in the Assyrian Exile of the ten northern tribes had not come to an end.

Pitre offers his own reworking of Wright’s above quoted summary of his ‘return from exile’ position, thus highlighting the similarities and differences of their respective positions.

‘Most Jews of this period [the Second Temple period], it seems, would have answered the question ‘where are we?’ with the response: ‘we have returned to the land, but the rest of Israel is still in exile; the lost ten tribes of the northern kingdom have not yet returned.’ They believed that, in all senses which mattered, Israel’s exile, which had begun with the deportation to Asyrria, was still in progress. Although the Judean exiles had come back from Babylon, the rest of Israel had not yet returned from being scattered by the Assyrians; hence, the glorious message of the prophets regarding the ingathering of all twelve tribes remain unfulfilled. The lost ten tribes of Israel still remained scattered among the nations.’5

For Pitre, Wright has the ‘right insight but the wrong exile’.6 Pitre defends his position by citing numerous biblical and intertestamental texts. The following quote from Josephus illuminate the discussion of second temple hopes and aspirations.,

Wherefore there are but two tribes in Asia and Europe subject to the Romans, while the ten tribes are beyond Euphrates till now, and are an immense multitude, and not to be estimated by numbers. 7

1JTEE 31

2Wright, N. T, and N. T Wright. Jesus and the Victory of God. London: SPCK, 1996. xvii-xviii, 126-127, 203-204,248-50, also Wright, N.T. The New Testament and the People of God: Christian Origins and the Question of God v. 1. SPCK Publishing, 1992. 268-272. When faced with various criticisms on his ‘return from exile’ hermeneutic he responds in ‘In Grateful Dialogue’ Jesus & the Restoration of Israel: A Critical Assessment. Downers Grove, Ill: InterVarsity Press.

3NT&POG 268-269 quoted by Pitre with his italics in JTEE 32

4JTEE 34

5JTEE 35

6JTEE 35

7 Josephus, Flavius ; Whiston, William: The Works of Josephus : Complete and Unabridged. Peabody : Hendrickson, 1996, c1987, S. Ant 11.133

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2ndcoming1

This morning I am ploughing my way through ‘The Stars will Fall from Heaven’ by Edward Adams. This book offers a challange to  N.T. Wright’s view that cosmic catastrophe language in the N.T can often be reduced to socio-political events. Mark 13 being the obvious example.  The SBL website somes up its contents.

The aim of this book is to establish and explore New Testament belief in the end of the world through an investigation of texts which – on the face of it – contain ‘end of the world’ language. It engages with recent discussion on how Jewish and early Christian ‘end of the world’ was meant to be understood, and interacts especially with N.T. Wright’s proposals.

A book review is found here.

In complete contrast to this I am also half way through the book The Coming of the Son of Man by Andrew Perriman.  In this book he argues that ‘the central action of New Testament eschatology has not been reserved for a grand finale at the end of our world.’ A fulcrum review is found here.

If I had to choose between the two I would go for Perriman as his book is significantly cheaper…..  In fact I think that Perriman and Adams go too far with their respective positions. As an anglcian I know that the true way is always the middle way……..

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N.T. Wright and the ‘New Perspective of Paul’ is the topic of discussion at the White Horse Inn

Thanks to Micheal Bird for the link. he also offers some discussion of the mp3. Here are some notes I wrote while listening to it.

1-3 Mins: Highlights the strengths of N.T. Wright

3-5 mins: Criticism: 1) for Wright faith is the same as faithfulness 2) Fails to distinguish the covenant of Law with the covenant of grace 3) reduces the works of the law in Paul to the ceremonies which distinguish Jews from Gentiles 4) await a future justification based on ‘whole of life lived’ 5) Gospel is Jesus Christ is Lord not Caesar, gentiles no longer need to be circumcised.

Micheal Horten asks: Is what must i do to be saved a foreign import into the gospel? What is the Gospel?

5 mins onwards: Gives some positive insights ‘probably the second best living theological writer’. His work on the Resurrection is outstanding, he can right for the pew and the academy.  Wright is ‘dangerous’, on one side he is on the side of the angels. The problem comes with Paul. He caricatures the whole of protestantism as pietism. Wright fails to offer a nuanced understanding of Calvin/Luther. Wright misunderstands Luther, Judaism, and Medieval Christianity.

Krister Stendahl, Dunn and Sanders are discussed. He ‘rewrites the whole Pauline corpus’. There is reductionism, an overreaction to Bultmann, the law is bad, low doctrine of church, me and my personal relationship with Jesus. When you work with Sanders, Dunn and a bit of Wright, they fail to understand the Cross, they don’t know what to do with it.

Wright redefines righteousness language, it has nothing to do with imputation. Wright mocks a reformation caricature. For Wright it is not about how individuals get saved. Its more about Jesus being shown to be Lord. To say Jesus is Lord is that really good news, If so Why? Its only good news if you are part of the people he has delivered from bondage. The good news need to understood in reformation categories.

16:30 onwards: Includes critical comments from Packer. Robert Gundry argues against imputation so ‘bring Pietists/Catholics together.’  They(Dunn, Wright)  are reading their own theology into it. This is (Wright) Pelagianism. Differences recognised between Dunn, Wright. Wright needs to stop saying that the reformation position is ‘the law is bad’.  Dunn, Sanders and Wright are Arminian in their theological system. They do not stress it is all by grace alone. 22:30 Min. I think they are talking about Wright rather than Dunn. 23 mins McClaren is brought into the picture. ‘At the end of the day this is really the radical enthusiasm of the anabaptists’.

The NPP has stalled in its tracks. 24 min: John Piper’s critique of Wright is mentioned. Also Kim and Francis Watson. When the dust settles the excesses of Wright/Dunn will be forgotten. The influence of this teaching has gone beyond the academy.

They recognise that the bible is often not read as an unfolding story. 28 mins: This shows they understand the narrative dimension of Paul/Jesus. They are closer to Wright than they realise.

31 mins. Wright is dangerous. He denounces the language of ‘perosnal saviour’ but rejects personal salvation is included.

32 mins. Works of the law is discussed. Justification for Wright is ‘who is a CHristian’ not ‘How do I become a Christian’. Dunn makes ‘works of the law’ fit with his thesis, it is the joker in the pack. Romans 2 ‘doers of the law’ there will be a judgement according to the works. It is part of an argument that ends in 3:20 ‘no-one will be justified according to the law’. They say they have tried to be fair and balanced.

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Just came across the following quote in JVOG

‘To equate kingdom and church is at best putting the cart before the horse, at worst a complete anachronism. Trye, there is a sense in which the community of Jesus’ people was part of the overall meaning of his announcement of the kingdom. But this idea needs checking and modifying in far too many ways for us to able to assert that when Jesus walked around the Galilean villages announcing the kingdom he was telling people about the church he was going to found. Put baldly like that, it is bound to seem as out of place as the attempt to discover what sort of Computer Paul used to type his letters’. (222)

It’s a cracking quote. However, I actually  think we can be fairly certain that the Apostle Paul used a Dell PC with Libronix software. He certainly did not use an Apple as he was filled with the Holy Spirit.

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Here is an essay which I am working on concerning the methodology of N.T. Wright. It is a work in progress. Comments and critique would be gratefully appreciated.

Read this document on Scribd: N T Wright’s Methodology

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