N. T. Wright

Nicholas Thomas "Tom" Wright (s. 1. joulukuuta 1948) on johtava Uuden testamentin eksegetiikan tutkija, joka toimii Uuden testamentin ja varhaisen kristinuskon tutkijaprofessorina St. Andrews yliopistossa. Aikaisemmin hän toimi toimi myös Englannin anglikaanisen kirkon Durhamin piispana. Hän on julkaissut akateemisen työnsä tavallisesti nimellä N. T. Wright, mutta populaarimmat teokset onn julkaistu vähemmän muodollisella nimellä Tom Wright.

Varhainen elämä ja koulutus

Wright syntyi Morpethissa, Northumberlandissa, Englannissa.

Hän kuuluu historiallisen Jeesus-tutkimuksen kolmanteen aaltoon. Hänen mielestään nykyinen ymmärryksemme Jeesuksesta täytyy olla yhteydessä historialliseen tietoon ensimmäisen vuosisadan juutalaisuudesta ja kristinuskosta. Hän väitteli tohtoriksi Uuden testamentin eksegetiikasta Oxfordin yliopistossa. Sen lisäksi hänet on nimetty kunniatohtoriksi Durhamin yliopistoon 2007 ja St. Andrews yliopistoon 2009.

Ura

Educated at Sedbergh School, then in Yorkshire, Wright specialised in Classics.

From 1968 to 1971, he studied Literae Humaniores (or "Classics", i.e. classical literature, philosophy, and history) at Exeter College, Oxford, receiving his BA with First Class Honours in 1971. During that time he was president of the undergraduate Oxford Inter-Collegiate Christian Union. In 1973 he received a BA in theology with First Class Honours from Exeter.

From 1971 to 1975 he studied for the Anglican ministry at Wycliffe Hall, Oxford, receiving his (Oxford) MA at the end of this period.

In 1975 he became a junior research fellow at Merton College, Oxford and later also junior chaplain. From 1978 to 1981 he was a fellow and Chaplain at Downing College, Cambridge. In 1981 he received his DPhil from Merton College, Oxford, his thesis topic being "The Messiah and the People of God: A Study in Pauline Theology with Particular Reference to the Argument of the Epistle to the Romans".

After this, he served as assistant professor of New Testament Studies at McGill University, Montreal (1981–1986), then as Chaplain, Fellow and Tutor at Worcester College and lecturer in New Testament in the University of Oxford (1986–1993).

He moved from Oxford to be Dean of Lichfield Cathedral (1994–1999) and then returned briefly to Oxford as Visiting Fellow of Merton College, before taking up his appointment as Canon Theologian of Westminster Abbey in 2000.

In 2003, he became the Bishop of Durham.

On 4 August 2006 he was appointed to the Court of Ecclesiastical Causes Reserved for a period of five years.[6]

On 27 April 2010 it was announced that he will be retiring from the See of Durham on 31 August 2010 to take up a new appointment as Research Professor of New Testament and Early Christianity at the University of St Andrews in Scotland, which will enable him to concentrate on his academic and broadcasting work[7]. [edit] Views [edit] Scholarly work

Wright's work has been praised by many scholars of varying views, including Professor James D.G. Dunn, Richard B. Hays and Rowan Williams, the Archbishop of Canterbury. Critics of his work are also found across the broad range of theological camps. He has been criticized by liberals such as Robert J. Miller and John Shelby Spong, and although [8] Wright describes himself as a Calvinist, some reformed theologians such as John Piper have sought to question Wright's theology, particularly over whether or not he denies the Protestant doctrine of justification by faith alone. Although John Piper finds Wright's presentation of the gospel confusing, he did not dismiss Wright's view of the gospel as false. Wright has since addressed the issue in his book "Justification". He sought to clarify this further in an interview with InterVarsity Press.[9]. Others have questioned whether Wright denies penal substitution, but Wright has come out to say that he denies only its caricature, but affirms this doctrine especially within the overall framework of the Christus Victor model of atonement. Despite the criticism by Reformed theologians, he has been well embraced by other reformed leaders such as Tim Keller who praised N.T. Wright's work on the resurrection, and was invited as a speaker at Tim Keller's Redeemer church in NYC.[10] [11] [edit] Emerging Church

Wright has been warmly received particularly by those who identify with the postmodern Emerging Church movement. He has welcomed the hearing he has gained from the Emerging Church, but noted his own commitment to historical, orthodox, and biblical foundations not always shared by the Emerging Church.[9] [edit] Jesus Seminar

Wright has also received heavy criticism in some decidedly more liberal circles, e.g. by Robert J. Miller. In contrast, the Jesus Seminar's Marcus Borg, with whom Wright shares mutual admiration and respect, has co-authored with Wright the book The Meaning of Jesus: Two Visions. In 2005, at the Greer-Heard Point-Counterpoint Forum, Wright also dialogued with Jesus Seminar co-founder John Dominic Crossan on the historicity of Jesus' resurrection. Wright and Crossan, who also hold mutual admiration for one another, hold very different opinions on this foundational Christian doctrine. For Crossan, the resurrection of Jesus is a theological interpretation of events by the writers of the New Testament. For Wright, however, the resurrection is a historic event—coherent with the worldview of Second Temple Judaism—fundamental to the New Testament.[12] [edit] Secular utopianism

In 2008, Wright attracted controversy by stating that "…secular utopianism is based on a belief in an unstoppable human ability to make a better world, while at the same time it believes that we have the right to kill unborn children and surplus old people, and to play games with the humanity of those in between."[13] Times columnist David Aaronovitch challenged Wright specifically to substantiate his claim that any secular group does indeed advocate the killing of elderly people, adding that he believed the Bishop's comments to be "as close to a lie as makes no difference".[14] Wright did not respond directly to the challenge, but promised to do so if Aaronovitch would answer three questions of his own.[15] In response, Aaronovitch claimed to address Wright's questions, and called upon Wright now to corroborate his original statement as promised.[16] In an article published by The Times, Wright wrote in support of palliative care, and addressed Aaronovitch's criticism: "I said 'surplus' people. It might well be said that they are not 'surplus', but simply 'suffering'. Fair point, but once you legalise killing (or 'helping people kill themselves'), the key question will be: how do you know which people can be killed?'". Nonetheless, he added, "I stand by my (admittedly abbreviated) form of words".[17] [edit] Historical Jesus

Regarding the Historical Jesus, Wright stands broadly in the tradition of Albert Schweitzer (thoroughgoing eschatology), against what he sees as the thoroughgoing skepticism of William Wrede (famous for his thesis on the Messianic Secret in the Gospel of Mark as an apologetic and ahistorical device) and the Jesus Seminar, Wrede's modern-day counterparts.[18] He tends to agree with and laud such scholars as E.P. Sanders and the lesser-known Ben F. Meyer (whom Wright calls "the unsung hero" of New Testament studies[19]), although he thinks Sanders and others go too far in their use of form criticism. He also thinks it is a mistake to say that Jesus expected the imminence of the end of history, as Schweitzer thought,[20] but rather thinks that Jesus spoke of the Kingdom of God as something both present and future. He has also defended a literal belief in the Second Coming and the resurrection of the dead as central to Christianity.[21] [edit] Windsor Report and later events

Wright was the senior member from the Church of England of the Lambeth Commission set up to deal with controversies that emerged following Episcopal Church in the United States of America's ordination of a practising homosexual as bishop.[22] In 2009 the Episcopal Church authorized consecration to the clergy of individuals in committed same-sex relationships. Wright described the action as a "clear break with the rest of the Anglican Communion" in a Times opinion piece.[23] [edit] Clergy involvement in civil partnerships

Wright attracted media attention in December 2005 when he announced to the press, on the day that the first civil partnership ceremonies took place in England, that he would likely take disciplinary action against any clergy registering as civil partners or any clergy blessing such partnerships.[24] However, in a letter to clergy in Durham diocese at this time he said: "I shall be very sorry if members of the clergy, by holding services of blessing or near equivalent, force me to make disciplinary enquiries". [edit] Human rights

He has argued that "Justice never means 'treating everybody the same way', but 'treating people appropriately'".[25] In August 2009, he issued a statement saying:

   ...someone, sooner or later, needs to spell out further (wearisome though it will be) the difference between (a) the "human dignity and civil liberty" of those with homosexual and similar instincts and (b) their "rights", as practising let alone ordained Christians, to give physical expression to those instincts. As the Pope has pointed out, the language of "human rights" has now been downgraded in public discourse to the special pleading of every interest-group.[26]

[edit] Selected works

   * The Climax of the Covenant: Christ and the Law in Pauline Theology. Fortress Press, 1991.
   * Following Jesus: Biblical Reflections on Discipleship. Wm. B. Eerdmans, 1997 / SPCK, 1994
   * What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? Wm. B. Eerdmans, 1997.
   * The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Hardcover ed. InterVarsity Pr., 1999 / SPCK, 2000
   * The Resurrection of Jesus: John Dominic Crossan and N.T. Wright in Dialogue. Ed. Robert B. Stewart. Paperback ed. Augsburg Fortress, Pub., 2005 / SPCK 2006 (co-authored with John D. Crossan)
   * Paul: Fresh Perspective. Fortress Press, 2005 co-edition SPCK, 2005
   * The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. Harper SanFrancisco, 2005.
   * Simply Christian: Why Christianity Makes Sense. Hardcover ed. SPCK, 2006 co-edition HarperCollins Pub., 2006.
   * Judas and the Gospel of Jesus: Have We Missed the Truth about Christianity? SPCK 2006 / Baker Books, 2006.
   * Evil and the Justice of God. SPCK, 2006 / Intervarsity Press, 2006.
   * "The Reasons for Christ's Crucifixion," Stricken by God? Nonviolent Identification and the Victory of Christ (ed. by Brad Jersak and Michael Hardin), 2007.
   * Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. SPCK, HarperOne, 2008.
   * Jesus, the Final Days: What Really Happened. SPCK, 2008 / Westminster John Knox, 2009. (co-authored with Craig A. Evans) Ed. Troy A. Miller
   * Justification: God's Plan and Paul's Vision. SPCK, 2009
   * Virtue Reborn. SPCK, 2010. Published as After You Believe: Why Christian Character Matters through HarperOne in North America, 2010

[edit] Christian Origins and the Question of God series

Six volumes expected:

   * The New Testament and the People of God: Christian Origins and the Question of God. Augsburg Fortress, 1992.
   * Jesus and the Victory of God: Christian Origins and the Question of God, Volume 2. Augsburg Fortress, 1996.
   * The Resurrection of the Son of God. Augsburg Fortress, 2003.
   * Paul and the Faithfulness of God. - A full-dress study of Paul, currently in progress.
   * The Gospels and the Story of God. - The four gospels as theologians in their own right.
   * The Early Christians and the Purpose of God. -The practical, hermeneutical and theological implications of all of the above.

[edit] For Everyone series

   * Matthew for Everyone, Part 1: Chapters 1-15. 2nd ed. Vol. 1. SPCK and Westminster John Knox Press, 2004.
   * Matthew for Everyone, Part 2: Chapters 16-28. 2nd ed. Vol. 2. SPCK and Westminster John Knox Press, 2004.
   * Mark for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Luke for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * John for Everyone, Part 1: Chapters 1-10. Paperback ed. SPCK and Westminster John Knox Press, 2004.
   * John for Everyone, Part 2: Chapters 11-21. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Paul for Everyone: Romans, Part 1: Chapters 1-8. 2nd ed. SPCK, 2004.
   * Paul for Everyone: Romans, Part 2: Chapters 9-16. 2nd ed. SPCK, 2004.
   * Paul for Everyone: 1 Corinthians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: 2 Corinthians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: Galatians and Thessalonians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: the Pastoral Letters. 2nd ed. SPCK, 2004.
   * Paul for Everyone, the Prison Letters: Ephesians, Philipians, Colossians and Philemon. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Hebrews for Everyone. 2nd ed. SPCK, 2004.
   * Acts for Everyone, Part 1: Chapters 1-12. SPCK, 2008
   * Acts for Everyone, Part 2: Chapters 13-28. SPCK, 2008

[edit]

Varhainen elämä ja koulutus

Wright has also received heavy criticism in some decidedly more liberal circles, e.g. by Robert J. Miller. In contrast, the Jesus Seminar's Marcus Borg, with whom Wright shares mutual admiration and respect, has co-authored with Wright the book The Meaning of Jesus: Two Visions. In 2005, at the Greer-Heard Point-Counterpoint Forum, Wright also dialogued with Jesus Seminar co-founder John Dominic Crossan on the historicity of Jesus' resurrection. Wright and Crossan, who also hold mutual admiration for one another, hold very different opinions on this foundational Christian doctrine. For Crossan, the resurrection of Jesus is a theological interpretation of events by the writers of the New Testament. For Wright, however, the resurrection is a historic event—coherent with the worldview of Second Temple Judaism—fundamental to the New Testament.[12] [edit] Secular utopianism

In 2008, Wright attracted controversy by stating that "…secular utopianism is based on a belief in an unstoppable human ability to make a better world, while at the same time it believes that we have the right to kill unborn children and surplus old people, and to play games with the humanity of those in between."[13] Times columnist David Aaronovitch challenged Wright specifically to substantiate his claim that any secular group does indeed advocate the killing of elderly people, adding that he believed the Bishop's comments to be "as close to a lie as makes no difference".[14] Wright did not respond directly to the challenge, but promised to do so if Aaronovitch would answer three questions of his own.[15] In response, Aaronovitch claimed to address Wright's questions, and called upon Wright now to corroborate his original statement as promised.[16] In an article published by The Times, Wright wrote in support of palliative care, and addressed Aaronovitch's criticism: "I said 'surplus' people. It might well be said that they are not 'surplus', but simply 'suffering'. Fair point, but once you legalise killing (or 'helping people kill themselves'), the key question will be: how do you know which people can be killed?'". Nonetheless, he added, "I stand by my (admittedly abbreviated) form of words".[17] [edit] Historical Jesus

Regarding the Historical Jesus, Wright stands broadly in the tradition of Albert Schweitzer (thoroughgoing eschatology), against what he sees as the thoroughgoing skepticism of William Wrede (famous for his thesis on the Messianic Secret in the Gospel of Mark as an apologetic and ahistorical device) and the Jesus Seminar, Wrede's modern-day counterparts.[18] He tends to agree with and laud such scholars as E.P. Sanders and the lesser-known Ben F. Meyer (whom Wright calls "the unsung hero" of New Testament studies[19]), although he thinks Sanders and others go too far in their use of form criticism. He also thinks it is a mistake to say that Jesus expected the imminence of the end of history, as Schweitzer thought,[20] but rather thinks that Jesus spoke of the Kingdom of God as something both present and future. He has also defended a literal belief in the Second Coming and the resurrection of the dead as central to Christianity.[21] [edit] Windsor Report and later events

Wright was the senior member from the Church of England of the Lambeth Commission set up to deal with controversies that emerged following Episcopal Church in the United States of America's ordination of a practising homosexual as bishop.[22] In 2009 the Episcopal Church authorized consecration to the clergy of individuals in committed same-sex relationships. Wright described the action as a "clear break with the rest of the Anglican Communion" in a Times opinion piece.[23] [edit] Clergy involvement in civil partnerships

Wright attracted media attention in December 2005 when he announced to the press, on the day that the first civil partnership ceremonies took place in England, that he would likely take disciplinary action against any clergy registering as civil partners or any clergy blessing such partnerships.[24] However, in a letter to clergy in Durham diocese at this time he said: "I shall be very sorry if members of the clergy, by holding services of blessing or near equivalent, force me to make disciplinary enquiries". [edit] Human rights

He has argued that "Justice never means 'treating everybody the same way', but 'treating people appropriately'".[25] In August 2009, he issued a statement saying:

   ...someone, sooner or later, needs to spell out further (wearisome though it will be) the difference between (a) the "human dignity and civil liberty" of those with homosexual and similar instincts and (b) their "rights", as practising let alone ordained Christians, to give physical expression to those instincts. As the Pope has pointed out, the language of "human rights" has now been downgraded in public discourse to the special pleading of every interest-group.[26]

[edit] Selected works

   * The Climax of the Covenant: Christ and the Law in Pauline Theology. Fortress Press, 1991.
   * Following Jesus: Biblical Reflections on Discipleship. Wm. B. Eerdmans, 1997 / SPCK, 1994
   * What Saint Paul Really Said: Was Paul of Tarsus the Real Founder of Christianity? Wm. B. Eerdmans, 1997.
   * The Challenge of Jesus: Rediscovering Who Jesus Was and Is. Hardcover ed. InterVarsity Pr., 1999 / SPCK, 2000
   * The Resurrection of Jesus: John Dominic Crossan and N.T. Wright in Dialogue. Ed. Robert B. Stewart. Paperback ed. Augsburg Fortress, Pub., 2005 / SPCK 2006 (co-authored with John D. Crossan)
   * Paul: Fresh Perspective. Fortress Press, 2005 co-edition SPCK, 2005
   * The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. Harper SanFrancisco, 2005.
   * Simply Christian: Why Christianity Makes Sense. Hardcover ed. SPCK, 2006 co-edition HarperCollins Pub., 2006.
   * Judas and the Gospel of Jesus: Have We Missed the Truth about Christianity? SPCK 2006 / Baker Books, 2006.
   * Evil and the Justice of God. SPCK, 2006 / Intervarsity Press, 2006.
   * "The Reasons for Christ's Crucifixion," Stricken by God? Nonviolent Identification and the Victory of Christ (ed. by Brad Jersak and Michael Hardin), 2007.
   * Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. SPCK, HarperOne, 2008.
   * Jesus, the Final Days: What Really Happened. SPCK, 2008 / Westminster John Knox, 2009. (co-authored with Craig A. Evans) Ed. Troy A. Miller
   * Justification: God's Plan and Paul's Vision. SPCK, 2009
   * Virtue Reborn. SPCK, 2010. Published as After You Believe: Why Christian Character Matters through HarperOne in North America, 2010

[edit] Christian Origins and the Question of God series

Six volumes expected:

   * The New Testament and the People of God: Christian Origins and the Question of God. Augsburg Fortress, 1992.
   * Jesus and the Victory of God: Christian Origins and the Question of God, Volume 2. Augsburg Fortress, 1996.
   * The Resurrection of the Son of God. Augsburg Fortress, 2003.
   * Paul and the Faithfulness of God. - A full-dress study of Paul, currently in progress.
   * The Gospels and the Story of God. - The four gospels as theologians in their own right.
   * The Early Christians and the Purpose of God. -The practical, hermeneutical and theological implications of all of the above.

[edit] For Everyone series

   * Matthew for Everyone, Part 1: Chapters 1-15. 2nd ed. Vol. 1. SPCK and Westminster John Knox Press, 2004.
   * Matthew for Everyone, Part 2: Chapters 16-28. 2nd ed. Vol. 2. SPCK and Westminster John Knox Press, 2004.
   * Mark for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Luke for Everyone. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * John for Everyone, Part 1: Chapters 1-10. Paperback ed. SPCK and Westminster John Knox Press, 2004.
   * John for Everyone, Part 2: Chapters 11-21. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Paul for Everyone: Romans, Part 1: Chapters 1-8. 2nd ed. SPCK, 2004.
   * Paul for Everyone: Romans, Part 2: Chapters 9-16. 2nd ed. SPCK, 2004.
   * Paul for Everyone: 1 Corinthians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: 2 Corinthians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: Galatians and Thessalonians. 2nd ed. SPCK, 2004.
   * Paul for Everyone: the Pastoral Letters. 2nd ed. SPCK, 2004.
   * Paul for Everyone, the Prison Letters: Ephesians, Philipians, Colossians and Philemon. 2nd ed. SPCK and Westminster John Knox Press, 2004.
   * Hebrews for Everyone. 2nd ed. SPCK, 2004.
   * Acts for Everyone, Part 1: Chapters 1-12. SPCK, 2008
   * Acts for Everyone, Part 2: Chapters 13-28. SPCK, 2008

[edit]