Monday, November 7, 2016

How God Became King, by N.T. Wright

Chapter Seven

1. Come back, for more detail, to the first of our four speakers. The entire story of Israel, on one level at least, is the story of how Israel’s God is taking on the arrogant tyrants of the world, overthrowing their power, and rescuing his people from under its cruel weight. Think back quickly through the great stories. (These include the stories of Babel in Genesis; of Pharaoh in Exodus; of Isaiah and Daniel; Psalms 2 & 89.)

- Specifically, what do ancient & contemporary tyrants have in common?

2. But the hope persists, and psalm after psalm brings it to expression. The gods of the nations are but idols, but Israel’s God made the heavens. God reigns over the nations, God sits on his holy seat; the princes of the people gather as the people of the God of Abraham, who has subdued peoples and nations. God has established his city, and the powers of wicked pagans will not prevail against it. Again and again it comes, shaping the hearts and imaginations of God’s people even in the many centuries when these songs of praise and triumph bore no relation to the sociopolitical reality in which they were living. This is the world in which we are to hear what the gospels are trying to tell us about the story of Jesus seen as the focal point of the story of God and Caesar.

- What do these biblical stories have in common with our life stories?

3. This points forward to the larger power, Rome itself, which will close in at the end, only to be symbolically overthrown as the Roman guards at the tomb fail to prevent Jesus’s resurrection. Luke has Herod in Jerusalem at this time as well, in league at last with Pontius Pilate (23: 1– 12). The sense is the same: the powers of the world are waiting there, in the wings, mostly offstage, but ready to pounce at a moment’s notice. If this really is the story of God’s kingdom arriving on earth as in heaven, sooner or later there will be a confrontation. Again, it doesn’t take a Ph.D. in political psychology to know what the world’s powers will do to those who act and speak to bring about God’s kingdom. As well as all the other elements in the gospel story, we must recognize this for what it is, a telling of the story of Jesus as the clash between the kingdom of God and the kingdoms of the world.

- Where do you witness this clash of kingdoms today?

4. If this story of Jesus is the story of Israel reaching its climax, it is inescapably political and will raise questions the Western world has chosen not to raise, let alone face, throughout the period of so-called critical scholarship. The post-Enlightenment world was born out of a movement that split church and state apart and has arranged even its would-be historical scholarship accordingly; and that same Enlightenment insisted that Judaism was the wrong kind of religion, far too gross, too material. Rejection, from the start, of a “political” reading of the gospels and of a “Jewish” reading went together. Fortunately, genuine history— the actual study of the actual sources— can sometimes strike back and insist that what a previous generation turned off this generation can at last turn back on. It is time, and long past time, to reread the gospels as what we can only call political theology— not because they are not after all about God and spirituality and new birth and holiness and all the rest, but precisely because they are.

- How do you understand Wright’s explanation of “political theology?”

5. The point about truth, and about Jesus and his followers bearing witness to it, is that truth is what happens when humans use words to reflect God’s wise ordering of the world and so shine light into its dark corners, bringing judgment and mercy where it is badly needed. Empires can’t cope with this. They make their own “truth,” creating “facts on the ground” in the depressingly normal way of violence and injustice.

-  Where is this tragically happening today? How are we responding?

6. The four gospel writers, each in his own way, tell the story of Jesus as the story of the new and ultimate exodus. What our present fourfold exercise has done is to draw out the various dimensions of that new exodus and to highlight their significance. The gospels all insist that it was Jesus’s own choice to make Passover the moment for his decisive action. This, they are saying, was his own chosen grid of interpretation. And all four gospels together, once we have learned to listen to their four dimensions, bequeath to Jesus’s followers the task of being the people in and through whom the achievement of Jesus is implemented in the world. That is why the story told by the gospels is not only incomplete without two millennia of backdrop (the story of ancient Israel), which they assume we will know and which we in our generation often have to supply with considerable pedagogic effort. The story is also incomplete because it points forward to a future yet to come.

- How has this chapter further shaped your understanding of the role of the four gospels?

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