Quotes from NT Wright

Jesus as a "teacher" is much safer than Jesus as the gospels actually present him.

These assumptions will not let us down. The covenant is indeed the context; the restoration of true worship is indeed the goal. The passage is indeed about God's dealing with sin. But the way God does this is, first, by fulfilling his ancient covenant promises and, second, by thereby addressing idolatry, the underlying problem of all human faithlessness. In other words, God is unveiling his "righteousness" through the faithfulness to death of Israel's Messiah, Jesus.

This is why too for every theologian who puzzles over abstract definitions of "atonement," there are thousands who will say, with Paul, "The son of God loved me and gave himself for me"—and who will then get on with the job of radiating that same love out into the world.

Resurrection, by contrast, has always gone with a strong view of God's justice and of God as the good creator. Those twin beliefs give rise not to a meek acquiescence to injustice in the world but to a robust determination to oppose it.

In most popular Christianity, "heaven" (and "fellowship with God" in the present) is the goal, and "sin" (bad behavior, deserving punishment) is the problem. A Platonized goal and a moralizing diagnosis—and together they lead, as I have been suggesting, to a paganized "solution" in which an angry divinity is pacified by human sacrifice.

But Paul's vision of God's love, rising here like the sun on a clear summer's morning, shines through all the detail that has gone before. You need to wake up early, to get out of bed, and to throw back the curtains, to see it; that's what the previous four chapters are about. But now that we have done all that, the view is here for us to enjoy. And to be dazzled by. God's love has done everything we could need, everything we shall need.

Those who choose to live without God will one day find that they have forfeited their likeness to him.

The "word" did not "offer itself" in a take-it-or-leave-it fashion, any more than Caesar's heralds would have said, "If you'd like a new kind of imperial experience, you might like to try giving allegiance to the new emperor.

I received mercy, because in my unbelief I didn't know what I was doing.

Romans 6:2—11 is all about the death of the Messiah and about the fact that those who are baptized into him must "reckon" that they too have died. This death was like the passing of the Israelites through the Red Sea: those who pass through the waters of baptism are reminded that they have left behind the old world of slavery ("Egypt") and are on the way home to their inheritance

Learning how to think as the Messiah had thought, Paul insisted, was the only way to radical unity in the church, and it was also the secret of how to live as "pure and spotless children of God in the middle of a twisted and depraved generation

Beauty matters, dare I say, almost as much as spirituality and justice.5 Of course, if you have to choose between beautiful slavery and an ugly Exodus, you must go for the Exodus, but, as William Temple said in a different (though related) context, fortunately we don't have to make that choice.