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In this highly anticipated volume, N. T. Wright focuses directly on the historical Jesus: Who was he? What did he say? And what did he mean by it?
Wright begins by showing how the questions posed by Albert Schweitzer a century ago remain central today. Then he sketches a profile of Jesus in terms of his prophetic praxis, his subversive stories, the symbols by which he reordered his world, and the answers he gave to the key questions that any world view must address. The examination of Jesus' aims and beliefs, argued on the basis of Jesus' actions and their accompanying riddles, is sure to stimulate heated response. Wright offers a provocative portrait of Jesus as Israel's Messiah who would share and bear the fate of the nation and would embody the long-promised return of Israel's God to Zion.
- Sales Rank: #67667 in Books
- Published on: 1997-08-01
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x 1.56" w x 6.18" l, 2.19 pounds
- Binding: Paperback
- 741 pages
About the Author
N. T. Wright is the former Bishop of Durham in the Church of England and one of the world's leading Bible scholars. He is now serving as the chair of New Testament and Early Christianity at the School of Divinity at the University of St. Andrews. He is the author of over 50 books including the highly acclaimed series Christian Origins and the Question of God.
Most helpful customer reviews
34 of 35 people found the following review helpful.
JESUS: YHWH'S COMING AS KING
By Terry B. Cullom
Wright attempts to portray Jesus by examining the synoptic accounts in light of the appropriate 1st century setting; challenging the views of other scholars on all sides along the way while offering what he considers to be the most probable historical reconstruction. In the process, he offers original and distinctive interpretations that bring the materials to life.
Traditional scholarly criteria for determining the authenticity of Jesus material primarily utilizes the criterion of similarity (if it was the same or similar to his environment it was not authentic) and dissimilarity (if it was not something found in his environment it was authentic). Wright, as many other scholars finds these to be insufficient and arbitrary. The probability is that Jesus was both like and unlike contemporary Judiasm and the early Christian community, which is to say that there must be both continuity and discontinuity between Jesus and Judaism and the the early community.
In his first volume to the series, The New Testament and the People of God, Wright has laid out the worldview of 2nd temple Judaism, as well as that of the earliest Christian community. In the present volune, Wright sets the Jesus material in this context.
C.K. Barrett once stated that after years of study he was now reluctant to claim that the synoptics portrayed Jesus as Messiah. Wright, by setting Jesus in the context of the Judaism of his day, finds such a claim on virtually every page. Instead of focusing, as traditional scholarship has done, on individual words, phrases, forms, etc., or on explicit testimony, he shows that the symbols and stories everywhere portray Jesus as the eschatological prophet and Messiah of Israel, who speaks and acts for YHWH and embodies the coming of YHWH as King.
According to Wright's standards for determining which portrayal is the best historical picture (e.g., simplicity, coherence of all data, explains other facts), discussed in his first volume, and the fact that his portrayal meets the criterion of double similarity and double dissimilarity with Judaism and the early Christian community, Wright urges that his historical reconstruction is most probable among all other views on offer.
Several considerations make Wright's portrayal so convincing: 1) He thoroughly and carefully lays out the 2nd temple Jewish worldview via an extended treatment of its praxis, symbols, stories and beliefs. 2) The synoptic materials naturally fit into this framework and come alive. 3) His portrayal best meets the numerous and various critical standards and criteria for historical reconstruction. In short, Wright does not just argue points, he offers a massive reconstruction that allows us to see a real historical human being coming to meet us, as the actual embodiment of YHWH.
222 of 256 people found the following review helpful.
Is There a Historian in the House? Right Here.
By David Marshall
When I read A. N. Wilson on Jesus, I closed the book and thought, "That's a pretty good book, about Wilson." When I read Crossan, I thought, "Here is the man who should have written the Book of Mormon." Wright first suggested to me the hope that historical criticism might actually have something of value to say about Jesus.
Wright's approach has many virtues. He is intimately familiar with an incredible amount of scholarly literature on the subject, and refers to it in a way that is always thoughtful. He seldom arbitrarily discards evidence merely because it doesn't fit his theory, as many do. His favorite critical device is what he calls the principle of "double similarity, double disimilarity." He shows that, while most of the synoptic material makes sense both within the Jewish community, and as the template for the new Christian religion, it also differs from both traditions in ways that strongly suggest the marks of individuality, that neither ordinary Jews nor Christians would have invented for Jesus.
This is a helpful approach, in my opinion, though not so unique as Wright seems to think. Readers with literary or psychological sensitivity have been making similiar, less systematic but sometimes even more insightful, observations for a long time. See, for example, G. K. Chesterton (Everlasting Man), Philip Yancey (The Jesus I Never Knew), M. Scott Peck, Per Beskow (Strange Tales About Jesus) or C. S. Lewis (Fernseeds and Elephants -- an essay Wright scoffs at, but that grows in my estimation the more I read of modern Biblical criticism). I think any reader can discern the unique style of Jesus in the Gospels. To a certain extent, Wright is just approaching the unique character of Jesus' sayings in a more formal, and less intuitive, manner.
As a scholar who studies the (often amazing) ways in which Christianity fulfills Asian cultures, I especially appreciated Wright's deep insights into the relationship between the Jewish tradition and the life of Christ. Wright argues that these elements were not retroactively inserted in the narrative, but most probably derive directly from Jesus. I don't recall that Wright places much emphasis on it, but in a sense, much of the argument here could be summarized by Jesus' statement: "Don't think I have come to do away with the Law and the Prophets . . . I have come to fulfill them." I believe that applies to more than Jewish culture, but that is another story.
The greatest drawback of this book is that Wright takes himself and his colleagues too seriously, in my opinion. When Wright says, "All agree that Jesus began his public work in the context of John's baptism," he means, "all we scholars." The fact that billions of other readers usually come to the same conclusion, is, to Wright, irrelevent. The same, when he tells us, "It is apparent that the authors of the synoptic gospels intended to write about Jesus, not just their own churches and theologies," (really!) that "one of the chief gains" of the last 20 years of scholarship has been to link the crucifixion of Jesus to his cleansing of the temple, (my grandma could have told them that) and that when Jesus cursed the fig tree, he was acting out a parable against the Jewish religious rulers. Biblical scholars resemble the emperor's fashion experts, who, after decades of involved debate, and several fads in nudity, make the astonishing discovery that the emperor has no clothes. They pat themselves on their backs and complement one another for their brilliance, as the little boy, who first made the observation decades before, rocks in his chair in a retirement home nearby.
Chesterton said, one of the ways to get home is to stay there. Wright allows that Biblical criticism is taking a more circuitous route, (he himself uses the metaphor of the Prodigal Son), and he almost makes me think the view along the way might be worth it. But if he choses to lecture about the layout of the family farm when he returns, he ought to acknowledge that some of his hearers have been on that ground for a while already. Wright seems less kind to his conservative Christian "elder brethren" than to younger (separated) brethren still sowing wild oats in the far country of historical speculation. This attitude troubles me.
After hundreds of pages of argument, Wright rather abruptly asserts that "Jesus did not know he was God," at least not as one knows one "ate an orange an hour ago." He thinks such self-knowledge would be unbecomingly "supernatural." (Though he doesn't quibble with multiplied loaves or the resurrection.) At this point one gets the feeling that Wright's conclusion (or guess) is based less on historical evidence (which, as another reader points out below, ought to include John, Paul, and other Jewish Christians), but on a desire to keep a souvenir from the far country -- perhaps to show other scholars. Or maybe he just doesn't want to sound too conventional -- publish novelties ("discoveries") or off with your academic head. In any case, one wonders if his own dogmatically expressed opinion about Jesus' sub-divine mode of consciousness itself has a supernatural origin. He offers no other sources, in this case.
There seem to be two ways to "see" Jesus. One is the scholar's approach, which is that of blind men touching an elephant -- each connecting with that which communicates, with special vividness, a focused reality. The other method is that of the unwashed masses, who see the whole, though dimly at times, as through a fog. To see Christ as he is, yet without reductionism, has not proven an easy task for anyone. I do not know if it is the holiest, wisest, humblest, or just the most desperate, who come closest. Wright shows that, if a blind man touches the elephant in enough places, and takes scholarly theories for the narrow simplifications that they tend to be, he may begin a fairly recognizable and systematic mapping of the shape before us, which, in the end, may help see the elephant once again. It is a brilliant and insightful work. And, I am beginning to think, one very patient elephant, to put up with modern criticism, and not step on anyone.
Pardon the long review. The book is longer. Be warned....
36 of 38 people found the following review helpful.
One of THE best books on Jesus
By David I. Spencer
I first read NT Wright's Jesus and the Victory of God as an undergrad who was extremely interested in the historical Jesus and his message and in the contours of biblical theology in general. Since then, I've come back to this book again and again. In fact, it has done more to shape my personal views and personally impact me than any other book aside from the Bible. It is literally one of my favorite books ever written and NT Wright has quickly become one of my favorite authors.
The book is Wright's second in his magnum opus Christian Origins and the Question of God and follows on the methodological and historical foundations laid in the first volume, The New Testament and the People of God. One need not read this first volume to successfully wade through JVG but it certainly helps. In particular, many of the methodological or historical questions that might arise when reading JVG could probably be answered from a reading of NTPG. The diagrams he uses in JVG are also very confusing and not very well explained If one wants to understand them thoroughly, a look at the sections in NTPG where these diagram types are introduced will be necessary both to interpret them and learn of their uses. That said, JVG stands on its own fairly well (I myself did not read NTPG until several years after I had first read JVG).
Jesus and the Victory of God is definitely not for the casual reader - it is dense, scholarly, extensively foot-noted, and thoroughly argued. Those looking for a light read, brief apologetics arguments, or instant theological gratification will not find this book to their tastes. This long book is itself just the second part of a multi-part series building one big, long argument about the origins of Christianity (hence the title of the series). Wright is incredibly thorough in his arguments, careful to forestall as many objections as possible, whether good or bad, and marshall the full weight of the historical and textual evidence in favor of his views. This of course makes the book rather long and the arguments, for someone of limited attention span, hard to follow and therefore not as convincing as if they were laid out in summary. If one can keep one's eye on the thread, however, you can see that the many words are there for good reason and put to good reason - this is a scholarly work after all, not a book for the novice. Anything shorter or less nuanced in a scholarly work of this sort on a subject like this would be unthinkable. In fact, the book and its arguments could easily have been made much longer and the evidence in favor of traditional christology been supplemented even more. But of course that would have made a long book even longer. If you want a shorter version of Wright's views and arguments I recommend some of his shorter, more popular works on Jesus.
In this book, Wright distinguishes three periods or strands of scholarship on the historical Jesus - which he calls the First Quest, the Second Quest, and the Third Quest respectively. The First Quest is most ably represented by Albert Schweitzer, the Second by folks like many in the Jesus Seminar, and the Third by Wright, Dunn, Witherington and others. The Third Quest Wright links with the First Quest in taking Jesus' Jewishness seriously (though disagreeing with much of what the First Questers have said). Wright ably refutes the otherwise convincing arguments of Second Questers like Crossan and others and shows how their methodologies and therefore their conclusions are inherently flawed, no matter how nice they may have sounded at first blush.
Having argued against other approaches and laid the groundwork for his own, Wright sets about constructing his own version of Jesus' message, ministry, and self-conception. For one unused to such things, Wright's Jesus will seem both intimately familiar and yet unabashedly foreign to us with our twentieth century pop-versions of the Man from Nazareth. Wright presents us with a Jesus who is unmistakably and thoroughly Jewish - this is not a European, Catholic, or Lutheran Jesus but one who is firmly set in his own time and culture and yet who, in both continuity and discontinuity with the Jews of his day, lays the groundwork for what would become Christianity, itself both continuous and discontinuous in various ways with Jesus.
Rather than presenting us with a divinity who walked around pretending to be a human or with an uber-spiritual Jesus whose only interest is in getting to the dying part of his life so he can provide people with spiritual fire insurance, we find an apocalyptic, eschatological Jesus at the center of whose message is the Kingdom of God, the coming of YHWH to reign, and the return from exile and complete restoration of Israel as reorganized around his Messianic person. This is a prophet preaching the end times and the fulfillment of the Old Testament prophets and other scriptures in his person, ministry, and followers - a representative for God's People whose job is to restore Israel from the curse of the Law by taking its punishment on himself in its stead.
Wright masterfully draws on the Old Testament and Jewish background of the time to probe into what Jesus really meant, what he really said, and what he really thought. I found this particularly compelling and mind-blowing when I first read it - suddenly much of the New Testament and Old Testament and the relations between them started to make sense.
If you use this book for nothing else, then looking up individual verses from the gospels in the index and reading Wright's compelling exegesis is well worth the cost of the book. I found it to be more valuable in leading a Bible study on Mark than most full-length commentaries.
Some caveats:
1. Though Wright has set out an amazingly strict methodology, there are a few places in his interpretation of specific verses where he doesn't seem to follow them to a T and you get the feeling that he's stretching a bit. Thankfully, these places are not super common and his arguments are such that even if some of his individual interpretations are questionable, the weight of the evidence he brings and the multiplicity of sources on which he draws makes this almost irrelevant for the strength of his arguments and the validity of his reasoning.
2. Since this is only the second volume in his series, there are many topics where he just leaves us hanging wanting to know more or expecting a fuller development. This may at times lead to grave misunderstandings of Wright's position on the divinity of Christ, the Second Coming, and the Atonement (among other things). A casual reader, for instance, may easily get the impression that Wright thinks of Jesus as divine but that Jesus did not know that he was divine. While Wright does support the idea of the trinity (see especially some of his other works) his position on Jesus' knowledge of his own divinity is more nuanced than a simple 'He didn't know'. What Wright says, in fact, is that, in a sense, he did know, but in a sense he didn't. Wright makes a distinction between at least two different kinds of knowledge and affirms Jesus' knowledge in one sense and denies it in the other. What those two kinds of knowledge are supposed to be is incredibly unclear and that people misunderstand him here is probably inevitable. Another easy misinterpretation is to think that Wright thinks that the Second Coming happened in AD 70. If you read carefully, however, (and if you have read anything else by him) you will see that he does believe in a still-to-come physical Second Coming that will usher in the consummation of God's Kingdom. He just doesn't think Mark 13 is about the Second Coming and for some very good reasons (though I'm still debating in my head whether he is right about the 'Son of Man' verse). Another easy misunderstanding is to think that Wright's position is that the Atonement did not provide forgiveness for individual sins. It's purpose, according to Wright, is to provide atonement for Israel's national sins but he also thinks that by doing this it also provides atonement for individual sin (though, unfortunately, he doesn't say this in this particular book).
3. Wright does not use John's Gospel very much. This is not because he thinks it is less trustworthy than the other gospels or because he wants to suppress it or its evidence. Instead, his attitude seems to be that he is not ready to take it into account or work on it - given his academic background, the synoptics are a much easier place for him to begin and if his conclusions or arguments need to be changed later to take John into account, then so be it. I believe, though, that he personally thinks that his views are all compatible with the evidence from John even if he doesn't always explicitly argue as such.
All this being said, I would heartily recommend this book for the person who:
1. Is able to read scholarly works.
2. Wants to do so.
3. Is interested in any topics like Jesus, the gospels, the origins of Christianity, Christianity's relation to Judaism, theology, the Bible, history, etc.
4. Is open-minded and willing to read and think carefully.
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