Nicholas Gilman The Challenge of Jesus Understanding the Bible

07/24/2022 N.T. Wright Dr. Marty Bell

Again, with this reflection I begin with my first impressions. Being my third read for reflective

analysis, an optimistic precedent had been set by my first two books, Living a Life that Matters and

Meeting Jesus Again for the First Time. As my religious or spiritual beliefs fall somewhere within an

amalgamation of agnostic, atheist, and nihilistic ideologies, I certainly felt trepidation toward the idea of

participating in a class discussing our theological beliefs. I did not want to feel alienated by my own

philosophies and was concerned in my ability to participate without appearing to criticize my classmates’

beliefs. To my surprise, I not only felt accepted but encouraged to participate in discussions of how the

moral principles found within the Christian doctrine can apply to our day-to-day lives. This feeling of

acceptance and value that existed within the confines of theological and historical discussion extended to

my experience reading the first two books mentioned above. There was a level of universalism and

humility in the messaging presented by the authors that allowed me to reflect on how they can relate and

apply to my own ideas of morality and life’s meaning. This was not my experience with Wright’s The

Challenge of Jesus. I found the author’s writing style to be prolix and self-reverential. The opening chapter

read to me as a relentless depreciation of previous attempts to study first century Judaism and the

historical Jesus, condemning both a liberal attempt to reduce Jesus to a figure of history and conservative

orthodox ideology presenting Jesus as an “improbable superman-figure.” While I understand this

conversation exists within the confines of his book, I find his ideas are presented as absolute and not

opinions or theories. Whether the author’s message is right or wrong is irrelevant in the context of the

message’s ability to coerce me into considering his way of thinking. Outside of this perception, one

passage in the opening chapter was of particular interest as it discussed a concept, put into a historical

context, that we discussed in class. In his discussion of how the Gospels need not be rejected or replaced

but reinterpreted to reflect the intent of the original scripture, he referenced Martin Luther’s reaction to

the medieval translation of metanoeite as paenitentiam agere (“do penance”) and his insistence it
Nicholas Gilman The Challenge of Jesus Understanding the Bible
07/24/2022 N.T. Wright Dr. Marty Bell

originally referred to “repentance,” an act that takes place within the heart and not through punishment-

like actions of atonement. This idea of repentance was then misinterpreted into an individualistic

movement of Pietism, instead of reflecting the first century meaning of repentance as a change of heart

in which we surrender our social and political agendas for trust in Jesus and God.

Beyond this book’s introduction, the diffuse language became more muted, and my interest grew

through the discussion of the historical Jesus. Wright engaged in a lengthy discussion what Jesus meant

by the coming of the “Kingdom of God.” Though again I found his writing to be obnoxiously insistent in

the correctness of his assertions, it was at least grounded in a historical analysis of the culture of first

century Judaism. The central theme presented was that the Kingdom of God was not a place people go

after death. It was not a perception of heaven, but “the rule of God being brought to bear in the present

world.” He presents that the coming of the Kingdom of God is not some apocalyptic deliverance from the

tyranny of their pagan rules, but an event that has already begun through Jesus as he prepared God’s

chosen people for a return from exile. Not just a physical exile but a theological exile. Wright discussed

parables we have heard countless times within the context of the first century to illustrate how the

message would be received differently within their sociopolitical structure than we view it today. For

example, the parable of the prodigal son who ventures off to a pagan world and is later welcomed home

is a story of exile and restoration. He contends that, while the story is a metaphor for God’s endless

forgiveness, within the context of the first century the driving message for his listeners would have been

of their impending salvation and return from exile through Jesus and coming of God’s Kingdom. Wright

also returned to a central theme of understanding the Gospel within the context of the time in respect to

Jesus’ request for repentance. Jesus presented an open challenge to the world of Galilee to “repent and

be saved.” This was not a message to ask for absolution from our sins and accept some form of religious

dogma for the salvation of our souls. In order for us present day readers to better understand the historical
Nicholas Gilman The Challenge of Jesus Understanding the Bible
07/24/2022 N.T. Wright Dr. Marty Bell

context of this statement, Wright presents another example, removed from the theological implications

that obscure our understanding, to better relate this message. He offers an autobiographical story from

Jewish aristocrat and historian, Josephus, who was born a few years after Jesus’ crucifixion. Josephus was

to confront the high tempered Galileans who were revolting against the Roman authorities and convince

them to allow himself and the other Jewish aristocrats to find another solution. When he spoke to the

rebel leader, he asked him to abandon his agenda trust in him, Josephus, instead by saying, “repent and

believe in me.” This phrase, when removed from its religious context and placed within a political

discourse, takes on a different meaning that my predisposition would normally allow. I appreciate the

framework the author created to allow the reader to reorient our mind to view material with a new

perspective. Certainly, a more correct perspective reflecting the notion of its original intent.

I wanted to close with a reflection on the final messaging of the book as it bridges the context of

Jesus’ message in the first century to how we live our lives today. For me, the book ended as it began.

When no longer confined to an analysis of scripture as it existed within the context of first century Judea,

the language grew increasingly verbose and evangelistic, as well as arrogant in his contention that only

the Christian vocation can save the world. Perhaps it isn’t arrogance, but fear that drives his insistence on

the need or Christian ideology to be propagated. I am self-aware enough of my own prejudices toward

evangelistic pursuits that perhaps I was simply unable to distill his final messages beyond the concepts

evangelism that I find detrimental to society. I am not trying to disparage the Christian faith, but it

becomes difficult to extract my own meaning from his message when it seems to carry undertones of

Christian superiority or is dismissive of the idea that people can operate in a moral irreprehensible manner

without adherence to Christian doctrine. Wright’s personal messaging aside, I did find many concepts

presented in the book very interesting and I appreciate its value in allowing me to continue to view the

Gospels through the perspective of their historical context.