81
" Most Bible-readers of a conservative stamp will look askance at deconstructionism. But its proposed model is in fact too close for comfort to many models implicitly adopted within (broadly speaking) the pietist tradition. The church has actually institutionalized and systematized ways of reading the Bible which are strangely similar to some strands of postmodernism. In particular, the church has lived with the gospels virtually all its life, and familiarity has bred a variety of more or less contemptible hermeneutical models. Even sometimes within those circles that claim to take the Bible most seriously—often, in fact, there above all—there is a woeful refusal to do precisely that, particularly with the gospels. The modes of reading and interpretation that have been followed are, in fact, functions of the models of inspiration and authority of scripture that have been held, explicitly or (more often) implicitly within various circles, and which have often made nonsense of any attempt to read the Bible historically. The devout predecessor of deconstructionism is that reading of the text which insists that what the Bible says to me, now, is the be-all and end-all of its meaning; a reading which does not want to know about the intention of the evangelists, the life of the early church, or even about what Jesus was actually like. There are some strange bedfellow in the world of literary epistemology. "
― N.T. Wright , The New Testament and the People of God (Christian Origins and the Question of God, #1)
85
" Blessed are the poor in spirit; yours is the kingdom of heaven! What could the church do, not just say, that would make the poor in spirit believe that? Blessed are the mourners; they shall be comforted! How will the mourners believe that, if we are not God's agents in bringing that comfort? Blessed are the meek; they shall inherit the earth. How will the meet ever believe such nonsense if the church does not stand up for the rights against the rich and the powerful, in the name of the crucified Messiah who had nowhere to lay his head? Blessed are those who hunger and thirst for God's justice; how will that message get through, unless we are prepared to stand alongside those who are denied justice and go on making a fuss until they get it? Blessed are the merciful; how are people to believe that, in a world where mercy is weakness, unless we visit the prisoner and welcome the prodigal? Blessed are the pure in heart; how will people believe that, in a world where impurity is a big business, unless we ourselves are worshipping the living God until our own hearts are set on fire and scorched through with his purity? Blessed are the peacemakers; how will we ever learn that, in a world where war in one country means business for another,, unless the church stands in the middle and says that there is a different way of being human, a different way of ordering our common life? Blessed are the persecuted and insulted for the kingdom's sake, for Jesus' sake; how will that message ever get across if the church is so anxious not to court bad publicity that it refuses ever to say or do anything that might get it into trouble either with the authorities, for being so subversive, or with the revolutionaries, for insisting that the true revolution begins at the foot of the cross? "
― N.T. Wright , For All God's Worth: True Worship and the Calling of the Church
88
" But to reject, marginalize, trivialize, or be suspicious of the sacraments (and quasi-sacramental acts such as lighting a candle, bowing, washing feet, raising hands in the air, crossing oneself and so forth) on the grounds that such things CAN be superstitious or idolatrous or that some people might suppose they are putting God in their debt, is like rejecting sexual relations in marriage on the grounds that it's the same act that in other circumstances constitutes immorality. "
― N.T. Wright , Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church
91
" At the heart of Galatians 2 is not an abstract individualized salvation, but a common meal. Paul does not want the Galatians to wait until they have agreed on all doctrinal arguments before they can sit down and eat together. Not to eat together is already to get the answer wrong. The whole point of his argument is that all those who belong to Christ belong at the same table with one another.
The relevance of this today should be obvious. The differences between us, as twentieth-century Christians, all too often reflect cultural, philosophical and tribal divides, rather than anything that should keep us apart from full and glad eucharistic fellowship. I believe the church should recognize, as a matter of biblical and Christian obedience, that it is time to put the horse back before the cart, and that we are far, far more likely to reach doctrinal agreement between our different churches if we do so within the context of that common meal which belongs equally to us all because it is the meal of the Lord whom we all worship. Intercommunion, in other words, is not something we should regard as the prize to be gained at the end of the ecumenical road; it is the very paving of the road itself. If we wonder why we haven't been travelling very fast down the road of late, maybe it's because, without the proper paving, we've got stuck in the mud. "
― N.T. Wright , For All God's Worth: True Worship and the Calling of the Church
100
" We live, therefore, between Easter and the consummation, following Jesus Christ in the power of the Spirit and commissioned to be for the world what he was for Israel, bringing God's redemptive reshaping to our world.
Christians have always found it difficult to understand and articulate this, and have regularly distorted the picture in one direction or the other.
[ ... ]
When God does what God intends to do, this will be an act of fresh grace, of radical newness. At one level it will be quite unexpected, like a surprise party with guests we never thought we would meet and delicious food we never thought we would taste. But at the same time there will be a rightness about it, a rich continuity with what has gone before so that in the midst of our surprise and delight we will say, 'Of course! This is how it had to be, even though we'd never imagined it. "
― N.T. Wright , The Challenge of Easter
