[Reading] ➸ The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion (Audio Download): Amazon.co.uk: N. T. Wright, James Langton, HarperAudio: Audible Audiobooks By N. T. Wright – Tactical-player.co.uk

The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion (Audio Download): Amazon.co.uk: N. T. Wright, James Langton, HarperAudio: Audible Audiobooks NT Wright makes a very strong case for, how our western Christianity has been paganized, and the goal of the death and resurrection of Jesus the Christ has been domesticated and hollowed out. Having written my Th.D thesis on penal substitution, and having spent years reading much of the available literature I can say that I wish Wright s work was available when I was a student His work adds something to the field that no other book has done it puts penal substitution, christus victor, and many other models at the heart of the biblical storyline instead of allowing our atonement models to function as abstract ideas I believe Wright s thesis provides the greatest explanatory power to what the text of Scripture actually says he makes sense of Israel s story, the gospels, the letters, and the shoe fits from Genesis to Revelation.It is obvious that people will misrepresent Wright s work and even say he denies penal substitution if you isolate certain phrases you can misconstrue him that way yet his real critique is of poor articulations of the theory, not the belief itself which he affirms On p.30 he quotes Romans 8 1 4 and says the punishment had already been inflicted on Jesus himself in the sinner s place While it may seem like he is articulating the Reformed view for historical purposes, he says this with approval On p 31 he says the doctrine known as penal substitution Jesus bearing punishment in the place of his people , is biblical and patristic Wright s conception that atonement must be understood in light of eschatology is ground breaking and amazing and has major impact on how we do evangelism and view discipleship and sanctification. Outstanding book.The hostile review by jbejon comes from one particular point on the theological spectrum and should not discourage readers I would only say that this critic s distinction between God and Jesus isn t very trinitarian. What follows is a brief extract from a longer review hopefully it will be informative and helpful.Most readers of The Day the Revolution Began hereafter TDRB will and should find themselves able to affirm much of what Wright affirms, but they need not and should not deny what Wright denies Yes, Jesus sacrifice is about the defeat of the world s dark powers, the inauguration of a new eschatological age, the announcement of a year of liberty i.e., the Jubilee , and a million other things But it is also about the satisfaction of God s wrath, which God does not ask us to explain away but invites us to rejoice in Indeed, Jesus sacrifice is able to accomplish what it accomplishes precisely by the satisfaction of God s wrath To put the point another way, TDRB is full of false dichotomies Wright repeatedly asks us to deny P and to affirm Q instead when the correct course of action would be to affirm P as well as Q he casts his conclusions as not P, but Q when the arguments provided for them warrant at most the conclusion not only P, but also Q TDRB s treatment of the OT is particularly problematic in this respect, but, before we consider it, a word needs to be said about TDRB s treatment of Rom 3.24 26.Wright explains the context of Rom 3.24 26 under two main banners the covenantal and the cultic Absent is any mention of God s wrath against man s sin, which soon becomes evident in Wright s exegesis Consider, for instance, Wright s treatment of 3.25 As far as Wright is concerned, Jesus is set forth as a hilast rion which Wright renders as a place of mercy not in order to turn aside divine wrath, but in order to display the covenant faithfulness of Israel s God Wright s claim is problematic on at least two counts.First, its discussion of the term hilast rion is highly inadequate The term hilast rion has been studied in a huge amount of detail over the years In the context of 3.25, it is standardly understood by a whole range of commentators and translators to signify a propitiatory sacrifice, i.e., a sacrifice which satisfies wrath But Wright tells his readers little if anything about the warrant for the standard view of hilast rion , simply saying it is lexically possible and sometimes claims support from the use of the term in a Jewishbook called 4 Maccabees As a result, the average reader who is unlikely to have heard of 4 Maccabees will imagine the standard view rests on shaky ground, when, in reality, the standard view is not only made possible by the text of 4 Maccabees, but is made highly probable by it, and, as Wright must know, has been vigorously defended on the basis of exhaustive studies of every occurrence of the word hilast rion in Greek inscriptions, Greek literature, later Christian texts, and the LXX Wright s discussion of the term hilast rion will, therefore, mislead a large number of readers.Second, Wright s association of dikaiosyn with God s covenant faithfulness in 3.25 does not make sense given 3.25 s context That God has glossed over Israel s past sins does not call God s faithfulness into question it calls God s justice into question It suggests God has violated the ethos of the Torah since he is guilty of favouritism and is prepared to pervert the course of justice when it suits him Contra Wright, then, God s demonstration of his dikaiosyn needs to be seen as a demonstration of his justice rather than his faithfulness The same point is brought out in a different way in 3.26 The text of 3.26 is predicated on two premises i God s law condemns man as unrighteous adikos and makes him a rightful object of God s wrath and ii that same law condemns those who show favouritism and join hands with the unrighteous adikos because Yahweh is not the kind of God to declare the guilty righteous dikaio The text of 3.26 therefore raises an important question, namely, How can God be just dikaios and yet justify dikaio the unrighteous The answer is given explicitly in the text of 3.25 26 by means of Jesus sacrifice God has set Jesus forth as a hilast rion a sacrifice to satisfy his wrath and justice In 3.27, Paul is therefore able to turn his attention away from the issue of God s wrath and man s guilt a theme developed throughout 1.18 3.20 and towards the issue of whether those who have been declared righteous are able to boast about it As such, Paul s flow of thought is clear and instructive, and does not cohere with Wright s proffered treatment of the terms hilast rion and dikaiosyn Of course, far needs to be said about all these things, but, as mentioned above, in what remains of the present review, I want to turn my attention to Wright s treatment of the OT, since it is foundational to many of TDRB s arguments.Throughout TDRB, Wright stresses the importance of the Passover as the backdrop to Christ s death and resurrection and rightly so But consider, for a moment, what actually takes place on the night of the first Passover God s destroyer passes through the land of Egypt and slays the firstborn of each household unless a lamb has been slain in its place in other words, from Yahweh s perpsective, the Passover lamb serves as a substitute Its death is accepted instead of the firstborn s death As such, the Passover narrative is predicated on the concept of substitution , and, importantly, it is set against the backdrop of Yahweh s wrath Yahweh s decision to slay each family s firstborn son is an expression of his anger at Egypt s sin But, contra Wright who says the context created by the Passover is unconnected with punishment , it is also an expression of Yahweh s anger at Israel s sin in particular, Israel s sin of idolatry The death of each firstborn will afflict Israel s households unless a lamb is first slaughtered and its blood applied to the houses doorframes To put the point another way, either a lamb must die or the firstborn must die.Ironically, then, the events of the Passover encourage us to view Jesus death in the very manner in which TDRB encourages us not to view it As Wright repeatedly points out, Jesus frames his death against the backdrop of the Passover As such, Jesus asks us to view his death against the backdrop of a penal and substitutionary sacrifice Just as in Abraham s day Yahweh allowed a ram to take the place of a man on mount Moriah, so in Jesus day Yahweh allows a man to take the place of a lamb on Golgotha s hill God s wrath befalls him so it will not befall his people In the context of TDRB a book in which Wright a frequently criticises those who promote a given theory of atonement in isolation from the Biblical narrative, and b imports a huge amount of theological freight into particular OT allusions , Wright s failure to mention these substitutionary and penal aspects of the Passover story is a very significant omission.But, before we move on to our next motif, it may be helpful for us to note a secondary point about Wright s treatment of the Passover TDRB repeatedly says the Passover was not a festival of atonement , i.e., a festival intended to deal with sin But the matter may not be so simple We have good reason to view Jesus death in light of Ezekiel s eschatological temple where the Passover is connected with atonement and a similar connection is present in Josephus as well as Rabbinic texts, in which case it is not unlikely to have been viewed in such terms in Jesus day.The second OT motif which demands our attention is the exile Throughout TDRB, Wright stresses how Jesus death spelt the end of exile for Israel But, like the Passover motif, the exile motif has important ramifications as far as the nature of Jesus death and resurrection is concerned, which Wright fails to mention In Scripture, the exile is portrayed as the outbreak of God s wrath against his people and the nations to whom Israel are handed over as the agents of God s wrath , and Jesus death is portrayed in the very same terms Consider, by way of illustration, some of the parallels between prophetic depictions of the exile and the Gospels portrayal of Jesus death Jesus, the Son of Man, is given into the hands of the world s fourth beast He is led out of Jerusalem in apparent humiliation He is hung on a tree, naked and defenceless, as desolation overtakes him He is gloated over by his enemies as his inheritance is divided by lot And, at noon, he gropes in the dark, deprived of his possessions The storm clouds Jesus foresaw on Jerusalem s skyline in the Olivet discourse begin to gather around him as Yahweh prepares to make men scarce than gold in Jerusalem originally a prophecy of widespread destruction soon to befall to Jerusalem , but one which can be re read as a prophecy of a time when Yahweh will make a man precious than gold , when the one valued at thirty shekels of silver by Jerusalem s priesthood will be accepted by Yahweh as a ransom for many The one who stood next to Yahweh will stand between Rome and Jerusalem s inhabitants so they can scatter before it is destroyed and men will shake their heads at what has become of him and at the extent of his fall Caiaphas s words will thereby be fulfilled the Romans will do to Jesus what they should have done to the nation of Israel, and Jesus will be led away into exile The implication of these parallels is clear The wrath outpoured on Israel at the time of the exile is outpoured on Jesus on the cross in Israel s place.The final OT motif we will consider is the day of Atonement As mentioned above, Wright is happy to connect Christ s death with the Yom Kippur rites, yet is not so happy to connect the concept of atonement with punishment Animals , he says, were not punished in the place of the people , and the day of Atonement was not about punishment But, as before, a detailed consideration of the relevant OT backdrop reveals a different story Consider initially the effect of atonement When a sin cannot be atoned for by the Levitical system, its perpetrator is forced to bear his own guilt that is to say, he is forced to suffer the divinely ordained consequences of his own actions By way of contrast, when sin is atoned for, Yahweh s wrath is spent or satisfied in some way The essence of atonement is, therefore, to stay Yahweh s wrath, as is repeatedly borne out in the Pentateuch s narrative Consider, for instance, the aftermath of Korah s rebellion.When the Israelites follow Korah s sinful example, Yahweh sends a plague against them, which spreads through the congregation like a fire through a cornfield Aaron the high priest runs into the midst of the assembly and offers incense as an atonement for the people s sin, and the plague a manifestation of Yahweh s anger, as we previously noted is hence assuaged At the end of the narrative, the figure of Aaron is portrayed as a barrier between Yahweh and the Israelites, with those before him slain and those behind him spared Aaron s person and position as high priest marks the boundary line between life and death between the realm where Yahweh s anger is given free reign and the realm where Yahweh s anger is restrained The same point is brought out in the next chapter, where Yahweh s wrath again breaks forth against the people As the people approach the Tabernacle, they begin to perish, and cry out, Must everyone who comes nearto the Tabernacledie Are we to perish completely In response, Yahweh establishes Aaron s recently demonstrated role as a restrainer of Yahweh s anger as a permanent office Aaron s house is to attend to the duties of the sanctuary and altar, so there may never again be wrath on the people of Israel Also relevant here is the image of fire Yahweh s revelation of himself at mount Sinai is depicted primarily in terms of fire enshrouded in clouds , and fire comes forth from Yahweh s presence to consume kl Nadab and Abihu when they approach him in an unauthorised manner That fire consumes kl the priests sacrifices in the same way is, therefore, instructive The Levitical sacrifices are propitiatory in nature Yahweh is a fire, the nature of which is to consume kl , and the purpose of the Levites ministry is to shield Israel from its dangers, which is precisely why the day of Atonement s regulations are set against the backdrop of Nadab and Abihu s deaths.To say the Yom Kippur ritual has nothing to do with punishment is, therefore, fundamentally mistaken True the word punishment does not occur in the text But then why should it The whole point of the Yom Kippur ritual is to prevent the outbreak of Yahweh s wrath against his people Punishment is not mentioned in the Yom Kippur ritual precisely because it is averted by means of the ritual To ground a claim in the absence of the word punishment is, therefore, to miss the whole point of the Levitical system.Suppose, by way of illustration, I write a cookbook about the dangers of obesity and how it can be prevented by means of a sugar free diet At the start of the book, I recount a number of examples of how a sugar rich diet has led to obesity in many people s lives, and ultimately to their deaths A sugar free diet is absolutely vital, I claim Afterwards, I provide fifty recipes for sugar free meals, and encourage my readers to make liberal use of them Now, suppose someone picks up my book and asks in a surprised tone of voice, Didn t you say this book was about the dangers of obesity and sugar consumption That doesn t seem to be the case at all I ve read every one of its recipes, and they don t say a word about the possibility of obesity And they don t mention the word sugar even once What would you say to such a person You would presumably tell them they have missed the whole point of my recipes Why Because they have ignored their context And so it is with Wright s analysis of the Levitical sacrifices Just as the purpose of the aforementioned cookbook is to prevent obesity, so the context of the Levitical sacrifices is to prevent wrath, i.e., to enable by means of atonement a holy God to dwell in the midst of his sinful people without the manifestation of his wrath against them.So, is it true to think of a sacrificed animal as punished in place of the people In a word, Yes Consider the situation described in Lev 16 s regulations the people of Israel have sinned if left unatoned, those sins will result in death and exile two goats are chosen out from Israel s herd, one of which is slain and the other of which is figuratively sent into exile and, as a result of these things, the Israelites are not slain and are not sent into exile The scapegoat bears n Israel s iniquity w n so Israel need not bear her own sin it is cut off from Yahweh s presence so Israel might remain in Yahweh s presence Lev 17.11 underscores the point when the blood of a sacrifice atones for sin, the animal s life is accepted in place of the offerer s life Like the Passover, then, the Yom Kippur rites are predicated on the concept of penal substitutionary atonement That fact may not appeal to those who want to portray Jesus sacrifice in a restricted light, but it is clearly present in Scripture In a sense, then, whether we translate hilast rion as place of mercy or propitiatory sacrifice in Rom 3.25 is not the important issue what is important is for us to understand is the full significance of Paul s allusion to the Yom Kippur ritual and the full scope of what it entails.In sum, then, TDRB is deeply unsatisfactory Its application of the OT systematically avoids those aspects of its narrative which do not fit in with Wright s theology, which is a lamentable fact Jesus sacrifice on the cross is the focal point, centre point, and highlight of history It simultaneously displays the righteousness and holiness of our God, the awfulness and ugliness of our sin, and the obedience and humility of our Lord It displays God s anger at man s sin and God s delight in his Son s righteousness It demonstrates the force and justice of God s wrath, which cannot merely be forgotten about but must be spent and satisfied It demonstrates the power and sovereignty of God s love, which has been prepared to meet the demands of God s uncompromised justice It draws every thread of Scripture together in a single awesome moment, glorifies and exalts the triune God, and humbles God s blood bought people These, I believe, are the aspects of Jesus sacrifice which should occupy our attention and should draw forth our praise as we contemplate the wonder of what God has done in and through Christ yet, sadly, I find such truths to be compromised rather than adored in TDRB We will not stand in awe of God s love until we reckon with the justice of his wrath against us and how it was endured by his beloved Son in a transaction of immeasurable gravity And, once we do truly comprehend these wonders, our lives and ministries will be forever transformed by them As Wright says, the message of the cross should catch us up in the rhythm of worship and mission But Wright s entirely commendable objective will not be accomplished by the denial of important doctrinal truths it will come to pass only as we truly appreciate each and every aspect of the wonder of the cross and allow our lives to be radically reshaped by them. This is an amazing read N.T.Wright is a truly inspiring author, writing with a depth that is mind boggling The other of his books, Surprised by Hope, which I read recently, is also a deeply thought provoking read I have been amazed at his insights and, as one who has read a lot of theological books, The Day the Revolution Began, has caused me to think deeply than most others I have read When N.T Wright is compared with C,.S Lewis as far as theological insights are concerned, I believe the comparison is right on The writing is thoroughly backed up with the scriptures of the Old and New Testaments, a fact that I appreciate so much, and at the same time caused me to rethink the material he covers in the book This book is truly refreshing in an age when there is so much negative thinking in the area of matters of the Christian faith. Years ago I was immensely influenced by N.T Wright He was my oft quoted hero But in this book I am much less impressed And I really don t understand why, except to say that it strikes me a too, too heavy and erudite without being inspiring in the way his earlier books struck me This is not to say this book is not worth reading it is But it was to me a bit of an uphill struggle to get excited by it Still, anything Wright writes is worth the effort, and to me this one is effort that enjoyment, not that I m against effort It just didn t grab me by the throat as did Wright s earlier work. It has taken me a couple months to read this book, in about 30 sittings, maybe The theology is deep and the application is practical Wright is confronting the mid guided ideologies of the western church that came about as a result of a mis reading of the crucifixion story He s not changing our dogma, but realigning our focus for the purpose of helping Christians to understand that light that we are to be in the world today, right here, right now It s worth the read. This book is amazing Wright has done it again, rooting an understanding of the cross in what really happened contextually, culturally, and Biblically read this book with an open mind and heart join the revolution. Don t buy the worse book I ve ever read and I mean ever The Renowned Scholar, Anglican Bishop, And Best Selling Author Widely Considered To Be The Heir To C S Lewis Contemplates The Central Event At The Heart Of The Christian Faith Jesus Crucifixion Arguing That The Protestant Reformation Did Not Go Far Enough In Transforming Our Understanding Of Its Meaning In The Day The Revolution Began, N T Wright Once Again Challenges Commonly Held Christian Beliefs, As He Did In His Acclaimed Surprised By Hope Demonstrating The Rigorous Intellect And Breathtaking Knowledge That Have Long Defined His Work, Wright Argues That Jesus Death On The Cross Was Not Only To Absolve Us Of Our Sins, It Was Actually The Beginning Of A Revolution Commissioning The Christian Faithful To A New Vocation A Royal Priesthood Responsible For Restoring And Reconciling All Of God S Creation Wright Argues That Jesus Crucifixion Must Be Understood Within The Much Larger Story Of God S Purposes To Bring Heaven And Earth Together The Day The Revolution Began Offers A Grand Picture Of Jesus Sacrifice And Its Full Significance For The Christian Faith, Inspiring Believers With A Renewed Sense Of Mission, Purpose, And Hope And Reminding Them Of The Crucial Role The Christian Faith Must Play In Protecting And Shaping The Future Of The World


About the Author: N. T. Wright

Is a well-known author, some of his books are a fascination for readers like in the The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion (Audio Download): Amazon.co.uk: N. T. Wright, James Langton, HarperAudio: Audible Audiobooks book, this is one of the most wanted N. T. Wright author readers around the world.


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