Quotes from NT Wright

People often think of "miracles" as the "invasion" of the natural order by a force from outside. That wasn't how the early Christians saw it. For them, dramatic and otherwise inexplicable healings were seen as evidence of new creation, of the Creator himself at work in a fresh way.

Unless we are prepared to see these events — the Jesus-events, the messianic moment — as the ultimate call to penitence, because they are the ultimate announcement of the arrival of God's kingdom, we will be bound to over-interpret other events to compensate.

humans finding themselves called to play a vital role in the larger purposes of the creator for the creation.

If Jesus had defeated the powers of the world in his death, his resurrection meant the launching of a new creation, a whole new world.

Since Paul knew that his own hard and bitter heart had been changed by God's grace, he also knew that there was nobody this side of the grave who could not in principle be similarly reached and changed.

James and John have been asking for the places at Jesus's right and left so as to accompany him as he completes the glorious work of bringing in God's kingdom, defeating all the powers that have held the human race captive. But those places are reserved for the two who are crucified alongside him as he hangs there with "King of the Jews" above his head.

There is no condemnation for those in the Messiah . . . because God . . . condemned Sin right there in the flesh." The punishment has been meted out. But the punishment is on Sin itself, the combined, accumulated, and personified force that has wreaked such havoc in the world and in human lives.

The Temple was, after all, the place where heaven and earth met. Why not say that one particular person might be the ultimate example of the same phenomenon, a person equally at home in both dimensions?

We are his poi?ma', his 'poem', his 'workmanship', wrote Paul (Ephesians 2.10), 'created . . . in King Jesus for the good works that he prepared' — not simply 'good works' of moral behaviour, but the fresh creativity whose rich variety reflects the lavish creativity of God himself, thereby offering a sign to the powers of the world that Jesus is lord and they are not (Ephesians 3.10—11).

The corrupting and corrosive lifestyles he describes are not arbitrary, but rather the result, the consequence, of the original idolatry. This doesn't mean that God is not involved in those consequences. God, as Creator, hates the idolatry and dehumanization that deface and damage his beautiful world and his image-bearing creatures. Unless that is so, God is not a good God, but a careless, faceless bureaucrat.

The revolution of the cross sets us free to be the royal priesthood, and the only thing stopping us is our lack of vision and our failure to realize that this was why the Messiah died in the first place.

Hope" in this sense is not a feeling. It is a virtue. You have to practice it, like a difficult piece on the violin or a tricky shot at tennis. You practice the virtue of hope through worship and prayer, through invoking the One God, through reading and reimagining the scriptural story, and through consciously holding the unknown future within the unshakable divine promises.