Scripture and the Authority of God: How to Read the Bible Today Paperback – March 19, 2013

Have you ever read a book and wanted to highlight almost everything in it? This was my reaction when reading N.T. Wright's newly revised and expanded book, Scripture and the Authority of God (previously titled The Last Word - 2005).

Wright's thesis is stated clearly in the preface - "The phrase 'the authority of scripture' can make Christian sense only if it is a shorthand for 'the authority of the triune God, exercised somehow through scripture'." By setting the scripture in the larger context that the biblical writers themselves insist upon, we will begin to more fully appreciate the role that scripture ought to have in our lives. A role that includes, and yet transcends, the conveying of information about to one that takes an active part within the ongoing purposes of God. As Wright contends, "Scripture is there to be a means of God's action in and through us." This action enables us to see who God is and who we are in relation to the establishment of God's kingdom. Through scripture, God equips his people to serve to serve his purposes, particularly as he reveals Jesus Christ within its pages.

Wright then provides us with a better way to read scripture - what he refers to as the five-act hermeneutic. This method of reading scripture takes seriously the typical concerns related to genre, setting, literary style, etc, and the very important differences these things make in properly reading the narrative. He then takes it a step further by offering a multi-layered method; one that involves knowing where we are in the overall drama of scripture and what is appropriate within each act. The acts are: creation, fall, Israel, Jesus and the church. They constitute different stages in the divine drama which scripture itself offers.

The primary purpose set out in reading scripture this way is to understand it better and to pay tribute to the differing stages of the overall narrative, while finding our place within it. As a result, we must act in an appropriate manner for this moment in the story, and not another. While we will be in direct continuity with former acts, we will also be living with a sense of discontinuity, in that our ultimate fidelity will belong to the stage in which we live. For example, when we read Genesis 3-11, we read it as a second act in a play in which live in the fifth., with Jesus as its climax and turning point (act four). Wright argues for a developmental approach to reading scripture that honors the Old Testament as it stands in the Christian canon, but one that at the same time moves beyond it to fully embrace our act.

Such a method helps us to better appreciate, understand and practice scripture in ways that are appropriate to where we are within the divine drama. It has the ability to move us toward a more-informed and contextual reading that will likewise enable us to live in a contextual way that is congruent with our stage in the story, rather than trying to act-out stage one or two.

Wright concludes his new edition with two case studies that show us the value of reading scripture this way: Sabbath and monogamy. These two essays are very helpful in fleshing out his proposed method, while at the same time offer us helpful insights into these two contemporary issues.

I highly recommend this book to every christian who desires to read the bible in a more informed and contextual way. I think the five-act model proposed will be immensely beneficial in helping us move through the countless debates in church and culture that often center on inaccurate readings of scripture. By paying careful attention to the whole narrative of the bible, we will place ourselves in a better position to weigh the issues in a more appropriate and biblically faithful way, while at the same time become more effective at living out our part in God's cosmic drama

I love being challenged to have a hermeneutic that's rooted in something deeper than the standard "liberal" vs. "evangelical" labels. It seems we have forgotten that there are centuries of thinking that challenge both sides. It's not about compromise but about acknowledging how much we are influenced by our own culture and personality. But neither is this a deconstruction that says we can't possibly hear anything from "outside". In the end, Wright believes God rewards those who seek him. So do I.

I have at least a dozen books by N.T. Wright and I like them all. I have ;been following his development as a theologian for almost ten years now, and I'm Catholic. My personal interest in this book has to do with his comments on the use of allegory in our common commitment to the authority of scripture over the last 1700+ years due to the primary difficulties using the "plain/literal" sense in OT exegesis. Anyone familiar with the heresy that we refer to as Marcionism will understand what I am referring to. He addresses this issue in the book along with many of the common errors of both the left and the right in contemporary and classical hermeneutics.

Title: Scripture and the Authority of God

Author: N.T. Wright

Publisher: HarperCollins

Year: 2011

Pages: 210

N.T. Wright other works: N.T. Wright Page

[Disclaimer: I paid for this book with a gift card I received at Christmas 2013. It was a very happy time in my life when I could freely spend at amazon.com. It also prevented me from having to humbly admit that I got the book free in exchange for a fair review. I can be as nasty as I wanna be in this review. :-) ]

No one will ever accuse N.T. Wright of cutting corners when it comes to Scripture. What he does in Scripture and the Authority of God is take his readers on a whirlwind tour of the complex cultural cancers that have affected and distorted the way we read the Scripture. And if I have read this book correctly, Wright is saying that it is far less about the external forces and far more about internal pressures that have, in a sense, ruined the Scripture. To wit: "This strongly suggests that for the Bible to have the effect it seems to be designed to have it will be necessary for the church to hear it as it is, not to chop it up in an effort to make it into something else" (25). To repeat myself, this is akin to saying: it is less the cultured despisers we have to worry about when it comes to Scripture and far much more the prophets, priests, and preachers in the church. And isn't this, if we are honest, the truth?

Throughout the book Wright maintains a singular thought, which he repeats in earnest as often as he can: "...the phrase 'authority of Scripture' can make Christian sense only if it is a shorthand for 'the authority of the triune God, exercised somehow through scripture" (20). The main problem we have in the church is that we tend to ignore context when it comes to Scripture. Preachers are so bent on a particular theological or political system that the entire corpus of Scripture gets forgotten, the story from beginning to end is either ignored or forgotten. In my opinion, N.T.Wright is absolutely prophetic in this regard because he always, I mean always, keeps this overarching metanarrative in mind when spelling out some of the more microcosmic ideas found in Scripture. And no one is safe from his pen: conservative, liberal, right, left, high-church or country-bumpkin. His solution? There is a profound need for 'fresh, Kingdom-oriented, historically rooted exegesis' (112). I have read many of Dr. Wright's books and if anything can be said of his work, perhaps the best thing that can be said is that he is undeniable consistent: the metanarrative never leaves his focus regardless of the topic he is discussing.

This is like telling people who have been doing the same thing for 100 years that they are doing it wrong and need to change to which they would respond, "We have always done it this way." I hear such sentiments in churches, in schools, in business. And again it is hard to argue when the current methods have resulted in the modern phenomenon of the mega-rich, mega-churches. It's a lot easier to use Scripture to make some politically expedient point or some culturally relevant pop-psychological jabberwocky than it is to do the hard work of actually reading Scripture from front to back, and back to front, seeing what it says and then thinking about what it means. I remember sitting in my office one Sunday morning and listening to the women's Sunday school class on the other side of the wall. We had just started a Bible reading campaign designed to take the entire church the entire Bible in 90 days. I distinctly remember hearing one of the women say, "I don't know why we have to do this."

Wright takes his time explaining to his readers the insidious nature of the various cultural developments and church reactions that have so distorted and warped our reading of Scripture. He covers sixteen centuries of warped exegesis in about 20 pages before he moves on to discuss the enlightenment period in a little more than 20 pages. He then demonstrates for us how those on the 'left' and 'right' have used the flawed methods of those previous generations to distort the Scripture for their own purposes. Then, finally, he moves on give us thoughts on how to get back on track. (Yes, there was much more at the beginning of the book, and I'm not overlooking it. It's there and lays an important foundation.) It is here that I find most agreement with Wright based on my own experience as a local church preacher and a well read Christian. This newer version of the book I read also features two 'test cases' at the end of the book--one on the Sabbath and the other on monogamy.

One wonders what the world would look like if preaching was not always a reaction to the goings on in the world or a mere 'how to feel better about life' medicinal word? I'm sure there is a place to address such things, but the best way to do so is found by consistently preaching how God has brought about his grace in the fullness of time in Jesus--his Kingdom where broken people find hope, peace, and love. We cannot ignore the world and what is happening--indeed, it is the world we are to redeem through our witness to Jesus and the preaching of the Gospel! When we keep the metanarrative in mind, not merely as a backdrop, or for illustrative material, or as I saw in a book I recently read, a place for good quotes, but as the sure historical foundation through which God was bringing about his redemptive purposes and preparing the world for Jesus, we can see how God's word is authoritative in the midst of our own cultural upheaval and turmoil and political intrigue. This is precisely the reason Paul writes that God gave us preachers, teachers, apostles--to equip us...then we will no longer be tossed about by the waves of this world (Ephesians 4:1-16).

Whatever else we take away from this book, it is imperative that we read chapter 8 carefully and thoughtfully. This might mean, gasp, that we are going to be confronted individually or collectively with ideas that challenge us, change us, or choke us: "We who call ourselves Christians must be totally committed to telling the story of Jesus both as the climax of Israel's story and as the foundation of our own" (126). It is especially when he talks about five strategies for honoring the authority of Scripture that we ought to pay attention. I say yes to all of them! Contextual reading? Yes! Liturgically grounded reading of Scripture? Yes! I pause here because my own tradition has a nagging history of neglecting the liturgical, contextual, public reading of Scripture. That is, we prefer a bit before communion or a bit before the sermon or a bit before the plate is passed but we have failed greatly when it comes to the type of reading that reminds us of who we are, of the greater story being told, and our place within that narrative. This will not do. I weep for my tradition precisely at this point because we who have prided ourselves for so long as being a 'people of the book' have utterly neglected our historical roots and the reading Scripture in a liturgical fashion: "It also means that in our public worship, in whatever tradition, we need to make sure the reading of Scripture takes a central place" (131). Amen.

I highly recommend Scripture and the Authority of God and it is my hope that when people read this they will begin to hold their leaders accountable. So I have some suggestions myself of how churches can hold leaders accountable.

First, change your worship. That is, drop a song or two or three in order to create space for the unfiltered reading of the Scripture. This is what Ezra did (Nehemiah 8); this is what Jesus did (Luke 4); and this is what Paul told Timothy he was to do (1 Timothy 4:13). There is just as much worship in hearing the Scripture simply read as there is in singing and dancing (Revelation 1:3).

Second, insist that your preacher have ample time and resources to study the Scripture. Demand less of him in areas where others can serve competently (Acts 6:1-7) so that his/her time in the Scripture is undiluted and undisturbed (2 Timothy 2:14-15). You want the church to grow? Count on the one thing in Scripture that God said would provide growth: Isaiah 55:10-12.

Third, engage your congregation in consistent reading of the entire Bible. Interesting that one of the commands the king was to obey was that he was to write for himself a copy of the law (Deuteronomy 17:18-19) and have it with him all the days of his life. The congregation should do the same, always reading and studying and learning because when we are in Scripture we are bound to see Jesus (Luke 24:25-27, 44). Keep this metanarrative in mind at all times when reading, studying, and preaching.

Surely there are things I could add to this list, but for now it will do. If churches could get motivated again to take the Scripture seriously, as Wright is ultimately suggesting, we might see the sort of revival take place in our churches. I say this especially to those among my own tradition who have, for far too long, neglected Scripture in favor of methodology.