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Quote 642
At the end of the day, the central notion of sin in
Wright's thought is that it is somehow anarchic rebellion against shalom, and the triumph
at the end is the restoration of shalom. What is lost is the intensely personal dimension of
sin: it is rebellion against God, and he is regularly portrayed as the most offended party
(cf. Ps 51!).
D.A. Carson
http://www.bookreviews.org/pdf/5581_5877.pdf1.5K
Other Quotes from the Author & Topic
If the gospel-even when you are orthodox-becomes something which you primarily assume, but what you are excited about is what you are doing in some sort of social reconstruction, you will be teaching the people that you influence that the gospel really isn't all that important. You won't be saying that-you won't even mean that-but that's what you will be teaching. And then you are only half a generation away from losing the gospel. http://www.sovereigngraceministries.org/blogs/cj-mahaney/post/Don-DA-Carson-Preserving-A-Passion-for-the-Gospel.aspx
Be patient; it is better to be a chastened saint than a carefree sinner.
that branch of theology whose concern it is to study each corpus of the scripture in its own right, especially with respect to its place in the history of God's unfolding revelation. The emphasis is on history and on the inddvidual corpus.Unity and Diversity in the New Testament
when you're done reading everything that has been written to promote the New Perspective, the issues of personal guilt, individual redemption, and atonement for sin have hardly been dealt with at all. These great soteriological doctrines are left in a fog of uncertainty and confusion.http://www.monergism.com/thethreshold/articles/onsite/new_p.html
The verb krinō ("judge") has a wide semantic range: "judge" (judicially), "condemn," "discern." It cannot here refer to the law courts, any more than 5:33–37 forbids judicial oaths. Still less does this verse forbid all judging of any kind, for the moral distinctions drawn in the Sermon on the Mount require that decisive judgments be made. Jesus himself goes on to speak of some people as dogs and pigs (Mt 7:6) and to warn against false prophets (vv. 15–20). Elsewhere he demands that people "make a right judgment"
Jesus' demand here is for his disciples not to be judgmental and censorious. The verb krinō has the same force in Romans 14:10–13 (cf. James 4:11–12). The rigor of the disciples' commitment to God's kingdom and the righteousness demanded of them do not authorize them to adopt a judgmental attitude. Those who "judge" like this will in turn be "judged," not by men (which would be of little consequence), but by God (which fits the solemn tone of the discourse). The disciple who takes it on himself to be the judge of what another does usurps the place of God (Rom 14:10) and therefore becomes answerable to him. The hina mē ("in order that … not"; NIV, "or") should therefore be given full telic force: "Do not assume the place of God by deciding you have the right to stand in judgment over all—do not do it, I say, in order to avoid being called to account by the God whose place you usurp"
“Matthew,” Expositor’s Bible Commentary, 183.
You cannot find excellent corporate worship until you stop trying to find excellent corporate worship and pursue God himself.
The heart of true fellowship is self-sacrificing conformity to a shared vision.Basics for Believers (16)
I think it's ironic that N. T. Wight and other proponents of the New Perspective invariably complain that Luther and the Reformers were guilty of reading a conflict from their own time back into the New Testament. My answer would be that N. T. Wright and friends are doubly guilty of reading their own notions of twenty-first-century political correctness back into the text of the Pauline epistles. And the view they have come up with has a distinct post-modern slant. It is a perfect postmodern blend of inclusivism, anti-individualism, a subtle attack on certainty and assurance, and above all, ecumenism.http://www.monergism.com/thethreshold/articles/onsite/new_p.html
Put the gospel first. And that means you must put the priorities of the gospel at the center of your prayer life.Basics for Believers
Christian fellowship, then, is self-sacrificing conformity to the gospel. There may be overtones of warmth and intimacy, but the heart of the matter is this shared vision of what is of transcendent importance, a vision that calls forth our commitment.Basics for Believers
The broader problem is that a great deal of popular preaching and teaching uses the bible as a pegboard on which to hang a fair bit of Christianized pop psychology or moralizing encouragement, with very little effort to teach the faithful, from the Bible, the massive doctrines of historic confessional Christianity.
However hard some things are to understand, it is never helpful to start picking and choosing biblical truths we find congenial, as if the Bible is an open-shelved supermarket where we are at perfect liberty to choose only the chocolate bars. For the Christian, it is God's Word, and it is not negotiable. What answers we find may not be exhaustive, but they give us the God who is there, and who gives us some measure of comfort and assurance. The alternative is a god we manufacture, and who provides no comfort at all. Whatever comfort we feel is self-delusion, and it will be stripped away at the end when we give an account to the God who has spoken to us, not only in Scripture, but supremely in his Son Jesus Christ.
sometimes God chooses to bless us and make us people of integrity in the midst of abominable circumstances, rather than change our circumstances.
If God had perceived that our greatest need was economic, he would have sent an economist. If he had perceived that our greatest need was entertainment, he would have sent us a comedian or an artist. If God had perceived that our greatest need was political stability, he would have sent us a politician. If he had perceived that our greatest need was health, he would have sent us a doctor. But he perceived that our greatest need involved our sin, our alienation from him, our profound rebellion, our death; and he sent us a Savior.
If I have learned anything in 35 or 40 years of teaching, it is that students don't learn everything I teach them. What they learn is what I am excited about, the kinds of things I emphasize again and again and again and again. That had better be the gospel.
The claims of unity and truth, the challenges of a party spirit, speaking in tongues, the doctrine of the resurrection, church discipline, sexual matters, marriage and divorce, "strong" and "weak" consciences, the Lord's Supper, the relationships between men and women, the nature of love, the call to preach the gospel powerfully without manipulation, the nature of Christian leadership lived under the cross they are all here.Pillar Commentary (introduction)
As in his other books, Wright mistakenly assumes that the Reformation view argues that God's essential righteousness-in other words, his own attribute of righteousness-is somehow given to believers. But this overlooks the crucial role of Jesus Christ as mediator in the traditional view: It is not God's attribute of righteousness, but the right-standing that results from a complete fulfillment of God's law, that is imputed to believers. It is Christ's obedience, not his.http://www.whitehorseinn.org/images/Horton-WrightReview.pdf
Ultimately, the New Perspective divests the gospel of or downplays every significant aspect of soteriology. The means of atonement is left vague in this system; the issues of personal sin and guilt are passed over and brushed aside. The gospel becomes a proclamation of victory, period. In other words, the gospel of the New Perspective is decidedly not a message about how sinners can escape the wrath of God. In fact, this gospel says little or nothing about personal sin and forgiveness, individual redemption, atonement, or any of the other great soteriological doctrines.http://www.monergism.com/thethreshold/articles/onsite/new_p.html
People do not drift toward Holiness. Apart from grace-driven effort, people do not gravitate toward godliness, prayer, obedience to Scripture, faith, and delight in the Lord. We drift toward compromise and call it tolerance; we drift toward disobedience and call it freedom; we drift toward superstition and call it faith. We cherish the indiscipline of lost self-control and call it relaxation; we slouch toward prayerlessness and delude ourselves into thinking we have escaped legalism; we slide toward godlessness and convince ourselves we have been liberated. For the Love of God Vol 2
Top Authors
1. Charles Spurgeon (113)
2. J.C. Ryle (108)
3. Thomas Watson (101)
4. John Piper (81)
5. John Calvin (79)
6. J.I. Packer (74)
7. George Swinnock (69)
8. Louis Berkhof (62)
9. A.W. Pink (60)
10. C.S. Lewis (51)
11. Francis Schaeffer (47)
12. Gerald Bray (46)
13. B.B. Warfield (45)
14. Martyn Lloyd-Jones (43)
15. Tim Keller (42)
16. Abraham Kuyper (40)
17. John Owen (39)
18. John Flavel (38)
19. Thomas Brooks (36)
20. Martin Luther (33)
2. J.C. Ryle (108)
3. Thomas Watson (101)
4. John Piper (81)
5. John Calvin (79)
6. J.I. Packer (74)
7. George Swinnock (69)
8. Louis Berkhof (62)
9. A.W. Pink (60)
10. C.S. Lewis (51)
11. Francis Schaeffer (47)
12. Gerald Bray (46)
13. B.B. Warfield (45)
14. Martyn Lloyd-Jones (43)
15. Tim Keller (42)
16. Abraham Kuyper (40)
17. John Owen (39)
18. John Flavel (38)
19. Thomas Brooks (36)
20. Martin Luther (33)
Top Topics
1. Sin (152)2. Prayer (115)
3. Preaching (101)
4. Scripture (98)
5. Faith (92)
6. Gospel (71)
7. Suffering (57)
8. Church (51)
9. Justification (47)
10. Law (47)
11. Truth (45)
12. Salvation (39)
13. Love (35)
14. Theology (35)
15. Grace (34)
16. Sanctification (31)
17. Apologetics (30)
18. Fear (30)
19. Unbelief (28)
20. Creation (27)
21. Pride (27)
22. Worship (27)
23. Holiness (26)
24. Heaven (25)
25. Eternity (24)
26. Evolution (24)