EDITED BY Nicholas Perrin and Richard B. Hays Introduction PART ONE: JESUS AND THE PEOPLE OF GOD 1 Jesus and the Victory of God Meets the Gospel of John Marianne Meye Thompson N. T. Wright's Response 2 Knowing Jesus: Story, History and the Question of Truth Richard B. Hays N. T. Wright's Response 3 "Outside of a Small Circle of Friends": Jesus and the Justice of God Sylvia C. Keesmaat and Brian J. Walsh N. T. Wright's Response 4 Jesus' Eschatology and Kingdom Ethics: Ever the Twain Shall Meet Nicholas Perrin N. T. Wright's Response 5 Whence and Whither Historical Jesus Studies in the Life of the Church? N. T. Wright PART Two: PAUL AND THE PEOPLE OF GOD 6 Glimpsing the Glory: Paul s Gospel, Righteousness and the Beautiful Feet off. T Wright Edith M. Humphrey N. T. Wright's Response 7 The Shape of Things to Come? WrightAmidst Emerging Ecclesiologies Jeremy S. Begbie N. T. Wright's Response 8 Did St. Paul Go to Heaven When He Died? Markus Bockmuehl N. T. Wright's Response 9 Wrighting the Wrongs of the Reformation? The State of the Union with Christ in St. Paul and Protestant Soteriology Kevin J. Vanhoozer N. T. Wright's Response 10 Whence and Whither Pauline Studies in the Life of the Church? N. T. Wright Contributors Subject Index Scripture Index NICHOLAS PERRIN IN THE INTRODUCTION TO HIS 1914 English translation of Albert Schweitzer's first book on Jesus, The Mystery of the Kingdom of God, Walter Lowrie writes: Obviously it was not the weakness of the book, but rather its strong originality and in particular the trenchant way in which it demolished the "liberal life of Jesus" which accounts for the passive hostility with which it was greeted. In fact it contained more than could be readily digested either by a liberal or a conservative mind.... The reception accorded to Schweitzer's work does not seem creditable. It was met by something like a conspiracy of silence.' As best as we can tell, Lowrie was right. Schweitzer's breathtaking account of an apocalyptic historical Jesus, presented in both Mystery of the Kingdom and The Quest of the HistoricalJesus (1910 [1906]), had met with mixed reviews from both liberal and conservative peers. And, generally speaking, where one did not find mixed reviews, there was an icy silence. Even with his Paul and His Interpreters (1911), a comparatively restrained work which sought to emphasize the apocalyptic and mystical side of the apostle to the Gentiles, Schweitzer would not get a much better reception. In fact, the liberal scholar Ernst von Dobschiitz was so scandalized by Schweitzer's "thoroughgoing eschatology" that for a time he even dedicated himself wholly to refuting the position, converting his personal animus into a kind of international lecture road show.2 Today, one may be forgiven for wondering whether Schweitzer ever regarded his hard-hitting experience as a young scholar to be a kind of mental preparation for his later experience of World War I. As in modern-day warfare, so in the academic guild: stick your head too far above the trench and you will undoubtedly draw fire from opposing lines. But when it came to Schweitzer's accounts of Jesus and Paul, matters were even more complicated than one might expect in a typical war. For in this regard, as Lowrie also rightly points out, Schweitzer faced not one but two opposing lines: a conservative trench manned by those who were accustomed to reading Jesus and Paul according the Biblicist tradition, and on the other side a counterpart which did not take kindly to calls to surrender its much-loved liberal lives of Jesus and Paul. This is not to say that no one across the theological spectrum saw promising glimmers of hope in Schweitzer's account-some certainly did. For respondents on both sides, Schweitzer's conclusions made for a handy sledgehammer capable of destroying the icons of the opposing theological positions. But even here there was a nagging ambivalence, for even the most fervent iconoclast had to recognize that the hammer of an apocalyptic Jesus and mystical Paul swung both ways: conservative and liberal icons alike would have to pay the price-and that was a cost too dear. Nor did it help matters that at the time Schweitzer's argument resisted any categorization within easily recognizable schools of thought. In this sense the Alsatian was neither fish nor fowl, and paid his own price accordingly. Transcending the categories and camps of his own day, he fell victim to his own daring and originality. When I consider the life and writings of my friend N. T. (Tom) Wright, I am struck by certain comparisons and contrasts with the life and work of Schweitzer. First, there is a relatively obvious comparison in relation to their respective portraits of Jesus and Paul. By his own acknowledgment, Bishop Wright offers us a Jesus that bears a certain family semblance to the Jesus of Schweitzer. To recall a memorable metaphor from Jesus and the Victory of God, Schweitzer and Wright share the same Autobahn. Likewise, for Schweitzer as for Wright, mystical union with Christ is central to their mutual understanding of the apostle Paul. While Schweitzer and Wright are far from two peas in a pod, they nonetheless share certain basic views on Jesus and Paul. There is a further point of comparison between Tom Wright and Albert Schweitzer: both figures in their own time managed to defy conventional templates of "conservative" or "liberal." In the case of Schweitzer, Lowrie is undoubtedly right that both conservatives and liberals had trouble "digesting" him. In the case of Wright, his work too has resisted such labels as "conservative" or "liberal," even as he has been simultaneously invoked and dismissed by both. Perhaps, indeed, this fact makes for one of the most compelling yet finally intangible evidences that Tom Wright, in his accounts of Jesus and Paul, is onto something. In any case, Wright and Schweitzer have shared a mutual determination to remain as historians unhindered by the constraints of theological tradition. Of course neither writer is simply interested in history for history's sake; they both have theological interests. But in their respective studies of Jesus and Paul, both in their own way insist on keeping theology off the stage, even if it was found to be waiting in the wings all along. Or as Bishop Tom puts it elsewhere in this volume, it's a matter of Scripture "setting the questions rather than establishing the answers." Quite apart from personal judgments as to the merits of this approach or even its possibility (as shall become clear in the following pages, certain contributors to this volume raise their own doubts on this score), it is impossible to deny a certain verve and freshness that comes of it. Apart from such new and bold ways of looking at the historical Jesus and the historical Paul, theology itself runs the risk of becoming either hopelessly abstract or desperately stale. When the bread of theological conversations begins to harden on the shelf, both the church and the academywhether they know it or not, whether they like it or not-find themselves looking to the occasional Schweitzer or Wright to provide a fresh batch of yeast. New yeast yields new bread, which delivers us from our soon-to-be-petrified ways of thinking and speaking. Having mentioned several points of comparison between Albert Schweitzer and Tom Wright, I might now add a final commonality: a certain reception of silence. To be clear, this does not mean in the first instance that the academy has ignored Tom Wright outright. Quite clearly, it has not.' In contemplating the sum total of all the books written on Jesus and Paul in the last twenty years, one would be hardpressed to think of a name that comes up more in the indexes than "Wright, N. T." Nor is this to say that Bishop Wright's works have been met with the degree of hostility that Schweitzer faced. While Tom's positions and conclusions have not gone unopposed, he has garnered plenty of sympathizers and fans in the academy and in the churchamong both leaders and lay audiences. Although N. T. Wright is not a household name the way, say, Michael Jordan is, he comes as close to household name status as any biblical scholar or theologian in the business today. Still, there is a kind of silence that has attended Wright up to this point: a theological silence. Over the past two decades or so quite a bit has been written on whether or not Tom has gotten history right, but precious little has been said as to if and how all this translates into Christian theology. It was in order to close this gap that this book was conceived. It is not enough to admire the bread on the shelf. it must be broken, shared and tasted. It has been said somewhere that there is no better place to do such things than among friends, friends who are also dialogue partners. The present volume, Jesus, Paul and the People of God, represents the proceedings of the nineteenth annual Wheaton Theology Conference, which took place at Wheaton College on April 16- 17, 2010. For this conference my coeditor Richard Hays and I invited a range of scholars who not only were able to speak theologically to Tom's writing but who also happened to be his personal friends. In this sense the book you are about to read is a kind of Festschrift. At the same time, whereas contributions to Festschriften often prove to be quite tangential to the honor- ee's main contributions and interests, we intended this conference and its resulting volume to speak directly to what we as participants saw as some of the most important talking points of Tom's writings on Jesus and Paul. Naturally, this also means that our essayists have points of disagreement-sometimes fundamental disagreement with Bishop Tom. Although Richard and I are aware that "fundamental disagreement" is not normally associated with afestlich experience, we also believe that the highest honor that can be paid any scholar is not undiluted applause, which in the end amounts to empty flattery, but a sympathetic and critical assessment. Our essays were written both out of our fondness for Tom as a friend and out of deep respect for him as a scholar. He deserves nothing less than both our hearty praise and reflective engagement. Our common goal throughout was to relate Tom's history of Jesus and Paul to the church, that is, as the title indicates, the "people of God." For the layperson, the pastor or the scholar who asks, "What difference does Wright's reading of Jesus and Paul make on the ground level?" we hope that this book provides some answers-as well as the beginnings of some important conversations. The volume is broken down into two parts: the first half dealing with the historical Jesus and the second half, the historical Paul. In both parts we include papers from four presenters, each followed by a response from Tom, and then finally a separate essay in which he takes up broader questions regarding Jesus or Paul, as the case may be.4 The first essay of part one, by Marianne Meye Thompson, is titled `Jesus and the Victory of God Meets the Gospel of John." Here Marianne notes the ways in which Wright's Jesus and the Victory of God falls in line with a longstanding tradition of historical Jesus scholarship bypassing John in favor of the Synoptic Gospels. Yet matters do not stop there. For she also argues that there are important points at which John's Jesus substantially overlaps with Wright's Jesus (in a way that the Synoptic presentation does not); there are also points-or certainly one significant point in particular-at which John's account militates against Tom's. Thompson's putting the Fourth Evangelist into dialogue with Wright's most well-known account of the historical Jesus raises a number of in triguing issues on both a historical and theological level. In the next essay, "Knowing Jesus: Story, History and the Question of Truth," Richard Hays resumes a conversation begun at a Society of Biblical Literature meeting in Boston in 2008. At that meeting Wright took Hays to task for his role in coediting (with Beverly Gaventa) a volume titled Seeking the Identity ofJesus.5 As Richard reflects on that moment, he finds himself discovering a long-hidden fault line between his own Barthian understanding of faith and history, on the one side, and Tom's, on the other. The thrust of his essay is to bring the dividing line into clearer light. In so doing Hays assesses Wright's approach to the historical Jesus in Jesus and the Victory of God and finds the project posting both gains and losses. Hays's focus is not so much on the Jesus that Wright finally offers but on the methodological route by which he summons this Jesus (granted, the two concerns cannot finally be separated). Closing on an interesting twist, Richard submits that Tom is perhaps much closer to Barth than the bishop himself may be aware. In "`Outside of a Small Circle of Friends': Jesus and the Justice of God," coauthors Sylvia Keesmaat and Brian Walsh get some help from singer-songwriter Phil Ochs and present their paper in dialogic format. Together they commend Wright's Jesus inasmuch as he speaks to the plight of the poor. Nevertheless they feel that Tom "pulls back" when it comes to sufficiently treating Jesus' socioeconomic critique: more can and should be said regarding Jesus' polemic against this particular systemic sin. Following their own distinctive reading of certain Jesus materials, our coauthors advance specific suggestions as to how Jesus' teachings, rightly understood, might apply today, especially in light of the economic turndown of the last several years. The last participant paper in part one is my own, "Jesus' Eschatology and Kingdom Ethics: Ever the Twain Shall Meet." Here I explore how Wright's eschatology, at least as attributed to Jesus in Jesus and the Victory of God, continues much along the same lines of his Doktorvater, George Caird, who understood the Galilean as directing his eschato logical pronouncements on a national as opposed to individual level. After exploring a number of theological dividends yielded up by this eschatological framework and the larger argument of the volume as a whole, I propose modifying Wright's position so as to allow for a more thorough retrieval of both corporate and personal ethics in the message of Jesus, grounded, respectively on a corporate and personal eschatology of resurrection. Apart from a convergence of the individual and the collective, the spirit of the post-Bultmann line, so I argue, will