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The Day the Revolution Began: Reconsidering the Meaning of Jesus's Crucifixion

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Audible Audiobook

Listening Length: 15 hours and 4 minutes

Program Type: Audiobook

Version: Unabridged

Publisher: HarperAudio

Audible.com Release Date: October 11, 2016

Whispersync for Voice: Ready

Language: English, English

ASIN: B01KY0V6GC

Amazon Best Sellers Rank:

While taking up a scholarly book, I find it helpful to read it with two minds simultaneously. The first simply tackles the work as a reader/learner to appreciatively gain as much as possible from the author’s investigation, insights and inferences. The second is a more studied approach that withholds verdicts until the end, looks for streams of developing thought, repetition of concepts, and seeks out answers to questions the manuscript raises. Both minds are needed when reading N.T. Wright’s latest 448 page hardback, “The Day the Revolution Began: Reconsidering the Meaning of Jesus’s Crucifixion.” This document is intended to reach a wide audience, carrying them along well-reasoned trails that travel smoothly and without any footnotes to turn their ankles on, until they arrive at the author’s desired destination.From one location, “The Day the Revolution Began” is primarily concerned with taking readers to the cross of Christ to draw them up into the brilliance and beauty of what was accomplished that first Good Friday. Wright alerts us that Jesus’s death “made all the difference in the world, all the difference to the world. The revolution has begun.” And therefore he “wants to show what that means and how a fuller vision of what happened when Jesus died, rooted in the New Testament itself, can enable us to be part of that Revolution” (5). To this end, the author dwells on the stories of Israel, drinks deeply from the gospel accounts, dances through Paul’s writings devoting a large portion of pen and pulp to the Letter to the Romans, and disembarks on what the cross of Christ means for Jesus’s people. When taking on the book as a reader/learner one will walk away with a deepened appreciation of who Jesus is, what he has done, is doing and will do. In short, the receptive will not have a better Jesus but will come to have Jesus better.Yet from another standpoint, “The Day the Revolution Began” addresses a central issue that the author feels is highly troubling in modern Christianity. In Wright’s words, this is the “Platonized views of salvation, the moralizing reduction of the human plight, and ultimately the paganized views of how salvation is accomplished.” The danger he sees in this three-fold idiosyncrasy is that the “first blunts the leading edge of the revolution. The second treats one part of the problem as if it were the whole thing. The third produces a distorted parody of the true biblical picture” (94). This diagnosis skillfully sculpts the contours of the book, sallies forth in almost every chapter, and is thoughtfully ameliorated at every turn.There are several questions the book raises in my mind, some purposely and others consequentially. A few were clearly solved, and others remained unrequited. For example, Wright raises alarms against what has characteristically been known as “the covenant of works” replacing it with what he categorized as “the covenant of vocation.” By the end of “The Day the Revolution Began” I found myself wondering if the author was addressing some aberration of the covenant of works, or was he simply being controversial to create interest and sell books. I found it hard to distinguish between his covenant of vocation from the classic doctrine of the covenant of works. I came to the same question mark with regard to how he displayed the wrath of God, where he pitted a paganized angry god against God’s justified wrath “meted out on Jesus, so that those who trust in him may escape that wrath; so that, with divine justice “satisfied” by Jesus’s death, God can justify people justly” (300). Again, the doubt came because I wasn’t sure if he was sparring with some popular anomaly, or merely attempting to pique concentration.Then there were difficulties Wright raised at the beginning of the book that were worked out later. Two major subjects, out of a few, were the usual suspects: justification and penal substitution. Both, in fairly typical Wrightian fashion, get knocked about in the first portion of “The Day the Revolution Began” but then come to be well answered in the two chapters dealing with Romans. Though the author’s conclusions on these two doctrines were not as tight as my Calvinist-Reformed heart would like, they did appear to fall inside the borders and boundaries of a broad, classic Protestantism, and within the wider edges of mere Christianity.Honestly, “The Day the Revolution Began” was a long, labor-intensive read, but it was still fertile and stimulating. By yanking the cross out of the hands of the thinner “me and my salvation” outlook and drawing together a larger sense of the cross of Christ, Wright helps to show how the word of the cross really is the power of God to those who are being saved (1 Corinthians 1.18). Whether one comes to agree with every plant the author has sown in his garden plot, nevertheless there will still be much to harvest, lots to serve up, and even more to take to heart.

First off to explain my rating, it is a wonderful, albeit dense, read. I have a feeling that this is an important book in the series of N. T. Wright's popular authorship (e.g. Surprised by Hope, Simply Christian, How God Became King, among others). Here he undertakes an ambitious attempt to weave various strands of his original expositions set out on numerous occasions into the very epicenter of our Christian faith. The enormous emphasis he has vigorously and justifiably placed through his past publications on the so-called Jewish contexts SURROUNDING the cross is here leveraged for the purpose of DIRECTLY illuminating the meaning of Jesus' crucifixion. I kind of consider this book as his delving into the very core of his own theological framework, where he examines all his previous enlightening arguments (e.g. the meaning of resurrection, ascension and new creation, human vocation and creation narrative, the Gospels' accounts of God's kingship, Jesus' representative substitution, the significance of Israel's rugged history, the unity of the Church, the role of the Spirit, heaven-and-earth interplay, among countless others) against Christianity's overriding centrality of "what happened on the six o'clock of that Dark Friday." And he discovers that it actually makes breathtaking sense within his theological framework; the process of this discovery makes this book a fascinating read, especially for an avid reader of Wright as I am.Now that was a lengthy one-paragraph comment to explain my five-star rating. I am actually writing the review in order to address the extreme polarity of ratings I currently observe. Even given the small sample size of seven ratings at the moment of my writing, 57% five-stars and 43% one-stars with no in-betweens certainly is not an ordinary pattern for any book, regardless of actual quality.I think it is due to the fact that in this book, Wright sounds overly confrontative with the 'traditional' Protestant framework of understanding the crucifixion. Throughout the gradual buildup of arguments in the early parts of the book, he harshly belabors how the criticisms of his dissenters are missing the point. I understand his motivation since some people really will mount such oversimplified objections when he is at his crucial logical progression towards the climax. But even though I'm his fan, I still get the impression that he himself somehow repeatedly oversimplifies the 'traditional camp', especially Calvinist and Protestant formulations of Christian theology, that he differs with.Excluding those grossly distorted angry-God-in-the-sky-sending-people-except-some-to-hell theologies that Wright, AND the traditional campers, rightly criticize, I have always felt that the issue arises more from the difference in approaches and emphases than from the degrees of theological validity. Wright, on one hand, enriches our Christian understandings with the highly needed historicity of the good news in multifarious layers and scales, spanning from Israel's stories all the way up to the cosmic narratives of creation and new creation. (I think that in this book, he shows that this multilayered historicity of the good news truly culminates squarely in the cross, much to many skeptics' relief.) The traditional Protestant perspectives, on the other hand, have had the philosophical underpinnings, addressing the fundamental relationship between the quintessentially human conditions and quintessentially divine providence that underlies the entire history. It is true that the traditional frameworks have had to undergo numerous improvements and corrective adjustments, but that does not prove their ultimate inadequacy at all.I think the right theology has to possess both of these two pillars, covering the historical dimension of how the Bible weaves the story of God's initiatives in the world as well as the philosophical one of what it really means to us who are living in our own stories. The former complements the latter by, as Wright always masterfully suggests it does, inviting us to live our stories as part of God's, while the latter complements the former by filling God's story with the praises of people whose stories are personally (and yes, sometimes sentimentally) overwhelmed with his infinitely profound grace. They are mutually reinforcing, and definitely not at odds with each other.For example, let me talk about the highly contentious imputation theology. I personally am more sympathetic to Wright's assertion that it is a caricature of the real thing. His alternative explanation of what it intends to convey seems to me to make more natural sense in the broader narratives of the Bible. I feel, however, that Wright's alternative somehow rids us of the feeling of overwhelming awe that we have when we realize that we are "put to right" (Wright's way of saying it) even though we have done nothing; that sense of personal significance is much better captured by the "imputed righteousness" account, even if it is indeed a caricature. I think the "Imputation" explanation delivers the sense of immense personal relevance at the cost of contextual simplification, while Wright's "Covenant membership" one conveys what that relevance really means in the grand scheme of God's world-saving plan at the expense of personal sensitivity, which does matter. In my humble opinion, it is much better if we retain both elements.Personally speaking, while being a serial reader of N. T. Wright, I attend a church in South Korea where the main pastor, also a highly influential Christian author in my country, preaches from an utterly traditional Protestant framework. I sometimes find his understandings of grand historical undercurrents in the scriptures quite crude, and yet it is his sermons, not Wright's books and lectures on YouTube, that never fail to seriously challenge my personal faith and life towards more and more resolute obedience. At the same time, Wright has genuinely broadened my eyes to see God at work through the grand history of creation, and this is increasingly becoming a solid ground for my career aspirations (to somehow--I don't know how yet--implement Christ's victory in the greed-distorted fields of finance!), something my endeared pastor has not quite helped with. I am tremendously indebted to both trustees of God's Word, and I believe that they are both God's genuine theologians.I write this review in order to contribute even just a little to promoting a reconciliatory conclusion for this unproductive controversy, where some critics nitpick Wright's every argument out of the understandable conservative fear that the essence of Christian faith might be at risk, and Wright in response becomes growingly defensive/accusative in his writing and ends up unduly caricaturing the differing perspectives, as he unfortunately does several times in this otherwise fantastic book. Here, Wright emphatically affirms the utter centrality of the cross and the forgiveness of sins, the two topics that he has not quite directly delved in before, and I do not think God would forbid him to work out their implications freshly onto the historical plain of the stories of Israel and humankind, rather than onto the already much-explored philosophical plain of intimately personal relevance.

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