John E. Goldingay Quotes

the Torah itself sets obedience in the context of trust.

the New Testament does not talk about human beings furthering or spreading or building up or working for God's reign. Human efforts to achieve social justice are not destined to be successful. "Our responsibility is not to save the world. We are not required to transform This Age."13 The problem about human society is too deep. As human beings living in God's world, our vocation is to do what we can to restrain disorder in society, in light of what the Scriptures tell us about God's creation purpose, but not to be overly optimistic about what we can do to bring in the kingdom.14

Although the First Testament talks about slavery, Middle Eastern slavery was not an inherently oppressive institution like the European slavery accepted under the Roman Empire and then accepted by Britain and the United States. It would be better to call Middle Eastern slavery "servitude," a servitude that could provide people who become impoverished with an economic safety net. The Torah accepts such servitude but places constraints on it, such as limiting its length to seven years and requiring that a servant be treated as a member of the family.

Memory relates to ethics as well as to spirituality (the distinction between ethics and spirituality is a Western one and does more harm than good). Memory places obligations upon you. The Israelites were to remember their experience of servitude in Egypt, and treat their servants accordingly.

What is distinctive and engaging about Jesus is not the novel things he says but the way he says things. He is creative not so much because he says things that are completely new but because he speaks with such authority.

In none of the Gospels does Jesus tell his disciples to extend the kingdom, work for the kingdom, build up the kingdom, or further the kingdom.

maybe an implication of Noah's offering was, "Now that it's all over, give us your blessing; please don't do it again." God's undertaking is then an answer to that prayer. If this is so, it reminds us of another facet of the importance of our worship and prayer. Sometimes God's acts of grace and mercy are a response to prayer. If we don't pray, the world may miss some acts of grace and mercy. As James 4 frighteningly puts it, "You don't have because you don't ask.

The nature of the praise and prayer in the Psalms indicates how memory is key to praise and prayer.

Our relationship with God is not contractual, so that we could fulfill the right conditions and it would have the desired results, as if our relationship with God resembled putting coins in a vending machine. It is a personal relationship, and such relationships involve freedom on both sides. Joel

(Whereas we are inclined to equate the reality and the sense of the reality, these are different things - there can be a reality of God's presence and activity whether we feel it or not, and we can have a sense of God's reality and activity but the sense may be false.)

The prophets' task is to tell their own people what God intends to do with them, not to think about what people in hundreds of years' time may need to hear, though the preserving of their prophecies implies the conviction that they have ongoing significance. Further,

Genesis supplements "created in God's image" with the affirmation that God thus made humanity "male and female." Women and men together comprise this image. The statement is an extraordinary one in this opening chapter of Genesis, written in a patriarchal culture. One might wonder whether the author of Genesis saw the implications of this declaration. Certainly generation after generation of Christians have not seen it. We have often talked and behaved as if the male was the normal and full form of a human being, with the female a deviant and slightly inferior form. But both male and female belong to the image. You have the image of God represented in humanity only when you have both men and women there. When women are not present and involved in God's work in the world (and in the church), the image of God is not present.

Jesus' disciples are not people lacking resources, but they are poor because they belong to this people under the oppressive and demoralizing dominion of a foreign power (e.g., Lk 6:20). They are indeed thus poor in spirit (Mt 5:3). Jesus does not focus on a concern for the poor in the sense of people who lacked resources. In

the society in which the people of God will seek to implement this justice is one that remains sinful. It is in fact fortunate that, as Jesus puts it, the Torah is written for people who have stubborn wills. The Torah seeks to pull people toward God's creation intent, but it makes realistic allowance for their stubbornness (e.g., Mt 19:1-12). The empire and every other society remains a mixed entity, which makes the First Testament distinctively useful in this connection. Further,

It is as creatures made jointly in God's image that women and men together have the task of mastering the earth. In Genesis 1 there is a structure of authority. God is the ultimate authority. God then delegates authority over creation to humanity, and women and men together are the means of exercising it. There is no suggestion in the creation stories that God designed the world to be a place where any human beings exercised authority over any others. There was no authority to be exercised by men over women, or husbands over wives;

God can of course look in someone's mind to discover what he is thinking, or look into the future to discover what she will do, but here and elsewhere the Old Testament implies that God does not always do that. God waits to see what will happen. Perhaps it implies a kind of respect for human beings, a desire to let them make their decisions and not mess with their minds, and a desire for a realtime relationship. If God always worked out ahead of time whatwe would do, and knew it before we did, it would introduce an element of phoniness into the relationship. But that's just my guess; the Bible makes clear only the fact of God's not knowing things ahead of time, not the rationale.

Jesus does put radical demands before people, but so did Isaiah and so does Proverbs. The New Testament is new in the same way that Isaiah was new or that Genesis was new over against Exodus.21 While there are statements Jesus makes that no prophet or wise teacher could have made, these are statements such as the "I am" declarations in John's Gospel; they relate to his being the incarnate one and the Savior.