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Nicholas Thomas "Tom" Wright (born 1 December 1948) is a leading New Testament scholar and retired Anglican bishop. In academia, he is published as N. T. Wright, but otherwise tends to be known as Tom Wright. Between 2003 and his retirement in 2010, he was the Bishop of Durham. He is now Research Professor of New Testament and Early Christianity at St Mary's College in the University of St Andrews in Scotland.

Among modern New Testament scholars, Wright advocates for the necessity of scriptural evidence in regards to views on theological matters such as justification, Christ's bodily resurrection and second coming. Additionally, he has expressed opposition both to the ordination of openly gay Christians and the blessing of same sex partnerships and marriages as occurs in the US Episcopal Church. However, he has criticised the idea of a literal rapture, co-authored a book with his friend Marcus Borg, a widely known voice of liberal Christianity, and is associated with the Open Evangelical movement and New Perspective on Paul, both of which are seen as controversial in many conservative Protestant evangelical circles.

Early life
Wright was born in Morpeth, Northumberland. In a 2003 interview, he said that he could never remember a time when he was not aware of the presence and love of God and recalled an occasion when he was four or five when "sitting by myself at Morpeth and being completely overcome, coming to tears, by the fact that God loved me so much he died for me. Everything that has happened to me since has produced wave upon wave of the same."

He was educated at Sedbergh School, then in Yorkshire, Wright specialised in classics. From 1968 to 1971, he studied literae humaniores (or "classics", i.e. classical literature, philosophy and history) at Exeter College, Oxford, receiving his BA with first class honours in 1971. During that time he was president of the undergraduate Oxford Inter-Collegiate Christian Union. In 1973 he received a BA in theology with first class honours from Exeter.

From 1971 to 1975 he studied for the Anglican ministry at Wycliffe Hall, Oxford, receiving his (Oxford) MA at the end of this period. He was later awarded a Doctor of Divinity (DD) degree by Oxford University.

Career
In 1975 he became a junior research fellow at Merton College, Oxford and later also junior chaplain. From 1978 to 1981 he was a fellow and chaplain at Downing College, Cambridge. In 1981 he received his DPhil from Merton College, Oxford, his thesis topic being "The Messiah and the People of God: A Study in Pauline Theology with Particular Reference to the Argument of the Epistle to the Romans".

After this, he served as assistant professor of New Testament studies at McGill University, Montreal (1981–86), then as chaplain, fellow and tutor at Worcester College and lecturer in New Testament in the University of Oxford (1986–93).

He moved from Oxford to be Dean of Lichfield Cathedral (1994–99) and then returned briefly to Oxford as Visiting Fellow of Merton College, before taking up his appointment as Canon Theologian of Westminster Abbey in 2000.

Between 1995 and 2000, Wright wrote the weekly Sunday's Readings column for the Church Times. He has said that writing the column gave him the "courage" to embark upon his popular For Everyone (SPCK) series of commentaries on New Testament books.

In 2003, he became the Bishop of Durham. On 4 August 2006 he was appointed to the Court of Ecclesiastical Causes Reserved for a period of five years.

On 27 April 2010 it was announced that he would retire from the See of Durham on 31 August 2010 to take up a new appointment as Research Professor of New Testament and Early Christianity at St Mary's College, St Andrews in Scotland, which will enable him to concentrate on his academic and broadcasting work.

New Testament doctrine
Wright's doctrinal perspectives, with reference to the New Testament, are expressed throughout his writings. In his popular book Surprised by Hope, he outlines the scriptural emphasis on resurrection as the blessed hope of all Christians. Though critical of the North American church's overemphasis on "going to heaven when you die" and underemphasis on the resurrection from the dead, he does not deny the teaching that one's soul lives on after death. He advocates a reunion of soteriology and ecclesiology, commenting that such a connection is often neglected in Protestantism. In addition, he is critical of various popular theological ideas, such as the dispensationalist doctrine of the rapture.

New Perspective on Paul
An overarching assumption that motivates Wright's interpretation of the Pauline letters is his membership within a movement of Pauline scholarship known as the New Perspective on Paul. This group's beginning is attributed to the work of Krister Stendahl, who in 1963, “warned against imposing modern Western ideas on the Bible, and especially on the works of Paul.” In this, Stendahl was arguing that biblical interpreters were imposing modern problems and considerations on the biblical writers, which may have never existed within the context that the biblical authors were living in. Wright fits directly into this camp in the presuppositions he holds toward Pauline scholarship, offering that Paul cannot be ignored for any serious Christian and that through this central place within the New Testament canon, he has come to be abused, misunderstood, imposed upon, and approached with incorrect or inappropriate questions about the Christian faith. Wright offers, “Paul in the twentieth century, then, has been used and abused much as in the first. Can we, as the century draws towards its close, listen a bit more closely to him? Can we somehow repent of the ways we have mishandled him and respect his own way of doing things a bit more?”

This question reflects the key consideration for the New Perspective on Paul and a fundamental aim of Wright’s scholarship: to allow the apostle Paul to speak for himself without imposing modern considerations and questions upon him and in so doing, seeking to ascertain what St. Paul was really trying to say to the people he was writing to. From this, Wright contends that by examining the Pauline corpus through this unique perspective, difficult passages within the text become illuminated in new ways, his letters gain coherence both in their particularities as well as with one another, and it provides an overall picture of what Paul was about, without doing violence to the little details within the letters.

Paul and Justification
In speaking on justification, Wright contends, “the discussions of justification in much of the history of the church, certainly since Augustine, got off on the wrong foot- at least in terms of understanding Paul- and they have stayed there ever since.”  In this way, the Church, according to Wright, has subsumed discussions surrounding the reconciliation of man to God under the label of justification, which has subsequently given the concept an emphasis quite absent from what he believes is found within the New Testament. This leads Wright to argue that this incorrect perception of justification has done violence to the text for hundreds of years and that the text itself should be the starting point in determining what Paul seeks to say about justification.

Through his attempt of returning to the text to allow Paul to speak for himself as he suggests, Wright offers a definition of what he believes the apostle means by ‘justification,’ which is contrary to popular belief. In crafting said definition, the interpreter identifies three pieces, which he believes to be vital to this consideration: that justification is dependent upon covenant language, that it utilizes law-court language, functioning within the covenantal setting as a strong explanatory metaphor of justification, and that it cannot be understood within a Pauline context as separate from eschatology. Through the inclusion of covenant language, justification alludes to the presence of sin and wickedness in the world and the way in which the covenant was instituted to bring about salvation. Within this context, the law-court metaphorical language acknowledges God’s role as judge who is to put the world to rights, to deal with evil and to restore justice and order to the cosmos. Finally, Wright’s definition of ‘justification’ within Paul’s letters acknowledges that the term is not associated, as has commonly been perceived, with one’s personal needs necessary to attain salvation, but instead with what marked someone as a member of God’s people.

Secular utopianism
In 2008, Wright criticised "…secular utopianism," accusing it of advocating "the right to kill unborn children and surplus old people..." Times columnist David Aaronovitch challenged Wright specifically to substantiate his claim that any secular group does indeed advocate the killing of elderly people, leading to an ongoing exchange in which Wright held to his main point.

Historical Jesus
Regarding the historical Jesus, Wright stands broadly in the tradition of Albert Schweitzer (thoroughgoing eschatology), against what he sees as the thoroughgoing scepticism of William Wrede (famous for his thesis on the Messianic Secret in the Gospel of Mark as an apologetic and ahistorical device) and the Jesus Seminar, Wrede's modern-day counterparts. In some ways his views are similar to those of such scholars as E.P. Sanders and the lesser-known Ben F. Meyer (whom Wright calls "the unsung hero" of New Testament studies). However he disagrees with the view of Sanders that the Pharisees would not have exhibited the violent opposition to Jesus depicted in the Gospels. He also thinks it is a mistake to say that Jesus expected the imminence of the end of history, as Schweitzer thought, but rather thinks that Jesus spoke of the Kingdom of God as something both present and future. He has also defended a literal belief in the Second Coming and the resurrection of the dead as central to Christianity.

Wright has also received criticism in some more liberal theological circles, e.g. by Robert J. Miller. In contrast, the Jesus Seminar's Marcus Borg, with whom Wright shares mutual admiration and respect, has co-authored with Wright the book The Meaning of Jesus: Two Visions. In 2005, at the Greer-Heard Point-Counterpoint Forum, Wright also conversed with Jesus Seminar co-founder John Dominic Crossan as to the historicity of Jesus' resurrection. Wright and Crossan, who also hold mutual admiration for one another, hold very different opinions on this foundational Christian doctrine. For Crossan, the resurrection of Jesus is a theological interpretation of events by the writers of the New Testament. For Wright, however, the resurrection is a historical event—coherent with the worldview of Second Temple Judaism—fundamental to the New Testament.

With the publication of Wright's 2012 book, How God Became King: The Forgotten Story of the Gospels, Wright has been critical of some ideas concerning the historical Jesus in both American evangelical preaching and the work of C.S. Lewis, who Wright admits was a major influence in his own life. In an interview, Wright summarises this critique: "One of the targets of this book is Christians who say: Yes, the Bible is true. It’s inerrant and so on. But, then, they pay no attention to what the Bible actually says. For too many Christians it seems sufficient to say Christ was born of a Virgin, died on a cross and was resurrected—but never did anything else in between. I’m saying: That’s not the way to understand the Gospels."

Homosexuality in the Anglican Communion
Wright was the senior member from the Church of England of the Lambeth Commission set up to deal with controversies that emerged following the ordination of Gene Robinson as a bishop of the Episcopal Church in the United States. In 2009, the Episcopal Church authorised the clergy to celebrate commitment liturgies for people in same-sex relationships. Wright described the action as a "clear break with the rest of the Anglican Communion" in a Times opinion piece.

Wright attracted media attention in December 2005 when he announced to the press, on the day that the first civil partnership ceremonies took place in England, that he would be likely to take disciplinary action against any clergy registering as civil partners or any clergy blessing such partnerships.

He has argued that "Justice never means 'treating everybody the same way', but 'treating people appropriately'". In August 2009, he issued a statement saying: "...someone, sooner or later, needs to spell out further (wearisome though it will be) the difference between (a) the "human dignity and civil liberty" of those with homosexual and similar instincts and (b) their "rights", as practising let alone ordained Christians, to give physical expression to those instincts. As the Pope has pointed out, the language of "human rights" has now been downgraded in public discourse to the special pleading of every interest-group."

Reviews of Wright's Scholarly Work
Wright's work has been praised by many scholars of varying views, including James D.G. Dunn, Gordon Fee, Richard B. Hays and Rowan Williams, former Archbishop of Canterbury. Critics of his work are also found across the broad range of theological camps. Some Reformed theologians such as John Piper have sought to question Wright's theology, particularly over whether or not he denies the Protestant doctrine of justification by faith alone. Although Piper considers Wright's presentation confusing, he does not dismiss Wright's view as false. In response, Wright has stated he wishes Piper would "exegete Paul differently" and that his book "isn't always a critique of what I'm actually saying." Wright also expressed how he has warmed to Piper and considers him a "good, beloved brother in Christ, doing a good job, building people up in the faith, teaching them how to live." In 2009, Wright has since addressed the issue in his book Justification: God's Plan and Paul's Vision (Society for Promoting Christian Knowledge, 2009). He has sought to clarify his position further in an interview with InterVarsity Press. Many conservative evangelicals have also questioned whether Wright denies penal substitution, but Wright has stated that he denies only its caricature but affirms this doctrine, especially within the overall framework of the Christus Victor model of atonement. Despite criticism of some of his work by Reformed theologians, other Reformed leaders have embraced his contribution in other areas, such as Tim Keller who praised Wright's work on the resurrection. Wright has received praise from Catholics, such as the author Fr. Robert Barron, who has cited Wright's historical scholarship on multiple occasions.

Honours
He has been awarded several honorary doctoral degrees, including from Durham University in July 2007, the John Leland Center for Theological Studies in April 2008, the University of St Andrews in 2009, Heythrop College, University of London in 2010, and the Ecumenical Institute of Theology at St. Mary's Seminary & University in May 2012.

In 2014, he was awarded the Burkitt Medal by the British Academy 'in recognition of special service to Biblical Studies'. It was announced in March 2015 that he is to be made a fellow of the Royal Society of Edinburgh (FRSE).

Selected works

 * — 1st ed. by the Society for Promoting Christian Knowledge (SPCK).
 * — 1st edition by Augsburg Fortress.
 * Paul: In Fresh Perspective. Fortress Press, 2005 ("Paul: Fresh Perspectives" co-edition SPCK, 2005).
 * The Last Word: Beyond the Bible Wars to a New Understanding of the Authority of Scripture. Harper SanFrancisco, 2005.
 * Simply Christian: Why Christianity Makes Sense. Hardcover ed. SPCK, 2006 co-edition HarperCollins Pub., 2006.
 * Judas and the Gospel of Jesus: Have We Missed the Truth about Christianity?. SPCK 2006 / Baker Books, 2006.
 * Evil and the Justice of God. SPCK, 2006 / Intervarsity Press, 2006.
 * "The Reasons for Christ's Crucifixion," Stricken by God? Nonviolent Identification and the Victory of Christ (ed. by Brad Jersak and Michael Hardin), 2007.
 * Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church. SPCK, HarperOne, 2008.
 * Jesus, the Final Days: What Really Happened. SPCK, 2008 / Westminster John Knox, 2009. (co-authored with Craig A. Evans) Ed. Troy A. Miller.
 * Virtue Reborn. SPCK, 2010. Published as After You Believe: Why Christian Character Matters through HarperOne in North America, 2010.
 * Scripture and the Authority of God: How to Read the Bible Today (A Revised and Expanded Edition of The Last Word - 2005). HarperOne, 2011. ISBN 978-0-06-201195-4.
 * Simply Jesus: A New Vision of Who He Was, What He Did, and Why He Matters. HarperOne, 2011. ISBN 978-0-06-208439-2.
 * How God Became King: The Forgotten Story of the Gospels. HarperOne, 2012. ISBN 978-0-06-173057-3.
 *  The Case for the Psalms: Why They Are Essential. HarperOne, 2013. ISBN 978-0-06-223050-8.
 * Pauline Perspectives: Essays on Paul, 1978-2013. Ausburg Fortress, 2013. ISBN 978-0-8006-9963-5.
 * Surprised by Scripture: Engaging Contemporary Issues. HarperOne, 2014. ISBN 978-0-06-223053-9.
 * Paul and His Recent Interpreters. Ausburg Fortress, 2014. ISBN 978-0-8006-9964-2. Release Date: November 1, 2014
 * Simply Good News: Why the Gospel Is News and What Makes It Good. HarperOne, 2015. ISBN 978-0-06-233434-3. Release Date: 06/01/2015
 *  The Case for the Psalms: Why They Are Essential. HarperOne, 2013. ISBN 978-0-06-223050-8.
 * Pauline Perspectives: Essays on Paul, 1978-2013. Ausburg Fortress, 2013. ISBN 978-0-8006-9963-5.
 * Surprised by Scripture: Engaging Contemporary Issues. HarperOne, 2014. ISBN 978-0-06-223053-9.
 * Paul and His Recent Interpreters. Ausburg Fortress, 2014. ISBN 978-0-8006-9964-2. Release Date: November 1, 2014
 * Simply Good News: Why the Gospel Is News and What Makes It Good. HarperOne, 2015. ISBN 978-0-06-233434-3. Release Date: 06/01/2015

"Christian Origins and the Question of God" series
Four volumes published, two more planned:
 * . The four gospel writers as theologians in their own right.
 * . The practical, hermeneutical and theological implications of all of the above.
 * . The four gospel writers as theologians in their own right.
 * . The practical, hermeneutical and theological implications of all of the above.
 * . The four gospel writers as theologians in their own right.
 * . The practical, hermeneutical and theological implications of all of the above.

"For Everyone" series
The For Everyone series, a commentary on the New Testament, was completed in 2011:
 * Acts for Everyone, Part 2: Chapters 13–28. SPCK, 2008. ISBN 978-0-281-05546-3
 * Paul for Everyone: Romans, Part 1: Chapters 1–8. 2nd ed. SPCK, 2004. ISBN 978-0-281-05736-8
 * Paul for Everyone: Romans, Part 2: Chapters 9–16. 2nd ed. SPCK, 2004. ISBN 978-0-281-05737-5
 * Paul for Everyone: 1 Corinthians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05305-6
 * Paul for Everyone: 2 Corinthians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05306-3
 * Paul for Everyone: Galatians and Thessalonians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05304-9
 * Paul for Everyone, the Prison Letters: Ephesians, Philipians, Colossians and Philemon. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05303-2
 * Paul for Everyone: the Pastoral Letters. 2nd ed. SPCK, 2004. ISBN 978-0-281-05310-0
 * Hebrews for Everyone. 2nd ed. SPCK, 2004. ISBN 978-0-281-05307-0
 * Early Christian Letters for Everyone: James, Peter, John and Judah. SPCK, 2011. ISBN 978-0-281-06465-6
 * Revelation for Everyone. SPCK, 2011. ISBN 978-0-281-06463-2
 * Paul for Everyone: 2 Corinthians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05306-3
 * Paul for Everyone: Galatians and Thessalonians. 2nd ed. SPCK, 2004. ISBN 978-0-281-05304-9
 * Paul for Everyone, the Prison Letters: Ephesians, Philipians, Colossians and Philemon. 2nd ed. SPCK and Westminster John Knox Press, 2004. ISBN 978-0-281-05303-2
 * Paul for Everyone: the Pastoral Letters. 2nd ed. SPCK, 2004. ISBN 978-0-281-05310-0
 * Hebrews for Everyone. 2nd ed. SPCK, 2004. ISBN 978-0-281-05307-0
 * Early Christian Letters for Everyone: James, Peter, John and Judah. SPCK, 2011. ISBN 978-0-281-06465-6
 * Revelation for Everyone. SPCK, 2011. ISBN 978-0-281-06463-2