Reared in a pietistic evangelical environment, I recall the revolution in my own faith when the eschatology of the prophets and apostles challenged the narrow concept of salvation that I had been taught. However, Wright had not yet written his first controversial tome. In fact, as a teenager, I had read with enthusiasm the little book that he wrote with two other Oxford undergraduates, The Grace of God in the Gospel (Banner of Truth, 1972). (On our first introduction, I told Tom that this was among the books instrumental in my “inviting Calvin into my heart” and he offered an equally tongue-in-cheek reply: “Now let me help you invite Paul into your heart.”)
It was the writings of Reformed theologians and biblical scholars like John Murray, Geerhardus Vos, Herman Ridderbos, and Anthony Hoekema who introduced me to the sweeping vistas of a redemptive-historical interpretation of Scripture. Of course, my own dispensationalist upbringing was dismantled in the process. Then, as a student of M. G. Kline, Dennis Johnson, Robert Strimple, and others at Westminster Seminary California, I came more fully to see how God’s promise to Abraham in Genesis 15 generated an unfolding drama that led to God’s single plan to bring salvation to the nations through Israel, concentrated on Jesus Christ....
In one conversation in Oxford, Tom Wright concurred that although he had not read the older covenant theologians closely, he too was deeply influenced by Vos and Ridderbos. Hence, my surprise when there are no footnotes to these writers [in Wright's book Justification], even when he is making their points, and most of the time Wright presents his views over against the whole Reformation (including Reformed) tradition. In my view, Wright is at his best when he elaborates and extends arguments that, however controversial in the field of New Testament studies or in popular evangelicalism, are familiar territory for Reformed exegetes.
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