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My major work has been designed to refute the wilder claims made by some so-called historical critical scholarship. Because now we see only too clearly that the whole historical critical movement was not, as it tried to claim, a neutral, objective, scientific account of the Gospels. It had its own agendas that were heavily driven by the philosophy of the Enlightenment. The movement really started out with the assumption that if there is a God, this God does not intervene in human affairs. In other words, the Enlightenment has already settled Lewis's question one way. It has decided that any Jesus who said John 14:6, "I am the way, the truth, and the life," would be completely out of his skull. Therefore, Jesus couldn't have said it, because we know he was a good man and we want to follow him for other reasons. It becomes a circular argument. Lewis breaks into the circle by simply ignoring the critical possibility.

You put less emphasis on Jesus' claims to be God-come-to-earth, and more on his forceful activity, doing what only God can do.

It is possible to say more or less all the orthodox Christian affirmations, but to join them up in the wrong story. It's possible to tick the boxes that say Trinity, Incarnation, Atonement, Resurrection, Spirit, Second Coming, and yet it's like a child's follow-the-dots. The great story—and after all the Bible is fundamentally a story—we've got to pay attention to that, rather than abstracting dogmatic points from it. The dogmas matter, they are true, but you have to join them up the right way.

There's a certain kind of modernist would-be orthodoxy, which uses the word God in something like the old Deist sense. He's a distant, absentee landlord who suddenly decides to intervene in the world after all, and he looks like Jesus. But we already know who God is; now I want you to believe that this God became human in Jesus. The New Testament routinely puts it the other way around. We don't actually know who God is. We have some idea, the God of Israel, or of Abraham, Isaac, and Jacob, the Creator God. But until we look hard at Jesus, we really haven't understood who God is.

That's precisely what John says at the end of the prologue: No one has ever seen God; the only begotten God who is in the bosom of the father, he has made him known. John's provided an exegesis for who God is. And in Colossians 1 as well, he is the image of the invisible God. In other words, don't assume that you've got God taped, and fit Jesus into that. Do it the other way. We all come with some ideas of God. Allow those ideas to be shaped around Jesus. That is the real challenge of New Testament Christology.

What happened with the Enlightenment is the denarrativization of the Bible. And then within postmodernity, people have tried to pay attention to the narrative without paying attention to the fact that it's a true story. It's the story of Creator God with his world. The great biblical story is fundamentally not like a parable of Jesus, which is true whether or not there was a farmer who had two sons. The overarching story of who Jesus was, the story of God and Israel and the coming of Jesus, has to have a historical purchase on reality. Otherwise, it is colluding with the very Gnosticism it is opposing. This particular story is about the Creator and the real world; it's not about a God who is only interested in our interior reflections or our spiritual progress, the Gnostic worldview.

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January 2007, Vol. 51, No. 1