Reading Wright, NTPG, Chapter 12

This week I continue in The New Testament and the People of God with chapter 12 (pp. 359-70) as Wright discusses early Christian praxis, symbol, and answers to the big four questions. (Who are we, Where are we, What’s wrong, What’s the solution?)

Early Christian praxis was characterized by mission, sacrament, ethics, and conversely, by no animal sacrifice and a distinct attitude towards suffering. Christianity spread through mission, “from the very heart of early Christian conviction.” (p. 360) The sacraments of baptism and eucharist were regular practices from the beginning. There was clear ethical practice in the church, as seen in the epistles. One of the most distinct non-practices was the lack of animal sacrifice—“Unlike every other religion known in the world up to that point, the Christians offered no animal sacrifices.” (p. 363) Finally, readiness of suffer and even die before denying Christ was characteristic of early Christians.

The symbols for early Christians were different from both Romans and Jews. No holy land (nationalism), no temple, no incense, statues, and even a different view of the Torah. Indeed, what came to be the central symbol of Christianity was the cross! This is remarkable considering the view of crucifixion at that time. For most Roman society, the word was unmentionable. In an honor/shame culture, the cross was the ultimate source of shame. You would never ‘glory’ in a cross. This is why Paul’s words in Colossians 2:13-15 are so shocking. Paul uses language of a Roman triumph that God celebrates over the rulers and authorities through the death of Jesus on a cross, putting them to shame. To a Roman reading this, it would nearly break their brain. The very object that represented the awesome might and power of the Roman government was the demonstration of the power of God over and against the authorities and rulers? What kind of backwards/inverted thinking was this? Here again we see what Jesus does—reverses the order, the power, the shame, the world systems and its wisdom.

Finally, answers to the big four questions are somewhat different among early Christians, yet aligned along Jewish thinking, but taken to its conclusion. The new Christians are the true people of God (no longer Israel), marked not by being physical children of Abraham, but people who are in Christ, indwelt by the Spirit. We live in a world full of sin, but God has sent Jesus and we are in a period waiting his return. There are still power struggles and evil still exists, but the hope of Israel has been realized in Jesus the Messiah (p. 370). This victory has begun and will be completed in Him. When He returns all will be made right. In other words, the answers to the questions are now centered around Jesus.

Next week we will continue with the next two chapters where Wright will analyze early Christian stories and how they illustrate and highlight these differences.