Christianity

An Introduction

Alister E. McGrath

• Publisher: Wiley-Blackwell
• Year: 2015
• ISBN:
  9781118465622
• Edition: 3
• Topic: Theology & Religion
• Subtopic: Christianity

Now available in a fully-revised and updated new edition, this popular textbook by one of the worlds leading theologians offers a lively, jargon-free introduction to Christianity.

• Features a wealth of new material on global Christianity, American Christianity, the Orthodox Church, current theological debates, and Christianity in relation to other world religions
• Includes enhanced and expanded student-friendly features, including numerous illustrations, suggestions for further reading, a glossary of Christian terms, and brief readings from primary Christian sources
• Written in an accessible and engaging style that assumes no prior knowledge of Christian beliefs or practices, making it an invaluable resource for beginners to the subject as well as those looking for a refresher
• Incorporates coverage of Catholicism, Orthodoxy, Protestantism, Evangelicalism, and Pentecostalism

A glossary, related websites, and other resources from Dr. McGrath are available online at www.alistermcgrathwiley.com

1
Jesus of Nazareth and the Origins of Christianity

Christianity is rooted in the historical figure of Jesus of Nazareth, often also referred to as “Jesus Christ.” Christianity is not simply the body of teachings that derive from Jesus of Nazareth – ideas that could be dissociated from the person and history of their originator. Marxism, for example, is essentially a system of ideas grounded in the writings of Karl Marx (1818–1883). But Marx himself is not part of Marxism. At a very early stage, however, the identity of Jesus became part of the Christian proclamation. The Christian faith is thus not merely about emulating or adopting the faith of Jesus of Nazareth; it is also about placing faith in Jesus of Nazareth.

The Significance of Jesus of Nazareth for Christianity

As we have already noted, the figure of Jesus of Nazareth is central to Christianity. Christianity is not a set of self-contained and freestanding ideas; it represents a sustained response to the questions raised by the life, death, and resurrection of Jesus of Nazareth.

Before we begin to explore the historical background to Jesus and the way in which the Christian tradition understands his identity, we need to consider his place within Christianity. To begin with, we shall consider the ways in which Christians refer to the central figure of their faith. We have already used the name “Jesus of Nazareth”; but what of the related name, “Jesus Christ”? Let’s look at the latter in more detail.

The name “Jesus Christ” is deeply rooted in the history and aspirations of the people of Israel. The word “Jesus” (Hebrew Yeshua) literally means “God saves” – or, to be more precise, “the God of Israel saves.” The word “Christ” is really a title, so that the name “Jesus Christ” is better understood as “Jesus who is the Christ.” As a derivative of the verb “to anoint” (chriō), the word “Christ” is the Greek version of the Hebrew term “Messiah,” which refers to an individual singled out or raised up by God for some special purpose (p. 23). As we shall see, this captured the early Christian belief that Jesus of Nazareth was the culmination and fulfillment of the hopes and expectations of Israel.

Initially, since so many of the first Christians were Jews, the question of Christianity’s relationship with Israel was seen as being of major significance. What was the relation of their old religion to their new faith? Yet, as time passed, this matter became less important. Within a generation, the Christian church came to be dominated by “Gentiles” – that is, people who were not Jews – to whom the term “Messiah” meant little – if anything. The name “Jesus Christ” seems to have been understood simply as a name. As a result, even in the New Testament itself, the word “Christ” came to be used as an alternative way of referring to Jesus of Nazareth.

This habit of speaking persists today. In contemporary Christianity, “Jesus” is often seen as a familiar, intimate form of address, often used in personal devotion and prayer, whereas “Christ” is more formal, often being used in public worship.

As we have noted, Christianity is an historical religion, which came into being in response to a specific set of events, which center upon Jesus of Nazareth and to which Christian theology is obliged to return in the course of its speculation and reflection. Yet the importance of Jesus far exceeds his historical significance. For Christians, Jesus is more than the founder of their faith or the originator of Christianity: he is the one who makes God known, who makes salvation possible, and who models the new life with God that results from faith. To set this out more formally:

1. Jesus tells and shows what God is like;
2. Jesus makes a new relationship with God possible;
3. Jesus himself lives out a God-focused life, acting as a model of the life of faith.

In what follows we shall explore each of these ideas briefly; then we shall consider them further later in this volume.

First, Christianity holds that Jesus of Nazareth reveals both the will and the face of God. The New Testament sets out the idea that God, who is invisible, is in some way made known or made visible through Jesus. Jesus does not simply reveal what God is like, or what God expects of believers. Rather he enables us to see God. This point is made repeatedly in the New Testament – for example in statements like this: “Anyone who has seen me has seen the Father” (John 14: 9). God the Father is here understood to speak and act in the Son. God is revealed through, in, and by Jesus. To have seen Jesus is to have seen the Father.

This point is developed further in the doctrine of the incarnation – the characteristically Christian idea that God entered into the world of time and space in the person of Jesus of Nazareth. The doctrine of the incarnation provides a basis for the distinctively Christian belief that Jesus opens a “window into God.” It also underlies the practice, especially associated with the Orthodox church, of using icons in worship and personal devotion. The doctrine of the incarnation affirms that Jesus “fleshes out” what God is like.

In the second place, Jesus is understood to be the ground of salvation. One of the more significant titles used in the New Testament to refer to Jesus is “Savior.” Jesus is the “Savior, who is Christ the Lord” (Luke 2: 11). According to the New Testament, Jesus saves his people from their sins (Matthew 1: 21); in his name alone is there salvation (Acts 4: 12); and he is the “author of their salvation” (Hebrews 2: 10). One of the earliest symbols of faith used by Christians was a fish. The use of this symbol may reflect the fact that the first disciples were fishermen. Yet this is not the main reason for adopting the symbol. The five Greek letters spelling out the word “fish” in Greek (I-CH-TH-U-S) are an acronym of the Christian creedal slogan “Jesus Christ, Son of God, Savior” (see p. 258).

Third, Jesus is understood to disclose the contours of the redeemed life. Jesus of Nazareth shows us both what God is like and what God wants from us. Jesus is not simply the basis of the life of faith; he is also the model for that life. Traditionally, this was interpreted ethically in terms of exercising self-denial and showing self-giving love. Yet this feature is also important spiritually – for example, in the Christian use of the “Lord’s Prayer,” a prayer also used by Jesus of Nazareth. The way in which Jesus prayed is seen as an example for the way in which Christians ought to pray, in much the same way as the moral example of Jesus is seen as normative for Christian ethics.

The Sources of Our Knowledge about Jesus of Nazareth

Christianity is an historical religion, which came into being in response to a specific set of events – above all, the history of Jesus of Nazareth. The fact that Jesus of Nazareth is an historical figure raises two fundamental questions, which remain integral to Christian reflection. First, how does the story of Jesus of Nazareth fit into his historical context – namely that of first-century Judaism? And, second, what documentary sources do we possess for our knowledge of Jesus and its perceived significance?

We shall consider both these questions in the present chapter.

Christianity began as a reform movement within the context of Judaism, which gradually clarified its identity as it grew and began to take definite shape in the world of the first- century Roman Empire. There are no historical grounds for believing that the term “Christian” originated from Jesus of Nazareth himself. Early Christians tended to refer to each other as “disciples” or “saints,” as the letters of the New Testament make clear. Yet others used alternative names to refer to this new movement. The New Testament suggests that the term “Christians” (Greek Christianoi) was first used by outsiders, to refer to the followers of Jesus of Nazareth. “It was in Antioch that the disciples were first called ‘Christians’” (Acts 17: 26). It was a term imposed upon them, not chosen by them. Yet it seems to have caught on.

However, we must be careful not to assume that the use of the single term “Christian” implies that this new religious movement was uniform and well organized. As we shall see, the early history of Christianity suggests that it was quite diverse, without well-defined authority structures or carefully formulated sets of beliefs. These began to crystallize during the first centuries of Christian history and became increasingly important in the fourth, when Christianity became a legal religion within the Roman empire.

Traditionally, the birth of Jesus of Nazareth is dated to the opening of the Christian era, his death being dated to some point around AD 30–33. Yet virtually nothing is known of Jesus of Nazareth from sources outside the New Testament. The New Testament itself provides two groups of quite distinct sources of information about Jesus: the four gospels and the letters. Although parallels are not exact, there are clear similarities between the gospels and the classical “lives” written by leading Roman historians of the age – such as Suetonius’ Lives of the Caesars (written in AD 121).

The gospels mingle historical recollection with theological thought, reflecting both on the identity and on the significance of Jesus of Nazareth. The four gospels have their own distinct identities and concerns. For example, the gospel of Matthew seems especially concerned with establishing the significance of Jesus for a Jewish readership, whereas the gospel of Luke seems more concerned with explaining his importance to a Greek-speaking community. Establishing the identity of Jesus is just as important as recording what he said and did. The gospel writers can be thought of as trying to locate Jesus of Nazareth on a map, so that his relationship with humanity, history, and God may be understood and appreciated. This leads them to focus on three particular themes:

• What Jesus taught, particularly the celebrated “parables of the Kingdom.” The teaching of Jesus was seen as important in helping believers to live out an authentic Christian life, which was a central theme of Christian discipleship – most notably in relation to cultivating attitudes of humility toward others and obedience toward God.
• What Jesus did – especially his ministry of healing, which was seen as important in establishing his identity, but also in shaping the values of the Christian community itself. For example, most medieval monasteries founded hospitals as a means of continuing Christ’s ministry in this respect.
• What was said about Jesus by those who witnessed his teaching and actions. The gospel of Luke, for example, records Simeon’s declaration that the infant Jesus was the “consolation of Israel,” as well as the Roman centurion’s assertion that Jesus was innocent of the charges brought against him. These can be seen as constituting public recognition of the identity of Jesus.

The letters of the New Testament – sometimes still referred to as “epistles” (Greek epistolē, plural epistolai) – are addressed to individuals and churches and often focus on issues of conduct and belief. These letters are important in helping us grasp the emerging understandings of the significance of Jesus of Nazareth within the Christian community. The example of Jesus is regularly invoked to emphasize the importance of imitating his attitudes – for example, treating others better than yourself (Philippians 2). Although the letters make virtually no direct reference to the teachings of Jesus, certain patterns of behavior are clearly regarded as being grounded in those teachings – such as humility, or a willingness to accept suffering.

The letters also emphasize the importance of certain patterns of behavior – for example repeating the actions of the Last Supper, using bread and wine as a way of recalling and celebrating the death and resurrection of Christ (pp. 112–117). The sacraments of both baptism and the eucharist are clearly anticipated in the New Testament and are traced back to the ministry of Jesus himself.

Yet, perhaps more importantly, the letters also reveal understandings of the identity and significance of Jesus of Nazareth that were becoming characteristic of early Christian communities. The most important of the themes associated to such understandings are the following:

• Jesus of Nazareth is understood to be t...