The theologies that dominate the thought and practice of the modern church distribute their truths as flattened user-friendly doctrines. The Bible, however, gives us theological truth in the form of extended narratives mapped against the landscape of ancient history, as seen from the perspective of the covenant people. The overlap between these two modes of representation is actually quite small. That is the central issue that I have tried to address on this site.

In the New Testament it is the relation between Israel and Hellenism as a cultural force, on the one hand, and Rome as a political force, on the other, that determines the lie of the land. The Jewish scriptures provide the explicit narrative material for the interpretation of events, though we may perhaps also assume the influence of apocalyptic currents within second temple Judaism. Perspective gives rise to two dominant historical horizons—the fate of Israel as a subjugated people and the fate of Rome as an overweening pagan force opposed to the God of Israel. The theological content of the New Testament gets its meaning from this narrative-historical frame, not from more abstract, universal schemes.

Peter Leithart has written an excellent, concise, balanced account of the “Christendom model”, its relation to scripture, and its strengths and weaknesses, in a post simply entitled “For and Against Christendom”. I won’t bother summarising it—I hope people will read it. But there are three observations that I will make.

In a comment on my “Could you please help me understand the practical consequences…?” post Donald asks for ‘some explanation of what our “personal” relationship with Jesus should look like and if possible how it relates to our “personal” relationship to God.’ I’m afraid it won’t be possible to answer the second part of that question here. Maybe another day.

I had noted that people sometimes find my emphasis on the historical and “political” dimension of the New Testament narrative soulless and impersonal. Evangelicals, in particular, have got used to the idea that we relate to Jesus as our personal Lord and saviour, that there is a profoundly emotional aspect to this relationship, expressed especially in worship, and that it sustains us, gives us comfort and security, and generally makes us feel good—or, at least, is supposed to.

Psalm 82 is one of my favourite psalms. It is short, sweet, theologically irregular, but very much to the narrative-historical point, at least as I understand things. Oddly, it is quoted only once in the New Testament, but it encapsulates what would be a key New Testament affirmation—that the God of Israel would sooner or later seize control of the nations from the pagan gods. It also pops up to similar effect in the Dead Sea Scrolls, so we’ll have a look at that passage too.

“Could you please help me understand the practical consequences of the narrative-historical approach?” The question was put to me by a student at a conservative theological college. I realise that most of what I write here is of a “theoretical” nature, but I have tried occasionally at least to outline the practical implications—a few such attempts are listed below. I’ll have another go here.

According to Luke, when Jesus is taken up with the clouds into heaven, two men in white robes are watching on. They ask the disciples why they are still gazing into the empty sky. “This Jesus, who was taken up from you into heaven, will come in the way that (or simply ‘as’: hon tropon) you saw him going into heaven” (Acts 1:11). I didn’t discuss this in my post on the doctrine of the Second Coming, but it’s the sort of text that might be cited in defence of the Evangelical Alliance’s affirmation of belief in the “personal and visible return of Jesus Christ”.

The Second Coming of Jesus is a classic Christian doctrine. The Nicene Creed says that Jesus is seated at the right hand of the Father and “will come again in glory to judge the living and the dead”. The Basis of faith of the Evangelical Alliance in the UK affirms belief in the “personal and visible return of Jesus Christ to fulfil the purposes of God, who will raise all people to judgement, bring eternal life to the redeemed and eternal condemnation to the lost, and establish a new heaven and new earth”.