Dear Friend,

As I write this, Melissa and I are still jet-lagged. We just returned from an incredible 10-day trip to Turkey sponsored by The Gospel Coalition. A group of about 40 individuals toured the seven churches of Revelation as I taught on their historical background and spiritual significance.

The trip had many delightful moments, but I particularly remember…

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Paul likewise spends a considerable amount of time on the crucifixion itself. In particular, he likes to describe the purpose of Jesus’s death: “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures” (1 Cor 15:3).

Not surprisingly, the cross is the most recognizable Christian symbol, both in the ancient world and in the modern world. Christian art has been particularly obsessed with depictions of the crucifixion ranging from the famed art of the Italian Renaissance to medieval frescoes on the walls of basilicas.

Oldest Images of the Crucifixion

But that raises an interesting question: What is the oldest image of Jesus hanging on the cross? How far back did Christians visually depict the crucifixion?

Some may tout the Alexamenos graffito as the oldest depiction of the crucifixion. This is a rudimentary Roman drawing—literally graffiti—dated to the third century and depicting a man hanging on a cross with the head of a donkey. The inscription reads, “Alexamenos worships his god.”

So, is this the earliest Christian depiction of Jesus on the cross? Nope. For one, it is not an image drawn by a Christian but by someone who wanted to mock Christians. So, it’s not a Christian image, per se. Regardless, we have a depiction of the crucifixion that pre-dates the Alexamenos graffito. And this depiction is definitely Christian.

It is called the Staurogram.

A Distinctive Scribal Feature

The Staurogram is the name of a particular abbreviation used by early Christian scribes when they copied New Testament books. When scribes came across the Greek words stauros (“cross”) or staurao (“crucify”), they did something rather remarkable. They took the letter T (tau) and the letter R (rho) and superimposed them on one another.

Let me explain.

To understand what’s happening with the Staurogram, you have to consider the shapes of the individual letters. The Greek tau looks like an English “T” and the Greek rho looks like an English “P.” But when laid over the top of one another you get an image that looks like this:

What’s so significant about this image? Well, the “T” is obviously a natural image of the cross. And when you add the “P” it gives the impression of head of a human being hanging on the cross. If you imagine the head hung to one side (which was common in crucifixion) the image is easier to see.

It becomes a bit clearer when you see it in an actualy Christian manuscript. We have images of the Staurogram in P45, P66, and P75—all third century manuscripts. But scholars agree the use of the Staurogram must go back well into the second century. Here’s a glimpse of the image in P75:

You can see the image of the “P” looks like the head of a crucified person hanging on the cross. Also note that the vowels in the middle of the word stauro are dropped and a line is placed over the top, marking this as an abbreviation not unlike the nomina sacra.

A Key Christian Symbol

While the Staurogram originated as a scribal convention, it soon took on a life of its own. The tau-rho combination began to be used as a distinctive Christian symbol, apart from its appearance in manuscripts. Thus, we find that symbol used throughout early Christianity, inscribed on walls, stone, and even coins.

As a personal example, I just returned from a trip to Turkey where we surveyed the ruins of the seven churches of Revelation. While walking down the agora in Ephesus, I spotted this symbol etched in stone along the side of the pathway.

There was no plaque nearby, nor were any of the guides making note of it. But it clearly looks like a Staurogram.

It’s true that the tau-rho combination occurs occasionally in non-Christian contexts, sometimes as abbreviations for other words that have this same letter combo. But the context would usually indicate such a usage. In this case, the symbol is alone, isolated on the stone, and no other usage is obvious (at least in the limited time I examined it).

The Centrality of the Cross

So, what’s the significance of the Staurogram? Why does it matter?

For one, it was a picture of early Christian devotion to the crucifixion event as central to their faith. This would be noteworthy in a Roman context where crucifixion was viewed as the highest form of humiliation—as indicated by the Alexamenos graffiti mentioned above.

Regardless of the ridicule, Christians were eager to publicly associate themselves with an image that the rest of the world regarded as offensive and foolish. As Paul states plainly, “For the word of the cross is folly to those who are perishing… [and] folly to the Gentiles” (1 Cor 1:18, 23).

Beyond this, the Staurogram also provides our earliest glimpse into the beginning of Christian art. It was not merely a textual device, a but a visual expression of early Christian devotion to Jesus, particularly the crucified Jesus.

The Bible is packed with supernatural occurrences ranging from the sun stopping in the sky to people rising from the dead. But hasn’t science proven that miracles are impossible? Mike shows how it’s still reasonable to believe they can happen.

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

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Now let me say that the sentiment behind such concerns is entirely valid. Few would disagree with the fact that Christmas (especially in America) is overly commercialized and materialistic. And certainly we would want to resist this trend as much as possible.

However, is the denigration of gifts really the way to accomplish this? Are gifts the problem? Not necessarily. Years ago, my wife Melissa wrote an article on this topic for the Gospel Coalition. She provides a healthy balance by reminding us that while giving gifts can be distorted by our sinful natures, it can also reflect the gift-giving God we serve and in whose image we are made. Here is an excerpt:

As I discussed my internal struggle with my husband, he kindly reminded me that gift giving does not so much reflect worldly materialism as our Creator, who delights to give gifts to his people. I bear within my humanity the stamp of his image. There is something of the divine nature in yearning to give to others.

He also reminded me that while we bear the image of our Creator, it is marred and broken by the Fall. A good desire becomes twisted and results in sin. Rather than glorify the Creator, gift giving is often rooted in the desire for self-glory. My internal wrestling exhibits the war between what I was created to be and the effects of sin.

Our car ride conversation prompted me to ponder anew the glory of the gift that God freely gave on that night in Bethlehem. These reflections have filled my heart with a deep joy and thanksgiving. Reveling in the wonder of the true and lovely fills the shadows of earthly gift giving with substance.

Truly special gifts usually involve preparation and waiting. From the exit of Eden, a promise of redemption and a hope was given. The divine whisper continued speaking through all the prophets: Something special is coming. Wait for it. Watch for it. Hope in it.

And then, at just the right moment in time, God sent angels and a star in the heavens to declare, “The gift is here.” Glory wrapped in flesh made his dwelling among us in the form of a baby. It was unexpected. It was surprising. It was exactly what we needed.

It was this very discussion—and the realization of the importance of gifts at Christmas reflecting God’s gift in Christ—that has led Melissa to write her most recent kids books. It’s entitled, The Gift of All Gifts, and it is really wonderful. Filled with catchy rhymes and engaging illustrations, this book reminds kids (and all of us), that Christ is truly the gift of all gifts.

GET YOUR COPY HERE!

Here’s an excerpt:

I see you peeking,
Searching to find
Something that’s yours
Something that shines.

What are you hoping for
Under the tree?
What are you dreaming
That present might be?

And here are the endorsements:

A cozy Christmas read with Christ at the center, this book has a timeless message with a nostalgic aesthetic. Many families will enjoy this together!”
–Emily A. Jensen, cofounder of Risen Motherhood

“I want to give The Gift of All Gifts to everyone because it points us to Jesus–the greatest gift of all. Using rhythm and rhyme, Kruger winsomely reminds us of the true meaning of Christmas. What a gift!”
–Hunter Beless, author and founder of Journeywomen Ministries

“The children’s books by Melissa Kruger always stick with me and my family. She has a special gift for writing eternal truth in memorable ways for all ages. I’m excited to add this book to my family’s Christmas rotation.”
–Collin Hansen, vice president for content and editor in chief for The Gospel Coalition

“Why do we give and receive gifts at Christmas? For families with young kids, this question is a natural entry point to a Christmas-season gospel conversation–and The Gift of All Gifts is a great facilitator for that discussion. Beautifully illustrated and delightfully written, this will be a new staple for me to read with my kids each December!”
–Brett McCracken, senior editor at The Gospel Coalition and author of The Wisdom Pyramid

“Melissa Kruger writes some of my favorite children’s books, and The Gift of All Gifts is no different. The fun, catchy rhymes, repeated phrases, cozy illustrations, and important message will make this a book your family pulls out year after year.”
–Laura Wifler, cofounder of Risen Motherhood and bestselling author of Any Time, Any Place, Any Prayer

If you’re looking for a present for your kids (or grandkids) at Christmas, this book would be perfect. You can check it out here!

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In prior generations, objections to Christianity tended to be focused on issues related to history, science, or philosophy. But, in recent years, the question has shifted. It is now less about whether Christianity is true and more about whether it’s morally good.

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

To subscribe to the Word First newsletter with Mike and Melissa Kruger:

Subscribe now

Listen to the Surviving Religion 101 Podcast on Spotify, iTunes, or YouTube.

Work has existed from the time of creation when “The LORD God took the man and put him in the garden of Eden to work it and keep it” (Gen. 2:15). Once sin entered the world, we still had to work, but it became much, much harder (Gen. 3:17–19). Work can be a subject filled with angst. Some people love their work. Some make work an idol, while others work simply because they need to put food on the table.

On this first episode of season 3 of Let’s Talk, Jackie, Jasmine, and Melissa talk about how to think rightly about work. “There are real thorns and thistles with all of our work, even if it’s not physical ones,” Melissa says. Whether it’s just we’re tired or we’re overworked. There are all these things that, I think, in perfection wouldn’t have been true.” Yet in spite of these thorns and thistles, we can still experience God-given purpose in work as we steward the opportunities God has given us.

Mentioned in this episode:

• Mindset by Carol S. Dweck

Related Resources:

• Faith and Work (TGC Course)

• What Are You Called to Do? A Theology of Work (4-part series of articles)

• 4 Ways to Better Engage Women in the Workplace

The second century was just such a time. Christianity was in its infancy, a bit like a newborn animal on the Serengeti plains, wobbly legs and all. And the world around them was by no means friendly. Attacks came hard and fast from all directions.

But Christians responded. They sharpened their arguments, they clarified their thinking, they engaged their critics. Thus, the second century came to be known as the “golden age” of apologetics.

Tertullian of Carthage

Of all the apologists (and there were many), undoubtedly Tertullian stands out as one of the most brilliant. The North African church father wrote his Apology around 197 AD and its argumentation is so relevant and applicable that it seems like it could have been written last year.

David Wright attributed the success of Tertullians’s Apology to “the brilliance of the argument which is still capable of leaving the reader applauding in admiration.” Everett Ferguson referred to it as “Tertullian’s literary masterpiece.”

So, what exactly was Tertullian’s strategy? Let me mention several features that made it work so well.

Fair Treatment

By Tertullian’s time, Christians were being blamed for everything. Since they didn’t worship the Roman gods, they were regarded as invoking their displeasure. Thus, every famine, plague, or military defeat was pinned on the Christians.

As a result, mob justice was not uncommon. Christians were being accused and condemned without due process.

Tertullian responds by asking for fair treatment from governing officials. Christians should not be condemned, argues Tertullian, merely for having the name Christian. They actually have to have committed a crime. And when you actually examine the charges, they don’t hold up.

Then, in one of his classic rhetorical flourishes, Tertullian states:

The proof of their ignorance, at once condemning and excusing their injustice, is this, that those who once hated Christianity because they knew nothing about it, no sooner come to know it than they all lay down at once their enmity. From being haters they become its disciples (Apol. 1.6).

In other words, Tertullian essentially pleads with the government (and the mob) to get to know us before you condemn us.

Application to modern churches: invite even the most hostile critics to get to know you and your Christian community. We often condemn what we don’t know. Showing our critics what Christianity is really like on the inside, as opposed to just perceptions from the outside, can be a winning strategy.

Religious Freedom

Those in the modern world often think that the idea of religious liberty or religious freedom is a modern ideal, often linked to post-Enlightenment sensibilities. But Tertullian shatters that myth.

Tertullian’s strategy was not to ask for non-Christian religions to be abolished, nor was it to ask for Christianity to be declared the official state religion. Rather his strategy was to ask that every group be allowed to worship their god in peace and without fear of retribution.

Ironically, this freedom was already granted to the other religions in the Roman Empire. It was just that the Romans were not extending that same courtesy to the Christians. Everyone enjoyed religious freedom except those who wanted to worship Jesus.

Tertullian writes:

Let one consecrate his own life to his God, and another that of a goat. For see that you do not give a further ground for the charge of irreligion, by taking away religious liberty, and forbidding free choice of deity, so that I may no longer worship according to my inclination, but am compelled to worship against it (Apol. 24.5-6)

Application to modern churches: the goal of our apologetics is not to enforce Christianity through socio-political means. Rather we should desire first to be free to worship Jesus without fear of retribution, and second that we should be free to persuade others to follow him also.

Sticking to the Basics

In the world of apologetics there are many things to debate. And unfortunately, we can allow the hot topic in the latest news cycle to determine each and every conversation.

While there’s a place for addressing contemporary issues, Tertullian reminds us that we have to stay focused on the core questions. Why? Because if you get the core questions correct, then many other issues can be resolved downstream.

So, what are those core issues? For Tertullian, he preferred to focus on two things: the truth of Scripture and the identity of Christ. As for the Scriptures, Tertullian’s case is masterful, arguing for the ancient nature of the Scriptures and the fact that the Scriptures themselves “offer proof that they are divine” (Apol. 20.1). As for Christ, he focuses on his divinity, appealing to the logos language in prior writers like Justin Martyr (and, of course, John’s prologue).

Application to the modern church: in the midst of apologetic discussions, keep the focus on the truth of Scripture and the person of Christ. Everything hinges on the truth of God’s word and the identity of Jesus. If those issues fall in place, then many other things can follow from there.

Turning the Tables

While most of Tertullian’s apologetic energy was directed towards responding to objections to Christianity, he did more than merely play defense. At other times, he would go on the offense, showing where the non-Christian worldview broke down.

In other words, Tertullian realized that it wasn’t just Christians who had to give an account of their beliefs and behavior. The pagan religions had to do the same.

When Christians were accused of eating babies and engaging in sexual promiscuity in their secret meetings, Tertullian did more than deny the charges. He showed that such examples of gross immorality were actually common among the pagan religious practices to which the Romans offered no objection!

And when Christians were accused of refusing to worship the Roman gods, Tertullian did more than plead for religious liberty (though he did do that). He also argued that the Roman gods were not in fact gods at all. And if they are not gods at all, then Christians cannot be faulted for not worshipping them!

Application to the modern church: Apologetics is more than defense, it is also offense. There is a place to answer objections to the faith, but we also must take opportunity to show how non-Christian systems of thinking have an inconsistent (and sometimes incoherent) worldview.

Conclusion

If we just focus on the latest modern attacks on the Christian faith, we might be convinced that we are experiencing something the church has never experienced. But a quick look into church history, particularly the second century, says otherwise.

This century was the golden age of apologetics, with Tertullian’s work as a fitting capstone. And his Apology is so insightful and applicable, that it seems like it could have been written in recent times. He argues for fair treatment, religious freedom, the truth of Scripture and the deity of Christ, and also turns the tables on his non-Christian interlocutors.

And while Tertullian’s strategy was certainly needed in his own day, it is really needed in ours. Perhaps now more than ever.

For more on how early Christians interacted with their hostile culture, see my book Christianity at the Crossroads: How the Second Century Shaped the Future of the Church (IVP Academic, 2018).

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In short, as Christian parents we want to entrust our child into God’s hands completely. After all, what is safer than God’s hands?

But, sometimes that’s easier said than done. Sure, God’s hands are the best place for our children—as long as he does what we want with them. As long as they live an ordinary and normal life, in our own city, and preferably just a few doors down in our own neighborhood.

But, it doesn’t quite work that way. If our children are really in God’s hands, then he may use them for his great and grand purposes. Indeed, he might even send them into the world to proclaim his gospel. He might even send them to the mission field.

My wife Melissa and I recently sat down with David Platt, the founder of Radical, to discuss this very topic. What does it look like to be parents who trust our children into God’s hands? Here’s the video below. Enjoy!

No one likes to be stumped in the middle of a religious debate—but it’s bound to happen sooner or later. When it does happen, is it a good reason to think our beliefs are mistaken?

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

To subscribe to the Word First newsletter with Mike and Melissa Kruger:

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Listen to the Surviving Religion 101 Podcast on Spotify, iTunes, or YouTube.

In this live recording from TGCW26, Courtney and Melissa talk with Nancy Guthrie and Jen Wilkin about how to persevere in faith for the rest of your life.

They make the point that we shouldn’t give up on something just because it’s hard, and they discuss how to cling to faith through suffering, through prosperity, and even when our Christian heroes fail. Listen to and be encouraged by the Bible promises that keep these four women anchored in the faith.

Resources Mentioned:

• Revelation (Bible study) by Jen Wilkin

• “Nancy Guthrie and the Reformation of Women’s Ministry” by Sarah Eekhoff Zylstra

• 12 Faithful Women edited by Melissa Kruger and Kristen Wetherell

Verses to Anchor Endurance:

• 2 Corinthians 12:9

• Isaiah 58:11

• Romans 8:32

• 1 Corinthians 10:13

Discussion Questions:

1. Share a time when you had to persevere through something difficult. What helped you keep going?

2. When you think about following Christ for the long haul, what encourages you? What intimidates you?

3. How is enduring in seasons of comfort or prosperity different from enduring through suffering or hardship?

4. Who are the people God has placed in your life to help you endure? Or who might be encouraged by your faithfulness?

5. Have you ever started to become cynical because of disappointment, suffering, or watching other Christians fail? What helped you resist that temptation?

6. What do you think it means to move from simply praying for something to praying into a situation—bringing every part of it before the Lord while learning to trust his will?

7. What promises from Scripture have anchored your faith during difficult seasons?

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He was going to make a name for himself. He was going to be famous. And he would do it by building the world’s largest moving object. It would be something amazing. Incredible. Magnificent. Opulent.

He was going to build the world’s biggest ship.

His company got to work, and in a few years they had built the world’s largest ocean liner. It was 883 feet long, 9 decks high, and could hold over 2600 passengers. The rudder alone was 78 feet high and weighed 101 tons. It even had a swimming pool, Turkish baths, and even a bowling alley.

On April 10, 1912, the world’s largest ship set sail on its maiden voyage. The crowds cheered. The press took photos. Someone was said to have declared, “God could not sink this ship.”

Three days later the ship was at the bottom of the ocean, and over 1500 people were dead.

That ship, of course, was the Titanic. And it has endured as one of the world’s greatest tragedies. It has also endured because it reminds us of two essential truths: humans have a capacity to build great things, and humans have an equal capacity to put hope in the things they build, sometimes to their own destruction.

The First “Titanic”

The story of Titanic will certainly not be the last story of mankind’s hubris. We continue to build amazing things, and we can rightly wonder whether those amazing things might end up being to our detriment.

In fact, I stumbled across an article the other day entitled, “AI Is the New Titanic.” Many are wondering whether AI—or some other thing we might build—could eventually end in an awful tragedy.

While we can’t predict future “Titanics” with any certainty, we can look back at one of the earliest. In the book of Genesis, we learn of an ambitious group of people who said, “Let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves” (Gen 11:4).

Yes, the story of the tower of Babel is one of the first examples of human builders who tried to build something magnificent that was designed to boost their own glory and prestige. And, like Titanic, the story did not end well.

So, what can we learn from the tower of Babel?

Building Magnificent Things

When my son was little, I can remember one of his favorite cartoons was Bob the Builder. It was a kids’ show filled with trucks, tractors and tools as Bob took on the next project he wanted to build.

Apparently, my son took it to heart because he loves to build things and is currently working on master’s degree in aerospace engineering.

In fact, I would argue that all of us—as human beings made in God’s image—are created to be builders. We aren’t all called to get engineering degrees, but we are all called to follow the dominion mandate from Genesis which is to go out into the world and be fruitful and productive and to “subdue” it.

The creation account in Genesis is the key to rightly understanding the tower of Babel story. It would be all too easy to look at that story—or the story of Titanic, or AI—and conclude that the real problem with human beings is that they build things. They shouldn’t be doing that, we might think. So, the solution is just to stop building.

But Genesis reminds us that the problem with the tower was not really the tower itself. As image bearers, we are called to “build” in whatever area God has put us. And, more than that, God calls us to build with excellence.

When we build, we ought not to do so in a way that is mediocre, shoddy, or half-hearted. Instead, we ought to build things that are wonderful and exceptional, using all the God-given abilities he has granted to us by his grace.

So, if the problem isn’t the activity of building, per se, then what is it?

Building for Our Own Glory

The problem in the tower of Babel story is not the tower, but the motivation behind the tower. Put another way, the problem was related to the hearts of the builders.

While Scripture makes it clear that all things should be done for God’s glory, the builders of the tower had another motive. They built so that they could make a name for themselves. The praise was not to go towards God, but towards them.

This swapping of God’s place for man’s place is accentuated in the passage by the use of the word “name.” Normally in Scripture, it is the name of God that is to be held sacred. It’s God’s name that is to be lifted up and glorified.

But not for Babel. They are not building to give worship, but to get worship.

This story exposes the real problem with the human heart. Our problem is not just that we disobey God’s law from time to time or break a commandment now and then. Our problem is that, at our core, WE would rather be God.

But the lesson goes deeper than that. It is also a reminder that this temptation toward self-glorification often comes through good things. It’s not that that the people of Babel are taking pride in something evil. They are taking pride in something good.

Babel and the Modern Church

Here we are reminded that the lessons of Babel go way beyond issues like AI, or technology, or other human accomplishments. There is also much the modern church can learn.

While building successful and dynamic churches or ministries can be a good thing, it is also possible that such building can be done as another opportunity to build a name for ourselves. Anyone paying attention over the last decade can see how many churches and ministries have been shipwrecked by the desire for self-glorification.

Now, the solution isn’t to stop building effective ministries. Rather the solution is diligently pursuing a heart that is doing it for the right reasons.

Of course, none of us will ever have perfect motives and a sin-free heart. Which is why the tower of Babel reminds us of another important truth, namely that God’s redemptive purposes march on despite human disobedience.

When looked at through the lens of the whole Bible, we realize that the failed city of Babel should remind us that our hope does not lie in human cities but in a future divine city. One day, God will build a city—the new Jerusalem—which will descend from above rather than being built from below (Rev 21:10).

It will be a city built by God.

And it will reverse the problems of Babel. There God will be glorified. There his name will be lifted up. And perhaps most notably, there will not be a single language like Babel, but people from every tribe, tongue, people, and nation.

Thus, the solution to the story of Babel is not to give up building. Rather it’s to make sure we are building God’s city and not our own.

There are many tough challenges to the Christian faith, but there is one that stands out above all the rest. Mike tackles one of the most common reason Christians abandon their faith in college.

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

To subscribe to the Word First newsletter with Mike and Melissa Kruger:

Subscribe now

Listen to the Surviving Religion 101 Podcast on Spotify, iTunes, or YouTube.

In my younger years, I can remember that it was standard fare to carry your Bible to church. Even in college, we would take our Bibles to the evening gathering of our campus fellowship. To have a worn, tattered Bible—due to regularly carrying it around in one’s backpack—was sort of a sign that one took their faith seriously.

Of course, those days are long gone. With the rise of modern technology, and the Bible’s ready availability on phones or tablets, the physical presence of a Bible book is becoming more and more rare. Yes, Christians still care about the content of the Bible (I hope), but seem less concerned with the physical presence of the Bible.

But it was not so in the early church.

Despite the fact that most Christians couldn’t read, and despite the fact that physical copies of the Bible were mainly the privilege of the wealthy, many Christians still took steps to acquire physical copies of the Scriptures (usually just portions thereof). Typically, these were small pocket-sized “books” or what scholars call miniature codices. These tiny books were often quite sophisticated and could have a surprising number of pages, sometimes containing entire Gospels, or other scriptural writings.

So, what would Christians do with these tiny scriptural books once they had them? Here’s where things get really interesting.

Wearing Scriptural Books

The most common way that Christians used these tiny books is that they wore them. In particular, they often wore them around their neck so the books would be clearly on visual display for anyone they might meet.

Such a practice was not uncommon among monks and ministers. The fourth-century hermit Amoun of Nitria, regulalry carried a codex around his neck from which he read “the words of the Apostle and the Savior.” Maximus, a disciple of the fourth-century Martin of Tours, hung a “book of the Gospels” (Evangeliorum libro) around his neck during his travels. Similarly, an early deacon named Euplus was martyred in Catania in 304 under the Governor Calvisianus with the “book of the Gospels” hung around his neck.

But it was not just men. Women and children were also known for wearing a Gospel around their necks. John Chrysostom tell us that “women and little children suspend Gospels from their necks as a powerful protection and carry them about in all places wherever they go” (Stat. 19.14).

So, why would Christians do this? What purpose would it serve to put Gospels on visual display?

No doubt one of the reasons was a mark of Christian identity. Since Christians had such a high view of their scriptural writings, they quickly became known as “people of the book,” so to speak. But not just any book. Christians were identified with the codex book format as opposed to the scroll which was often associated with Judaism.

So, to wear a tiny codex around one’s neck was basically a way of saying, “I’m a Christian.”

But that’s not all. Christians didn’t believe their scriptural books were merely identity markers. They also believed these books were the very “word of God” and therefore embodied the very power and presence of God. Thus, to wear a Gospel book was a way of bringing God’s presence with you.

Here’s the key point: while full-size codices would have still represented the spiritual presence of Christ, miniaturized codices would have made that presence even more personal—the wearer could now carry Christ with them on their body, take him on journeys, feeling his presence as the book dangled around their neck or touched their skin.

In short, the function of these tiny books indicates that early Christians had a very high view of Scripture.

Sleeping with Scriptural Books

The earliest Christians were so eager to be in the presence of their scriptural books—because the believed it was a way to draw near to God himself—that they did more than wear them. At night, they would sometimes take their Gospel book and hang it beside their bed, or even lay their book in bed with them. In short, they slept with the Gospels.

Why would Christians do this? Well, they figured that if God’s presence is manifested in his divine books, then God’s presence might protect them from dangers and illness. For example, Chrysostom tells us that hanging a Gospel book by one’s bed would help prevent one from suffering from demonic attack through dreams (Hom. 1 Cor. 43.7).

Augustine thought in a similar fashion. He argued that if a person has a headache, that they ought to put their Gospel book in bed with them, even under their head, so that the headache might go away (Tract. Ev. Jo. 7.12.1).

While we might not necessarily agree with all these ways that early Christians used books for healing and protection—which, at times, admittedly swings a bit too closely toward a “magical” use of books— we should not miss the larger theological and practical point. Christians viewed their books as so connected to the divine, that they believed those books could therefore do divine things.

Indeed, we have a number of stories in the early church of scriptural books accomplishing amazing feats. Such books were said to heal the sick, cure blindness, and even put out fires. While much in these stories is no doubt legendary, they do highlight the main point once again: early Christians had a very high view of their scriptural books.

Conclusion

This brief glimpse into early Christian textual culture has revealed a remarkable feature that tends to be overlooked. Christians didn’t merely read their books; they also carried their books, wore their books, and even slept with their books. They were so committed to the Scriptures, that they wanted to have them near at all times.

Of course, the application is not that modern Christians need to wear tiny books around their neck. Nor is the application even that Christians should always carry a physical copy of Scripture (though that would not be a bad thing). Rather the application is that modern Christians should ask whether they value the Scriptures in the same way as their early counterparts.

We are often told that modern Christians have a higher view of the Bible than ancient ones, and that modern Christians are merely reading their high view of Scripture back into the earliest sources. But the evidence here suggests otherwise. Indeed, the evidence suggests that the earliest Christians had as high a view of the Scriptures as one could have. They viewed the Scriptures as the embodiment of the very presence of God.

For more on miniature codices, you can grab a copy of my book, Miniature Codices in Early Christianity with Oxford University Press.

But, as Christians, are dreams are bigger than these things. Our hope is not only that our children are good citizens of earth, but genuine citizens of heaven. Ultimately, we want them to know, love, and follow Jesus.

Even so, we also know that our children will face obstacles along the way. They may not succeed in school. They may get cut from their sports team. And maybe they’ll have trouble fitting in.

In short, they will face hard things. They are growing up in a fallen, broken world and, despite our best efforts, they will eventually have to face that brokenness head-on.

So, here’s the question for us as parents: Are we preparing our children to handle such hard things when they come their way? Can we explain why these bad things happen? And are we able to explain how they fit into God’s plan?

To be sure, these are not easy questions for parents to answer. Even for seasoned theologians, it is difficult to explain why God—if he’s all good—allows bad things to happen. And kids tend to ask such questions when we are least prepared to answer them.

So, you may be wondering: Are there any tools for parents to help them teach their kids—when they are young—how to think biblically and hopefully about hard things? And can this be done is such a way that is still fun for kids and easy to understand?

Yes! And this is why I am so excited about my wife Melissa’s brand-new book, Count it All Joy. It was just released with Harvest House on October 6^th. It is a charming and delightful journey into how to face hard things, with a hopeful tone, and beautiful illustrations.

GET YOUR COPY HERE!

As the title indicates, this book is based off of James 1:2-4: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.”

The motivation for the book is actually a true story. Many years ago when our daughter Emma was learning to ride her bike, she fell off and scraped up her knee on the concrete. With tears in her eyes, she came up to Melissa and asked the question we all ask: “Why didn’t God protect me?”

No parent expects that they will have to answer questions about the “problem of evil” in the middle of the street with their child. But that’s the way life goes sometimes. When it comes to raising kids, things rarely happen at ideal times. We just have to deal with the issues that arise, the best we can.

But that moment made Melissa realize a couple things. First, every parent is a theologian whether they realize it or not. We spent a lot more time than we realize answering questions about God, the Bible, and the Christian life. For our children, we are the first people they will come to with their questions.

And second, she realized she wanted to help other parents deal with similar challenges as they arise. And that’s why she wrote Count it All Joy.

You can order your copy here! In the meantime, here’s a video of Melissa talking about her book:

GRAB ONE FOR YOU AND A FRIEND.

Dear Friend,

Now that it’s October, I am glad to be writing this letter as I sit on my back porch enjoying the cooler mornings (finally!). Fall, by far, is our favorite season. I can already see the leaves starting to change in our backyard, and some have already started to fall, sprinkling across our yard in hues of orange and yellow.

Fall is typically a very busy time—and that’s definitely been true for us! In just the last two months, our travels have taken us literally around the world, including Sydney (Australia!), Los Angeles, San Francisco, Orlando, Chattanooga, Atlanta, and soon to be Turkey, Dallas, and Denver.

But the most exciting thing about our fall…

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Of all the objections to the Christian faith, one of the most common is that Christians are arrogant to claim that Christianity is the only true religion. Mike explores whether this objection works or proves to be self-defeating to the one who makes it.

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

To subscribe to the Word First newsletter with Mike and Melissa Kruger:

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Listen to the Surviving Religion 101 Podcast on Spotify, iTunes, or YouTube.

Not everyone likes scary movies, but they have a core lesson that will help Christians keep their faith in the midst of tough intellectual challenges. Mike helps Christians who struggle with doubt about what they believe.

The Surviving Religion 101 podcast is part of Word First, the online home for the ministries of Michael and Melissa Kruger. Word First is dedicated to defending the truth of God’s Word, declaring the good news it contains, and discipling others to follow it.

Dr. Michael J. Kruger is the Samuel C. Patterson Chancellor’s Professor of New Testament and Early Christianity at Reformed Theological Seminary. Learn more: https://wordfirst.org/about/

For a 50% discount on Dr. Kruger’s book, Surviving Religion 101, or any book mentioned in the podcast, go here: https://crossway.org/SR101

To learn more about our sponsor, Crossway, click here.

To subscribe to the Word First newsletter with Mike and Melissa Kruger:

Subscribe now

Listen to the Surviving Religion 101 Podcast on Spotify, iTunes, or YouTube.