Journal of European Baptist Studies, Volume 7, No. 3, 2007

, the presence of the material relating to the issue of baptism is obvious. For an overview of the discussion of the nature of the epistle, see, for example, John Elliott’s ‘Peter, First Epistle of, in Anchor Bible Dictionary, Volume V (New York: Doubleday, 1992), pp. 269-278. 9 1 see this as an essential piece of (truly) baptist ecclesiology. For a helpful overview of the theology of baptism as it relates to worship, see Christopher J. Ellis, Gathering: A Theology and Spirituality of Worship in Free Church Tradition (London: SCM, 2004), chap. 10. 10 Ellis, p. 219. 11 See Paul S. Fiddes, Tracks and Traces: Baptist Identity in Church and Theology, Studies in Baptist History and Thought, Vol. 13 (Carlisle: Paternoster Press, 2003), p. 114. 12 NIV. All other quotations, unless specified otherwise, come from the NRSV. 28 Journal of European Baptist Studies could speak worlds during the times of occupation and suppression of the practice of faith for my own Baptist community. Suffering in 1 Peter is sometimes equated with persecution from the side of the state, but it seems to have been much broader than that. 13 What was the reality of the recipients of the letter was the experience of hostility from the side of the neighbours, unbeliever husbands, masters of the Christian slaves, and so on. 14 ‘Their environment “is alienated” (4:4) from the new behaviour of its former fellow citizens and hence excludes and defames the Christian community, even makes them into enemies and denounces them (2:12,23; 3:14-17; 4:4,14-16).’ 15 Such is the price for following Jesus the Christ, partaking in the ‘great salvation’, and joining a new ‘nation’. For Peter, this reflects the heart of their Christian identity: being strangers in the land which is not home; living as foreigners or resident aliens. As one of our hymns puts it, with a pietistic ring: Tired heart, remember, you have a secure home, Where fear and worries will disappear and there will be no changes anymore. Just wait, wait patiently and do not be sad, Just wait and suffer another little hour! Survive, o heart, believe, o heart, watch and pray! 16 Thus, Peter continues, this nation of chosen strangers should not be surprised by the suffering and persecution which befalls them: Christians can even rejoice in them since they are the reverse side of belonging to God. The condition of social exclusion and persecution can be thus understood and embraced. Hence deliberately accepting estrangement and its consequences will integrate social non-identity into Christian identity, so that the hitherto worrying and faith- threatening experiences (cf. 1:6; 4:12) now turn into a moment for IV assurance of faith. 13 Materials on this abound; see e.g. I. Howard Marshall, 1 Peter, The IVP New Testament Commentary Series (Downers Grove: InterVarsity Press, 1991), p. 14; see also John H. Elliott, ‘The Rehabilitation of an Exegetical Step-Child: 1 Peter in Re