So the death and resurrection of Jesus define, for Christians, the core identity of God. God–for us–is the one who handed Jesus over to be crucified, who raised him from the dead, and who has subsequently installed this risen Jesus at His right hand as Lord over all. Deny this and, simply put, you are talking about another God. I’ll leave the last word to Robert Jenson as he unapologetically lays out what which distinguishes Judaism and Christianity ever since Jesus came on the scene (hint: it’s not primarily different “attributes” of God, as if the prospect of Jews and Muslims and Christians all signing off on the same list of divine attributes would mean we all worship the same God. What we fundamentally differ over are the acts of God in history, along with their specific interpretation and meaning for the community of faith):
“To the question “Whom do you mean, ‘God?’” Israel answered, “Whoever got us out of Egypt”. The gospel of the New Testament is the provision of a new identifying description for this same God, that this new description comes to apply is the event witness to which is the whole point of the New Testament. The content of the gospel is that God can now be known as “whoever raised Jesus from the dead” ‘ (Robert Jenson, The Triune Identity God According to the Gospel [Philadelphia Fortress Press, 1982], pp 7-8)
The excerpt above is the concluding thought from the article The Narrative Identity of God by Nick Nowalk where he discusses, with some wise circumspection, how the recovery of narrative has been a potent force in contemporary theologizing. For the full article click here.