I read a Piece by Miroslav Volf titled Soft Difference: Theological Reflections on the Relation Between Church and Culture in 1 Peter today. If you haven’t read it do yourself a favour and read it. Here are some great quotes on why Christians are different:
“The root of Christian self-understanding as aliens and sojourners lies not so much in the story of Abraham and Sarah and the nation of Israel as it does in the destiny of Jesus Christ, his mission and his rejection which ultimately brought him to the cross. “He came to what was his own, and his own people did not accept him” (John 1:11). He was a stranger to the world because the world into which he came was estranged from God. And so it is with his followers. “When a person becomes a believer, then he (or she) moves from the far country to the vicinity of God…. There now arises a relation of reciprocal foreignness and estrangement between Christians and the world.” Christians are born of the Spirit (John 3:8) and are therefore not “from the world” but, like Jesus Christ, “from God” (John 15:19).”
“It would be a mistake, however, to describe this new distance as simply religious. In that case, the terms “aliens” and “sojourners” would have been used purely metaphorically and would indicate “no actual social condition of the addressees.” Such a view would presume that religion is essentially a strictly private affair, touching only the deep region of a person’s heart. Surely this is a mistaken view. That religion takes place simply between a naked soul and its divinity is a prejudice, one which is nourished today by the fact that in modern societies religion has been pushed outside of the public arena. Yet even in the so-called private sphere — such as the personal life, family or friendships — religion continues to be a social force.  Religion is essentially a way of thinking and of living within a larger social context. Religious distance from the world is therefore always social distance. At least this holds true for Christian faith.
How does this Christian distance from society that is religious and social come about? 1 Peter answers: through the new birth into the living hope. “Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into the living hope through the resurrection of Jesus Christ from the dead” (1:3). The new birth, whose subject is the merciful and electing God (1:2), creates a two-fold distance. First, it is a new birth. It distances one from the old way of life, inherited from one’s ancestors (1:18) and transmitted by the culture at large — a way of life characterized by the lack of knowledge of God and by misguided desires (1:14). Second, it is a birth into a living hope. It distances one from the transitoriness of the present world, in which all human efforts ultimately end in death. In more abstract theological terms, the new birth into the living hope frees people from the meaninglessness of sin and hopelessness of death.
This process of distancing by rebirth takes place through redemption by the blood of the Lamb (1:19) and through the resurrection of Jesus Christ from the dead (1:3). People who are born into the living hope take part in the eschatological process which started with the coming of Jesus Christ into this world, with his ministry of word and deed and with his death and his resurrection. Christian difference from the social environment is therefore an eschatological one. In the midst of the world in which they live, they are given a new home that comes from God’s future. The new birth commences a journey to this home.”
“Christians are the insiders who have diverted from their culture by being born again. They are by definition those who are not what they used to be, those who do not live like they used to live. Christian difference is therefore not an insertion of something new into the old from outside, but a bursting out of the new precisely within the proper space of the old.”
“When identity is forged primarily through the negative process of the rejection of the beliefs and practices of others, violence seems unavoidable, especially in situations of conflict. We have to push others away from ourselves and keep them at a distance, and we have to close ourselves off from others to keep ourselves pure of their taint. The violence of pushing and keeping away can express itself in subdued resentment, or it can break out in aggressive and destructive behavior. The Petrine community was discriminated against and were even a persecuted minority. Feelings of rage and thoughts of revenge must have been lurking as a threat, ready to rise up either in aggression toward their enemies or at least in relishing the thought of their future damnation. But what do we find in 1 Peter? Exhortation is given not to repay evil for evil or abuse for abuse, but to repay evil with a blessing (3:9)! From the perspective of pop psychology or quasi-revolutionary rhetoric, such a refusal to vent the rage and actuate the mechanism of revenge would be at best described as unhealthy and at worst thought of as worthy only of “despicable rubble.” In fact, it speaks of sovereign serenity and sets a profound revolution in motion. When blessing replaces rage and revenge, the one who suffers violence refuses to retaliate in kind and chooses instead to encounter violence with an embrace. But how can people give up violence in the midst of a life-threatening conflict if their identity is wrapped up in rejecting the beliefs and practices of their enemies? Only those who refuse to be defined by their enemies can bless them.”
“To be a Christian means to live one’s own identity in the face of others in such a way that one joins inseparably the belief in the truth of one’s own convictions with a respect for the convictions of others.”