What Is A Christian?

The word Christian is an at risk term. That is to say, it is so widely used by those both inside and outside the church and has such a wide spectrum of referents as, on the one hand, non-Roman Catholics to, on the other, ultra-conservative, right-wing "born again believers", that it is in danger of losing its original meaning. How did the term Christian originate? What are the major implications of that name? What is the correct meaning of that word? What does the Bible intend when it describes some persons as Christians?

The name Christian was first, perhaps mockingly, applied to Jesus' followers by the Roman Gentiles in Antioch: “.. And in Antioch the disciples were first called Christians." Acts 11:26. Apart from this reference, Christian is only used on two other occasions in the New Testament: Acts 26:28 and 1 Pe 4:16.
In the former case, the convicted but arrogant Herod Agrippa II rejects Paul’s evangelistic appeal by evasively asking “.. "In a short time would you persuade me to be a Christian?"” In the latter, Peter affirms that God is glorified when believers suffer for the sake and cause of Christ (note similar language and context in v. 14) rather than as murderers, thieves, evildoers or meddlers, v. 15. Prior to the occasion of Acts 11, Christians described themselves as believers, Acts 4:32; disciples, 6:1; and those belonging to the Way, 9:2. Christianity was commonly called the Way, 19:9, 23; 22:4; 24:14, 22; etc.

In his Word Studies of the New Testament, Marvin R. Vincent notes that the passive verb "called" has an original meaning of "to transact business" or "to have dealings with." When one was called a Christian meant one bore the name by which one was associated in the normal affairs and communications of life. As the terms Matthew the tax collector, Mt 10:3; Luke the physician, Col 4:14; Alexander the coppersmith, 2 Tim 4:14; Rahab the prostitute, Josh 6:17, 25; Heb 11:31; Jas 2:25; and so on, all specify persons whose identities were inseparable related to their beliefs, vocations, business of life and primary associations and activities, likewise the name Christian signifies the peculiar dogma, relationship, conduct and customs of its name-bearers. That the followers of Christ decided to keep this title points to their high sense of identification with the Lord Jesus Christ and to their defiant and noble recognition of the supreme dignity and importance of their Lord, Jesus Christ.

Christian, Greek Christianos, is made up of the Greek word for Christ/Messiah, Christos, and the Latin ending ianus, meaning belonging to or identified by. (Note, Kaesarianus likewise meant belonging to Caesar). The ending -ian also means belonging to the party of someone and in this case it would mean one who belongs to Jesus' party; a follower of Christ; a disciple of Christ; an adherent to Christ and his teachings; one bearing a close identification with Christ by having the same views, desires, motives, and so on as he did, etc.

The significance of the name lies in its distinctiveness: non-believing communities recognized Christians as as a distinct group, one that was being more and more separated from Judaism and one that was in uncompromising conflict with the existing pagan religions. As a result, this new religious group stood to lose the status and the protection Rome provided to Judaism as a legally recognized religion. This was probably largely due to the fact that the church's confession, Christ is Lord, stood in open and bold contrast and contention with that of the Roman world, Caesar is Lord.

From all the above, we can clearly see that the term Christian defines us and places lifelong demands upon us. It is not a casual nickname or a convenient label; it is definitive, that is, it lies at the very center of our identity, it occupies the very core of our being. For these reasons, being a Christian is a full-time vocation. It is not a seasonal fad, a preferred vogue, a "cool" slogan, an expedient title to adorn our resumés, or a beneficial tag to enhance our acceptability in certain circles. Christian defines who we are and determines how we are to live as a result of our relationship with Jesus Christ who owns us. It is a public badge declaring our identity with Christ, confirming that we have certain beliefs concerning his Person and substitutionary atoning work and resultantly, denoting how we are to "do business" in the world. To be called a Christian, therefore, is to be marked as one who regards and reveres Christ as the source of his identity; the path and direction of his life; the fullness of his significance; the One most worthy of imitation in all areas of life, and as the very cause of his existence, his raison d'être, the reason for his being. A Christian is therefore one who belongs to Christ, 1 Cor 15:23; Gal 5:24. "..[Y]ou are Christ's'.." 1 Cor 3:23; Gal 3:29.

The term Christian therefore is controlling, comprehensive and complete. Because of the pleromic nature of Christ in whose physical body the fullness of the Godhead dwells,Col 2:9, nothing could be added to it.

Are you a Christian?

The Gift Who Comes to Make a Purchase

To the Gentiles, to those whose worldview was shaped by Greek philosophical thinking, the greatest scandal was the biblical claim that the Logos became flesh. To them the Logos was that rational principle that pervaded and that held together all reality. The apostle John therefore shocked their ears when he boldly and uncompromisingly published in his gospel that the Logos was not an abstract philosophical principle, a principle of reasoning or even (some aspect of) the divine mind but a person, a real person, the only, true God that took on human flesh. The Word became flesh meant that God’s highest Self-revelation took the form of the Person Jesus Christ. That God should don weak, human flesh was the supreme stumbling-block, the superlative paradox, the consummate assault on the Greek mind.

However, Christians are not ruffled by this apparent contradiction because in it we understand the physical outworking of the great promises and purposes of God in order to bring a radical redemption to those who were his radical enemies. Yet, this is not the only apparent contradiction that we find in Scripture concerning Jesus Christ. As we search the Scripture we find many such paradoxes concerning the Person and work of the Lord Jesus Christ, some of which are listed below:

He is the Alpha and Omega, the beginning and the end, the One who is, who was and who is to come, Rev 1:7.

He, who was in the form of God, did not think that such equality was something to be selfishly grasped, but ".. made himself nothing, taking the form of a servant, being born in the likeness of men." Phi 2:6-7.

In him infinity has come into the finite world and in the form of a finite person.

On the other hand, he is the particular who has come to the universal.

He, who was rich became poor for the sake of his people so that they may become rich, through his poverty, 2 Cor 8:9.

God the Father made the sinless Christ to be sin for us, "so that in him we might become the righteousness of God." 2 Cor 5:21.

Jesus Christ is the Lord of life comes to die for sinners.

He is the Author of life (Acts 3:15) who comes to surrender his life for others.

He is the Great High Priest who comes to make the supreme, sacrificial offering of himself as a once for all sacrifice for sin, Heb 8-9.

The sacrifice of a docile, surrendering Lamb on Calvary's Cross was actually the triumph of the victorious Lion of Judah, Rev. 5:5-10.

And on and on.

Yet, there is one other correlation that we must take into consideration, especially as we contemplate on and celebrate Christmas, and that is Jesus Christ is both the gift and the purchaser. He is the gift of God, even that inexpressible gift, 2 Cor 9:15 – there are no human categories that are able to describe him adequately – who was at the same time the one who comes to purchase his bride.

Scripture is abundantly clear that Jesus Christ is God's gift to his people. Jn 3:16, the gospel in miniature, is perhaps the most popular text revealing the eternal truth that so great was the love of God for His people that He gave his only Son, Jesus Christ “that whoever believes in him should not perish but have eternal life.” Our Lord continues to speak of himself as the divine gift in such places as Jn 4:10: "".. if you knew the gift of God and who it is that is saying to you, .."; 6:32 – ".. my Father gives you the true bread from heaven."; etc. Jesus Christ is God's gift to the church.

At the same time, the primary reason for his Incarnation is the purchase of the church, that is, those that the Father had given him in eternity past. Thus Paul admonishes the Ephesian elders to be especially vigilant in protecting ".. all the flock, in which the Holy Spirit has made you overseers, to care for the church of God, which he obtained with his own blood." Acts 20:28. On other occasions, the term ransom, meaning to redeem, to pay the price for one's release, and so on whether used as a noun, ".. the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”" Mt 20:28 or as a verb, ".. you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. ", 1 Pe 1:18-19, is used. Moreover, Christ is said to have given himself "as a ransom for all, ..", 1 Tim 2:6. Our gift has come to purchase us, to ransom us from slavery to sin, death and Satan, with the currency of his blood.

This is the great gospel truth of Scripture – God descending from heaven in the veil and weakness of human flesh to dwell among us, to live sinlessly for us, to die for us, to purchase us as his own and in so doing, to restore us to himself. The truth of the gospel is that God the Father sends his Son on a purchasing mission-- Christ comes to seek and save the lost, Lk 19:10.

At Christmas Christ’s church celebrates the Logos, not the figment of the "wise" Greek mind but the Son of the living God who came down from heaven to the mall of the fallen world to rescue those the Father had already given him in eternity past. At Christmas Christ’s church celebrates the supreme divine gift of God’s Son who comes to purchase his bride. As such, there is an authentic, distinct commercial ring to Christmas, isn’t there? Surely, but this commercial aspect has been immutably defined for us sub specie aeternitatis (in the shadow of eternity, the way God views it). Its commercial dimension is not derived from the realm of secular economic enterprise but from the redemptive character of Christ's purchase, from the purpose of his Incarnation as God's only Son ".. who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works" Tit 2:14.

A New Year with an Old Yawning or with a New Yearning?

The clock is moving very fast. Things have already settled in Times Square and in the Atlanta. The dropped apple and peach have long been restored to their resting-places from which they will be aroused in a year’s time for their ephemeral display. "For everything there is a season, and a time for every matter under heaven: a time to be born and a time to die; .." Eccl 3:1-2a. To many of us, the year 2011 is simply an event of the past, an odd collection of mainly uneventful activities and incidents whose recollection elicits not much more than a yawn, a lazy expression of listless ennui.

New Years are landmarks of life, chronological pointers along our brief journey. That's one way to look at them. Another perspective is to view them as God's markers in our lives, as guidelines of the riches of the manifold expressions of His kindness to us in Jesus Christ. Within our church, some have been cured of cancer and others have recuperated from other health matters. Some have received employment and others promotions. Still, others have been the recipients of continuing safety and special giftedness for overcoming new challenges on their jobs. To some, much-needed vehicles were granted and for others, relationships have been restored. For these and other temporal blessings, we are eternally grateful to our generous Lord.

But, when we think of it, how do these ministrations of God's grace to us identify us as those having that peculiar status of being in Christ? Doesn't the Lord also extend similar tokens of his common grace to unbelievers? Doesn't He truly also bestow upon them "… the riches of his kindness and forbearance and patience, .." with the intent of leading them to repentance? Of course he does; this is the explicit assertion of the apostle Paul in Rom 2:4. However, as Christians, aren't we to seek those graces that will transform us more and more into Christ's image? In other words, are we not required to pursue those means of grace that will equip us for heaven? Yes. Certainly. Beyond the shadow of a doubt.

As we reflect on the way we lived last year, the following questions may serve to stimulate our memories:
• has Christ dominated and defined the central yearning of our hearts?
• have we sought to glorify and enjoy him in every dimension of our lives?
• have we spent the time, money, energy, abilities and opportunities He gave us, in such ways to show that we are earthly pilgrims governed by a heavenly agenda and heading to our heavenly home whence “we await [our] Savior, the Lord Jesus Christ,”? Phi 3:21
• how have our family members, friends, workers, in short, our neighbors, viewed us? As demanding, critical, correcting, law-thumping, Bible-quoting, overbearing diehards or as simple, serious, sincere though stumbling followers of Christ, not having all the answers to life but eager to point them to the One who does, Jesus Christ Himself?
• what major victories have we had over particular sins with which we were plagued?
• have our wives and children been strengthened in their relationship with Christ because of us?
• Etc. Etc.

We must admit, these are tough questions. However, we must also concede that these are the real questions we need to ask ourselves.

The truth is, we are a people of the tongue; our talk far outstrips our walk. But to speak glowingly about the Bible; to chatter glibly and proudly about (our knowledge of) the distinctives of Reformed Theology; to clamor incessantly about our recent acquisition of theological apps and software, books and magazines, without demonstrating a genuine passion for Christ, his gospel and his people in all areas of our lives, is to have virtual religion- a religion that resembles and simulates authentic Christianity but that is far from it. The virtually religious are distractions to Christ and his cross; they are "noisy gongs" and "clanging cymbals” whose output is not the clear and cogent declaration of the gospel but an empty and grotesque distortion of it. Virtual religion is one lacking a fides viva, a living faith, religion that is banal and bilious, more inert and insipid than endless replays of elevator music.

Let's face it, we all like to be recognized and to be acclaimed by those among whom we live and move. We like to be known as those with the latest theological trinkets and the newest stuff, as the people "in the know." We have an inbred and stubborn inclination to self-glorification. We are so corrupt that we are adept at camouflaging and presenting our sinful desires as captivating expressions of genuine faith. Because of these iniquities, our battle must be in that area in which these desires take place, in the heart, that fulcrum of faith, Rom 10:10, that source of thought and action, whether evil, Mt 15:19, or good, 22:37. This is the fundamental arena of our Christian struggle.

Our challenge therefore in the year 2012 is to learn from the previous year and to embrace Christ wholeheartedly as the very meaning of life -".. to live is Christ." Phi 1:21. Unless this truth becomes the dynamic controlling our thinking, attitudes, words, actions and motives, we will have a ho-hum, yawning religion characterized by perfunctory and pretentious practices, devoid of genuine spiritual robustness and vitality, an attractive showpiece in superficial circles but lacking godly power. Like the Gnostic teaching corrupting the church at Colossae, "These have indeed an appearance of wisdom in promoting self-made religion .., but they are of no value in stopping the indulgence of the flesh." Col 2:23. On the other hand, to have a true yearning after authentic religion is to have died and to have our lives hidden with Christ in God, 3:3, and then to display Christ's life through our death in every aspect of our lives.

May the year 2012 be, not a year of yawning but one of yearning, a yearning for God's desires to be to the desires of our own hearts, a deep yearning for Christ, one that exceeds the yearning of the deer after streams of living water.

Have a yearning New Year.