WHO IS A CHRISTIAN?
Cecil Hook

      Alexander Campbell's response to this question raised in the famous Lunenburg Letter aroused a long discussion by those who disagreed with him. The matter is still being debated.

      Why cannot we lay this question to rest once for all? It is because there is no definition of a Christian in the Scriptures!

      The Scriptures do not say, "They called themselves Christians." There is no record of a follower of Jesus taking that designation for himself or applying it to others. Neither do we read that God called them Christians. But we do read that "in Antioch the disciples were for the first time called Christians" (Acts 11 :26).

      Somebody called the disciples Christians. Who was that somebody? Not other disciples. Not God. Evidently, the populace of Antioch did. Agrippa used the term with a sneer (Acts 16:28), but Paul avoided use of that name in his reply and in all of his writings. In their persecution believers were being called Christians disparagingly, in the same manner in which some had been referred to as "the sect of the Nazarenes" before, and Peter urged them to accept that supposedly derogatory epithet unashamedly in a manner which would glorify God (1 Pet. 4: 16).

      Who were being called Christians? Disciples. That is what they were, disciples! But they were being called something else. Why do we make such a big thing of calling ourselves Christians and so seldom identify ourselves as disciples?

      Who, then, is a disciple? After his resurrection Jesus sent the eleven disciples out to preach the gospel. He told them, "Go therefore and make disciples of all nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you ." (Mt. 28:19f). Acceptance of the gospel made people disciples. The disciples were to be baptized. Then they taught as disciples. Belief in the gospel made them disciples and then, after baptism, they were guided and nurtured toward maturity as followers by the doctrine.

      A disciple is a learner, believer, or follower. When a person develops a conviction about Jesus that makes him want to learn more and follow him, that person is a disciple. He is a disciple from the time of the germination of the seed into faith until he dies as one mature in Christ.

      We are at different points on the road, but need we try to define certain stages on the heavenward journey when one becomes acceptable to God, and to us? Where are those definitive milestones between the start and the finish? Although there is a continuous process of development of a new human life from conception to death, there is no period of unacceptability, for one's personhood is recognized all the way. So it is with being a disciple of Christ.

      If the disciple holds some error in the earlier stages of belief, must we reject him or her? If so, all of us would have to be rejected, for none of us is ever totally free of error. Jesus wanted his new disciples to be taught all his commands. Teaching is a continuous process needed even by the most aged and mature of us.

      Why are we so eager to define who is a Christian? Is it because we need some measurement by which we can readily accept and reject? Do we settle for artificial distinctions?

      Why are we so eager to reject others? Is it to satisfy our smugness? Is it a fear that others may defile us? Fellowship with an immature learner is no more compromising than including infants in our society. To recognize a person as a fellow disciple does not mean we approve of his errors or misconduct. If it did, we would have to cut ourselves off from most of those in our congregation.

      Baptism has been our hangup. It is our line in the sand. We judge anyone who has not crossed that line. It is true that baptism is an essential command of Jesus, but so are the rest of his directions. In his growth in Christ the disciple does not have to be perfect in knowledge and obedience to be acceptable to God. Who could ever claim such an achievement? Whenever a disciple refuses to obey what he knows to be the truth, he ceases to be a disciple indeed. That is scary, for none of us does all that he knows to do. So, who are we to judge others who are walking the same road with us, only at different stations?

      Millions of disciples with whom we have no association have been baptized according to their understanding. Because they have not observed our scruples, we have felt free to judge them and declare them unfit for our fellowship. Instead of considering them fellow-learners who need loving instruction, we count them as adversaries. Can we reject those whom Jesus accepts and expect him to accept us?

      There are those in our own congregations with whom we disagree, who lack in understanding and fall short of perfect obedience, but we share the common life with them. Why do we accept them while rejecting others who have similar shortcomings?

      Who is a disciple? Jesus gave us the identifying mark: "By this all men will know that you are my disciples, if you have love for one another" (In. 13:35). He also said, "If you continue in my word, you are truly my disciples" (In. 8:31), and, "By this my Father is glorified, that you bear much fruit, and so prove to be my disciples" (In. 15:8).

      Why did he not mention baptism? You may reply that baptism is included in "if you continue in my word." If so, all other commands are also included. Jesus did not elevate baptism above the rest as the crucial test as we are inclined to do. A sincere learner may be loving, continue in his word, and bear much fruit without ever understanding baptism the way we do. God will judge righteously; we are to accept lovingly.

      If you suppose that disciples and Christians are identical, consider this: If disciples exist before and apart from baptism, so must Christians; and if disciples must continue to learn and to obey as they are able to understand, so must Christians. —1350 Huisache, New Braunfels, Tx. 78130