Putting CHRIST Back in CHRISTIAN
By Andy Diestelkamp
It seems to happen earlier every year. The stores begin displaying their Christmas merchandise. Many bemoan the crass commercialization and blatant materialism often associated with what some declare to be a holy day. It won't be long before we will again hear the plaintive cry to put Christ back in Christmas. Ironically, from a scriptural perspective Christ has never been in Christmas. This annual festival is a conglomeration of human traditions that has evolved into a sentimental event with a smattering of spiritual jargon sufficient to tickle the ears of those who desire a form of godliness (2 Tim. 3:5). With that kind of background, it was inevitable that it would turn into something more carnal than Christian.
O come all ye faithful! If we are really interested in putting Christ back into something, then let's forget about Christmas and start by putting Christ back into Christian. Those who wear the name need to be primarily concerned with putting Christ back in their daily lives. Christ is not the reason for a season but for eternity. The term Christian is so glibly used these days. It may be attached to the most carnal of things from merchandisers to political parties. As a result of its flippant overuse, its scriptural meaning is being lost.
The term Christian is used in just three places in God's word. The first is Acts 11:26. There we learn that the disciples in Antioch were the first to be called Christians. There is some debate about who was calling the disciples Christians. Some see in the word "called" a divine calling (and this is possible), but regardless of the originating source, the term fits as a legitimate designation. We know this because the Holy Spirit inspired this observation to be made to Theophilus. Calling attention, in a positive context to the significance of when the term Christian began to be used, without any further explanation, gives tacit approval of its use. There is no shame or inaccuracy in disciples of Jesus being called Christians.
If we are going to scripturally put Christ back into Christian, then we who identify ourselves as Christians must be disciples of Jesus Christ. What it means to be a disciple of Jesus is what it means to be a Christian.
They are synonymous. Therefore, whatever Christ taught about being His disciple is what it means to be a Christian.
A disciple is not above his teacher. A disciple is satisfied to be like his teacher. The world rejected Jesus. Putting Christ back into Christian means being content to be treated like Christ and, therefore, to not be above being rejected (Matt. 10:24,25).
A disciple follows his teacher. To follow Jesus we have to deny ourselves. We are not following our own selfish inclinations, but Christ, as Lord. We have to follow Him to the cross. That means bearing the burdens of this life, the burdens of others, and being willing to die with Christ (Matt. 16:24,25).
The extent of what it means to bear a cross and follow Jesus is clear. Our love and loyalty to all others (family, country, com-munity, self) must be less than our love for Christ (Lk. 14:25-27).Putting Christ back into Chris-tian means forsaking all that we have to be His disciples (vs. 33).
True disciples of Jesus Christ abide in His word because the truth He taught has the power to make us free (Jn. 8:30-36). When Jesus taught this to His fellow Jews, they protested, "We've never been in bondage to anyone." In other words, they thought they were already free and didn't need to be given freedom. Americans in this so-called "Christian nation" might have a similar response. However, Jesus is not talking about civil liberties but freedom from the bondage of sin. Unfortunately, even many who call themselves Christians believe they are at liberty to live as they wish and ignore Christ's word. Putting Christ back into Christian means obeying His word.
A disciple views himself as part of Christ as a branch is to a vine (Jn. 15:1-8). If we are not willing to be connected with Christ, then we will wither up and be destined for the burn pile. Yet, even those that claim such a connection but do not bear fruit will be cast into the same fire as those who reject the Name. Putting Christ back into Christian means bearing good fruit to God's glory.
The word Christian appears in Scripture a second time when used by King Agrippa in response to Paul's powerful message about the resurrection from the dead (Ac. 26:21-29). Festus had interrupted Paul to declare him crazy. Paul countered that he spoke words of truth and reason and subsequently pressed Agrippa about his faith in the prophets of old concerning the Messiah. When Paul expressed confidence in Agrippa's belief, Agrippa said, "You almost persuade me to become a Christian."
It must be observed that Paul takes no offense at the term Christian, but takes the name for himself by equating the term Christian with what he was. The only clarification that Paul makes in his response to Agrippa is over the word "almost." Almost a Christian is not sufficient.
"Altogether" a Christian is what Paul wanted him and others to become. Paul also takes no exception to the idea of one becoming a Christian through persuasion. Paul knew that the gospel was God's power to save those who believe (Rom. 1:16) and that faith comes by hearing the word of God (Rom. 10:17). Jesus had told His apostles to "make" disciples (Matt. 28:19), and this is what they and those whom they taught did (Ac. 8:1; 1 Cor. 1:21; 2 Tim. 2:2).
Christians are not made by fleshly birth. We are not Christians because our parents were, or our spouses are, or because we associate with Christians, attend their assemblies, and/or embrace their lifestyle. A Christian is one who has been persuaded and, therefore, believes and is obedient to the gospel. This is a spiritual birth (Jn. 3:3-5). Putting Christ back into Christian means believing in the power of Jesus' atoning sacrifice on the cross, His subsequent burial, and His resurrection from the dead. It means being buried with Him through baptism into His death and rising to walk in newness of life (Rom. 6:3,4).
The final time in Scripture the word Christian is used is in connection with suffering as one (1 Pet. 4:14-16). It should not come as a surprise that we might be called upon to suffer for the name we wear (vss. 12,13). It is to this that we have been called (2:20-24). Like our Lord, we have not been called to be served but to serve (Matt. 20:24-28; Jn. 13:1-17) and glorify God in this Name. If that be through persecution, let us rejoice that we are counted worthy to suffer for the Name (Ac. 5:41).
There will be those who will blaspheme the noble name by which we are called (Jas. 2:7), but let it not be because we are Christians in name only. Putting Christ back into Christian means departing from sin (2 Tim. 2:19) and living lives of selfless service to the glory of God.
It seems to happen earlier every year. The stores begin displaying their Christmas merchandise. Many bemoan the crass commercialization and blatant materialism often associated with what some declare to be a holy day. It won't be long before we will again hear the plaintive cry to put Christ back in Christmas. Ironically, from a scriptural perspective Christ has never been in Christmas. This annual festival is a conglomeration of human traditions that has evolved into a sentimental event with a smattering of spiritual jargon sufficient to tickle the ears of those who desire a form of godliness (2 Tim. 3:5). With that kind of background, it was inevitable that it would turn into something more carnal than Christian.
O come all ye faithful! If we are really interested in putting Christ back into something, then let's forget about Christmas and start by putting Christ back into Christian. Those who wear the name need to be primarily concerned with putting Christ back in their daily lives. Christ is not the reason for a season but for eternity. The term Christian is so glibly used these days. It may be attached to the most carnal of things from merchandisers to political parties. As a result of its flippant overuse, its scriptural meaning is being lost.
The term Christian is used in just three places in God's word. The first is Acts 11:26. There we learn that the disciples in Antioch were the first to be called Christians. There is some debate about who was calling the disciples Christians. Some see in the word "called" a divine calling (and this is possible), but regardless of the originating source, the term fits as a legitimate designation. We know this because the Holy Spirit inspired this observation to be made to Theophilus. Calling attention, in a positive context to the significance of when the term Christian began to be used, without any further explanation, gives tacit approval of its use. There is no shame or inaccuracy in disciples of Jesus being called Christians.
If we are going to scripturally put Christ back into Christian, then we who identify ourselves as Christians must be disciples of Jesus Christ. What it means to be a disciple of Jesus is what it means to be a Christian.
They are synonymous. Therefore, whatever Christ taught about being His disciple is what it means to be a Christian.
A disciple is not above his teacher. A disciple is satisfied to be like his teacher. The world rejected Jesus. Putting Christ back into Christian means being content to be treated like Christ and, therefore, to not be above being rejected (Matt. 10:24,25).
A disciple follows his teacher. To follow Jesus we have to deny ourselves. We are not following our own selfish inclinations, but Christ, as Lord. We have to follow Him to the cross. That means bearing the burdens of this life, the burdens of others, and being willing to die with Christ (Matt. 16:24,25).
The extent of what it means to bear a cross and follow Jesus is clear. Our love and loyalty to all others (family, country, com-munity, self) must be less than our love for Christ (Lk. 14:25-27).Putting Christ back into Chris-tian means forsaking all that we have to be His disciples (vs. 33).
True disciples of Jesus Christ abide in His word because the truth He taught has the power to make us free (Jn. 8:30-36). When Jesus taught this to His fellow Jews, they protested, "We've never been in bondage to anyone." In other words, they thought they were already free and didn't need to be given freedom. Americans in this so-called "Christian nation" might have a similar response. However, Jesus is not talking about civil liberties but freedom from the bondage of sin. Unfortunately, even many who call themselves Christians believe they are at liberty to live as they wish and ignore Christ's word. Putting Christ back into Christian means obeying His word.
A disciple views himself as part of Christ as a branch is to a vine (Jn. 15:1-8). If we are not willing to be connected with Christ, then we will wither up and be destined for the burn pile. Yet, even those that claim such a connection but do not bear fruit will be cast into the same fire as those who reject the Name. Putting Christ back into Christian means bearing good fruit to God's glory.
The word Christian appears in Scripture a second time when used by King Agrippa in response to Paul's powerful message about the resurrection from the dead (Ac. 26:21-29). Festus had interrupted Paul to declare him crazy. Paul countered that he spoke words of truth and reason and subsequently pressed Agrippa about his faith in the prophets of old concerning the Messiah. When Paul expressed confidence in Agrippa's belief, Agrippa said, "You almost persuade me to become a Christian."
It must be observed that Paul takes no offense at the term Christian, but takes the name for himself by equating the term Christian with what he was. The only clarification that Paul makes in his response to Agrippa is over the word "almost." Almost a Christian is not sufficient.
"Altogether" a Christian is what Paul wanted him and others to become. Paul also takes no exception to the idea of one becoming a Christian through persuasion. Paul knew that the gospel was God's power to save those who believe (Rom. 1:16) and that faith comes by hearing the word of God (Rom. 10:17). Jesus had told His apostles to "make" disciples (Matt. 28:19), and this is what they and those whom they taught did (Ac. 8:1; 1 Cor. 1:21; 2 Tim. 2:2).
Christians are not made by fleshly birth. We are not Christians because our parents were, or our spouses are, or because we associate with Christians, attend their assemblies, and/or embrace their lifestyle. A Christian is one who has been persuaded and, therefore, believes and is obedient to the gospel. This is a spiritual birth (Jn. 3:3-5). Putting Christ back into Christian means believing in the power of Jesus' atoning sacrifice on the cross, His subsequent burial, and His resurrection from the dead. It means being buried with Him through baptism into His death and rising to walk in newness of life (Rom. 6:3,4).
The final time in Scripture the word Christian is used is in connection with suffering as one (1 Pet. 4:14-16). It should not come as a surprise that we might be called upon to suffer for the name we wear (vss. 12,13). It is to this that we have been called (2:20-24). Like our Lord, we have not been called to be served but to serve (Matt. 20:24-28; Jn. 13:1-17) and glorify God in this Name. If that be through persecution, let us rejoice that we are counted worthy to suffer for the Name (Ac. 5:41).
There will be those who will blaspheme the noble name by which we are called (Jas. 2:7), but let it not be because we are Christians in name only. Putting Christ back into Christian means departing from sin (2 Tim. 2:19) and living lives of selfless service to the glory of God.
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