The word “Christian” is a term that resonates deeply within our cultural lexicon. It identifies a vast global community, a set of beliefs, and often, a particular way of life. We readily use it to describe ourselves and others, yet a closer examination of its origins and a deeper dive into the core message of the scriptures reveal a subtle but profound truth: Christianity, as a label and a cultural construct, is not the ultimate aim. The point is, and always has been, following Jesus Christ.
Consider the term “hallelujah.” It’s a beautiful word, one we frequently employ in our Sunday morning worship, a joyful exclamation meaning “praise the Lord” or “praise to Yahweh”. However, as we look into the biblical text, we find it surprisingly infrequent, appearing predominantly in the Psalms and the book of Revelation, and only a handful of times at that. While there’s nothing inherently wrong with using “hallelujah” as a greeting or in everyday conversation, it’s not presented as a model for how Christians should typically interact.
Similarly, the very label “Christian” itself has an interesting and somewhat understated presence in the Bible. It appears only three times, and at least on one occasion, it was used derogatorily. Those early followers of Jesus were dubbed “Christians” as a way of saying they were “little Christs” or minor adherents to his way. Initially, it was perhaps a dismissive term, highlighting their perceived insignificance in comparison to Christ. Yet, these early believers embraced it, turning it into a badge of honor. While the term has certainly gained significance and become a primary identifier for followers of Jesus throughout history, its limited and initial pejorative usage in scripture should give us pause.
My own journey through the scriptures, particularly during my current Bible study method of reading ten different chapters from various sections daily, constantly reveals new juxtapositions and insights. Recently, while reading Acts chapter 16, I was struck by the account of Paul circumcising Timothy before taking him along on his travels. Timothy’s father was Greek, and Paul, in his wisdom, sought to avoid any stumbling blocks among the Jewish communities they would encounter by ensuring Timothy, his ministry partner, was not seen as an uncircumcised Gentile. This act, seemingly pragmatic in its context, took on a new dimension when juxtaposed with Paul’s later, powerful words in Galatians chapter 5. There, Paul unequivocally states, “Look, I Paul say to you that if you accept circumcision, Christ will be found of no advantage to you”. He further testifies that anyone who undergoes circumcision is obligated to keep the entire law. This apparent contradiction highlights a pivotal shift in understanding within the early church regarding the necessity of adhering to Jewish customs for those who would follow Christ.
This historical tension brings us to a critical myological concept that frequently surfaces on the mission field: are we truly aiming to create “Christians,” or are we striving to lead people to become wholehearted followers of Jesus Christ?. In a strict theological sense, the answer to the former is no. The book of Revelation, in its majestic vision of the end times, doesn’t depict throngs of people around the throne of God identified as “Christians”. Instead, it speaks of those “who are worshiping the lamb who sits on the throne”.
Therefore, the term “Christian,” which appears infrequently in scripture, can arguably be substituted with more biblically resonant descriptions like “worshippers,” “lamb worshippers,” or individuals who have entered the “kingdom” that Jesus so often spoke about during his earthly ministry. Jesus consistently called people to follow him, to worship him, to serve him, and to enter the kingdom of his followers. His focus was not on establishing a new religious label, but on fostering a direct relationship with himself and with God the Father.
This distinction becomes particularly poignant when considering cross-cultural mission work. A prime example lies in engaging with Muslim communities. When a Muslim contemplates following Jesus, the concept of “becoming Christian” can carry significant cultural baggage. In their minds, it might be associated with adopting Western cultural practices, perhaps even things explicitly forbidden in their own faith, like consuming alcohol or pork. The question they grapple with is: is it necessary to abandon their entire cultural and religious identity and adopt a new one labeled “Christian” in order to follow Jesus?.
The resounding answer, theologically, is no. Our goal is not to win people over to a particular cultural expression of Christianity, but to win them over to becoming genuine followers of Jesus. If becoming outwardly “Christian” in a Western context leads to ostracization from their families, friends, and communities, it can severely hinder their ability to share the gospel within their own social circles. Their external adoption of Christian cultural norms might inadvertently become a barrier to others encountering the true message of Christ.
This echoes the early church’s struggle with the question of whether Gentile converts needed to be “Judaized” – to adopt Jewish customs like circumcision and dietary laws – before they could become Christians. Some, particularly those converted from Pharisaism, insisted in Acts 15 that these new Gentile believers needed to be circumcised and adhere to the Mosaic Law in order to be considered true followers of God. They essentially argued that one had to become Jewish first to become Christian. The Gentiles, understandably, questioned whether there was a way to enter the kingdom and become worshippers of Jesus without first converting to Judaism. The answer, as the early church eventually affirmed, was a clear and liberating yes. There was no prerequisite to adopt Jewish cultural and religious practices to become a follower of Jesus.
Similarly, in our contemporary mission fields, we must ask: do individuals from other religious backgrounds need to adopt our cultural expressions of Christianity to become kingdom followers or lamb worshippers?. The answer remains a resounding no. Individuals from diverse backgrounds, including Muslims, may directly enter into following Jesus without necessarily adopting Western “churchianity” or the cultural trappings often associated with Christianity. This can be an uncomfortable notion for many, particularly those deeply ingrained in specific Christian traditions.
However, as we engage in missions, whether overseas or domestically with people of different faiths, these uncomfortable questions are vital to consider. Paul’s journey in understanding this is instructive. While he initially circumcised Timothy, likely due to the prevailing Jewish context of the early church’s evangelism, his thinking evolved significantly by the time he penned the book of Galatians. He came to recognize that Judaizing Gentile converts was not necessary for them to embrace the gospel or live in relationship with Jesus Christ.
Our work through platforms like pro-life evangelism also exposes us to these realities. We encounter individuals from various religious backgrounds, including Islam and Buddhism, whose hearts are often opened to the gospel through acts of service and love, even if they do not initially identify as Christian. These experiences reinforce the idea that our primary aim is to connect people with Jesus Christ, allowing the transformation to occur within their own cultural context, guided by the Holy Spirit.
Therefore, I urge you to thoughtfully consider these uncomfortable concepts from a mythological perspective, recognizing that our ingrained understanding of evangelism might be more about creating people who look and act like “church people” rather than genuine, humble followers of Jesus. The external manifestations of faith, the cultural norms, these may come naturally later as individuals deepen their relationship with Christ, but they should not be the prerequisite or the primary focus.
Let us pray for discernment as we navigate these complex and sometimes ambiguous questions on the mission field. Are we truly striving to create converts to Christianity, or are we wholeheartedly dedicated to making converts to Jesus Christ, to individuals who will follow him with all their heart, obeying his commands and living according to his teachings?. As we contemplate these truths, let us pray, let us grow, and let us be challenged together, always keeping in mind that Christianity, as a cultural label, is merely a vehicle; the ultimate destination is a deep and abiding relationship with Jesus Christ, the Lamb who was slain and is worthy of all worship.