Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - June/92

Contributor - Andrew Joosse

Title - Towards a Christian Identity

Topic - Christians

We sang a truly great hymn during our worship service the other day; one of my favourites, because of its glorious affirmation of the oneness- of the Church under the lordship of Jesus Christ. By such phrases as "one o'er all the earth," "one Lord, one faith, one birth," and "to one hope she presses" (emphases mine), the hymn raises high the vision of "One holy, catholic Church." Christians in every age, it seems to me, ought similarly to hold high this same vision.

In my concern and personal struggle with the thorny issue of Church unity, I am becoming more and more convinced that if Christians are indeed to hold high this vision, they are called upon to be creative peacemakers regarding issues and controversies that threaten to divide us.

That is not to say that we may feel free to compromise the foundation stones of our faith as set forth in our doctrinal standards. I am convinced that standing firm on these is a first requirement for the unity of the Church. While for the sake of unity we may be flexible in other areas of the church's life these standards cannot be compromised.

This poses a challenge to our preachers and teachers and indeed to all Christians: to seek wisdom from God in distinguishing between issues that are foundational and those that allow for a measure of disagreement or a position where, for the sake of love and unity, we agree to disagree.

Recognizing that there are differences between Christians we should avoid using designations which divide rather than unite. Take the labels "liberal" and "conservative" for example. I have been disturbed by the thoughtless use of these terms among church people. It has become too common and too easy to pigeonhole those whose views on certain issues do not coincide on all counts with ours, as "blatant liberals" or "hopeless conservatives." The unstated implication in many instances is that those whom we have labelled this way scarcely deserve the name "Christian". Is it not better to relegate the terms "conservative" and "liberal" to the dustbins of ecclesiastical antiquity and commit ourselves to giving more thought to those faith issues which bind us together as "one people in Christ"? Is it really necessary to be uniformly agreed on every issue which does not relate directly to the central tenets of our faith? Surely, a resounding "no" is the appropriate response by all who have a high enough view of the church to adopt a sacrificial stance in defense of its unity!

The underlying question is, "What does it really mean to be a Christian?"

The identity of a Christian is irrevocably and inseparably tied to that of the Church of which that person is a member and which our Lord has established and maintains by the power of His Word and Spirit. The Heidelberg Catechism answers this question by stating:

Question: Why are you called a Christian?

Answer: Because by faith I am a member of Christ and so share in his anointing. I am anointed to confess his name, to present myself to him as a living sacrifice of thanks, to strive with a good conscience against sin and the devil in this life, and afterward to reign with Christ over all creation for all eternity. (Q. & A. 32)

There are at least three marks here which identify the Christian:. Faith in Jesus Christ: We are called Christians because through faith we are members of Christ. Christ himself illustrates this truth in his imagery of the vine and the branches (John 15:1 ff.). In surrendering control of our lives from "self' to Christ, we tap into the life of Christ, as the branches tap into the life of the vine. Similarly, and our Lord made this clear at various times, as in Mt. 25:14 ff., a Christian is one who shares in the Word of Christ. 2. Membership in the Body of Christ: Paul enlarges on this concept in his doctrine of the Body, which weaves like a thread through his theology. This is especially clear in his first letter to the Christians in Corinth (6:13,15; 10:16-17; 12:12-27). What the head is to the body, Christ is to the Church, Paul states. Christ is Lord. He governs the Church. He exercises control over the Church. Similarly, as the body is one, that is, an integrated unit, so the Church is one, with many members. These members, with the multiplicity of gifts, work together as one Body to carry out the work which the Head has entrusted to them. It becomes self-evident then, that there exists a compelling argument founded squarely on scriptural premises, that diversity within unity is an inherent characteristic of the Church, the Body of Christ. At the same time, there exists an equally compelling argument for unity in purpose and direction. 3. Discipleship: Concerning this subject, our denomination holds high its claim of being a 11 confessing church." The disciple is one who confesses that Jesus Christ is Lord (Mt. 16:16; John 20:28; Romans 10:9). The disciple not only believes this, he confesses it in word and deed. I would suggest, therefore, that the fundamental issue is not whether we be conservative or liberal, with all the divisive implications of these words, but rather, whether we be faithful to the Church's peculiar vision of what it means to live and act as disciples.

Christian discipleship is a way of life that is in keeping with the righteousness of Christ. It is both a status (we are declared righteous!) and a (life) style, that I is, our lives are moulded in accordance with His Will. Allen Verhey says "the costly comfort of sharing in Christ's righteousness is what the Christian life is all about." (Living the Heidelberg, p. 85) Question and answer 32 of the Heidelberg Catechism echoes a familiar and important verse in Scripture (Romans 12:1) when it says "I am anointed to present myself to Him as a living sacrifice of thanks."

To be a Christian is to participate in both Jesus' cross and his resurrection,. Repentance and conversion are not static, one-time occurrences but a continual, dynamic part of the believer's ongoing growth in grace and to Christian maturity (sanctification). The taking up of one's cross is not an option which one may indifferently accept or decline, or something which is required of some but not others but rather, the intentional, purposeful adopting of a sacrificial lifestyle in the name of Jesus Christ, in the faithful completion of the work of love, mercy, justice, and righteousness which is so uniquely the mission of the church.

Can we so order our communal life as the Body of those who confess Him as Lord that the world might know us "by our love," and know that Christ is yet carrying out his saving work?"

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