(from “Problems of the Christian Life” series, Word and Way, January 23, 1969)
It is unfortunate that we feel that it is necessary to insert “good” or “real” as a prefix to Christian. It should be sufficient for one simply to be known as a Christian, but it is not. There are entirely too many “Christians” who are merely nominal Christians.
Many answers are given to the question, “Who is the good Christian?” The following are the major ones.
Some suggest that the good Christian is one who does not smoke, drink, dance, etc. This is the negative test of the Christian life. This emphasis is particularly prevalent among sectarian groups such as the Pentecostals and among those with a considerable sectarian tinge, such as Baptists.
Others would say that the good Christian is one who is faithful to the formal requirements of his faith. He attends the services of his church regularly, he supports its program with at least a tithe of his income.
Still others contend that the supreme test of whether or not one is a real or good Christian is his activity in the work of the church. The good Christian is one who teaches a Sunday School class, works with a youth program, or ministers in and through a mission.
A few people judge the Christian more by his active participation in the life of the community. He may or may not be active in the work of his church, but if he provides leadership for worthy causes in his community, he is considered a good Christian.
All of the preceding may and should characterize, to varying degrees, the good Christian. However, no one of them is the supreme test of a good Christian. For example, one may not —–, —–, and —–, yet he may not be a good Christian. He may be faithful to the formal requirements of his faith, may be active in the work of God and in the life of the community, and yet not be a good Christian. Really, some people may make one of these “tests” a substitute for real Christian living.
For one to comprehend what it means to be a real Christian, he needs to understand the nature of the initial Christian experience. When we became children of God, we were brought into a vital life-changing union with the resurrected Christ. We were made “new creatures” in Christ Jesus.
To be a real Christian means to let that which was a potentiality in the initial experience become a living, dynamic reality in our lives. Another way of expressing the same concept is to say that the real Christian is one who lets the resurrected Christ live in him and express Himself through him. In other words, we are real Christians to the degree that we are Christlike.
The preceding means that the supreme test of the Christian life is positive rather than negative; vital rather than formal. Basically, the Christian life is a relationship, a relationship so deep and meaningful that all of one’s life is influenced by it.
The good Christian will not do certain things, he will be faithful to the formalities of his faith and will be active in the work of his church and in wholesome and helpful programs in his community. The motivation for all these expressions of the Christian life, however, will be one’s love for and gratitude to God for the blessings that have come through his salvation in Christ.
The whole matter can be summarized by simply saying that the Christian life flows from within outward. Its source is one’s vital relationship to the living Christ.