Is the Label "Christian" Mandatory for Salvation
The label "Christian" is not explicitly mandated in the Bible as a requirement for salvation. The term "Christian" is first used in Acts 11:26 to describe the followers of Jesus Christ in Antioch [2].
The question of whether the label "Christian" is mandatory for salvation hinges on understanding the relationship between faith, confession, and salvation. According to Charles Hodge, confession is "the public avowal that he is a Christian; that he is a believer in Christ, in his divinity, in his incarnation, and in his being and doing all that He claimed to be, and that the Scriptures declare He did for us and our salvation" [3]. This implies that identifying as a Christian is an outward expression of one's faith.
The Reformed tradition, as represented by Hodge and the Westminster Confession of Faith, emphasizes that salvation is by faith alone, and that outward actions or labels are not the means of salvation. The Westminster Confession states that God "effectually calleth... by his Word and Spirit, out of that state of sin and death... to grace and salvation, by Jesus Christ" [7]. This calling is not dependent on human actions or labels.
John Calvin argues that the sacraments, including baptism, are not the means of salvation but rather a public declaration of one's faith [4]. Hodge further clarifies that baptism "does not make a man a Christian. It is the appointed means of avowing that he is a Christian" [1]. This distinction is crucial in understanding that the label "Christian" is not a prerequisite for salvation but rather a consequence of faith.
The Catholic tradition, as represented by Thomas Aquinas, also emphasizes the importance of confession, but understands it within the context of sacramental theology. Aquinas argues that "confession of faith is necessary for salvation" in certain circumstances, as it falls under an affirmative precept of the Divine law [6].
The early Christian tradition also associated baptism with salvation, with Augustine noting that the Christians of Carthage referred to baptism as "salvation" [5]. However, this association is not necessarily about the label "Christian" itself but about the sacrament of baptism.
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: the worshippers of the true God; and it secured for him the privileges of the theocracy. In like manner, baptism does not make a man a Christian. It is the appointed means of avowing that he is a Christian; it is the badge of his Christian profession before men, it secures for him the privileges of membership in the visible Church, and it is a pledge on the part of God that, if sincere and faithful, he shall partake of all the benefits of the redemption of Christ. It is only in this sense that the Reformed Church teaches the necessity of ”
- 1 Peter (Protestant academic) “Tyndale House on 1 Peter 4:16: 4:16 Although evidence is very fragmentary, it is likely that the label Christian (cp. Acts 11:26) was originally a convenient way of summarizing the alleged superstitious practices and immoral character attributed to Jesus’ followers.”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 65: the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Confession does not make a man a Christian. It is the public avowal that he is a Christian; that he is a believer in Christ, in his divinity, in his incarnation, and in his being and doing all that He claimed to be, and that the Scriptures declare He did for us and our salvation. Such confession is a duty, a privilege, and a dictate of gratitude and loyalty, which cannot be repressed. His people will g”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 97: had seen him do (he having done the part of a legitimate dispenser), he doubtless meant that in this they should imitate his example. The practice which has been in use for many ages, and even almost from the very commencement of the Church, for laics to baptise, in danger of death, when a minister 2525 could not be present in time, cannot, it appears to me, be defended on sufficient grounds. Even the early Christians who observed or tolerated this practice were not clear whether it were rightly done. This doubt is expressed by Aug”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 34 [XXIV.]--BAPTISM IS CALLED SALVATION, AND THE EUCHARIST, LIFE, BY THE CHRISTIANS OF CARTHAGE. (part 1): The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than "salvation," and the sacrament of the body of Christ nothing else than "life." Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Outward Act of Faith, Art. 2: Article: Whether confession of faith is necessary for salvation? I answer that, Things that are necessary for salvation come under the precepts of the Divine law. Now since confession of faith is something affirmative, it can only fall under an affirmative precept. Hence its necessity for salvation depends on how it falls under an affirmative precept of the Divine law. Now affirmative precepts as stated above (FS, Question [71], Article [5], ad 3; FS, Question [88], Article [1], ”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 10: CHAPTER 10 Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which”