Christian: definitions and standards
Since the introduction of Protestantism in Haiti between July 16, 1816 and February 7, 1817 by Etienne de Grellet and John Hancock, two missionary members of the Society of Friends, Protestant thinking has focused on the evangelization of families – an evangelization which essentially aims at the Christianization of young people and adults. In this context, children have been systematically neglected.
From 1816 to 1960, Protestantism flourished. Its evolution gave rise to theological diversity in the Haitian religious landscape. According to Déméro (2017), four doctrinal points characterize this theological diversity: the doctrine of holiness (Methodists), the eternal security of salvation (Baptists), the observance of the Sabbath (Seventh-day Adventists) and the exercise of the gifts and manifestation of the Holy Spirit (Pentecostals). All in all, salvation has been the starting point and essence of all missionary efforts.
From this viewpoint, Christianization of individuals is achieved in two ways. First, a form of Christianization is achieved when adult parents have embraced the Christian faith. In this way, the child becomes a Christian in the image of his parents. This form of Christianization could be called “de facto salvation”, which is passed on as a family inheritance. Otherwise, the child intentionally and deliberately adopts the Christian faith. This form of Christianization could be called “conversion” or “salvation by intercession” (Déméro, 2017).
For a quarter of a century, the term Christian has occupied a central place in theological discourse and narrative in Haiti. Heinise & Casséus (1999) report on the different social representations of the Christian ideal that applies to an educated person, a citizen from a Christian country, a child of a Christian family, a baptized person, a member of a church or a Christian organization.
Similarly, some countries that describe themselves as Christian have an official link between the established church and the state, such as England with the Anglican Church, Spain with the Catholic Church, Sweden with the Lutheran Church, Switzerland with the Reformed Church, etc. The tendency in these countries is that citizens automatically join the established church and their children become “de facto” Christians (Déméro, 2017).
These definitions of Christianity seem to be at odds with the biblical prescription that every individual should have a personal relationship with God inasmuch as salvation is a personal matter (Jeremiah 31:30; Ezekiel 18:20). (Jeremiah 31:30; Ezekiel 18:20) Many people have a misconception of what it means to be a Christian. For them, Christian simply means membership in a Protestant or Catholic church, congregation, mission or denomination. Others think that it is enough to be a member of a Christian family or to develop a relationship with a man of God. Theologically speaking, religious affiliation, family membership or relationship with a man of God is not enough to be called a Christian (Matthew 11:28; Luke 1:46-47; Acts 4:12; Acts 16:31; 1 Timothy 2:5-6).
Webster’s Dictionary defines Christian as “any person who professes faith in Jesus Christ or in the religion based on the teaching of Jesus.” Literally, Christian means “belonging to the body of Christ,” an adherent or disciple of Christ. The term Christian is mentioned three times in the New Testament including : Acts of the Apostles 11:26; Acts of the Apostles 26:28 and then in 1 Peter 4:16. The term Christian was first used in Antioch to refer to the disciples of Jesus Christ in order to ridicule them for their attitude and behaviour that reflected Jesus.
Throughout biblical literature, different names are used to describe the term Christian: the bornagain (John 3:3), one who belongs to Christ (1 John 2:28), a child of God (1 John 3:1), a converted person (Acts of the Apostles 9:3-19), one who is indwelt and led by the Holy Spirit (Galatians 2:20), one who has the assurance of eternal life (Romans 8:38).
In a more substantial way, to be a Christian is above all to learn to know God through the teaching of the prophets, the teaching of the Saviour and Lord Jesus and the teaching of the Apostles. It also consists in developing a personal relationship with God, a relationship that will change a man inwardly and lead him to love God, love and serve his fellow men. In this perspective, the Christian is called to follow and live the model of life of Jesus Christ and to imitate him in his love for God and for his neighbours (Matthew 22:37-39; 1 John 4:7-8; Matthew 5:44-45; Luke 6:27-36; John 13:34-35; Romans 13:8-10; Galatians 5:14; James 2:8; Leviticus 19:18).
The term Christian is a divine construct through the work of the Holy Spirit in the life of the believer. One is not born a Christian, but becomes one by engaging in a process of spiritual transformation that Jesus carries out in the life of the believer who accepts Him as Saviour and Lord. This implies the knowledge of the Word of God (Hosea 6:3). Knowledge of the Word of God is not enough to know God and to develop an intimate relationship with him, although it is an important step. Theological training is not enough to know God either. Nevertheless, it can contribute to knowing God insofar as this training is carried out with a prophetic, evangelical and apostolic vision. Knowing God requires an intimate relationship with Him through the way the believer relates to himself, to his fellow men and to his environment (creation).
Classically, a Christian is one who believes, accepts and confesses Jesus Christ as his Saviour and Lord and professes the doctrine of Jesus Christ. The believer, once he becomes a Christian, thinks, reflects and acts in the way of Christ. He becomes, therefore, the disciple, that is, the one who reproduces the vision and feelings of the Lord Jesus Christ in his personal, family, professional and ministerial life. Consequently, he builds up a Christian vision of the world and passes it on to future generations (Deuteronomy 6:1-10).
A worldview can be defined as a set of presuppositions, conceptions and beliefs that someone uses to interpret and formulate opinions about himself, his neighbour, his environment and life in general. The Christian worldview approaches each of these matters differently from the secular worldview. with which it conflicts. For example, where the secular world asserts that man is the product of evolution, the Bible, on the contrary, declares that man is a created entity and therefore has a responsibility to his creator, to himself, to his fellow human beings and to creation. Where the secular world takes a relative view of morality, the Bible, on the contrary, wants it to be absolute. Where the secular world argues that redemption is not necessary, the Bible, on the other hand, has made it clear that everyone needs to be delivered from the devil’s grip, the grip of the world and of sin. The contrast is obvious and profound. Both statements cannot be true at the same time. The secular worldview elevates man to the summit of evolutionary development as the one who dominates in everything while he is considered to be an animal.
Characteristics of the Christian life
Christian living can be defined as the earthly expression of a special spiritual relationship that a believer develops with God through Jesus Christ under the power of the Holy Spirit. It is also a process in which the believer grows in his relationship with God by living by the power of the Holy Spirit who dwells in him. This relationship with God enables him to see things more and more in God’s way, to obey more and more the Word of Christ and to express the life of Jesus in his attitudes, behaviour and actions.
Throughout biblical literature, several terms are used to describe Christian life. These terms all mean the same thing: sanctified life (Hebrews 12:14), normal Christian life (Galatians 2:20), abundant life (John 10:10), life from the vine (John 15), spirit-filled life (Galatians 5:22-23), life by faith (Galatians 3:1), and life by faith (Galatians 5:22-23):11), life pleasing to God (Hebrews 11:6), life crucified (Galatians 5:24), victorious Christian life (Philippians 4:13), holy life progressively sanctified (1 Peter 1:16; 1 Thessalonians 4:3), etc., and so on.
The believer who does not live his Christian life perceives life from the point of view of the secular world. He behaves according to the principles of the world and not according to the Word of God (1 John 2:15). Then he manifests his own personality and not that of Jesus Christ (1 Corinthians 2:12; 1 Corinthians 3:4).
From this perspective, biblical literature describes three types of men: the natural, the carnal and the spiritual man (1 Corinthians 2:13-15). The natural or animal or sensual man depends on his senses. He has not yet experienced salvation. He does not know God because he does not have the Holy Spirit to relate to Him. Therefore, he cannot understand the things of God. The fleshly man or believer knows God through the experience of salvation but is spiritually immature (1 Corinthians 3:1-2). He may sometimes let himself be influenced by the spirit of the world rather than the Spirit of God. The spiritual man has a good relationship with God, with himself, with his fellow men and with his environment. His mind is rather turned towards the things of God. He is spiritually mature to serve God and fight the evil spirits of this world. The fleshly man, in order to become spiritual, must understand and obey the principles of Christian life.
Characteristics of an authentic Christian life
Holistic development to combat poverty, as advocated by this book, requires the character formation of church believers. This character education can be done either at church (Sunday school, Bible study, Bible preaching, etc.), in the formal school (Bible class, integrated Christian education curriculum, etc.). ) or at home within Christian families (family devotions, exemplary behaviour, etc.). The table below presents 61 character traits that will enable believers to develop a Christian vision of the world and to live in harmony with biblical principles.
In this perspective, spiritual leaders will create the necessary conditions for believers to memorize, meditate, apply and integrate these character traits into their daily life (personal, family, professional and ministerial). The ideal is that each week, either at Sunday school or Bible study time, the leader helps believers to know, practice or internalize at least one character trait. In this case, the leader should reflect the character trait being studied. However, he is not obliged to present himself before the believers as a perfect being. But, he must recognize his weaknesses and work accordingly.
These character traits are indispensable for the exercise of an authentic Christian life, a fortiori, in the process of becoming Christian and towards the spiritual maturity of believers. The aim of school is education, that is, the transmission of spiritual, intellectual, social, aesthetic, economic and ethical values to the sons and daughters of the nation in order to raise them to the dignity of their being. Better said, the essence of education is the development of Christian character traits in order to attain the state of a complete man with the perfect stature of Christ (Ephesians 4:13). On the other hand, the purpose of the church is worship (John 4:23-24), evangelism (Matthew 28:19- 20; Acts 1:8), edification and mutual support (Ephesians 4:11-12) in order to serve as the salt and light of the world (Matthew 5:13-16; Galatians 2:9-10).
Considering their importance in the process of building Haitian society, these traits can be used both in the church (Sunday school, Bible study) and in school in all subjects (integrated approach). It is only appropriate for pastors, leaders and educators to offer an adequate socio-spiritual infrastructure facilitating the appropriation of these values among believers.
