Christians in Name Only
How the gospel provides an antidote to cultural Christianity
Matthew 7:21-23 is one of the most sobering passages of the Bible. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven,” Jesus tells His disciples, “but only the one who does the will of my Father who is in heaven.” What does it mean to say, “Lord, Lord”? Jesus explains: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’” Regardless of their displays of spiritual power, Jesus’ verdict is negative: “Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’”
Dean Inserra opens The Unsaved Christian with this passage because it so starkly portrays the self-deception of self-identified Christians whom Christ cannot identify as His own. “These petitioners Jesus spoke of loved to say, ‘didn’t we?’ when they should have been saying, ‘didn’t He?’” In other words, they practiced self-righteousness, attempting to merit salvation through powerful spiritual works, rather than receiving God’s gracious gift of righteousness in Christ through repentance and faith in Him.
Today, many self-identified American Christians don’t claim to prophesy or exorcize demons or work miracles, but the central insight of The Unsaved Christian is that they are nevertheless as lost as the “evildoers” of Matthew 7:23. They are Christians in name only, practitioners of cultural Christianity.
“Cultural Christianity is a mindset that places one’s security in heritage, values, rites of passage (such as a first communion or a baptism from childhood), and a generic deity, rather than the redemptive work of Jesus Christ,” writes Inserra. He goes on to provide a taxonomy of eight types of cultural Christians:
Many today are Christians in name only, practitioners of cultural Christianity.
- Country Club Christian: “Self-focused, not missional; church just happens to be the social club of their preference.”
- Christmas & Easter Christian: “Holds the Christian holidays close with sentimentality, but the implications of these holidays seem to have little impact on daily life.”
- God & Country Christian: “Is ‘proud to be an American, where at least I know I’m free’; digests everything first as an American or member of a certain political party, not as a believer. Can have blinders on to what really matters.”
- Liberal Social Justice Christian: “Feels strongly about specific social justice issues; compromises biblical teachings in light of cultural whims; believes that politicians and legislation can fix the world.”
- Good Guy Next Door Christian: “Believes God wants people to be good and kind to each other as taught in most world religions; Jesus just so happens to be the mascot, but the specifics of Christianity aren’t really relevant.”
- Generational Catholic Christian: “Generally either views Catholicism as a heritage or carries significant guilt to be loyal to its tenants.” (I think Inserra means “tenets.”)
- Mainline Protestant: “Generally believes vague things about the Bible but is prone to discard it in favor of the pressing beliefs of the day. Proclaims God’s love in terms of license to seek comfort.”
- Bible Belt Christian: “Displays external forms of religiosity and would be offended to be called an atheist, but in actuality, Jesus has little impact on their lives.”
These eight varieties of cultural Christians are ideal types, obviously, but they do describe a lot of the features of what passes for Christianity in contemporary American culture.
For each variety, Inserra elaborates on what it mistakes the gospel for, identifies starting points for gospel conversations, and shows how the gospel, correctly understood, both challenges and provides a remedy for it. Take Bible Belt Christianity, for example. It is typically found in the South, which Flannery O’Connor described as “Christ-haunted.” Its “unofficial liturgy” is country music, and Inserra provides an insightful look at the religious outlook of three contemporary country songs.
Based on those songs, Inserra comments: “Sadly, many people in the Bible Belt are haunted by the idea of Christ, while not understanding His love for them. The judgment of God lingers in their minds. Believing the gospel would allow them to understand that it is the kindness of God that can actually lead them to repentance (Romans 2:4). With an awareness of God and our sins, but not the gospel, one is only left with country music theology, hoping God will let us into heaven one day after we have some fun on earth.”
Inserra closes The Unsaved Christian by enumerating three things necessary for evangelizing cultural Christians: “a refusal to be in denial, gospel clarity, and boldness to speak the truth in love” (emphasis in original). Inserra is a pastor, and he intends his book as an aid to pastors and other concerned Christians who long to “make disciples” of Jesus Christ (Matthew 28:19).
Distinguishing between authentic and nominal Christianity is never easy, especially in a supposedly Christian nation, but it’s an evangelistic necessity, lest we leave people thinking what we did, rather than what He did, saves us.
Dean Inserra, The Unsaved Christian: Reaching Cultural Christianity with the Gospel (Chicago: Moody Publishers, 2019).