Christian Identity defined by Moltmann

Throughout the past semester, my class on Religious Pluralism asked the question about Christian identity. This was particularly adjudicated in expression of multiple religious belonging. For example, Panikkar is an ordained priest within the Catholic tradition as well as within the Zen Buddhist tradition. So within the class, it raised the discussion of what it means to actually belong to a particular tradition. Is it public confession, an expressed conversion experience, moral behavior, or rituals such as baptism? In light of such questions, I have decided in this post to just quote Moltmann as an added voice toward Christian identity, a voice to add to this discussion. I do this as much particular local community of believers is preparing for a Pentecost Baptism service.

"Where does the identity of the Christian faith lie? Its outward mark is church membership. This, however, takes us no further, but merely moves the problem on. For the Christian identity of the church is itself questionable, when the form it takes is affected by so many other interests. One can point to the creed. But to repeat the formula of the Apostles' Creed is no guarantee of Christian identity, but simply of loyalty to the fathers and to the tradition. One can point to particular experiences of vocation, conversion and grace in one's life. But even they do not guarantee one's identity as a Christian; at best, they point to what one has begun to believe in such experiences. Ultimately, one's belief is not in one's own faith; within one's experiences in faith and one's decision, one believes in someone else who is more than one's own faith. Christian identity can be understood only as an act of identification with the crucified Christ, to the extent to which one has accepted the proclamation that in him God has identified himself with the godless and those abandonded by God, to whom one belongs oneself. If Christian identity comes into being by this double process of identification, then it is clear that it cannot be described in terms of that faith alone, nor can it be protected against decay by correct doctrinal formulae, repeatable rituals and set patterns of moral behaviour."