Three Uses in the New Testament
1. Acts of the Apostles 11:25-26
The first occurrence of the word christianos in the New Testament
is often quoted in scholarship and popular discussion. It occurs in the Acts of
the Apostles, the sequel to the Gospel of Luke that tells the story of the
development of Jesus groups across the ancient Mediterranean. Following the ancient
Greek meaning of the word, we translate christianos as “those who belong
to the party of the Anointed.”
And going to Targus to look for Saul, Barnabas, when he had found him,
brought him to Antioch. For an entire year they met with the assembly and
taught a great many people, and it was in Antioch that the students were first
called those who belong to the party of the Anointed. (Acts 11:25-26)
Christianos is not used in the surrounding story, and the
sentence is an aside, almost a throwaway comment. The idea is not picked up
again; the sentence seems to play no role in the narrative. The passive
construction “were called,” suggests that the word is used by others.
Translated in its first- and second-century context as “those who belong to the
party of the Anointed,” Christanos is not a term used by members of the
groups, the insiders, but by those outside the group.
Notice the difference in meaning when “those who belong to the party of
the Anointed” is used instead of the traditional transliteration “Christians.”
If we read this passage from Acts and use “Christians” for the Greek word, the
traditional transliteration makes it sound as through this event in Antioch
marks the coming out of the Chrisitan religion. But our translation has a
different sense. In Antioch the students of the Anointed were first called
“those of the party of the Anointed.” It notices an important shift in
perception from “students” to “party.” The passage sounds different and has a
very different meaning, read in translation.
2. Acts of the Apostles 26:27-29
In Paul’s final trials before he is sent to Rome, he comes before King
Herod Agrippa II, the last Herodian king and a client ruler of the Roman
emperor. The king is also a follower of the traditions of Israel and parries a
question from Paul about whether he, the king, believes in the prophets of
Israel. Paul is convinced he does; Agrippas’ belief is not called into
question. Paul is really asking a question about whether Agrippa believes Jesus
fulfils the prophecies of Israel’s prophets:
[Paul said,] “King Agrippa, do you trust the prophets? I know that you
have trust.” Agrippa said to Paul, “Are you so quickly persuading me to become
one who belongs to the party of the Anointed?” Paul replied, “Whether quickly
or not, I pray to God that not only you but also all who are listening to me
today might belong such as I do—except for these chains.” (Acts 26:27-29).
This second occurrence of the Greek word christianos provides
more context for how the word functioned. In the standard modern translations,
Agrippa asks Paul, “Are you so quickly persuading me to become a Christian?”
The modern reader understands this transliteration to mean, “Are you trying to
persuade me to convert to Christianity?” But our translation provides a
different, more historically accurate meaning. Agrippa questions Paul, “Are you
asking me, a client of the emperor Augustus, to join the party of the Anointed
King of Israel?” That question is not only very different, but much more
politically threatening and dangerous. The fact that Paul is in chains in this
passage, on trial before Agrippa, highlights the political threat.
This translation makes more sense in the context of the story. Paul does
not claim he is a “Christian” in any part of his trial. Rather, he asserts his
continuity with the people of Israel. He belongs to the party of the Anointed,
commissioned to spread the word of the Anointed to Israel and the nations
alike; he is not a “Christian.” The transliteration makes no sense in Acts.
3. First Peter 4:14-16
The third occurrence of christianos in the New Testament comes in
the First Letter of Peter. This letter was written in a context of persecution
by the Roman state.
If you are reviled for the name of the Anointed, you are blessed,
because the spirit of glory, which is the Spirit of God, is resting on you. But
let none of you suffer as a murderer, a thief, a criminal, or even as a
mischief maker. Yet if any of you suffers as one who belongs to the party of
the Anointed, do not consider it a disgrace, but glorify God because you bear
this name. (1 Pet. 4;14-16)
While bearing the name of the Anointed, the letter writer asserts,
members of this community will not be charged by the officials are murders or
thieves, that is, as common criminals as those who belong to the party of the
Anointed. “Belonging to the party of the Anointed” is, from the magistrate’s
point of view, a criminal offense. Israel’s kings were known as Anointed Ones;
the word has clear political implications. Belonging to the party of the
Anointed is therefore a threat to Rome’s power. (“If Not Christian, What?,” in After
Jesus Before Christianity: A Historical Exploration of the First Two Centuries
of Jesus Movements, ed. Erin Vearncombe, Brandon Scott, and Hal Taussig
[San Francisco: Harper One, 2021], 16-19)
