“We are Christians only.” This phrase has echoed across pulpits, lectureships, and church bulletins throughout the history of the Churches of Christ. Short, simple, and powerful, it expresses the desire to strip away all human traditions and stand solely on the foundation of Christ. No denominations or man-made labels, just disciples trying to follow Jesus as faithfully as possible.
The heart behind the phrase is noble. It reflects the longing for unity in a fractured religious world and a return to the purity of New Testament Christianity. The Restoration Movement was built on that longing—to be Christians only, not members of a sect or a party.
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But as with many well-intentioned slogans, problems arise when the phrase becomes more than an ideal—when it becomes a litmus test, or worse, a boundary marker. What happens when “Christians only” begins to sound like “the only Christians”? What do we do when a plea for unity becomes a banner of exclusivity?
Today, we’ll explore where this phrase came from, what it offers at its best, how it can unintentionally distort the unity it seeks, and how we might recover its original spirit without falling into sectarian habits.
Where Did It Come From?
The phrase is deeply rooted in the early vision of the Restoration Movement, particularly in the writings and preaching of Barton W. Stone and Alexander Campbell. In a time when the religious landscape was divided by denominational labels and creeds, these leaders sought to recover the simplicity and unity of the New Testament church.
Their aim was not to start another denomination but to call believers out of sectarian divisions and back to the original identity of Christ’s followers. They believed the name “Christian” was sufficient and divinely appointed—an identity transcending man-made systems. As Acts 11:26 records, “it was in Antioch that the disciples were first called ‘Christians.’”
Barton W. Stone’s version of the phrase was especially pointed. He said:
“Let us be Christians only, but not the only Christians.”
That distinction matters. Stone recognized that while the goal was to shed denominational labels, this should never evolve into the claim that only those who abandon such labels could be accepted by God. The Restoration plea was, at its best, a call for unity through simplicity, not uniformity through exclusivity.
This language resonated with many who were weary of ecclesiastical hierarchies, creedal tests of fellowship, and the tribalism of denominational Christianity. It was meant to tear down walls, not build new ones. But over time, as the phrase became institutionalized, its usage and tone began to shift.
What It Means at Its Best
At its best, the phrase captures a profound truth: our identity is found not in a human name, tradition, or institution but in Christ alone. It calls the church to root itself in the gospel rather than inherited divisions. This saying offers a vision of unity grounded in shared discipleship in a world often fractured by theological camps and denominational boundaries.
Paul rebukes the Corinthian church for dividing themselves by the names of their teachers: “Has Christ been divided? Was Paul crucified for you? Or were you baptized in the name of Paul?” (1 Corinthians 1:13). His point is clear—our loyalty must be to Christ, not to any party or sect.
To be “Christians only” is to affirm that the name “Christian” is enough, that the gospel is not owned by any one tradition, and that what unites us is not perfect agreement but shared allegiance to Jesus as Lord.
This mindset fosters humility by resisting the temptation to elevate our group, label, or heritage above others. It encourages openness because it acknowledges that there are faithful followers of Christ outside our particular tradition. It promotes simplicity, stripping away the layers of institutional identity to focus on the heart of the Christian faith.
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At its best, this slogan is not a claim to superiority but a confession of dependence. It reminds us that to be a Christian is not to carry a brand but a cross.
But as with many noble ideas, the danger is not in what it affirms—but in what it can subtly begin to deny.
How It Can Be Abused
While “Christians only” began as a call to unity and biblical identity, it can easily drift into something far less generous—and far more sectarian—if not held in humility. Over time, a phrase meant to emphasize shared faith in Christ has, in some contexts, been used to draw hard lines of exclusion and foster a subtle sense of superiority.
One of the most common pitfalls is the assumption that the Churches of Christ are not a denomination but simply the church—the church—and that everyone else has somehow compromised. This thinking can turn the phrase “Christians only” into “we are the only Christians,” even if the words are never said aloud. When the identity becomes tribal rather than Christ-centered, the original intent is lost.
There’s also the reality that, despite claims to non-denominational status, the Churches of Christ often function like a denomination in practice. We share common institutions, universities, doctrinal expectations, and even unspoken boundaries about who is “in” and who is “out.” The refusal to adopt a denominational label does not automatically free a group from denominational tendencies. In fact, it can make them harder to see.
It can sometimes also oversimplify complex theological and historical realities. Faithfulness to Christ is not a matter of slogans—it requires thoughtful engagement with Scripture, tradition, history, and one another. Reducing Christian identity to a single phrase can cause us to ignore the diversity of the early church and the necessary discernment required to live faithfully today.
A Better Way Forward
The plea to be “Christians only” still matters. In an age where denominational loyalty and theological shallowness are as rampant as ever, the vision of returning to Christ’s name and authority alone is beautiful and needed. I believe in that vision—not because it’s convenient, but because it’s biblical. I believe the Restoration Movement had something necessary to say: that we are not called to be Baptists, Methodists, Reformed, or Progressive—we are called to be simply “Christians,” followers and disciples of Jesus.
This is why discernment is so crucial. In much modern American Christianity, theological discernment has been replaced with sentimentality, consumerism, or shallow emotionalism. But the answer to that problem is not sectarianism—it’s faithful, Spirit-guided wisdom rooted in the Word of God. The call to be “Christians only” must include the call to discern truth from error, conviction from convenience, and substance from slogans.
And yet, it would be arrogant—and dangerously presumptive—for me to claim that only those who attend a Church of Christ service every Sunday are saved. That kind of judgment usurps a right that belongs to God alone. It reduces salvation to tribal belonging and turns the gospel into a boundary rather than a bridge. Jesus is the only Savior. The church is a spiritual living organism that belongs to Him. And He is the one who sees hearts, knows motives, and judges in righteousness.
We can (and must) call out false gospels where they exist. We must uphold the fullness of biblical teaching and reject watered-down distortions of grace, faith, baptism, or discipleship. But we must also be honest enough to admit that not all who follow Christ look exactly like us, and not all who use the right words live in the right spirit. Being “Christians only” is not about preserving our particular ecclesial heritage; it’s about reflecting Christ in doctrine, humility, and love.
So let the phrase live on not as a boast but as an aspiration. Let it remind us that our identity is not in a label or tradition but in Jesus Christ crucified and risen. And let it drive us to walk with grace, truth, and discernment as we seek to be nothing more—and nothing less—than His.
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