The Mark of the Christian

Francis A. Schaeffer

The Mark of the Christian by Francis Schaeffer © 1970 by L'Abri Fellowship. Used by permission of Norfolk Press, London. All rights reserved. No portion of this abridged online edition of the book may be reproduced in any form or by any means, except for brief quotations for the purpose of review, comment, or scholarship, without written permission from InterVarsity Press. You may purchase the complete edition of The Mark of the Christian from InterVarsity Press.


InterVarsity Press
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Downers Grove, IL 60515 

1. Spiritual life. 2. Christian life.

BT 1102 || 248.4 || ISBN 0-87784-434-8 || OCLC: 3056484 || 38 p.


Christians have not always presented a pretty picture to the world. Too often they have failed to show the beauty of love, the beauty of Christ, the holiness of God.

   And the world has turned away.

   Is there then no way to make the world look again this time at true Christianity? Must Christians continue to stand with arms folded, going on in their old sweet ways, presenting to men a tarnished image of God a shattered body of Christ?

   Francis A. Schaeffer meets these questions head-on. He is the founder of L'Abri Fellowship in Switzerland, is the author of many books, including The God Who Is There and Escape from Reason. He was, until his death in 1984, a vibrant example of the kind of love that marks true Christian character. His love for both those who agreed and those who disagreed with him continues to be a model for all Christians today.

   This small book was originally intended solely as a part of a longer work The Church at the End of the 20th Century. But the message of this essay is so significant that we feel it should take its place alongside Escape from Reason, The God Who Is There, Death in the City and The Church at the End of the 20th Century.

- the publisher

The Mark of the Christian

Through the centuries men have displayed many different symbols to show that they are Christians. They have worn marks in the lapels of their coats, hung chains about their necks, even had special haircuts.

   Of course, there is nothing wrong with any of this, if one feels it is his calling. But there is a much better sign a mark that has not been thought up just as a matter of expediency for use on some special occasion or in some specific era. It is a universal mark that is to last through all the ages of the church till Jesus comes back.

   What is this mark?

   At the close of his ministry, Jesus looks forward to his death on the cross, the open tomb and the ascension. Knowing that he is about to leave, Jesus prepares his disciples for what is to come. It is here that he makes clear what will be the

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distinguishing mark of the Christian:

My children, I will be with you only a little longer. You will look for me, and just as I told the Jews, so I tell you now: Where I am going, you cannot come. A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." (John 13:33-35)

This passage reveals the mark that Jesus gives to label a Christian not just in one era or in one locality but at all times and all places until Jesus returns.

   Notice that what he says here is not a description of a fact. It is a command which includes a condition: "A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another." An if is involved. If you obey, you will wear the badge Christ gave. But since this is a command, it can be violated.

   The point is that it is possible to be a Christian without showing the mark, but if we expect non-Christians to know that we are Christians, we must show the mark.

Men and Brothers

The command at this point is to love our fellow Christians, our brothers. But, of course, we must strike a balance and not forget the other side of Jesus' teaching: We are to love our fellowmen, to love all men, in fact, as neighbors.

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   All men are our neighbors, and we are to love them as ourselves. We are to do this on the basis of creation, even if they are not redeemed, for all men have value because they are made in the image of God. Therefore they are to be loved even at great cost.

   This is, of course, the whole point of Jesus' story of the good Samaritan: Because a man is a man, he is to be loved at all cost.

   So, when Jesus gives the special command to love our Christian brothers, it does not negate the other command. The two are not antithetical. We are not to choose between loving all men as ourselves and loving the Christian in a special way. The two commands reinforce each other.

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   Very often the true Bible-believing Christian, in his emphasis on two humanities one lost, one saved one still standing in rebellion against God, the other having returned to God through Christ has given a picture of exclusiveness which is ugly.

   Christians are not to love their believing brothers to the exclusion of their non-believing fellowmen. That is ugly. We are to have the example of the good Samaritan consciously in mind at all times.

A Delicate Balance

The first commandment is to love the Lord our God with all our heart, soul and mind. The second commandment bears the universal command to love men. Notice that the second commandment is not just to love Christians. It is far wider than this. We are to love our neighbor as ourselves.

   In I John 3:11 (written later than the gospel that bears his

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name) John says, "For this is the message that you heard from the beginning, that we should love one another." Years after Christ's death, John, in writing the epistle, calls us back to Christ's original command in John 13. Speaking to the church, John in effect says, "Don't forget this . . . Don't forget this. This command was given to us by Christ while he was still on the earth. This is to be your mark."

For True Christians Only

If we look again at the command in John 13, we will notice some important things. First of all, this is a command to have a special love to all true Christians, all born-again Christians. From the scriptural viewpoint, not all who call themselves Christians are Christians, and that is especially true in our generation. The meaning of the word Christian has been reduced to practically nothing. Surely, there is no word that has been so devalued unless it is the word of God itself. Central to semantics is the idea that a word as a symbol has no meaning until content is put into it.

   Jesus, however, is talking about loving all true Christians. And this is a command that has two cutting edges, for it means that we must both distinguish true Christians from all pretenders and be sure that we leave no true Christians outside of our consideration. In other words, mere humanists and liberal theologians who continue to use the Christian label or mere church members whose Christian designation is only a formality are not to be accounted true.

   But we must be careful of the opposite error. We must include everyone who stands in the historic-biblical faith whether or not he is a member of our own party or our own group.

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   But even if a man is not among the true Christians, we still have the responsibility to love him as our neighbor. So we cannot say, "Now here's somebody that, as far as I can tell, does not stand among the group of true Christians, and therefore I don't have to think of him any more; I can just slough him off." Not at all. He is covered by the second commandment.

The Standard of Quality

The second thing to notice in these verses in John 13 is the quality of the love that is to be our standard. We are to love all Christians "as I," Jesus says, "have loved you." Now think of both the quality and the quantity of Jesus' love toward us. Of course, he is infinite and we are finite; he is God, we are men. Since he is infinite, our love can never be like his, it can never be an infinite love.

   The church is to be a loving church in a dying culture. How,

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then, is the dying culture going to consider us? Jesus says, "By this shall all men know that you are my disciples, if you have love one to another." In the midst of the world, in the midst of our present dying culture, Jesus is giving a right to the world. Upon his authority he gives the world the right to judge whether you and I are born-again Christians on the basis of our observable love toward all Christians.

   If people say, "You don't love other Christians," we must go home, get down on our knees and ask God whether or not they are right. And if they are, then they have a right to have said what they said.

Failure in Love

We must be very careful at this point, however. We may be true Christians, really born-again Christians, and yet fail in our love toward other Christians. As a matter of fact, to be completely realistic, it is stronger than this. There will be times (and let us say it with tears), there will be times when we will fail in our love toward each other as Christians. In a fallen world, where there is no such thing as perfection until Jesus comes, we know this will be the case. And, of course, when we fail, we must ask God's forgiveness. But, Jesus is not here saying that our failure to love all Christians proves that we are not Christians.

   Let each of us see this individually for ourselves. If I fail in

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my love toward Christians, it does not prove I am not a Christian. What Jesus is saying, however, is that, if I do not have the love I should have toward all other Christians, the world has the right to make the judgment that I am not a Christian.

   It is true that a non-Christian often hides behind what he sees in Christians and then screams, "Hypocrites!" when in reality he is a sinner who will not face the claims of Christ. But that is not what Jesus is talking about here. Here Jesus is talking about our responsibility as individuals and as groups to so love all other true Christians that the world will have no valid reason for saying that we are not Christians.

The Final Apologetic

But there is something even more sober. And to understand it we must look at John 17:21, a verse out of the midst of Christ's high priestly prayer. Jesus prays, "That all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me." In this, his high priestly prayer, Jesus is praying for the oneness of the church, the oneness that should be found specifically among true Christians. Jesus is not praying for a

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humanistic, romantic oneness among men in general. Verse 9 makes this clear: "I pray for them. I am not praying for the world, but for those you have given me, for they are yours." Jesus here makes a very careful distinction between those who have cast themselves upon him in faith and those who still stand in rebellion. Hence, in the 21st verse, when he prays for oneness, the "they" he is referring to are the true Christians.

   Notice, however, that verse 21 says, "That they all may be one . . ." The emphasis, interestingly enough, is exactly the same as in John 13 not on a part of true Christians, but on all Christians not that those in certain parties in the church should be one, but that all born-again Christians should be one.

   Now comes the sobering part. Jesus goes on in this 21st verse to say something that always causes me to cringe. If as Christians we do not cringe, it seems to me we are not very sensitive or very honest, because Jesus here gives us the final apologetic. What is the final apologetic? "That all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me." This is the final apologetic.

   In John 13 the point was that, if an individual Christian does not show love toward other true Christians, the world has a right to judge that he is not a Christian. Here Jesus is stating something else which is much more cutting, much more profound: We cannot expect the world to believe that the Father sent the Son, that Jesus' claims are true, and that Christianity is true, unless the world sees some reality of the oneness of true Christians.

   Now that is frightening. Should we not feel some emotion at this point?

   Look at it again. Jesus is not saying that Christians should judge each other (as to their being Christian or not) on this

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basis. Please notice this with tremendous care. The church is to judge whether a man is a Christian on the basis of his doctrine, the propositional content of his faith, and then his credible profession of faith.

   But we cannot expect the world to judge that way, because the world cares nothing about doctrine. And that is especially true in the second half of the 20th century when, on the basis of their epistemology, men no longer believe even in the possibility of absolute truth. And if we are surrounded by a world which no longer believes in the concept of truth, certainly we cannot expect people to have any interest in whether a man's doctrine is correct or not.

   But Jesus did give the mark that will arrest the attention of the world. What is it? The love that true Christians show for each other and not just for their own party.

Honest Answers, Observable Love

Of course as Christians we must not minimize the need to give honest answers to honest questions. We should have an intellectual apologetic. The Bible commands it and Christ and Paul exemplify it. In the synagogue, in the marketplace, in homes

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and in almost every conceivable kind of situation, Jesus and Paul discussed Christianity. It is likewise the Christian's task to be able to give an honest answer to an honest question and then to give it.

   Yet, without true Christians loving one another, Christ says the world cannot be expected to listen, even when we give proper answers. Let us be careful, indeed, to spend a lifetime studying to give honest answers. For years the orthodox, evangelical church has done this very poorly. So it is well to spend time learning to answer the questions of men who are about us. But after we have done our best to communicate to a lost world, still we must never forget that the final apologetic which Jesus gives is the observable love of true Christians for true Christians.

   While it is not the central consideration that I am dealing with at this time, yet the observable love and oneness among true Christians exhibited before the world must certainly cross all the lines which divide men. The New Testament says, "Neither Greek nor barbarian, neither Jew nor Gentile, neither male nor female."

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   If the world does not see (our love), it will not believe that Christ was sent by the Father. People will not believe only on the basis of the proper answers. The two should not be placed in antithesis. The world must have the proper answers to their honest questions, but at the same time, there must be a oneness in love between all true Christians. This is what is needed if men are to know that Jesus was sent by the Father and that Christianity is true.

False Notions Of Unity

Let us be clear, however, about what this oneness is. We can start by eliminating some false notions. First, the oneness that Jesus is talking about is not just organizational oneness.

   The classic example is the Roman Catholic Church down through the ages. The Roman Catholic Church has had a great external unity probably the greatest outward organizational unity that has ever been seen in this world, but there have been at the same time titanic and hateful power struggles between different orders within the one church. Today there is still greater difference between the classical Roman Catholicism and progressive Roman Catholicism. The Roman Catholic Church still tries to stand in organizational oneness, but there is only organizational unity, for here are two completely different religions, two different concepts of God, two different concepts of truth.

   And exactly the same thing is true in the Protestant ecumenical movement. There is an attempt to bring people

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together organizationally on the basis of Jesus' statement, but there is no real unity, because two completely different religions biblical Christianity and a "Christianity" which is no Christianity whatsoever are involved. It is perfectly possible to have organizational unity, to spend a whole lifetime of energy on it, and yet to come nowhere near the realm that Jesus is talking about in John 17.

   There is a further reason why one cannot interpret this unity of which Christ speaks as organizational. All Christians "That they all may be one" are to be one. It is obvious that there can be no organizational unity which could include all born-again Christians everywhere in the world. It is just not possible. For example, there are true, born-again Christians who belong to no organization at all. And what one organization could include those true Christians standing isolated from the outside world by persecution? Obviously organizational unity is not the answer.

   There is a second false notion of what this unity involves. This is the view that evangelical Christians have often tried to escape under. Too often the evangelical has said, "Well, of course Jesus is talking here about the mystical union of the invisible church." And then he lets it go at that and does not think about it any more ever.

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   In theological terms there are, to be sure, a visible church and an invisible church. The invisible Church is the real Church in a way, the only church that has a right to be spelled with a capital. Because it is made up of all those who have thrown themselves upon Christ as Savior, it is most important. It is Christ's Church. As soon as I become a Christian, as soon as I throw myself upon Christ, I become a member of this Church, and there is a mystical unity binding me to all other members. True. But this is not what Jesus is talking about in John 13 and John 17, for we cannot break up this unity no matter what we do. Thus, to relate Christ's words to the mystical unity of the invisible Church is to reduce Christ's words to a meaningless phrase.

   Third, he is not talking about our positional unity in Christ. It is true that there is a positional unity in Christ that as soon as we accept Christ as Savior we have one Lord, one baptism, one birth (the second birth), and we are clothed with Christ's righteousness. But that is not the point here.

   It will not do for the evangelical to try to escape into the concept of the invisible Church and these other related unities. To relate these verses in John 13 and 17 merely to the existence of the invisible Church makes Jesus' statement a nonsense statement. We make a mockery of what Jesus is saying unless we understand that he is talking about something visible.

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   This is the whole point: The world is going to judge whether Jesus has been sent by the Father on the basis of something that is open to observation.

True Oneness

In John 13 and 17, Jesus talks about a real seeable oneness, a practicing oneness, a practical oneness across all lines, among all true Christians.

   The Christian really has a double task. He has to practice both God's holiness and God's love. The Christian is to exhibit that God exists as the infinite-personal God; and then he is to exhibit simultaneously God's character of holiness and love. Not his holiness without his love: that is only harshness. Not his love without his holiness: that is only compromise.

   According to the Scripture and the teaching of Christ, the love that is shown is to be exceedingly strong. It is not just something you mention in words once in a while.

Visible Love

What, then, does this love mean? How can it be made visible?

   First, it means a very simple thing: It means that when I have made a mistake and when I have failed to love my Christian brother, I go to him and say, "I'm sorry." That is first.

   It may seem a letdown that the first thing we speak of should be so simple! But if you think it is easy, you have never tried to practice it.

   In our own groups, in our own close Christian communities, even in our families, when we have shown lack of love toward

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another, we as Christians do not just automatically go and say we are sorry. On even the very simplest level it is never very easy.

   It may sound simplistic to start with saying we are sorry and asking forgiveness, but it is not. This is the way of renewed fellowship, whether it is between a husband and wife, a parent and child, within a Christian community, or between groups. When we have shown a lack of love toward the other, we are called by God to go and say, "I'm sorry . . . I really am sorry."

   If I am not willing to say, "I'm sorry," when I have wronged somebody else especially when I have not loved him I have not even started to think about the meaning of a Christian oneness which the world can see. The world has a right to question whether I am a Christian. And more than that, let me say it again, if I am not willing to do this very simple thing, the world has a right to question whether Jesus was sent from God and whether Christianity is true.

   I have observed one thing among true Christians in their differences in many countries: What divides and severs true Christian groups and Christians what leaves a bitterness that can last for 20, 30 or 40 years (or for 50 or 60 years in a son's

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memory) is not the issue of doctrine or belief which caused the differences in the first place. Invariably it is lack of love and the bitter things that are said by true Christians in the midst of differences. These stick in the mind like glue. And after time passes and the differences between the Christians or the groups appear less than they did, there are still those bitter, bitter things we said in the midst of what we thought was a good and sufficient objective discussion. It is these things these unloving attitudes and words that cause the stench that the world can smell in the church of Jesus Christ among those who are really true Christians.

   If, when we feel we must disagree as true Christians, we could simply guard our tongues and speak in love, in five or ten years the bitterness could be gone. Instead of that, we leave scars a curse for generations. Not just a curse in the church, but a curse in the world.

   The world looks, shrugs its shoulders and turns away. It has not seen even the beginning of a living church in the midst of a dying culture. It has not seen the beginning of what Jesus indicates is the final apologetic observable oneness among true Christians who are truly brothers in Christ. Our sharp tongues, the lack of love between us not the necessary statements of differences that may exist between true Christians these are what properly trouble the world.

   How different this is from the straightforward and direct command of Jesus Christ to show an observable oneness which may be seen by a watching world!


But there is more to observable love than saying we are sorry.

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There must also be open forgiveness. And though it's hard to say, "I'm sorry," it's even harder to forgive. The Bible, however, makes plain that the world must observe a forgiving spirit in the midst of God's people.

   In the Lord's prayer, Jesus himself teaches us to pray, "Forgive us our trespasses, as we forgive those who trespass against us." Now this prayer, we must say quickly, is not for salvation. It has nothing to do with being born again, for we are born again on the basis of the finished work of Christ plus nothing. But it does have to do with a Christian's existential, moment-by-moment experiential relationship to God. We need a once-for-all forgiveness at justification, and we need a moment-by-moment forgiveness for our sins on the basis of Christ's work in order to be in open fellowship with God. What the Lord has taught us to pray in the Lord's prayer should make a Christian very sober every day of his life: We are asking the Lord to open to us the experiential realities of fellowship with himself as we forgive others.

   Some Christians say that the Lord's prayer is not for this present era, but most of us would say it is. And yet at the same time we hardly think once in a year about our lack of a forgiving heart in relationship to God's forgiving us. Many Christians rarely or never seem to connect their own lack of reality of fellowship with God with their lack of forgiveness to men, even though they may say the Lord's prayer in a formal way over and over in their weekly Sunday worship services.

   We must all continually acknowledge that we do not practice the forgiving heart as we should. And yet the prayer is "Forgive us our debts, our trespasses, as we forgive our debtors." We are to have a forgiving spirit even before the other person expresses regret for his wrong. The Lord's prayer does not suggest that when the other man is sorry, then we are to show a oneness by having a forgiving spirit. Rather, we are

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called upon to have a forgiving spirit without the other man having made the first step. We may still say that he is wrong, but in the midst of saying that he is wrong, we must be forgiving.

   We are to have this forgiving spirit not only toward Christians but toward all men. But surely if it is toward all men, it is important toward Christians.

   Such a forgiving spirit registers an attitude of love toward others. But, even though one can call this an attitude, true forgiveness is observable. Believe me, you can look on a man's face and know where he is as far as forgiveness is concerned. And the world is called on to look upon us and see whether we have love across the groups, love across party lines. Do they observe that we say, "I'm sorry," and do they observe a forgiving heart? Let me repeat: Our love will not be perfect, but it must be substantial enough for the world to be able to observe or it does not fit into the structure of the verses in John 13 and 17. And if the world does not observe this among true Christians, the world has a right to make the two awful judgments which these verses indicate: That we are not Christians and that Christ was not sent by the Father.

When Christians Disagree

What happens, then, when we must differ with other brothers in Christ because of the need also to show forth God's holiness either in doctrine or in life? In the matter of life, Paul clearly shows us the balance in I and II Corinthians. The same thing applies in doctrine as well.

   First, in I Corinthians 5:1-5 he scolds the Corinthian church for allowing a man in the midst of fornication to stay in the church without discipline. Because of the holiness of God, because of the need to exhibit this holiness to a watching world, and because such judgment on the basis of God's revealed

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law is right in God's sight, Paul scolds the church for not disciplining the man.

   After they have disciplined him, Paul writes again to them in II Corinthians 2:6-8 and scolds them because they are not showing love toward him. These two things must stand together.

   I am thankful that Paul writes this way in his first letter and his second, for here you see a passage of time. The Corinthians have taken his advice, they have disciplined the Christian, and now Paul writes to them, "You're disciplining him, but why don't you show your love toward him?" He could have gone on and quoted Jesus in saying, "Don't you realize that the surrounding pagans of Corinth have a right to say that Jesus was not sent by the Father because you are not showing love to this man that you properly disciplined?"

   A very important question arises at this point: How can we exhibit the oneness Christ commands without sharing in the other man's mistakes? I would suggest a few ways by which we can practice and show this oneness even across the lines where we must differ.


First, we should never come to such difference with true Christians without regret and without tears. Sounds simple, doesn't it? Believe me, evangelicals often have not shown it. We rush in, being very, very pleased, it would seem at times, to find other men's mistakes. We build ourselves up by tearing other men down. This can never show a real oneness among Christians.

   The world must observe that, when we must differ with each other as true Christians,

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we do it not because we love the smell of blood, the smell of the arena, the smell of the bullfight, but because we must for God's sake. If there are tears when we must speak, then something beautiful can be observed.

   Second, in proportion to the gravity of what is wrong between true Christians, it is important consciously to exhibit a seeable love to the world. Not all differences among Christians are equal. There are some that are very minor. Others are overwhelmingly important.

   The more serious the wrongness is, the more important it is to exhibit the holiness of God, to speak out concerning what is wrong. At the same time, the more serious the differences become, the more important it becomes that we look to the Holy Spirit to enable us to show love to the true Christians with whom we must differ. If it is only a minor difference, showing love does not take much conscious consideration. But where the difference becomes really important, it becomes proportionately more important to speak for God's holiness. And it becomes increasingly important in that place to show the world that we still love each other.

   So let us consider this: Is my difference with my brother in Christ really crucially important? If so, it is doubly important that I spend time upon my knees asking the Holy Spirit, asking Christ, to do his work through me and my group, that I and we might show love even in this larger difference that we have

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come to with a brother in Christ or with another group of true Christians.

Costly Love

Third, we must show a practical demonstration of love in the midst of the dilemma even when it is costly. The word love should not be just a banner. In other words, we must do whatever must be done, at whatever cost, to show this love. We must not say, "I love you," and then bang, bang, bang!

   The Bible does not make these things escapable. I Corinthians 6:1-7 reads,

If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you not know that we will judge angels? How much more the things of this life! Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church! I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? But instead, one brother goes to law against another and this in front of unbelievers! The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated?

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   What does this mean? The church is not to let pass what is wrong; but the Christian should suffer practical, monetary loss to show the oneness true Christians should have rather than to go to court against other true Christians, for this would destroy such an observable oneness before the watching world. This is costly love, but it is just such practicing love that can be seen.

   Paul is talking about something which is observable, something that is very real: The Christian is to show such love in the midst of a necessary difference with his brother that he is willing to suffer loss not just monetary loss (though most Christians seem to forget all love and oneness when money gets involved) but whatever loss is involved.

   A fourth way we can show and exhibit love without sharing in our brother's mistake is to approach the problem with a desire to solve it, rather than with a desire to win. We all love to win. In fact, there is nobody who loves to win more than the theologian. The history of theology is all too often a long exhibition of a desire to win.

   But we should understand that what we are working for in the midst of our difference is a solution a solution that will give God the glory, that will be true to the Bible, but will exhibit the love of God simultaneously with his holiness. What is our attitude as we sit down to talk to our brother or as group meets with group to discuss differences? If there is any desire for love whatsoever, every time we discuss a difference,

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we will desire a solution and not just that we can be proven right.

The Difference of Differences

A fifth way in which we can show a practicing, observable love to the world without sharing in our brother's mistake is to realize, to keep consciously before us and to help each other be aware, that it is easy to compromise and to call what is wrong right, but that it is equally easy to forget to exhibit our oneness in Christ.

   This must be talked about and written about before differences arise between true Christians. We have conferences about everything else. Who has ever heard of a conference to consider how true Christians can exhibit in practice a fidelity to the holiness of God and yet simultaneously exhibit in practice a fidelity to the love of God before a watching world? Whoever heard of sermons or writings which carefully present the practice of two principles which at first seem to work against each other: (1) the principle of the practice of the purity of the visible church in regard to doctrine and life and (2) the principle of the practice of an observable love and oneness among all true Christians?

   Before a watching world an observable love in the midst of difference will show a difference between Christians' differences and other men's differences. The world may not understand what the Christians are disagreeing about, but they will very quickly understand the difference of our differences from

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the world's differences if they see us having our differences in an open and observable love on a practical level.

   That is different. Can you see why Jesus said this was the thing that would arrest the attention of the world? You cannot expect the world to understand doctrinal differences, especially in our day when the existence of true truth and absolutes are considered unthinkable even as concepts.

   We cannot expect the world to understand that on the basis of the holiness of God we are having a different kind of difference because we are dealing with God's absolutes. But when they see differences among true Christians who also show an observable unity, this will open the way for them to consider the truth of Christianity and Christ's claim that the Father did send the Son.

   As a matter of fact, we have a greater possibility of showing what Jesus is speaking about here in the midst of our differences, than we do if we are not differing. Obviously we ought not to go out looking for differences among Christians: There are enough without looking for more. But even so it is in the midst of a difference that we have our golden opportunity. When everything is going well and we are all standing around in a nice little circle, there is not much to be seen by the world. But when we come to the place where there is a real difference and we exhibit uncompromised principles but at the same time observable love, then there is something that the world can see, something they can use to judge that these really are Christians, and that Jesus has indeed been sent by the Father.

Love In Practice

Let me give two beautiful examples of such observable love. One happened among the Brethren groups in Germany immediately after the last war.

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   In order to control the church, Hitler commanded the union of all religious groups in Germany, drawing them together by law. The Brethren divided over this issue. Half accepted Hitler's dictum and half refused. The ones who submitted, of course, had a much easier time, but gradually in this organizational oneness with the liberal groups their own doctrinal sharpness and spiritual life withered. On the other hand, the group that stayed out remained spiritually virile, but there was hardly a family in which someone did not die in a German concentration camp.

   Now can you imagine the emotional tension? The war is over, and these Christian brothers face each other again. They had the same doctrine and they had worked together for more than a generation. Now what is going to happen? One man remembers that his father died in a concentration camp and knows that these people over here remained safe. But people on the other side have deep personal feelings as well.

   Then gradually these brothers came to know that this situation just would not do. A time was appointed when the elders of the two groups could meet together in a certain quiet place. I asked the man who told me this, "What did you do?" And he said, "Well, I'll tell you what we did. We came together, and we set aside several days in which each man would search his own heart." Here was a real difference; the emotions were deeply, deeply stirred. "My father has gone to the concentration camp; my mother was dragged away." These things are not just little pebbles on the beach; they reach into the deep well-springs of human emotions. But these people understood the command of Christ at this place, and for several days every man did nothing except search his own heart concerning his own failures and the commands of Christ. Then they met together.

   I asked the man, "What happened then?"

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   And he said, "We just were one."

   To my mind, this is exactly what Jesus speaks about. The Father has sent the Son!

Divided But One

The principle we are talking about is universal, applicable in all times and places. Let me, then, give you a second illustration a different practice of the same principle.

   I have been waiting for years for a time when two groups of born-again Christians, who for good reasons find it impossible to work together, separate without saying bitter things against each other. I have long longed for two groups who would continue to show a love to the watching world when they came to the place where organizational unity seemed no longer possible between them.

   Recently a problem arose in a church in a large city in the Midwest in the United States. A number of people attuned to the modern age were going to a certain church, but the pastor gradually concluded that he was not able to preach and minister to the two groups. Some men can, but he personally did not find it possible to minister to the whole spectrum of his congregation the long-haired ones and the far-out people they brought, and, at the same time, the people of the surrounding neighborhood.

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   After trying for a long time to work together, the elders met and decided that they would make two churches. They made it very plain that they were not dividing because their doctrine was different; they were dividing as a matter of practicability. One member of the old session went to the new group. They worked under the whole session to make an orderly transition. Now they have two churches and they are consciously practicing love toward each other.

   Here is a lack of organizational unity that is a true love and unity which the world may observe. The Father has sent the Son!

The One True Mark

Let us look again at the biblical texts which so clearly indicate the mark of the Christian:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another. (John 12:34-35)

   That all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. (John 17:21)

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   What then shall we conclude but that as the Samaritan loved the wounded man, we as Christians are called upon to love all men as neighbors, loving them as ourselves. Second, that we are to love all true Christian brothers in a way that the world may observe. This means showing love to our brother in the midst of our differences great or small loving our brothers when it costs us something, loving them even under times of tremendous emotional tension, loving them in a way the world can see. In short, we are to practice and exhibit the holiness of God and the love of God, for without this we grieve the Holy Spirit.

   Love and the unity it attests to is the mark Christ gave Christians to wear before the world. Only with this mark may the world know that Christians are indeed Christians and that Jesus was sent by the Father.

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