Summary Rice Haggard's treatise, On the Sacred Import of the Christian Name, has proven to be one of the most influential documents produced by the Restoration Movement. The primary focus of this document is apologetic, as Haggard intended to convince his audience that the name Christian is the only appropriate title or nickname for both individual believers in Christ Jesus and localized churches. He deplores the sectarian nature of church naming conventions, and suggests that this demonstrates their lack of divine inspiration, "As in these days some are vain enough to profess themselves Calvinists, after Calvin; Lutherans, after Luther - Arminians, after Arminius. This is improper, unless their religion is human, not divine, born of men, not of God.”[1] Say no to plagiarism. Get a tailor-made essay on “Why shouldn't violent video games be banned"? Get an original essay Throughout this paper, Haggard maintains an almost prophetic stance or rhetoric, somewhat akin to an "American Jeremiad," focusing on the crumbling nature of first-century eighteenth Christianity compared to the earlier apostolic.[2] Haggard, therefore, urges his readers to repent of their sectarian ways and embrace a name that has biblical sanction: the name Christian. For the most part, Haggard succeeds in conveying his point on an emotional level, but fails to provide an airtight Scriptural argument for his agenda. Analysis Rice Haggard's interpretation of Scripture relies heavily on common-sense Scottish rationalism. He assumes that the Bible is largely self-interpreting and that a person can easily access the plain meaning of the Scriptures simply by knowing how to read.[3] This is demonstrated by his use of scant scriptural evidence to demonstrate that the name Christian "is the ancient and proper name of the church."[4] Because the Scriptures prefer it as the most appropriate name for the church. It was given by divine authority, as has already been demonstrated; and who will question its motive and propriety? Paul almost persuaded Agrippa, as he himself acknowledged, to become a Christian. Acts 26. 28. Paul desired not only the king to become a Christian, but all who heard him; I wish to God that not only you, but also all those who listen to me today, were almost and completely like me, except these ties, see. 29. Peter calls Jesus' followers by the same name. I Pet. 4. 16. This appears to be the name alluded to by Eph. 3. 15. the name by which the entire family in Heaven and on earth is named.[5] Interestingly, Haggard claims that the Scriptures “favor” the name Christian when it explicitly appears in the New Testament only three times (Acts 11:26; Acts 26:28; and 1 Peter 4:16). This is far from a ubiquitous name. Furthermore, Haggard would argue that the name Christian was cast aside because "they had lost the spirit of the Christian religion and had drifted away from the simplicity of the Gospel".[6] However, a reading of the book of Acts would note that believers were first called Christians in Antioch, several years after the ascension of Jesus Christ. This would mean that the term Christian is also a development and not necessarily a part of the original apostolic gospel message. As such, Haggard's logic is correct that the name Christian is certainly a designation that believers in Christ wore as a badge of honor and distinction (see 1 Peter 4:16), but it is far from convincing that it is the only or even best name authorized by the New Testament. The strongest aspect of Haggard's work is his treatment of the ecumenical call. He is rightly frustrated with party mentality.