Discussion Questions

Bercot argues that accusing the early Christians of borrowing their faith from Greek philosophy is irresponsible unless someone can show the same teachings in the philosophers’ writings. What does this challenge us to examine about the way modern Christians sometimes accept historical or theological claims without evidence? JumpstartAnother way to ask: Bercot says it is wrong to claim early Christians borrowed from Greek philosophy unless we can prove it from the philosophers’ own writings. What does this teach us about accepting church history or theology claims without evidence?

Tertullian called philosophers “patriarchs of heretics,” and Hippolytus included philosophers among false teachers, while Justin Martyr and Clement of Alexandria saw “seeds of truth” in some philosophy. What does this range of attitudes suggest about how early Christians distinguished between using outside ideas and submitting Christian doctrine to outside authorities? JumpstartAnother way to ask: Some early Christians strongly rejected philosophy, while others saw some truth in it. What does this show about how they used outside ideas without letting those ideas control Christian teaching?

Bercot compares Justin’s use of philosophers before Romans and Old Testament prophets before Jews with Paul’s use of Greek poets at the Areopagus. How should Christians today discern the difference between wisely communicating with an audience and compromising the source of their message? JumpstartAnother way to ask: Bercot says Justin used philosophers when speaking to Romans, just as Paul used Greek poets in Athens. How can Christians today speak in ways people understand without changing the message?

Bercot says the early Christians interpreted Paul and the other apostles in the context of Jesus’ teachings, “not vice versa.” How does that assumption confront modern evangelical habits of explaining Jesus’ commands through later theological systems built mainly from Paul? JumpstartAnother way to ask: Bercot says early Christians understood Paul through Jesus’ teachings, not the other way around. How does this challenge the way many Christians explain Jesus’ commands through later teachings based mostly on Paul?

Bercot describes the second-century Christians as taking New Testament commandments and moral teachings “very literally and very seriously.” Which teachings of Jesus or the apostles might modern Christians be most tempted to spiritualize, soften, or explain away rather than obey plainly? JumpstartAnother way to ask: Bercot says second-century Christians took New Testament commands very literally and seriously. Which teachings of Jesus or the apostles are Christians today most tempted to soften, spiritualize, or explain away?

Bercot claims that early Christian theology had fewer “problem verses” because their interpretation of one part of the New Testament did not render other parts void or unreasonable. What does this reveal about God’s intention for Scripture to speak coherently, and where might our theological systems create tensions that Scripture itself does not create? JumpstartAnother way to ask: Bercot says early Christians had fewer “problem verses” because they did not use one part of the New Testament to cancel out another. What does this show about Scripture fitting together, and where might our theology create problems Scripture does not?

Bercot says the early Christians began with a “blank slate,” without church councils, seminaries, denominations, or centuries of theological battles shaping their minds. What assumptions from our own denominational, educational, or cultural background might prevent us from hearing Scripture the way the first generations of Christians heard it? JumpstartAnother way to ask: Bercot says early Christians read Scripture without later councils, seminaries, denominations, or old debates shaping them. What beliefs from our church, school, or culture might keep us from hearing Scripture like they did?

Bercot argues that early Christian writings are not a “second canon,” but they can reveal the historic “course or performance” of the New Testament church. How can Christians honor Scripture as uniquely authoritative while still allowing the earliest Christian witness to correct modern blind spots? JumpstartAnother way to ask: Bercot says early Christian writings are not Scripture, but they can show how the early church lived out the New Testament. How can we treat Scripture as the highest authority while still letting early Christians correct our blind spots?

Bercot raises the saying, “In necessary things unity, in doubtful things liberty, and all things charity,” and then asks who decides what is necessary and what is doubtful. How might the witness of the disciples of the apostles challenge the issues over which modern Christians divide? JumpstartAnother way to ask: Bercot mentions the saying, “Unity in necessary things, freedom in doubtful things, and love in all things,” but asks who decides what is necessary or doubtful. How might the first Christians challenge the issues that divide Christians today?

Bercot asks whether Christians today are willing to “humble ourselves and accept the witness of what historic Christianity really was.” What concrete changes in belief, practice, church life, or personal obedience might humility require if the early Christian witness contradicts our preferred theology or traditions? JumpstartAnother way to ask: Bercot asks if Christians today are willing to humbly accept what historic Christianity really was. What changes in belief, practice, church life, or obedience might be needed if early Christians disagree with our favorite theology or traditions?