Discussion Questions

David Bercot insists it’s “absurd” to call the Church of the East “Nestorian” and notes that Nestorius “was not even a member of their church”; what does the West’s power to name (and misname) other Christians reveal about how authority and “orthodoxy” were functioning after Constantine? JumpstartAnother way to ask: If the Church of the East wasn’t even Nestorius’s church, what does the West’s ability to label other Christians show about who had power to define “orthodoxy” after Constantine?

The lesson highlights that the Church of the East was largely outside Constantine’s reach—no state religion, no merger of church and state, no Inquisition, no burning at the stake; how does that history challenge common assumptions that political protection and cultural dominance are signs of God’s favor? JumpstartAnother way to ask: The Church of the East grew without government backing or cultural dominance. How does that challenge the idea that political power and protection mean God is pleased with a church?

Bercot describes the Council of Nicaea creating a “worldwide government of the Church” modeled after Rome (dioceses, patriarchs), and that Eastern bishops voluntarily submitted to Antioch; what do you think early Christians in the first and second centuries would have assumed about church structure compared to this post-Nicaea hierarchy? JumpstartAnother way to ask: After Nicaea, the church became more organized and top-down, like the Roman system. How do you think Christians in the first two centuries expected the church to be led compared to that later hierarchy?

The lesson says Persia persecuted Christians partly because of fear they would ally with Rome, not understanding that “in Jesus’ kingdom, his followers don’t take up swords”; what does that claim imply about God’s intentions for Christian political loyalty, and where do modern Christians subtly expect (or justify) sword-like power today? JumpstartAnother way to ask: If Jesus’ followers aren’t meant to use the sword, what should that mean for Christian loyalty to any government? Where do Christians today still look for or excuse force-like power?

Bercot frames the Nestorius controversy as primarily about mariolatry rather than Christ’s deity, arguing that approving “Mother of God” unleashed devotion that “practically” deified Mary; what criteria should the church use to decide when a theologically defendable phrase is still spiritually dangerous? JumpstartAnother way to ask: If “Mother of God” can be defended in theology but still lead people to treat Mary like divine, how should the church decide when a true-sounding phrase becomes spiritually harmful?

In the Council of Ephesus narrative, Bercot emphasizes grudges, rushed proceedings, rival bishops, and two competing councils excommunicating each other; what does this episode reveal about human nature inside church leadership, and how should it shape the way we evaluate “council decisions” or official church pronouncements? JumpstartAnother way to ask: At Ephesus, leaders acted with rivalry, rushed votes, and even excommunicated each other. What does that show about human sin inside church leadership, and how should it affect how much we trust council decisions today?

The Church of the East chose not to fight the Ephesus decision but to “go on their own way” and evangelize eastward; when you face institutional injustice or misrepresentation, how do you discern whether to contend, separate, or redirect your energy into mission? JumpstartAnother way to ask: When you’re treated unfairly or misrepresented by an institution, how do you decide whether to fight back, leave, or focus your energy on your mission elsewhere?

Bercot contrasts Eastern missionaries going on foot with sandals, one change of clothes, a basket, Scriptures, and a cross—often alone and without political or economic advantages—with Western missions tied to Rome’s prestige; how does that contrast reshape what “successful mission strategy” should look like for Christians who want a kingdom witness today? JumpstartAnother way to ask: Eastern missionaries often went with almost nothing, while Western missions had Rome’s status behind them. How should this change what we call a “successful” mission strategy today?

The lesson says God “blessed them with persecution,” quoting Matthew 5 and Hebrews 11, and warns against measuring blessing by “power and majesty”; what indicators do you personally use to interpret God’s favor, and which of those indicators does this lesson directly confront? JumpstartAnother way to ask: What signs do you use to decide God is blessing something in your life or church? Which of those signs does this lesson challenge the most?

Bercot ends by describing the modern Church of the East as doctrinally preserved but spiritually fragile—little Scripture knowledge, lost Sermon-on-the-Mount commitment, seeking financial/political help, not eager for converts—while still willing to die for the name “Christian”; what does that combination suggest about the limits of doctrinal purity, and what concrete practices would rebuild “kingdom zeal” without repeating the West’s political traps? JumpstartAnother way to ask: If a church can keep correct doctrine but lose spiritual passion and Bible knowledge, what does that say about the limits of being “right”? What specific habits could rebuild real kingdom zeal without chasing political power?