Discussion Questions

David Bercot says presentism makes modern Christians “self-congratulatory,” assuming we are morally and doctrinally superior; where have you seen that instinct in your own church tradition, and what would genuine humility toward earlier believers actually look like in practice? JumpstartAnother way to ask: Where have you seen Christians in your tradition act like we’re automatically better or smarter than earlier believers? What would real humility toward past Christians look like in how we talk and act?

In the magazine quote, the author uses the label “radicals” and then lists five “ridiculous” early-Christian-sounding positions; how did the label itself shape your reaction before you even evaluated the claims, and what labels do Christians use today that function the same way? JumpstartAnother way to ask: How did the word “radicals” affect your reaction before you even looked at the five claims? What labels do Christians use today that quickly make people dismiss others the same way?

Bercot argues the article “cherry-picked negative things that would make the early Christians look foolish” while ignoring “many magnificent things they say”; what would be a fair method for evaluating the early Christians (or any historical group) that avoids both idealizing them and caricaturing them? JumpstartAnother way to ask: What is a fair way to judge early Christians (or any group in history) that doesn’t make them look either perfect or stupid? How can we look at both their strengths and their flaws honestly?

When Bercot defends the *non-absurdity* of white/undyed clothing by citing Scripture’s symbolism of white (Eccl. 9, Isaiah 1, Revelation scenes), what does this reveal about how God uses physical symbols to teach spiritual realities—and how comfortable are you letting those biblical symbols press into your lifestyle choices? JumpstartAnother way to ask: What does the Bible’s use of white as a symbol show about how God uses physical things to teach spiritual truth? How willing are you to let those kinds of symbols affect your lifestyle choices?

Bercot highlights an “incredible irony”: some conservative Mennonites require black cars and black hats while mocking early Christians who argued (with biblical symbolism) for white; what church standards or cultural expectations do we treat as “obviously normal” even though they have little or no scriptural grounding? JumpstartAnother way to ask: What church rules or cultural expectations do we treat as “just normal,” even though they have little or no clear support in Scripture? Why do we assume they are obviously right?

In discussing slavery, Bercot insists we must judge people by “the standards of their day and also on the standards of the New Testament,” noting Scripture doesn’t condemn slavery and that corporal punishment was assumed in that world; how does that claim challenge modern assumptions about how quickly the gospel should overturn social institutions, and what does it suggest about God’s patience and priorities in history? JumpstartAnother way to ask: If the New Testament doesn’t directly condemn slavery, what does that say about how fast the gospel changes big social systems? What might it teach us about God’s patience and what he focuses on in history?

Bercot reads early Christian quotes (Barnabas, Ignatius, Aristides, Clement, Cyprian) about treating slaves gently and as brothers and sisters; what do these admonitions suggest about the early Christians’ assumptions regarding power, status, and “family” inside the church—and where do we still normalize status differences that the early church tried to soften? JumpstartAnother way to ask: What do early Christian calls to treat slaves like brothers and sisters show about power and status inside the church? Where do we still accept status differences that the church should be working to lessen?

On soldiers, Bercot says the early church was “firm” on nonresistance but “merciful” toward converts trapped in hereditary Roman military service, requiring commitments to “never use a sword” and “never take an oath”; what does this combination of strictness and pastoral realism reveal about God’s character, and how might it confront the way modern churches handle people who can’t quickly untangle from sinful or coercive systems? JumpstartAnother way to ask: What does it show about God’s character when the early church was strict about nonviolence but still patient with soldiers who couldn’t leave right away? How should churches today handle people stuck in sinful or unfair systems they can’t escape quickly?

Bercot argues it is “very dishonest” to take Clement’s advice about mirrors/combs/warm baths and present it as binding church law; what modern Christian examples come to mind where one person’s counsel, preference, or cultural reaction gets treated as “Christian doctrine,” and how can a group learn to distinguish New Testament law, principled application, and personal advice? JumpstartAnother way to ask: Where do you see someone’s opinion or cultural preference getting treated like “Christian doctrine” today? How can a church tell the difference between New Testament commands, wise application, and personal advice?

Bercot claims early Christians took baptism passages “at face value,” and he challenges whether it is “intellectually honest” to spiritualize *every* baptism text; how should a serious Christian decide when to read a passage literally versus figuratively, and what would it do to your view of salvation, assurance, and obedience if baptism really is the “crowning event” where God grants forgiveness in the normal course of things? JumpstartAnother way to ask: How should a Christian decide when a Bible passage should be taken literally and when it is meant as a picture? If baptism really is where God normally gives forgiveness, how would that change your view of salvation, assurance, and obedience?