Discussion Questions

In the story of Caspar Zakir’s 1562 heresy trial, the judge acquits him precisely because his quarrelsome, weapon-carrying, cursing lifestyle is “exactly opposite” the Anabaptists—what does that verdict expose about how “orthodoxy” was being measured, and where do you see similar measurements operating in the church today? JumpstartAnother way to ask: In Caspar Zakir’s trial, the judge says he can’t be Anabaptist because his life is so ungodly. What does that show about how people were deciding who was “orthodox,” and where do you see that kind of judging in churches today?

Bercot calls Caspar’s acquittal “a black day for Christianity” because “a man was acquitted of heresy because he lived an ungodly life”; what view of God’s priorities (what God notices, values, and requires) is implied in Bercot’s shock, and how does that challenge common assumptions about what God is mainly concerned with? JumpstartAnother way to ask: Bercot is shocked that Caspar was cleared of heresy because he lived badly. What does that reaction say about what Bercot thinks God cares about most, and how does it challenge what we usually think God focuses on?

The chapter claims that early Christianity was “the essence of… an obedient love-faith relationship with Jesus Christ” that produced “genuine kingdom fruit”; what would an early Christian community have expected to see in a person’s daily life before calling him or her a Christian? JumpstartAnother way to ask: If early Christianity was an obedient love relationship with Jesus that produced real “kingdom fruit,” what would early Christians expect to see in someone’s everyday life before calling them a Christian?

Bercot says Christianity was “primarily of the poor and uneducated” with “no seminaries and no theological schools”; how should that history shape the way a modern group treats Scripture study, spiritual authority, and “who gets to speak” in the church? JumpstartAnother way to ask: If early Christianity was mostly poor and uneducated people with no seminaries, how should that shape who studies Scripture, who has authority, and who gets to speak in church today?

Jesus’ most repeated directive is summarized as “Follow me,” while later church leadership shifted the focus to “Study me”; where do you see that shift in your own Christian formation (sermons, small groups, books, podcasts), and what has it produced in you—kingdom fruit or doctrinal confidence, or something else? JumpstartAnother way to ask: Jesus often said “Follow me,” but later leaders emphasized “Study me.” Where have you seen that shift in your own Christian life, and what has it produced in you—life change, “kingdom fruit,” confidence in ideas, or something else?

Bercot argues that once theologians took over, “bearing kingdom fruit was no longer the important thing” and “living a godly life often made people suspect you were a heretic”; what kinds of obedience or holiness today might trigger suspicion, mockery, or labels (even if not “heresy”), and why do you think those reactions happen? JumpstartAnother way to ask: Bercot says people started doubting those who lived holy lives. What kinds of obedience or holiness today might get someone mocked or labeled, and why do you think people react that way?

Bercot defines “theologians” as an elite class who “set themselves up as the official interpreters of Scripture” and deny that right to others; what practical signs would show that a church culture has slipped into that elite-interpreter model, even if it claims to affirm the priesthood of all believers? JumpstartAnother way to ask: Bercot says “theologians” became an elite group who claimed the right to explain Scripture for everyone else. What are clear signs a church is doing that today, even if it says it believes in the priesthood of all believers?

He criticizes “arrogant academics and ecclesiastical authorities” who believe they understand the New Testament better than Christians near the apostles; what role should the witness of early Christians play in testing modern interpretations, and what fears or objections surface in you when you consider giving that witness real weight? JumpstartAnother way to ask: Bercot says some academics think they understand the New Testament better than Christians who lived near the apostles. How much should early Christian writings guide or test our Bible interpretations today, and what worries you about trusting them more?

Bercot says the war against “children of the kingdom” has moved from “fire and sword” to “words,” and that the word-war can be more effective; what kinds of “words” today function like weapons that silence kingdom teaching (labels, credentials, controversies, platforming), and how have you seen them intimidate sincere believers? JumpstartAnother way to ask: Bercot says the fight against “children of the kingdom” now uses words instead of violence. What kinds of words or tactics today work like weapons (labels, degrees, controversies, who gets a platform), and how have you seen them silence sincere believers?

The chapter claims many Christians are now afraid to teach without consulting commentaries and study Bibles “for fear they might say something wrong”; what would it look like, concretely, for your group or church to “stand up to today’s theological bullies” while still staying humble, teachable, and faithful to Scripture? JumpstartAnother way to ask: Many Christians feel they can’t teach without commentaries because they fear being wrong. What would it look like for your church to push back against “theological bullies” while still staying humble, open to correction, and faithful to Scripture?