Thinking-Living-Dying: Early Apologists Speak to the 21st Century, Everett Ferguson

 Thinking-Living-Dying: Early Apologists Speak to the 21st Century, Everett Ferguson

When judges review prior court decisions when deciding their judgments, they are said to be looking for precedence or past pattern to guide their decision. It should be obvious that clear and consistent teaching and practice formulates a strong precedence while inconsistencies in teaching, practice, or both weaken precedence.

While the Bible is clear on God’s great love for mankind as demonstrated by sending His Son to redeem humanity (John 3:16), it is also plain that God has standards for acceptable moral behavior. For example, God designed marriage to be one man and one woman for life (Genesis 1:24) and homosexuality is contrary to that design. God codified this design in both the Law of Moses (Deuteronomy 20:7) and the New Testament (Matthew 19:4-5; Mark 10:6-7). The Bible also documented His abhorrence for various sexual practices contrary to the design of marriage such as homosexuality, bestiality, et al. (Leviticus 18:22-23). In addition, God has demonstrated His commitment to those standards by punishing those who flagrantly disregarded Him and His standards of morality, e.g., Sodom (Jude 1:7). He has also promised to do so in the future (Revelation 21:7-8). So, His design in creation, His laws across generations, His actions in the past and His promises in the future have been consistent in what constitutes moral rightness and immorality. One should not overlook God’s precedence in these matters!

There are religions claiming Christianity who have historically opposed homosexuality, but recently have not only tolerated this lifestyle but have promoted those who practice it into leadership ranks. One wonders how faithful churches are going to hold to God’s standards of morality in our legal system with so many other religions compromising God’s standards. I am convinced that one of the determining legal factors for churches that have consistently attempted to save those engaged in homosexuality by helping them cease the activity and become sanctified (1 Corinthians 6:8-10) will be the teaching and practice of churches across the centuries. In other words, what will precedence reveal?

This is where Thinking-Living-Dying becomes such an important study. The study is a fascinating one, especially for those who appreciate both early church history and apologetics. I was privileged to hear brother Ferguson deliver these lectures, and as I listened to him explain the early apologists’ debates with pagan philosophers on subjects such as celibacy, marriage, extra-marital sex, abortion, infanticide, and homosexuality, I was struck by how explicit and contextual these issues were in our society today. For example, Celsus, who was a pagan philosopher, attacked Christians in his writing True Discourse (or True Reason or True Doctrine) around A. D. 178. Origen defended Christianity in his apologetic work Against Celsus around A. D. 248. Origen’s work was viewed to be one of the strongest apologies in early church history. Interestingly, the attacks of Celsus were only preserved because of the extensive quotations and refutation by Origen. Origen lost his father due to persecution under the reign of Septimius Severus. Some fifty years later, Origen would also be imprisoned, persecuted, and died in A.D. 253 at Tyre. Origen answered the call both in his defense of Christianity in thinking, living, and even dying. What will our commitment be when we are put to the test?

Originally printed in the West Virginia Christian, Vol. 28, No. 1, January 2021, p. 8. Reprinted by permission.

Baptism in the Early Church – History, Theology and Liturgy in the First Five Centuries, Everett Ferguson

Baptism in the Early Church – History, Theology and Liturgy in the First Five Centuries, Everett Ferguson

A few years ago, the congregation where I was attending was looking for a reputable building contractor.  I offered to consult with the head of the construction department where I worked to see if he could make some recommendations.  His first question was “Are you a Baptist?”  I replied, “No, but why?”  He said “Because Baptists practice full body immersion, and I wanted to make sure you didn’t need a baptistery.”  I stated that while I was not a Baptist, we did follow the New Testament pattern of the early church pattern of full body immersion.  He made a very significant point that I wonder if many have given thought to.  He stated that congregations which practice full body immersion; i.e., baptism, seek to install a baptistery which is a building’s worst nightmare, since a constant presence of heated water is detrimental to a building’s integrity.  One wonders if people have given much thought to the “convenience factor” when studying whether or not “baptism” is by sprinkling, pouring or immersing?   Certainly one recognizes that either sprinkling or pouring is far more convenient than immersing!  What does the practice of the early church reveal about the mode of baptism?  Certainly if the matter was up to matters of convenience, then their practice would reflect such.

When considering the “convenience factor” I came across this information in brother Ferguson’s research:

The literary sources give two principal symbolisms for the baptismal font—the tomb of the death and resurrection and the womb of new birth. The former symbolism was reinforced by variations on a cross shape, which became fairly common in the fifth and sixth centuries. Both baptisteries and basins in the shape of a hexagon may have alluded to Jesus’ death on the sixth day of the week; the octagon to his resurrection on the eighth day or at any rate to the idea of resurrection and eternal life. The latter was explicit in the case of the octagonal baptismal font in Milan. Even the frequency of three steps for the entrance and three for the exit of pools may have had symbolic worth (three days in the tomb), and the practice of sinking the font below floor level may have enhanced the association with a tomb. The rectangle may have alluded to a tomb, and the circle may have alluded to the womb or to eternity; or they could have been merely utilitarian. Often symbolic considerations must finally remain in the realm of speculation. (pp. 819-820)

Clearly the early church practiced full body immersion and went to great lengths to construct baptisteries for their buildings.  This would be of no surprise to men such as Luther, Wesley, Calvin and the Catholic Church.  These authorities readily admit that immersion was the practice of the early church.  The salient question remains—who gave their followers the authority to substitute sprinkling or pouring for the New Testament teaching and early church practice?  Dr. Everett Ferguson provides a monumental amount of research on the subject of baptism in his work Baptism in the Early Church.  This volume will be a standard reference work on this subject for years to come.  He has rendered the church an invaluable service with this research.  Be sure to include this volume in your church library for researchers. 

Thinking-Living-Dying: Early Apologists Speak to the 21st Century, Everett Ferguson

Thinking-Living-Dying:  Early Apologists Speak to the 21^st Century, Everett Ferguson
When judges review prior court decisions when deciding their judgments, they are said to be looking for precedence or past pattern to guide their decision.  It should be obvious that clear and consistent teaching and practice formulates a strong precedence while inconsistencies in teaching, practice, or both weaken precedence.  

While the Bible is clear on God’s great love for mankind as demonstrated by sending His Son to redeem humanity (John 3:16), it is also plain that God has standards for acceptable moral behavior.  For example, God designed marriage to be one man and one woman for life (Genesis 1:24) and homosexuality is contrary to that design.  God codified this design in both the Law of Moses (Deuteronomy 20:7) and the New Testament (Matthew 19:4-5; Mark 10:6-7).  The Bible also documented His abhorrence for various sexual practices contrary to the design of marriage such as homosexuality, bestiality, et al. (Leviticus 18:22-23).  In addition, God has demonstrated His commitment to those standards by punishing those who flagrantly disregarded Him and His standards of morality; e.g. Sodom (Jude 1:7).  He has also promised to do so in the future (Revelation 21:7-8).  So, His design in creation, His laws across generations, His actions in the past and His promises in the future have been consistent in what constitutes moral rightness and immorality.  One should not overlook God’s precedence in these matters!

There are religions claiming Christianity who have historically opposed homosexuality, but recently have not only tolerated this lifestyle but have promoted those who practice it into leadership ranks.  One wonders how faithful churches are going to hold to God’s standards of morality in our legal system with so many other religions compromising God’s standards?  I am convinced that one of the determining legal factors for churches who have consistently attempted to save those engaged in homosexuality by helping them cease the activity and become sanctified (1 Corinthians 6:8-10) will be the teaching and practice of churches across the centuries.  In other words, what will precedence reveal?  

This is where Thinking-Living-Dying becomes such an important study.  The study is a fascinating one, especially for those who appreciate both early church history and apologetics.  I was privileged to hear brother Ferguson deliver these lectures, and as I listened to him explain the early apologists’ debates with pagan philosophers on subjects such as celibacy, marriage, extra-marital sex, abortion, infanticide, and homosexuality, I was struck by how explicit and contextual these issues were in our society today.  For example, Celsus, who was a pagan philosopher, attacked Christians in his writing True Discourse (or True Reason or True Doctrine) around 178 AD.  Origen defended Christianity in his apologetic work Against Celsus around 248 AD.  Origen’s work was viewed to be one of the strongest apologies in early church history.  Interestingly, the attacks of Celsus were only preserved because of the extensive quotations and refutation by Origen.  Origen lost his father due to persecution under the reign of Septimius Severus.  Some fifty years later, Origen would also be imprisoned, persecuted and die in 253 AD at Tyre.  Origen answered the call both in his defense of Christianity in thinking, living and even dying.  What will our commitment be when we are put to the test?

Early Christians Speak, Everett Ferguson

Early Christians Speak, Everett Ferguson

The study of early church history after the close of the apostolic age has been a little intimidating since I have not taken the opportunity to study under a teacher on this subject. But, I have always been intrigued to read about the views of those after the days of the apostles to see what they said in regards to the New Testament books and practices of the early church. We would do well to learn more of this material to help fortify our faith and be able to resist modern day attacks against Christianity by such works as The DaVinci Code or others that seek to erode our faith in Christianity. Of course one always needs to keep in mind that the apostles warned of an apostasy in the church that had already begun in their lifetime. So it is imperative that one does not allow what happened in later centuries to over rule what happened in the first century.

Brother Ferguson makes a valuable point about the Christians in the second century,

All who strive to be New Testament Christians in the present age are in a way second-century Christians. Not that we have, consciously or unconsciously, followed the second-century church or taken it as an authority. But, at best, we stand in relation to the first-century Christians as did the second-century Christians. We can never hope to reproduce the circumstances of the first century with its living apostolic witness, miraculous works of the Spirit, and specific historical setting. Apart from the second century’s geographical and chronological proximity to the first century, we sand in the same relation to the first century as did the second century. Our faith is dependent on the first-century testimony, and we try to carry that faith over into a new setting. So, we can hope to be, in a sense, only “second-century Christians.” Therefore it is of value to see what that second-century church was—what was its life, what were its successes
and failures. That will say something to us about our efforts in our derivative and secondary situation to be faith to the first-century message. (Page viii)

The book begins with an overview of church history from various vantage points: geographical expansion, relationship to Roman Empire, organizational development, and doctrinal controversies. Then the book provides a topical guide to the writings of early Christians and is structured as:
Chapters II – V discusses baptism
Chapters VI – XIII discusses worship
Chapters XIV – XV discusses organization and discipline
Chapters XVI – XIX discusses the Christian lifestyle

The book also includes indices to the materials quoted from the early Christian writers, a scripture index and a general index as well. There is an important Glossary of Terms in the back that is helpful in learning various items as it relates to this period. Plus, there is a listing of the early writers and brief overview of who they were. Also, there is a time chart showing how these writers relate to one another over time. The time chart shows in parallel columns the Christian writers, Non-Christian writers, the Roman Emperors, and key events relating to the material.

Everett Ferguson is Professor of Church History Emeritus at Abilene Christian University. He earned a Ph.D. from Harvard University “with distinction”. His works are highly respected and utilized in various religious circles. I had the pleasure of hearing and meeting brother Ferguson and his wife at the Freed-Hardeman University Bible Lectureship. He written and edited several books that are worthy of study.