{"id":5196,"date":"2010-01-09T12:57:23","date_gmt":"2010-01-09T12:57:23","guid":{"rendered":"http:\/\/blog.beliefnet.com\/jesuscreed\/2010\/01\/saturday-afternoon-book-review.html"},"modified":"2010-01-09T12:57:23","modified_gmt":"2010-01-09T12:57:23","slug":"saturday-afternoon-book-review","status":"publish","type":"post","link":"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/01\/saturday-afternoon-book-review.html","title":{"rendered":"Saturday Afternoon Book Review"},"content":{"rendered":"

This is the first installment of what we hope will become a feature of this blog: a solid book review on Saturday afternoon. This review, by Marius Nel (pastor in the Dutch Reformed Church and a Research Associate in the New Testament department at the University of Pretoria in South Africa), is on Everett Ferguson’s big book on baptism: Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries<\/a>\"\"
\n<\/strong><\/em>.<\/p>\n

<\/div>\n
Baptism in the Early Church – History, Theology, and Liturgy in the first Five Centuries<\/span> – Everett Ferguson<\/span><\/p>\n

Reviewer: Marius Nel<\/span><\/p>\n

 Everett Ferguson’s magnus opus<\/i> is a comprehensive historical<\/i> study of the doctrine and practice of baptism in the first five centuries of Christianity.  <\/span>Ferguson’s focus is primarily on early Christian literary sources<\/i>, though he also gives attention to the depictions of baptism (mostly of Jesus) in various art forms,<\/i> as well as the architecture<\/i> of a number of surviving baptismal fonts and baptisteries.  <\/span>He attempts to be as complete as possible for the first three centuries and “representatively comprehensive” for the fourth and fifth centuries (xix).  <\/span>The primary strength of Ferguson’s excellent study is its comprehensive focus on all the available primary literature, while also surveying (chapter 1) and engaging (in numerous footnotes) the relevant secondary literature.<\/span><\/p>\n

Part One <\/span><\/b>covers the antecedents to Christian baptism.  <\/span>Ferguson begins with a discussion of Greco-Roman pagan washings for purification and the role of water in the Mystery Religions (chapter 2).  <\/span>He concludes that while the use of water as a means of purification was common in the religious activities of Greeks and Romans it did not fulfill the same religious role as in Christianity (25).  <\/span>Washings for example, were a preliminary preparation<\/i> for the initiation into the Mystery religions, while it was the center of initiation<\/i> into the church (29). <\/span><\/span><\/p>\n

Chapter 3 focuses on the literal and metaphorical meaning of words from the Bapt<\/i>-root in Classical and Hellenistic Greek usage.  <\/span>The verb Baptizo<\/i> literally<\/i> meant “to dip” (usually referring to a thorough submerging of an object in a liquid).  <\/span>Metaphorically<\/i> it meant “to be overwhelmed by something” (for example the influence of wine) (38, 59).  <\/span>Pouring and sprinkling were distinct actions that were represented by different Greek verbs.  <\/span><\/span><\/p>\n

<\/div>\n
<\/div>\n<\/div>\n

<\/p>\n

Chapter 4 examines Jewish washings, baptismal movements and proselyte baptism
\nas a more immediate context for Christian baptism than possible Greco-Roman
\nantecedents (60).  <\/span>Ferguson comes to the conclusion than Jewish
\nbaptismal practices cannot be taken as the direct antecedent for Christian
\nbaptismal practices.<\/i>  <\/span>Not only
\nis the precise chronological relationship between the Jewish baptism of
\nproselytes and the Christian baptism unclear, but are there also a number of important
\ndifferences between them (although Jewish proselyte baptisms were also one-time,
\nfull immersions, they differed from Christian baptism in being self-administered
\n(81-82)).  <\/span>The heart of the
\nrabbinic conversion<\/i> ceremony of proselyte
\nmales was also circumcision and not baptism. <\/span><\/span><\/p>\n

In chapter 5 the primary sources for the baptism of John the Baptist is
\nsurveyed.  <\/span>From the New Testament
\nit is clear that the practice and meaning of John’s baptism had some overlap
\nwith both Jewish and Christian practices. <\/span><\/span><\/p>\n

l<\/span><\/span> Like Jewish proselyte baptism<\/i> it was a
\none-time immersion.  <\/span>It differed however
\nin being offered specifically to Jews. <\/span><\/span><\/p>\n

l<\/span><\/span> John’s baptism
\nshared the theme of purification with Jewish
\nceremonial washing<\/i> practices, but differed in being an act of prophetic
\nsymbolism (85) that prepared Israel for the coming Lord by calling for
\nrepentance and granting forgiveness of sins (88-89).  <\/span>The baptism of John was also not self-immersion (95). <\/span><\/span><\/p>\n

l<\/span><\/span> It differed from
\nChristian baptism<\/i> in being a
\nconfession of sin rather than of faith in Jesus (89).<\/span><\/p>\n

Theologically<\/span><\/i> the baptism of
\nJohn expressed conversionary repentance, mediated forgiveness, purified from
\nuncleanness, foreshadowed the ministry of an expected figure (Jesus), protested
\nagainst the temple establishment and was an initiation into the “true
\nIsrael” (93). <\/span><\/span><\/p>\n

In part two <\/b>Ferguson turns
\nhis attention to baptism in the New Testament.  <\/span>He begins by identifying the prominent motifs in canonical
\nand noncanonical interpretations of the
\nbaptism of Jesus<\/i> (chapters 6 & 7) namely; the descent of the Spirit
\n(the possible fulfillment of Isa. 11:2), the beginning of the messianic
\nministry of Jesus, the identification and revelation of Jesus as God’s beloved
\nson, the sanctification of water for baptism (109) and Jesus’ identification
\nwith humanity (112). <\/span><\/span><\/p>\n

From chapters 8 till 11 Ferguson discusses the various New Testament baptismal
\ntexts in canonical order.  <\/span>In
\nregards to the Gospels<\/i> he focuses
\nprimarily on Matthew 28:19 (133), the references to Jewish purification rituals
\nin Mark. 7:4 and Luke 11:38, before arguing that John 3:5 is indeed a baptismal
\ntext (142-145).  <\/span>Ferguson (in
\nagreement with Kuss) summarizes Paul’s<\/i>
\nunderstanding of baptism as presupposing preaching and faith, occurring in the
\nname of Jesus and mediating the eschatological gifts of salvation, forgiveness
\nand the Holy Spirit (147).  <\/span>Paul’s
\ncharacteristic teaching relative to baptism is to connect it with the death and
\nresurrection of Christ and to draw out its moral consequences (164).  <\/span>While human cooperation (faith) is
\npresupposed by baptism the decisive action it testifies to come from God alone (165).  <\/span>In Acts
\n<\/i>conversion accounts ordinarily include a mention of baptism.  <\/span>Where any details are given an
\nimmersion is either implied or consistent with what is said (Acts 16:33).  <\/span>Baptism was also not self-performed but
\nrather done in the name of Jesus. 
\n<\/span>It was preceded by the preaching of the Gospel and promised forgiveness of
\nsin and the coming of the Holy Spirit to the person being baptized.  <\/span>Acts shows little interest in who
\nperformed the baptism (185).  <\/span>Of
\nthe rest of the New Testament<\/i> only 1
\nPeter makes a truly significant contribution to the understanding of baptism in
\nthat 1 Peter 1:3 and 23 refer to believers being begotten again by the resurrection
\nof Jesus (193). <\/span><\/span><\/p>\n

Ferguson summarizes the New Testament witness to the practice of baptism
\nas follows: (i) there is no certain<\/i>
\nindication of infants or children being baptized. (ii) Baptism is adult baptism,
\ninitiatory and unrepeatable. (iii) It is connected to the eschatological
\nbaptism of John, but has its specific character in the saving work of Christ.
\n(iv) Baptism grants the one baptized access to the eschatological community of
\nsalvation. (v) It affects salvation, forgiveness of sins, freedom from the rule
\nof sin and death, purification, and washing. (vi) It gives the Holy Spirit and (viii)
\na part in the death and resurrection of Christ (Rom 6:3-4). (ix) Baptism names
\nChrist and is rebirth. (x) It has an instrumental character and is closely
\nbound with the paraenesis of daily life whilst being the gracious action of
\nGod. (xi) Not much detail is given in the New Testament on the manner in which
\nbaptism is given, though immersion in running water seems to have been the norm.<\/span><\/p>\n

Part Three<\/span><\/b> surveys baptism
\nin the Second Century by focusing on the Apostolic Fathers (chapter 12),
\nChristian Pseudepigrapha and Apocrypha (chapter 13), the Greek Apologist (chapter
\n14), the Pseudo-Clementines and Jewish Christianity (chapter 15), Jewish and
\nChristian Baptisms (chapter 16), Marcionites, Gnostics and related groups (chapter
\n17), Irenaeus (chapter 18), and Clement of Alexandria (chapter 19). <\/span><\/span><\/p>\n

The material Ferguson presents testifies to the developing diversity<\/i> and general pragmatism<\/i> of baptismal practices and theology in early
\nChristianity during the Second Century. 
\n<\/span>The Didache<\/i> for example allowed
\nfor the use of collected water if running water could not be used, and the
\npouring of water over the head of the one being baptized if there was
\ninsufficient water for a full immersion (204-205).  <\/span>2 Clement<\/i> has the
\nfirst baptismal use of “seal” in reference to baptism (208).  <\/span>In the Acts of Paul<\/i> we find the self-baptism of Thecla (230), a baptized
\nlion (231) and the earliest explicit testimony to triple immersion (231).  <\/span>A baptismal anointing is first attested
\namongst the Gnostics writings<\/i> (282).  <\/span>It is interesting that the Valentinian<\/i> baptismal procedure did not
\ndiffer significantly from that of the great church (289).  <\/span>Irenaeus<\/i>
\ncould be earliest reference to infant baptism (308), while Clement of
\nAlexandria emphasized the period of instruction before baptism (315) and used
\nregeneration, sign, bath, seal and illumination as important images for baptism
\n(310-311). <\/span><\/span><\/p>\n

Part Four<\/span><\/b> addresses the
\nThird Century up to Nicaea (325).  <\/span>It
\nbegins with the writings attributed to Hippolytus (chapter 20) and focuses on
\nTertullian (chapter 21), Cyprian (chapter 22), the rebaptism controversy (chapter
\n24), Origen (chapter 25) and various texts from Syria (chapter 26).<\/span><\/p>\n

While the major controversy in the mid-third century was not over the
\nbaptism of infants, but over whether the church should accept the baptism
\nadministrated by heretics and schismatics (in short: Stephen of Rome said “yes”
\nand Cyprian of Carthage “no” – chapter 24) the third century is
\nimportant for understanding the origin and early development of infant
\nbaptism.  <\/span>Tertullian (in the late
\nsecond century) refers to the baptism of small children as something already<\/i> being done.  <\/span>He is also a witness to the role of
\nsponsors who would guarantee that the baptized children would be brought up in
\nthe faith (364).  <\/span>While Tertullian
\ndid not explicitly oppose paedobaptism, he did regard it as unnecessary (366).  <\/span>It
\nis important to note that after Tertullian we do not hear of any general opposition
\nto the baptism of infant children<\/i> (626-627).  <\/span>Origen (about 246) however does refer to questions about the
\npractice of infant baptism and the argument that was used against it, namely
\nthat infants had no sins to be forgiven by it (368).  <\/span>Origen’s innovation was to extend baptismal forgiveness to the
\nceremonial impurity associated with childbirth.  <\/span>He could thus argue that while infants had no sin they were
\nimpure and therefore needed to be baptized (369).  <\/span>Cyprian and his fellow bishops concluded that infants should
\nbe baptized before the eight day (370). 
\n<\/span>A verdict accepted by sixty-six
\nbishops indicate a well-established and accepted practice of paedobaptism in
\n252<\/i> (372). <\/span><\/span><\/p>\n

The general instruction to parents to baptize their children however
\nonly begins in the late fourth century, while infant baptism only became the norm<\/i> under the influence of Augustine in
\nthe fifth century (627-628).  <\/span>There was also no agreed theology underlying
\ninfant baptism between the Greek and Latin churches<\/i> (632), which gives the
\nimpression of a practice preceding its theological justification (cf. 369).  <\/span>The displacement of dipping by pouring only
\nbegan at the end of the fifteenth or the beginning of the sixteenth century
\n(631).<\/span><\/p>\n

Inscriptions on tombs leads Ferguson to the conclusion that there was no
\ncommon age at which baptism was administrated, and that there is no evidence
\nthat infants were routinely <\/i>baptized
\nshortly after birth.  <\/span>There is
\nhowever ample evidence for the prevalence of emergency<\/i> baptisms (377). 
\n<\/span>For Ferguson the understanding of John 3:5 by the second-century church (as
\ndemanding baptism as a recruitment for entering heaven) lead to more and more
\nemergency baptisms of ill children. 
\n<\/span>The practice of emergency baptism is therefore for him the genesis of
\nthe practice paedobaptism (contra Jeremias – who argued for Jewish proselyte
\nbaptism and family solidarity; Aland – who saw its genesis in the acceptance of
\nthe doctrine of original sin and Wright – who took it as the extension of
\nbelievers’ baptism to younger and younger children – 377-377).<\/span><\/p>\n

Part Five<\/span><\/b> gives an
\noverview of the understanding of baptism in the Fourth Century by making a
\ncircuit round the Mediterranean, beginning with Egypt before moving on to
\nJerusalem (chapter 29), Syria (chapters 30 & 31), Antioch (chapters 32-34),
\nCappadocia (chapters 36-38), Milan (chapter 40), Italy (chapter 41) and Spain (chapter
\n42).  <\/span>Ferguson also has an excursus
\non the polemic regarding the delay of baptism (chapter 39).  <\/span>Part five makes it abundantly clear
\nthat the Fourth Century furnishes us with
\nthe fullest information of any of the early centuries on the richness and
\nvariety of Christian practice of baptism<\/i> (455). <\/span><\/span><\/p>\n

Liturgical
\npractices<\/span><\/i> associated with baptism in the Fourth Century were: Fasting (506), footwashing
\n(492, 639), the ceremony of ephphatha<\/i>
\n(the opening of the ears – 636), sanctification of the water (507, 525, 653),
\nexorcisms (476, 523, 538, 604), invocations (576, 638) and the renouncement of
\nSatan (477, 566), pre- and\/or post-baptismal anointing (540, 575), putting on
\nnew clothes (498, 515, 526, 543, 561, 594, 640), the celebration of Eucharist, eating
\nmilk and honey after baptism (467, 679). 
\n<\/span>Baptism was only in a few instances not by single (668) or triple
\nimmersion (479, 567, 584, 607), but by sprinkling and pouring (456-458, 669).  <\/span>Baptism was commonly received in the
\nnude (466, 477, 541, 649) and understood<\/i>
\nas enlightenment or illumination (474, 560, 572, 655, 673), becoming a member
\nof the church (522), bestowing the Holy Spirit (530, 573), regeneration (571),
\nreceiving forgiveness of sins (556, 573), purification (557) and as death and
\nburial with Christ (654).  <\/span>Martyrdom
\nwas also seen as a baptism by a number of writers (591).  <\/span>Numerous Old Testament episodes were also
\nunderstood as types of baptism (490, 500, 586, 614, 641) while various connections
\nwere made between baptism and circumcision (497, 500, 544, 560, 577, 589, and
\n671).  <\/span>The role of sponsors for
\nchildren also became more common (521, 536, 545, 578) as well as appeals to
\nparents to baptize their children (568; 577; 594).  <\/span>Baptism was usually administrated by a bishop and in some
\ninstances by a deacon (664), but not by any women (568).<\/span><\/p>\n

Part Six<\/span><\/b> follows the pattern
\nestablished in the previous part in doing a circuit around the Mediterranean in
\nthe Fifth Century.  <\/span>Egypt (chapter 44),
\nSyria, Armenia (chapters 45 & 46), Asia Minor, Constantinople (chapter 48),
\nRavenna, Rome (chapter 49), Gaul and North Africa (chapters 50-52) all receive
\nattention.  <\/span>In this era most of the liturgical practices associated with baptism in
\nthe Fourth Century continued to be elaborated on<\/i>.  <\/span>A number of adaptations
\nwere however made in order to accommodate the increasing practice of infant
\nbaptism<\/i> (699, 717-719, 722-723, 788). 
\n<\/span>Augustine’s coupling of infant baptism and original sin served as the
\nfoundation of his and others’ reconstruction of baptismal practice that was to
\ndominate the western churches for subsequent centuries (804).  <\/span>Another interesting shift was to a first-person-active
\nformula (“I baptize”) in the Coptic and Latin rites in contrast to
\nthe third-person-passive form (“x is baptized”) that was used in Greek
\nand Syrian rites (698).  <\/span><\/span><\/p>\n

In part seven<\/b> Ferguson
\nexamines the baptisteries and fonts in the East (chapter 53) and West (chapter 54).  <\/span>He arranges the material roughly
\naccording to the geographical expansion of Christianity and then in the
\napproximate chronological order within each country (821).  <\/span>He comes to the conclusion that the design
\nof baptismal fonts made baptism by full
\nimmersion<\/i> (or in some cases immersion by kneeling in the font) the normal
\nbaptismal practice (849-850).  <\/span>The
\nlast chapter gives a number of Ferguson’s conclusions regarding baptism in the
\nearly Church.<\/span><\/p>\n

Discussion<\/span><\/b><\/p>\n

This magisterial
\nstudy by Ferguson will deserveably be the<\/i>
\nstandard work on early Christian baptismal practices and theology for a long
\ntime.  <\/span>It not only provides a detailed
\nand clear account of how rich and varied baptismal practices were in the first
\nfive centuries of Christianity, but also a compelling thesis for the origin of
\npaedobaptism.  <\/span>Ferguson argues that
\nthe most plausible historical<\/i> explanation
\nfor the origin of infant baptism is to be found in the practice of the emergency
\nbaptism of terminally ill children. 
\n<\/span>Dying infants and children were baptized so that they would be assured
\nof entrance into the kingdom of heaven according to a literal understanding of
\nJohn. 3:5.  <\/span>In time emergency
\nbaptism developed into precautionary baptism, before paedobaptism became the norm
\nin the fifth and sixth centuries (857).<\/span><\/p>\n

l<\/span><\/span> Ferguson’s methodology
\nraises the question of the precise relationship between the historical descriptive task<\/i>, as
\nundertaken by him, and the normative<\/i> theological task<\/i> of discerning
\ncontemporary baptismal practice.  <\/span>Are the earliest (post New Testament) practices and doctrines
\nstill normative<\/i> for the contemporary
\nchurch or does theological insight and practice mature over centuries (like the
\ndoctrine of the Trinity)?  <\/span>There is
\nalso an inherent danger in Ferguson’s approach, necessitated by the scope of
\nstudy, of focusing on selected parts of
\nvarious ancient writers’ documents in isolation of their broader theology<\/i>.  <\/span>While Ferguson does analyze most of the
\nimportant writers at some length, numerous documents are understandably only
\nbriefly considered. <\/span><\/span><\/p>\n

l<\/span><\/span> Ferguson’s
\ncomprehensive survey of the first five centuries allows him to give coherence
\nto the available baptismal evidence, while also addressing some anomalies
\ntherein.  <\/span>Christian literary
\nsources (backed by secular word usage and Jewish religious immersions), for
\ninstance overwhelmingly supports full immersion as the normal baptismal practice<\/i>. 
\n<\/span>Exceptions for a lack of water and sickbed baptism were however made
\n(857).  <\/span>If this was the case the
\nquestion arises when is a baptismal practice (for example sprinkling instead of
\nfull immersion) wrong and unacceptable (even heretical) instead of a practical
\nmatter to be decided by faith communities in terms of their own specific
\ncontext?  <\/span>Put differently: what is the relationship between the sign
\n(water) of baptism and what it signifies (redemption and regeneration for
\nexample)?  <\/span><\/i>To what extent can
\nthe baptismal sign be minimized (as in partial immersion, pouring or sprinkling)
\nbefore it loses its theological significance?  <\/span>Early Christian text (like the Didache) seems to imply that
\nthe precise volume or nature of the baptismal water did not determine the
\nvalidity of a baptism (204-205). <\/span><\/i><\/span><\/p>\n

l<\/span><\/span> In his final
\nchapter Ferguson comes to the conclusion that: “There is general agreement that there is no firm evidence for infant
\nbaptism before the latter part of the second century.  <\/span>This fact does not mean that it did not occur, but it does
\nmean that supporters of the practice have a considerable chronological gap to
\naccount for.  <\/span>Many replace the
\nhistorical silence by appeal to theological or sociological considerations”
\n<\/i>(856).  <\/span>Ferguson’s conclusion
\nunderlines the importance for denominations who practices paedobaptism (for
\nexample on the grounds of covenantal theology like my own Dutch Reformed
\ndenomination) to <\/i>take the theological
\ntask of continually reflecting on the meaning of baptism seriously.  <\/span>I
\nwould however argue that both credo- and paedo-baptist continually need to reflect
\non the theological and sociological meaning of baptism<\/i>.  <\/span>Present agreement with a historical
\npractice (for example baptizing only believers) does not automatically imply full
\nagreement with the theology and exegesis underlying the same practice in the early
\nchurch (who found numerous typological references to baptism in the Old
\nTestament).  <\/span>Not all denominations who
\nreject paedobaptism for instance consider infants and children to be innocent
\nof sin (as Tertullian argued), or conversely not all who baptize infants
\nbelieve in the doctrine of the original sin (as Augustine did).  <\/span>Every Christian generation must therefore
\narticulate their own theological understanding of the meaning and manner of baptism
\nfor their unique context and time in the light of Scripture.  <\/span>Questions that must be reflected on
\nanew are: (1) Why was there a surprising lack of controversy in regards to the
\ndevelopment of infant baptism in the Early Church?  <\/span>(2) Why were there almost no meaningful liturgical
\nadaptations for the baptism of small children?  <\/span>(3) What is the precise theological position of infants and
\nchildren in regards to faith, salvation and church membership?<\/span><\/p>\n

l<\/span><\/span> I am not totally
\nconvinced by Ferguson’s arguments that there is no certain<\/i> indication of infants or children being included in the
\nbaptism of entire families in the New Testament (cf. Acts 10:1-48, 11:14;
\n16:15; 18:31 and 1 Cor. 1:16) (185). 
\n<\/span>I would rather argue that we have no clear prohibition<\/i> of the baptism of children in the New Testament, the high probability<\/i> that children were
\nbaptized along with their converting parents in Acts, and no indication<\/i> of the treatment of children born subsequent to their
\nparent’s conversion.  <\/span>Ferguson however
\nargues that when Luke meant to include children he did so specifically<\/i> (as in Acts 21:5).  <\/span>The problem with this line of argumentation is that women
\nare only specified as being baptized alongside men in Acts 8:12 (footnote 51,
\npage 185).  <\/span>Are they thus also not included by Luke in his household conversions when
\nthey are not specified as being present<\/i>?  <\/span>How should reference to “all of his family<\/i>” in Acts 16:32-33 thus be understood?  <\/span>As only referring to men since Luke does
\nnot refer specifically to women or children?  <\/span>Or the entire<\/i>
\nhousehold of Crispus (Acts 18:8)?  <\/span>Does
\nFerguson’s footnote 38 (page 178) also mean that if ancient authors did not
\nspecifically greet children in their letters none<\/i> of the households they otherwise addressed contained any?  <\/span>Is it socio-historically plausible that
\nin a context where life expectancy was in the low thirties that all<\/i> of the households that converted to
\nChristianity in Acts had no infants or children?  <\/span>Ferguson’s criteria for determining if children and infants
\nwere present in households also presupposes that Luke would have applied the same criteria for receiving baptism<\/i>
\nto the entire household – adults and infants (178). <\/span><\/span><\/p>\n

In conclusion there is no doubt in my mind that Ferguson’s brilliant study
\nhas open up new avenues for the Biblical and patristic research of baptism
\npractices and that it will lead to a fresh theological reflection on the
\nmeaning and manner of baptism.  <\/span>It
\nshould therefore be read and studied by all who are serious in reflecting on
\nthe richness of the Christian baptism.<\/span><\/p>\n

 <\/span><\/p>\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

This is the first installment of what we hope will become a feature of this blog: a solid book review on Saturday afternoon. This review, by Marius Nel (pastor in the Dutch Reformed Church and a Research Associate in the New Testament department at the University of Pretoria in South Africa), is on Everett Ferguson’s…<\/p>\n","protected":false},"author":70,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5196","post","type-post","status-publish","format-standard","hentry","category-gospel"],"yoast_head":"\nSaturday Afternoon Book Review - Jesus Creed<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/01\/saturday-afternoon-book-review.html\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Saturday Afternoon Book Review - Jesus Creed\" \/>\n<meta property=\"og:description\" content=\"This is the first installment of what we hope will become a feature of this blog: a solid book review on Saturday afternoon. This review, by Marius Nel (pastor in the Dutch Reformed Church and a Research Associate in the New Testament department at the University of Pretoria in South Africa), is on Everett Ferguson’s…\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/01\/saturday-afternoon-book-review.html\" \/>\n<meta property=\"og:site_name\" content=\"Jesus Creed\" \/>\n<meta property=\"article:published_time\" content=\"2010-01-09T12:57:23+00:00\" \/>\n<meta property=\"og:image\" content=\"http:\/\/www.assoc-amazon.com\/e\/ir?t=jesuscreed-20&l=as2&o=1&a=0802827489\" \/>\n<meta name=\"author\" content=\"Scot McKnight\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Saturday Afternoon Book Review - Jesus Creed","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/www.beliefnet.com\/columnists\/jesuscreed\/2010\/01\/saturday-afternoon-book-review.html","og_locale":"en_US","og_type":"article","og_title":"Saturday Afternoon Book Review - Jesus Creed","og_description":"This is the first installment of what we hope will become a feature of this blog: a solid book review on Saturday afternoon. 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