Biblical scholar, Preston Sprinkle, known for his Theology in the Raw podcast has recently written a book called “From Genesis to Junia: An honest search for what the bible stays about women in leadership.” Sprinkle describes himself as someone who had grown up with strong complementarian convictions. The question is as to whether or not his study of scripture will lead him to egalitarian conclusions.
I’m only part way through the book and so, I’m planning a review later and you can either check back for that to find out his conclusion, or better still, pick up a copy for yourself. However, at this point, I wanted to pick up on an argument he introduces in chapter 4 where he looks at leaders and leadership in the early church. He argues that churches were hosted by wealthy homeowners with large enough meeting space for a significant sized gathering. He argues that:
“Such hosts were typically older, mature, and educated and had good administrative skills.”[1]
He goes on to claim that:
As a wealthy (often the wealthiest) member, the householder served as a patron of the church. They not only hosted the church but also provided room and board for traveling Christians, sponsored missionary activities, gave material support to poor believers, and offered legal aid to those they hosted. 60 Such hospitality was not an optional add-on to Christian service; it was vital for the advancement of the gospel and the mission of the early church.[2]
And then thirdly, he suggests that
The host also provided for, and probably presided over, the common meal—the significance of which can hardly be overstated. 62 This meal was not a small cracker and a dose of grape juice, nor was it a potluck believers had after church. In the first century, the meal was “the central act of worship in the household meetings.” 63 The meal broke down social barriers and enacted the unity of the church (1 Cor. 10:17).[3]
This becomes the basis for arguing that women such as Phoebe held the same kind of role in the early church acting as leaders or in effect elders of house churches. I want to set aside the argument about women for a moment because this claim raises other concerns which we will come to shortly.
First of all, the idea that ability to lead in the church is not something that Paul or the other apostles seems to link with wealth and status. In 1 Corinthians, Paul goes to great lengths to point out that God had not called them together because of wealth, power or intellect. Instead, we see that God chooses the weak and foolish things.
Secondly, it was not a given that a person would be an elder, simply because he had the resources and status. Instead, Paul looks at the potential elder’s qualities in 1 Timothy 3 and Titus 1. An elder, as well as being able to teach must be faithful, self-controlled and of good reputation. An elder or overseer is to be hospitable, not just able to offer hospitality but have the kind of character that welcomes, cares for, shelters and protect others.We see therefore that Timothy and Titus were to specifically seek out people to take on responsibility.
With that in mind, James’ instructions become informative. In chapter 2:1-4, he writes:
My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favouritism. 2 Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. 3 If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” 4 have you not discriminated among yourselves and become judges with evil thoughts?
Notice the contrast between those who are given prominence, and status and those told to “sit at my feet”, not only is that a humbling posture but it also indicates that the poor man is to take the position of disciple, to learn at the feet of his wiser and wealthier brothers. Meanwhile, the wealthy person is invited to the place of honour which in the local church is the place of leadership and teaching.
I might add in that Sprinkle’s arguments are also speculative because he assumes that these house gatherings were individual churches when there is at least a case to answer that these were part of city wide churches with oversight responsible not just for these individual gatherings but for the whole community of believers.
What I think is important and indeed concerning here though is that Sprinkle’s argument risks putting the focus on those who had wealth, property and status. Just as we see this going against what Paul teaches on wealth and power, it also raises concerns for the modern context. I would argue that far too much attention has been given to those wil wealth, status and academic reputation. This has meant that our training and calling pipelines have prioritised those who come from middle class and more privileged backgrounds. It also means we have prioritised planting and pastoring in more prosperous areas. It has resulted in those from poorer backgrounds and without formal education have often been overlooked. Finally, it unfortunately tends to result in one or two wealthier people holding firm control over the life and decision making of the church.
I’m sure you will be able to see why people like me would be concerned about the potential implications from such a conclusion and that has nothing to do with the male-female leader question. I’m relieved therefore to know that such a power/status pattern is not in fact the model that we find in the New Testament for recognising who was able to teach and therefore exercise authority in the church. Wealthier people should of course be free to use their gifts for the glory of God but not because of their wealth or status, rather it should be because of their gifting and character.
The apostles seem to have taken great care to ensure that those who had wealth and property were not therefore able to control local churches and that lack of such resources was not a barrier to leadership.
[1] Sprinkle, Preston. From Genesis to Junia: An Honest Search for What the Bible Really Says About Women in Leadership (p. 111). David C Cook. Kindle Edition.
[2] Sprinkle, Preston. From Genesis to Junia: An Honest Search for What the Bible Really Says About Women in Leadership (pp. 111-112). David C Cook. Kindle Edition.
[3] Sprinkle, Preston. From Genesis to Junia: An Honest Search for What the Bible Really Says About Women in Leadership (p. 112). David C Cook. Kindle Edition.
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