Part 1
Theory
1
An Overview of the New Testament Teachings on Christian Egalitarian Leadership
AĂda Besançon Spencer and William David Spencer
Paul tells the Christians of the first century to remember the good news that he proclaimed to them. This good news has as of first importance that âChrist died for our sins . . . according to the Scripturesâ and that he was buried and raised on the third day âaccording to the Scripturesâ (1 Cor 15:3â4). Paulâs good news has many ramifications for leadership. We propose that leadership, especially in the church, should be Christian egalitarian servant leadership. A leader is someone who guides, directs, advises, commands, or shows the way. This leadership is also âaccording to the Scriptures.â The ramifications are extensive. This volume is introductory, summarizing the scriptural teaching on the topic and suggesting some practical ramifications. This whole topic should be an obvious and basic one for all believers, but the church has sometimes become derailed, imitating its worldly culture. Our goal is to remind the church of its scriptural teachings about equality as shown by the themes of servant leadership, mutual submission, impartiality, spiritual gifts, the priesthood of all believers, and the New Covenant, and to urge the church to refocus on its scriptural roots, Godâs revelation.
What Is Christian Egalitarian Leadership and How Does It Relate to Servant Leadership?
Egalitarian leadership is an intrinsic aspect of servant leadership. Egalitarian leadership includes the equal leadership of men and women, Gentiles and Jews, rich and poor, slave and free, and the lack of permanent or/and innate human hierarchy except between God and humans. It is mutual service between partners in ministry for Christâs sake. As its opposite, hierarchy is an âarrangement of persons or things in a graded series, as by rank or abilityâ or âa body of persons having authority.â The definition of egalitarian Christian leadership begins with Jesusâs teachings, especially to his twelve disciples in response to the Zebedee family wanting James and John to take the two most highly ranked positions: right and left of Jesus in glory. From Jesusâs response, we learn what Christian leadership should be and should not be. It should be Christlike and sacrificial for othersâ good (Mark 10:37â45), service-oriented (diakonos, doulos), humble, without hierarchy of rank except between humans and God. It is not ruling as the Gentiles did in an abusive and harmful use of power (Mark 10:40, 42â44). For instance, almost every Roman emperor, including Augustus, took over power, not by vote, but by overpowering their opponents. They did not rule to serve the people but to gain power, money, and prestige. Procurators in Judea became so oppressive that eventually they caused a revolt (AD 66â74). Pontius Pilate, for example, was considered by the Jews as unbending and callously hard, âa man of inflexible disposition, harsh and obdurate,â greedy, vindictive, and cruel.
In contrast, Christlike leadership is not self-centered nor self-seeking actions, competitive with others, pushing oneself forward or bossing others for oneâs own benefit only. The sacrificial aspect of Christlike leadership, directly enjoined in Mark 10:45 (âthe Son of Humanity did not come to be served but to serve and to give his life a ransom for manyâ), includes the principles of mutual service and partnership, including the equal partnership and leadership between men and women, rich and poor, powerful and less powerful, and old and young. For instance, welcoming a child is a model for affirmation. A child is a model for adults in Godâs kingdom.
At the Last Supper, Jesus dramatically demonstrates and teaches sacrificial service when he washes his disciplesâ feet, just as a slave might do, and commands them to do likewise (âTherefore, if I myself wash your feet, the Lord and the Teacher, also you yourselves ought to wash one anotherâs feet,â J...