Discussion Questions

The teacher contrasts Jesus’ command “he who is greatest among you shall be your servant” with the way Christians often exalt teachers, authors, sermons, and “big” public ministries—what does that contrast reveal about what God calls “great,” and where do you see your own instincts resisting God’s definition? JumpstartAnother way to ask: Jesus says the greatest person is a servant, but Christians often praise famous teachers and big ministries. What does this show about what God calls “great,” and where do you resist that in yourself?

Paul begins Romans 16 by commending Phoebe rather than simply greeting her; why do you think the Spirit led Paul to put a “helper of many” at the top of the list, and what does that say about God’s priorities for what deserves public honor in the church? JumpstartAnother way to ask: Why do you think the Spirit led Paul to start Romans 16 by praising Phoebe as a “helper of many” instead of just greeting her? What does that show about what kind of people God wants the church to honor publicly?

The teacher argues that modern, feminism-influenced Christianity tends to “recreate” Phoebe into a public platform figure (delivering Romans, reading it, essentially preaching) because that’s what feels “important” today; what do those imagined upgrades expose about our assumptions of what counts as meaningful ministry? JumpstartAnother way to ask: The teacher says people today want to turn Phoebe into a public platform leader because that seems more “important.” What does that reveal about what we assume counts as real or meaningful ministry?

The Didascalia’s description of a deaconess includes entering pagan homes to reach believing women, visiting the sick, and even bathing recovering women—how do those concrete examples challenge modern comfort levels, modern notions of privacy, and modern fears of “messy” hands-on service? JumpstartAnother way to ask: The Didascalia describes a deaconess doing very hands-on work like visiting the sick and bathing recovering women. How does that challenge our comfort, privacy, and dislike of messy service today?

Origen is quoted as saying Phoebe “was always available for anyone’s needs”; what would “always available” look like in a modern church without becoming unhealthy people-pleasing, and what kinds of boundaries would be faithful versus self-protective? JumpstartAnother way to ask: Origen says Phoebe was “always available” to meet people’s needs. What could that look like in a modern church without becoming unhealthy people-pleasing, and what boundaries would be wise?

The teacher sets Matthew 7 (“prophesied… cast out demons… many wonders”) beside Matthew 25 (“hungry… fed… stranger… took in… naked… clothed… sick… visited”)—how does that pairing confront common evangelical ways of measuring assurance, fruitfulness, and “God using me”? JumpstartAnother way to ask: Matthew 7 highlights big spiritual works, while Matthew 25 highlights feeding, welcoming, clothing, and visiting people. How does putting those together challenge how evangelicals often judge if they are truly saved or “useful to God”?

Mary is praised with only one line: “bestowed much labor on us”; how does the near-anonymity of Mary’s work confront the desire to be seen, credited, or platformed, and how might early Christians have viewed “much labor” as normal Christianity rather than a special calling? JumpstartAnother way to ask: Mary is only remembered for one line: she “worked hard for us.” How does her almost-anonymous service challenge our desire to be noticed, and why might early Christians have seen “working hard” as normal Christian life?

Aquila and Priscilla are presented as refugees who became hospitable co-laborers simply by receiving Paul, employing him, and risking their necks; what does their story suggest about how God uses forced disruptions (like exile, job shifts, unexpected guests) to create ministry, and how do you respond when your plans are interrupted? JumpstartAnother way to ask: Aquila and Priscilla were refugees who served God by welcoming Paul, working with him, and risking their lives. What does their story teach about God using life disruptions to create ministry, and how do you react when your plans get interrupted?

The teacher pushes back on modern labels like calling Aquila and Priscilla a “power couple,” and says they “wouldn’t have thought of it as a ministry… simply living the Christian life”; where has Christian language about “ministry” and “calling” subtly trained you to undervalue ordinary obedience and overvalue impressive roles? JumpstartAnother way to ask: The teacher says Aquila and Priscilla probably didn’t think of themselves as a “power couple,” just faithful Christians. How has talk about “ministry” and “calling” trained you to value impressive roles more than everyday obedience?

Near the end, the teacher connects the decline of full-time motherhood (post-1960s feminism) with church decline and contrasts that with Anabaptist growth through large families and high retention; what parts of that claim feel persuasive or uncomfortable, and what concrete changes in family priorities, career ambition, and church support would be required if a congregation truly treated full-time mothering as a “high calling” rather than a tolerated option? JumpstartAnother way to ask: The teacher links the drop in full-time motherhood after 1960s feminism with church decline, and compares that with Anabaptists growing through large families. What seems convincing or uncomfortable about that, and what would need to change in family goals, career plans, and church support to treat full-time mothering as an honored calling?