Lisa Fields: Hello. Welcome to the Jude three Project podcast. I’m your host, Lisa Fields. I’m the founder of the Jude three Project. Well, thank you for watching another episode of the G3 Project podcast. As always, I’m your host, Lisa Fields, the founder of the G3 Project. And today, I’m joined by my friend doctor Preston Sprinkle. Welcome, Preston.
Dr. Preston Sprinkle: Lisa, it’s so good to be here. I’m honored to, yeah, come on your show and and chat about this topic.
Lisa Fields: Yeah. You haven’t been on our show in a while, but you were, like, one of our first guests when we started years ago. We had a sexuality series. I remember that. So you were on that, then we brought you back to talk about hell. So we’ve had you on to talk about all the easy things. All the all the fun ones. Yeah. Yeah. So, for our audience who haven’t heard any of those past episodes and may not know who you are, tell our audience a little bit about yourself.
Dr. Preston Sprinkle: Yeah. 50 years old, married for twenty five years, have four kids, adult young adults and late teens. Got saved at 19, and it immediately became passionate about studying the Bible. So I went into, biblical scholarship, you know, got a PhD in biblical studies, taught the Bible at a college level for a while, and then now I do various things. I run a podcast, write books, speak, and, help run a nonprofit called the Center for Face, Sexuality, and Gender. So, love love the Bible. Try to love people. Loving the Bible is easy. Sometimes peep people is a challenge. You know? But, I I think, yeah, I I think that’s that’s the way of Jesus. So, yeah, it’s been an adventure.
Lisa Fields: Well, you you’ve written a new book. You always write on the easy topics, Preston. So good for you. Tell our audience about your new book.
Dr. Preston Sprinkle: Yeah. It’s called from Genesis to An Honest Search for What the Bible Really Says About Women in Leadership. It’s a topic, women in leadership, obviously very pressing and controversial and debated and everything, and, I just have never studied it out for myself. I was raised in this complementarian background where, you know, women, are are not allowed to lead on any capacity in in the church, and, that that view made sense to me. And, but over the years, I kinda realized, gosh, there’s there’s really smart people who love the Bible, love Jesus, who hold to a different view. So I I just kinda when people ask me what are my views on women in leadership, I said, honestly, I I don’t know because I haven’t studied it out. So I began researching the topics a few years ago back in May 2022, without a conclusion in mind. As always, I I try to be as open as I can to, go in with the text leads. And so my book is is really almost like a a it’s an an ex it’s kinda documenting my exegetical journey in real time. So I I you know, in the introduction, if people have read the book or have checked it out online, I wrote the introduction almost four years ago before as I was studying as I started my journey. And, you know, I said, I don’t know where the the conclusion’s gonna end up, but I’m gonna do my best to analyze all the biblical arguments, do as much research as I can, and just try to go with a text lead. So, yeah, that’s that’s the book in a nutshell.
Lisa Fields: Yeah. What what have you discovered for those who are are thinking through I love that you have Junia in your in the title. Some people argue have argued throughout biblical scholarship that Junia isn’t even a woman. So the fact that you you, had that in your title, I think is a is a, a response to that claim in itself. Yeah. So Yeah.
Dr. Preston Sprinkle: I mean, yeah, to be clear, Junia, it’s not like she’s a main focus of the book, but she does play a significant role in, especially, chapter five and then the conclusion. But it’s got you know, the title Genesis of Genius is kinda just a colorful way of saying, I’m gonna look at what the whole Bible says about this topic, you know, beginning in Genesis and ending in, specifically, the ministry of Paul, the the role that women played in Paul’s ministry, and, you know, how what men what roles they played in in the New Testament as a whole. So yeah. Yeah. Junia, she is a woman. I you know, for for for for a lot of church history, people thought she was a man, and there’s a whole I mean, there’s been whole books written on the name. Julia, is it a male name, female name? Moe, almost all scholars today, complementarian and egalitarian. What have they believe about women in the church? We all we all agree that she is a woman. The question is, is she an apostle is is the big one. And if so, what kind of apostle? So
Lisa Fields: Mhmm. Yeah. You know, I when I was in seminary, my New Testament professor, Doctor. Leo Purser, he pointed out something to me that I often miss that Romans was delivered by Phoebe And that really helped me think about the role of women preaching, even how Paul communicates about it in a different way because he was like, if she’s reading the book, she she’s the first she’s delivering the letter, she’s reading it. And if they had questions, she would have to explain what Paul was communicating in the letter. So she’s the first to proclaim or teach the book of Romans was a woman named Phoebe. And so I was like, that’s a helpful thing because, you know, when people talk about women in the Bible, they always go to Paul, I’ve you know, I suffer not a woman to teach. And then he’s like, well, think about Romans and Phoebe and that she’s teaching Romans letter the letter to Rome to those
Dr. Preston Sprinkle: who would receive it from Paul. Yeah. I dig into that quite a bit. I have a chapter on three women in Romans 16 where I look at Phoebe, Priscilla, and then and then Junia. And, yeah, Phoebe, you know, he he Paul also calls her, patron or benefactor, and uses a Greek word, which is a word used throughout the Greco Roman world to refer to people in in leadership positions.
Lisa Fields: Mhmm.
Dr. Preston Sprinkle: He also calls her a servant of the church at Cancrea, and and, you know, I used to think like, okay. She’s just a servant. She’s not a leader. But that as I learned throughout my book, serve it is one of Paul’s favorite designations for leaders. And, you know, Jesus gets into this in Mark 10, right, when, you know, he says the Gentiles lorded over you, but the true one of the true authority of my kingdom is the one who serves. And and Paul seems to, take that vision seriously and and uses serving language all over the place to describe leaders. So so you have her called, you know, a protasis, this kind of leadership term. She’s also a servant of the church. And then, yeah, she she was the letter carrier to, Romans. And, it doesn’t seem we we don’t know from the text what exactly that entailed, but there’s been a lot of ancient writers who talk about the responsibility of a letter carrier. Cicero in the first century and others. So we we we know a lot about the role that letter carriers played. And and, like, as you said, you know, they didn’t just carry the letter. They were they they typically would read the letter and not just read it. They would you know, some scholars even use the word, like, perform it. Like, it’s not like they’re just reading it in a monotone voice. They are communicate. They’re they’re embodying that message with gestures, intonation. They’re they’re they’re they’re doing more than just conveying what Paul says. They are embodying what Paul or Phoebe is embodying what Paul said. And and, yeah, it was typical for letter carriers to be available to ask respond to questions and explain things and clarify things. And so she would have had to know that letter inside and out, and she probably and a lot of scholars say, a letter of this significance is historically probable that she probably spent some good time with Paul going over it and, you know, really making sure she can communicate the message clearly. So, yeah, that’s, yeah, one of the many things I I discovered and learned about in my study on on this topic is really fascinating.
Lisa Fields: Yeah. When people talk about women in leadership, you know, there’s, the passages they go to, the Pauline passages. Right? How do you deal with those in the book? Yeah.
Dr. Preston Sprinkle: Great question. Yeah. So we’re thinking of first Timothy two. Paul says, I don’t permit a woman to teach or exercise authority over a man. Some people would say there’s that ends the debate right there. And we maybe we could talk talk more about that passage, but it’s a lot more complicated than than our English translations make it out to be. You also have another passage in first Corinthians 14 where it says women I don’t women should be I don’t promote women to speak. Women should be silent in churches. Don’t utter a peep. It’s like, wait. What? Well, Paul, you just said it. Chapter 11, the same letter that women are praying and prophesying in front of men. So either you’re just really contradicting yourself or there’s maybe a certain kind of speech. May maybe there’s something more going on there because you’re seem to be okay with the ones speaking in churches. So so, yeah, those are the two big ones. And that the last one in first Corinthians 14, to me, it just seems so clear. He’s not forbidding women from all kinds of speaking. There’s something really specific going on. They’re not a whole chapter on that passage. But here’s the here’s to answer a question, I think it’s, not helpful when people just rush to those two passages begin there. Think, okay. Paul forgives forbids women from leading and teaching and preaching, you know, and just kind of stop there. One thing I do in my book is I I go through several other passages and topics and themes, about women doing things that would be considered leadership of the church. Again, Romans 16, and, you know, I invite people to go and look at my, you know, study of the Bible, study that chapter, and weigh my arguments and see if I’m you think I’m interpreting it correctly. You know? But from my best understanding, Phoebe and and Priscilla and Junia were all leaders in the church. And then you have female prophets in both the old and new testaments. And, you know, I I have a whole chapter on that. I’m like, man, prophets played a significant foundational role. According to Paul, church was founded on apostles and prophets, and there’s no there’s no evidence that he’s only thinking of male prophets. There’s female prophets as well. So, yeah. And then you have, you know, several other things, women hosting house churches. You have people like Lydia that’s described in act 16 in terms that seem like she’s leading that church. She’s certainly the kind of the one who, you know, Paul planted it and trusted to her. And then and then there’s various other things. So all that to say when we come to those, really, two, I would say one passage. One that’s, you know, for sympathy too, it’s like we have to understand that in light of everything else we see, not just what Paul says about women and Paul in in ministry, but what women were doing in in Paul’s ministry in in in in the first century church as a whole. So
Lisa Fields: Yeah. Yeah. I I I think, you know, a lot of reframing and helping people see things that they miss through just a kind of shallow or surface reading of the text. You know, the fact that women are the first person to to share that Jesus is written risen. So the the first person first person to proclaim the gospel, that Jesus has raised from the dead is a woman, you know. And I always think of it as like a divine flip because, Eve took takes the fruit to Adam, and then Mary takes the gospel to the disciples. So it’s kind of this divine flip to me in in in the way in which maybe people have looked at Eve and say, you know, she’s the cause. She was the one who took this, the serpent’s message to the man. And then Jesus gives the message that he is risen to Mary, and she takes that message to men.
Dr. Preston Sprinkle: Well, you it’s so fascinating you brought that up. I just interviewed, this scholar. I don’t know if you know her. Jennifer Yeah. Powell McNutt on she wrote a whole book on if you’re listening, the Mary, we forgot what the apostle to the apostles teaches the church today. Anyway, she she makes that exact same point, and she says that the I think it’s the eastern church made that exact same point in church history that, Mary Magdalene sort of reverses the sin of Eve. There there’s this kinda Eve Mary correlation. That’s fascinating you said. I have not I I I have a section on Mary Magdalene in my book, and I don’t think I made that connection. So, but church fathers did, and that’s that’s fascinating. Yeah. Yeah.
Lisa Fields: I I I it just to me seems like, you know, the way in which Jesus corrects the narrative that people can misunderstand about what’s happening and bring a sense of redemption to a story. When we think about the women that held leadership in the Old Testament, I’m thinking about Deborah. Yeah. I’m thinking about is there Holda, am I saying that right? Yeah. Yeah. Holda. Yeah. Holda, who is the one who’s like, we gotta getting people getting Israel back to the text when Josiah, they discover it. One one apologist says they lost it where it was actually supposed to be. You lost the word of God in the temple. That’s
Dr. Preston Sprinkle: a not true.
Lisa Fields: It was where it was supposed to be to begin with. Yeah. So, can you just talk a little bit about the women?
Dr. Preston Sprinkle: Yeah. Yeah. I have a chapter on women in the Old Testament where I look I kinda look at it through a couple lenses. One, just looking at how women not necessarily, like, are occupying, like, a leadership position, but how women model radical faithfulness to Yahweh and play significant roles at critical junctures in God’s unfolding plan. I’m thinking of the midwives in Exodus one and other women in Exodus, two through four. I’m thinking of Abigail. I’m thinking of, Ruth and Esther and and, you know, just to kind of, like, get our minds around how even though the Bible is written, the Old Testament is in this deeply patriarchal society, they the Old Testament highlights the agency and intelligence and character of women in ways that would have been just startling in in that context. So I so I kinda get, you know, big picture stuff, and then I do dive specifically into, the the two you mentioned, Deborah in judges four, and five, and then, Holda in Kings and Chronicles. And, and and with my so, again, going back to kind of my approach, you know, people who don’t believe women should be in positions of leadership, they know these passages. They know Deborah. They know. So I and I was like, I don’t wanna read too much out of these stories. Maybe there’s something going on here. Maybe they weren’t really leaders. So I was kinda really weighing how different scholars are arguing their case from these two women and and and dug deep into the text. And, yeah, I I did conclude that, man, I just think it’s hard to get around the fact that they were exercising leadership over men. And and and prophets, they would they held the highest authority. They even had authority over the kings. You know? When David sinned, Nathan came and put his finger in his chest and confronted him. That would have happened in other ancient Near Eastern cultures. The king was, like, insert bony finger out of a chest. You know? In fact, go kill yourself. You know? Like, but so prophets had they were kingmakers and kingbreakers in the Old Testament. And and when Deborah and Holder are mentioned, the biblical writers do not give any sense that they were kind of exceptional or different or whatever. They just say, oh, and by the way, here’s Deborah, the prophetess and and judge, and here’s her activities. And, and hold this fascinating because as you say, she play played a critical role at the during Josiah’s reforms. And, Josiah sends a delegation. Like, after they find the book of the law, the priest reads it, but he still doesn’t quite get it. So he’s like, alright. We we need some help here. And he and Josiah sends a delegation of five kind of elite men to go to Hulda to consult her regarding the book of the law and the meaning. That’s fascinating that they they don’t summons her to the palace. They go to her. And, also, in that time, Jeremiah was in Jerusalem. That’s bad. I didn’t even I didn’t even know that. You know, I I’ve always pointed that out, and I was like, did the you know, look at the time frame. Look. I’m like, yeah. It’s right. Like, he’s in Jerusalem, but they send to Huholda. And, again, the biblical authors don’t give any kind of footnotes or hoes or hums like, well, you know, we couldn’t find a good man, so we had to you know, it’s just like, oh, there’s hold of the prophet. Of course, we need to go to her and consult. You know? So, yeah, I I do think these women are examples of occupying leadership roles in a time when that was pretty exceptional for for women to do that.
Lisa Fields: Mhmm. So what we see in the old and new testament is clearly that God was working through women. And then the tension is these passages that Paul communicates. How do we resolve that tension?
Dr. Preston Sprinkle: Yeah. I mean, there’s various ways of doing it. One would be to take one prioritize one over the other. People would say first Timothy two clearly forbids women from teaching and exercising authority. So, therefore, that’s our starting point. And then you have to kinda go and do something with all the other passages that say women are kinda doing that very thing, and Paul seems to be okay with it. Some people, some more liberal scholars would say, you know, it’s just a contradiction, you know, or Paul changed his mind or something. And I I I don’t I don’t think that’s the best best route to go. What I what I did is I was open. I you know, after looking at all this stuff, you know, first Timothy two is my last chapter of the book. It’s the longest. It’s, like, 50 pages because I was like, I don’t it I have zero desire to get around a text or make it fit into, you know, everything I’m seeing. I just wanna understand the text on its own terms. And one of the biggest things that stood out to me is, when Paul says, I do not permit a woman to teach or exercise authority over a man, the word authority there, as many people know, is a very unique Greek word. It’s not the typical word for authority. It’s only used once in the entire Bible, and it’s pretty rare even outside the Bible. So, in order to understand what the word means, we have to we have to kinda look at how it’s used elsewhere around that same time period. And and when I did that, it’s probably the most tedious, you know, part of my book, where I I go through every single time this word is mentioned. Othentane is a word. Every time it’s mentioned in inscriptions and second century papyri, it just you know? And we’re we’re able to kind of identify, you know, where words are used. And I studied each of those passages to see how the word’s being used. And in every place, often attained this word sometimes translated authority, every time it’s used elsewhere, it refers to the kind of authority that a master would have over his slave or somebody of a high social position would wield over somebody of a low social position in kind of the Greco Roman secular mindset. And I’m like, well, wait a minute. Jesus I mean, this sounds like the kind of authority, the kind of secular authority that Jesus denounced in Mark 10 when James and John says, we wanna rule at your right hand or left handed. That’s when Jesus dives in and says, the Gentiles do that sort of thing. They load it over others and great people, you know, exercise that kind of authority where people but it will not be this way in my kingdom. The one who serves is the greatest of all. And Paul again, as, you know, I’ve already kind of touched on this. Paul, that becomes a primary lens through which Paul views true Christian authority and leadership. So all that to say, based on the linguistic evidence we have, it seems that Paul is not telling women they can’t teach and exercise authority, but men can. It seems like he’s saying women shouldn’t be exercising or teaching in this kind of domineering way, the same way a master might do over his slave. So I don’t think he’s giving some universal prohibition of women that they’re not allowed to teach or exercise godly authorities. He’s addressing a particular situation where women were kind of dominating men, and and he addresses that situation. So if that you know? And there’s other things, you know, there’s other things in the text that that are more complex than people realize. So I ended up concluding, you know, I don’t think this passage is a clear universal prohibition of all women everywhere teaching and exercising, like, a godly kind of authority over over man. So yeah.
Lisa Fields: Yeah. I I love that because one of the things I think that’s happening, there’s been a lot of talk around Paul versus Jesus, right, in the text. And so people wanna divide the text and say, we follow, you know, red letters. We don’t follow, Paul. I’ve heard of someone say, Paul is a brother. He’s not my savior, so I don’t have to listen to him. You know? And the person who said that was a woman but she was she was a woman scholar so she was responding to the people who use Pauline words to silence her, right? And so there’s a way in which I think I love what you’re doing because you’re not dismissing you’re taking Paul’s words seriously without undermining the text. And I think what the struggle is, the tension is sometimes we throw out the texts that are hard for us to wrestle with because they apply to us in a deep personal way. Like, you know, if if I’m taking Paul’s words on surface level without doing the proper exegetical work that you just communicated then that has real implications on the work I do as a person. Like you know you know it does it’s not threat, it’s not theory, it’s not like something far into the like that has real implications on the work I do. I help train men in the in so so if I have to read this passage and it says it in a very like and I’m taking it in a very literal way without considering the context that has real implications on what I’m doing. So this is deeply, like, personal for me. But I don’t wanna dismiss the I take the text very seriously, but I understand we’re not to read it literally, but literarily. In light of all those things, and the Paul versus Jesus debate, which I’m sure you’re familiar with because you are a scholar, how would you how would you help our audience who were wrestling? Because this is not the only passage that has it, the the slave obey your master passage, you know, all of those things. How would you help our audience navigate Paul versus Jesus in the text? Because to me, they’re not saying different things. Versus,
Dr. Preston Sprinkle: yeah, just how would you navigate those two? Well, there’s two big yeah. Let me address two big big parts of your question. First of all, you know, big picture is it’s the inspiration of the Bible. Like, I I don’t hold to a view that there’s kind that some parts of the Bible are inspired and others aren’t. You know? As as most Christians throughout history, we we we hold to the full inspiration of of the whole canon. We can debate what books might be the be in the canon, but nobody debates whether Paul’s letters are in the canon. So big picture. I mean, if you say, you know, I’m I’m gonna follow Jesus’s words, but not Paul’s, I think that’s we didn’t have a bigger conversation about your view of scripture and inspiration. So, at the early church I mean, throughout church history, nobody did that. It was they took the canon as as a whole. And Paul, yes, he’s not my savior. No. He’s not Jesus, but, gosh, he was the most significant figure in the first century, office not including Jesus, obviously. But, I mean, the whole the first century New Testament church was, you know, largely a byproduct of Paul’s holy spirit generated in endeavors. Not just Paul, but, gosh, he played this absolutely significant role. And his letters when he wrote his letters, they they were authoritative for the church. So all that to say that we we would need to kind of have that conversation before we we, you know, even get to some of the particulars. So assuming that, all scripture is is inspired, actually, I mean, you said it, and I agree. I I don’t think there’s as many differences between You know, you think of something like the sermon on the mount, and then, you know, go read Romans 12. Paul Paul seems to be teasing out a lot of the same kind of virtues about loving your enemy and and not retaliating. And, I I think Paul’s view of women is much higher than some people make it out to be. Because I to the Jesus versus Paul thing, some people say, well, Jesus was totally affirmative women, but Paul wasn’t. I’m like, I I just don’t I I think that’s a misreading of Paul. I I could see where people might get that if they just again, the surface reading of a couple passages or whatever. But, if you really study those in-depth and consider other things Paul said again in Romans 16 about women, then, Galatians three twenty eight and other passages that I I don’t I I think it’s actually just incorrect to say Jesus was kinda pro women and Paul wasn’t. So and other issues. So I just I just think that they are more alike than they’re not even aside from the bigger question of the whole new testament’s equally inspired. So, yeah. Yeah. But it is an ongoing debate.
Lisa Fields: Yeah. What are the things about the book, that you would want our audience to know?
Dr. Preston Sprinkle: Yeah. Yeah. So what makes my book maybe different from other books that write on this topic is that I I don’t begin with a conclusion and try to cram it down people’s throats. You know? I I don’t, I don’t try to, like I’m not trying to argue people into my position because I don’t know what my position is. My position is forming as I’m studying the the text. And so, yeah, I I I would hope that my book would be, that people would whether they agree with my conclusion or not, they would, be exposed to a fair assessment of the best arguments. So that that’d be my my kind of my main goal. And, you know, and I want see, I do want people to appreciate some of the complexity around these passages. You know? Like, I just really think it’s not helpful when people just quote first Timothy two twelve in the English translation and just kinda fold their arms and say, that settles it for me. I’m like, no. No. No. No. No. No. No. It’s just not, no. It shouldn’t settle it for you because there’s so much more going on in that passage and in many other passages that are relevant. So I want people to kind of appreciate some of the complexity so that they can be maybe more patient in in in informing their views around this important topic and and really have the courage to go with the text leads. So all and and, you know, I I say clearly where I think the text is leading. I think women can serve in all positions of leadership because of by understanding of these texts, not because I I’m a, you know, closeted feminist that, you know, is trying to make the Bible say what I wanted to say. It’s not it at all. If if God says women can’t lead, then he says he can’t lead. And I, you know, I I wanna prioritize what God says. I just don’t think he said that according to, the best interpretation of these passages. So so I hope people, whether they agree with my conclusion or not, would still feel honored and and and, that their views are respected, in how I write the book.
Lisa Fields: Yeah. I think that’s helpful. As you were as you were talking, a question came to me. As you were I know because you were as you were writing the book, you were forming your own, like, your own you were letting the text lead you wherever. Right? When you were reading outside of the passages that Paul communicated, was there any passages you’re like, oh, if if you had a board of you if you were like complementarian, egalitarian, and you’re like checking, okay, this side, that’s a strong argument for this side, this side is strong. What arguments did you see on the board outside of I know you didn’t have a literal board doing this, I’m assuming. But in your mind, did you see outside of those passages in Paul any other strong arguments for complementarianism?
Dr. Preston Sprinkle: Yeah. Yeah. Some stronger than others. You know, the the, you know, Paul, all the the male apostles, all all the apostles were were male. That that’s, as far as I know, that’s the main argument for an all male priesthood in in the Catholic church. And I, you know, I used to think that was a slam dunk argument for a commentarian. I after looking into it deeper, I I think it’s more complex, but it’s it’s it’s an argument that, people who aren’t complimentary would need to wrestle with. I think, you know, of all the leaders identified in the New Testament, even even if we say there are some women leaders, there’s definitely a lot more male leaders. You know? Again, the 12 apostles, so many of whom show up in Acts. You have other people added to the mix. You know? Timothy, Silas, Apollos, and, you know, a lot of the main figures we think about in in those leading in the New Testament church, they’re all many of them are men. So I I don’t fault people when they kinda get the impression that, I guess, men can lead. It does take a bit of, research and and con understanding the historical context and why, you know, many women weren’t qualified to lead in a context where they were way less educated, and it was very patriarchal society. And and having too many women leading could be almost pushed the culture too far. We see that in missionaries today. If you went to plant a church in Saudi Arabia, you probably shouldn’t try to overturn the patriarch every species of patriarchy in the cultural fabric overnight. You know? Like, you you would need to be sensitive to, being overly disruptive to cultural norms because that could just prevent the mission from going forward. Any seasoned missionary gets that. You you have to kind of negotiate cultural norms from being countercultural, and and we see that concern in even in Paul’s letters, you know, that he is concerned about this the reputation of of the church. And, so so all that to say, I mean, do you while I I think I could identify, some women leaders in the New Testament, there’s still a lot more male leaders. So, we have been to kinda open that up and ask the question, why why is that? So and then, yeah, first Timothy two, you know, I explained why I don’t think it’s making a universal prohibition, but I I could I could I could see where somebody would say, no. It is a universal prohibition. You know? He says because Adam was created first and all these things after. And so I could see where somebody would say that. I don’t think they’re ridiculous for making that argument. I just think there’s a better case to be made there. Yeah. Those are probably the big ones that come to my mind. Or the the of course. And then when he gets the qualifications for overseers in chapter three, he seems to be assuming that those qualified would be men. He says they must be a husband of one wife. You know? And some people say that rules out the possibility of of female overseers. And I I do discuss that more thoroughly in the book, but I’ll invite people to go check that out, see see if I treat that fair.
Lisa Fields: Well, thank you so much, Preston. Is there anything you wanna say to our audience before we close?
Dr. Preston Sprinkle: No. Just, stick to the text and have the courage to go where it leads.
Lisa Fields: Yeah. Well, how can people get your book?
Dr. Preston Sprinkle: Wherever books are sold. The typically Amazon. But, yeah, it’s sold anywhere. And, yeah. I have a podcast. Do it twice a week, Theology in the Raw. So if people wanna listen to me talk to a bunch of people about random things, the theology and the raw.
Lisa Fields: And how can people get in contact with you on social?
Dr. Preston Sprinkle: I’m on, Twitter, Facebook, and Instagram. I’m not too active on my socials, though. So they probably wouldn’t be able to get a hold of me there. They wouldn’t see a whole lot, but, I think it’s I’ve got a pretty unique name, Press and Sprinkle. So, Yeah. If you punch that in, I’m sure I’ll I’ll be the first one to pop up.
Lisa Fields: And you have a conference. Is that coming up, or is that already happening?
Dr. Preston Sprinkle: Depending on when this will release, it’s it’s in a couple couple weeks in Minneapolis, April 29 through May 2, where we dive into a lot of really hot topics as as we always do. So we’re talking about immigration in the church. We’re talking about AI. We’re talking about, Christians in war. How how should Christians think about war? We’re talking about the historical reliability of the Bible with two people kind of in theological debate, Pete Enns and Sandy Richter, and and also mental health in the gospel. So it’s gonna be, it’s gonna be intense. It’s gonna be awesome. So, yeah, invite people to check it out. Theologyintheraw.com for all the info if if it hasn’t passed yet.
Lisa Fields: Yeah. It’ll this will air before it comes. So well, thank you so much, Preston, for joining us. Thank you, for tuning in to another episode of the G three Project podcast. As always, you could catch all of our past episodes on our YouTube channel, on our website at g3project.org. Remember, I have my book coming out June 16, When Heroes Fall. So, pre order and do all the things. We have some cool stuff around the book coming up, so I’m excited to share that soon. Remember, we cannot do what we do without generous support from people like you, so consider giving one time or online or monthly at g3project.org, hitting that donate tab. Until next time, grace and peace, and God bless.