SLAVERYINTHEBIBLE

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THE CULTURAL BACKGROUND ON PHILEMON: SLAVERY IN ANCIENT ROME ___________________ A Paper Presented to Dr. Mark Yarbrough Dallas Theological Seminary ___________________ In Partial Fulfillment of the Requirements for the Course BE5101A Bible Study Methods ___________________ by Michael Griffith Banks March 2020 File #1009672

THE CULTURAL BACKGROUND ON PHILEMON: SLAVERY IN ANCIENT ROME Our understanding of the book of Philemon would be incomplete without a proper understanding of the place and practice of slavery in the time of the ancient Roman Empire. Throughout the first century as well as the days of the early church, this institution played a crucial role in the daily life of Roman citizens. First, we will delve into a deeper understanding of the forms, functions and varying practices of slavery that operated in the world of the New Testament to thereby understand how this social structure impacted the Apostle Paul, patron Philemon and runaway slave, Onesimus. Without a shadow of doubt, Christianity would tectonically and radically shift the social attitude toward slavery in the Roman world, as will be later exhibited as we come to a conclusion in the book of Philemon. In the ancient Roman Empire, slavery was common practice. Our national understanding of slavery in the Americas is shaped heavily by, “horrors of the mass agricultural” 1 slavery, which took place not only in the south, but also, “Italy and Sicily during the 2 centuries between the Punic wars and Augustus.” 2 Although there were some exceptions, in the early Roman Empire, “Domestic and public slavery were the most widespread forms” 3 . Many scholars make it clear that slaves in, “...Athens…were indistinguishable in the streets from free men…”. 4 In the case of public slaves, their skills were often highly specialized and gave way to specific duties, respects and important 1 Judge, ‘E. A. (1996). In . In New Bible dictionary (3rd ed., p. 1113). Leicester, England; Downers Grove, IL: InterVarsity Press. 2 Judge, ‘E. A. In New Bible dictionary , 1113. 3 Judge, ‘E. A. In New Bible dictionary , 1113. 4 Judge, ‘E. A. In New Bible dictionary , 1113. 2

3 aspects of service. In some cases, they even worked hand-in-hand with their masters. 5 In other words, despite a common image that is perpetuated by more harsh forms of slavery, many slaves in the Roman Empire had a great amount of dignity and respect vested in them. How were runaway slaves treated? Nonetheless, in the system slavery in the Roman Empire and the dichotomy of master and slave, there were also corruptions and mistreatments. One preacher from later in Roman antiquity, John Chrysostom, taught against the master’s violence against slaves and sought reform within the Roman institution of slavery through theatrical preaching. 6 One scholar, Kyle Harper, writes, “The vividness of Chrysostom’s preaching makes it evident that just behind the rhetorical facade lay the problems of social life in a late Roman city. The problem of female violence against slaves was all too real.” 7 In terms of mistreatment, it would appear that the penalty for runaway slaves such as Onesimus, even in the first century, was quite severe. Perhaps the apparent abuse of runaway slaves caused the Apostle Paul to plead with Philemon not to punish Onesimus, rather saying, “If he has wronged you at all, or owes you anything, charge that to my account” (Phm. 1:18 ESV). Perhaps Paul was well-aware of the severity of retribution and harsh consequences faced by runaway slaves. Certainly, there is evidence within the Roman Empire to suggest this is the case. Knowledge of missing slaves or runaways, such as Onesimus, spread quickly. In their work on ancient roman professions, Brill Leiden writes that, “Criers were used in streets and fora as a means of spreading information in urban centres, informing people about lost or stolen property or runaway slaves.” 8 Later in the Roman world, it is 5 Judge, ‘E. A. In New Bible dictionary , 1113. 6 Kyle Harper, Slavery in the Late Roman World, AD 275–425 (Cambridge, UK: Cambridge University Press, 2011), https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=400594&site=ehost-live&scope=site. 7 Harper, Slavery in the Late Roman World, AD 275–425, 206 . 8 Leiden, Brill, Work, Labour, and Professions in the Roman World , : : Roman Empire, C. 200 B.C.- A.D. 476 (Leiden: Brill, 2016), p. 91. https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=1368157&site=ehost-live&scope=site.

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4 documented that newcomers to cities would be given a suspicious gaze and was suggested that, “able-bodied stranger might well be an escaped slave.” 9 Later in the Roman empire, the punishment for runaways was so severe that some believe that Constantine issued a law that could cause any runaway or, “slave caught fleeing into barbarian territory was to be sent to the mines or to have his foot amputated.” 10 Paul acted justly, appealing to Philemon to forgive the debts of Onesimus, for if he had not, we can only imagine that Onesimus’s fate and punishment might have been more severe. How did Christianity affect slavery? Was it abolished? If not, did the early church have any impact on the practice of slavery? While the institution of slavery persisted throughout the history of the Roman Empire in various fashions and forms, there were opportunities for slaves to become freemen. Although slavery was not abolished, there was a process called manumission by which slaves could become free. The frequency of manumission led Philip V of Macedon in the second century to note, “...the Romans’ exceptional generosity in freeing and enfranchising their slaves…”. 11 This process shows evidence even of securing legal rights and citizenship for former slaves and their eventual integration into society. 12 That slavery was not abolished by the first century church is evidenced by the laws and frameworks defining Roman slavery, called the Twelve Tables, that were not established until the fifth century. However, the Twelve Tables did also make certain inroads in guaranteeing citizenship to freed slaves in the 5th century. 13 9 Harper, Slavery in the Late Roman World, AD 275–425, 256 . 10 Harper, Slavery in the Late Roman World, AD 275–425, 259 . 11 Roberta Stewart, Plautus and Roman Slavery (Malden, MA: Wiley-Blackwell, 2012), https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=443103&site=ehost-live&scope=site. 12 Roberta Stewart, Plautus and Roman Slavery, 119 . 13 Roberta Stewart, Plautus and Roman Slavery, 118-120 .

5 Although it did not abolish slavery directly, there is significant evidence that the early church of the New Testament caused a rift in the social fabric and social attitudes toward slavery. In the “New Bible Dictionary", E.A. Judge writes, “Outside Palestine… Slavery was one of the human divisions that became meaningless in the new community in Christ.” 14 House churches were a combined fabric of both slave and master. In his letters to both the Romans and Galatians, Paul used imagery of adoption into the literal and spiritual family of Jesus Christ, which slowly blurred the lines between slave and master. Furthermore, E.A. Judge claims that, “…the apostles clearly branded the institution as part of the order that was passing away.” 15 Despite this fact, the church at large continued to wrestle with the issue of slave ownership and the larger institution of slavery. For example, in the fifth century AD the church father Augustin owned slaves and even used the concept of slavery to teach doctrine concerning sin, moreover, saying that those in slavery were there by a product of sin. 16 How does all of this information affect the situation of Philemon and Onesimus? What is significant or surprising about Paul's request to Philemon? Despite the fact that members of the church would continue to wrestle with the institution of slavery, it is clear that the cultural and social divisions caused by slavery were less noticeable within the greater community of the church. Kenneth G. Hanna notes in his commentary on Philemon that, “The congregation at Colossae contained both slaves and masters.” 17 Ultimately, the Apostle Paul’s address of Onesimus, not as a brother, but as a bondservant, signals a shift in Christian thought and would catalyze a change in Christian doctrine and practice toward the Roman institution of 14 Judge, ‘E. A. In New Bible dictionary , 1113. 15 Judge, ‘E. A. In New Bible dictionary , 1114. 16 Enrico Dal Lago and Constantina Katsari, Slave Systems : Ancient and Modern (Cambridge: Cambridge University Press, 2008), p. 256. https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=221248&site=ehost-live&scope=site. 17 K. G. Hanna, From Gospels to Glory: Exploring the New Testament (Westbow Press, 2015), https://books.google.com/books?id=60AgjgEACAAJ.

6 slavery. 18 Paul’s very words and their transformative power highlight his understanding that the institution of slavery presented issues for a faith where there was only, “one Lord, one faith, one baptism…” (Eph. 4:5 NIV). That is why Paul guides Philemon to the conclusion to address Onesimus, “no longer as a slave, but better than a slave, as a dear brother. He is very dear to me but even dearer to you, both as a fellow man and as a brother in the Lord” (Phm. 1:16 NIV). What is surprising then about Paul’s request to Philemon is that it transforms the social fabric within the body of the church. He calls a runaway slave a brother, even amidst a system where the punishments for running away might be deathly severe. Rather than seek retribution through this pre-established institutional order, Paul seeks a resolution in Jesus Christ. Once again, Paul appeals to his friend Philemon for Onesimus’s freedom. Although this action by Paul does not dismantle institutional slavery as a whole up-front, it does as teacher F.F. Bruce says, “...bring us into an atmosphere in which the institution of slavery could only wilt and die.” 19 This was Paul’s purpose amidst a corrupt and broken system. This is the transformative power of the gospel and ultimately its radical impact on culture: to tear down walls and dismantle brokenness. Bibliography Leiden, Brill. Work, Labour, and Professions in the Roman World . : : Roman Empire, C. 200 B.C.-A.D. 476. Leiden: Brill, 2016. https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=1368157&site=ehost-live&scope=site. 18 Craig L. Blomberg, “Philemon: A Christian Response To Slavery,” in From Pentecost To Patmos: An Introduction To Acts Through Revelation (Nashville, Tennessee: B&H Publishing Group, 2006), 282. 19 Blomberg, “Philemon: A Christian Response To Slavery, 282.

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7 Blomberg, Craig L. “Philemon: A Christian Response To Slavery.” Page 577 in From Pentecost To Patmos: An Introduction To Acts Through Revelation . Nashville, Tennessee: B&H Publishing Group, 2006. Enrico Dal Lago and Constantina Katsari. Slave Systems : Ancient and Modern . Cambridge: Cambridge University Press, 2008. https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=221248&site=ehost-live&scope=site. Hanna, K. G. From Gospels to Glory: Exploring the New Testament . Westbow Press, 2015. https://books.google.com/books?id=60AgjgEACAAJ. Harper, Kyle. Slavery in the Late Roman World, AD 275–425 . Cambridge, UK: Cambridge University Press, 2011. https://dts.idm.oclc.org/login?url=https://search.ebscohost.com/login.aspx? direct=true&db=nlebk&AN=400594&site=ehost-live&scope=site. Roberta Stewart. Plautus and Roman Slavery . Malden, MA: Wiley-Blackwell, 2012. https://dts.idm.oclc.org/login? url=https://search.ebscohost.com/login.aspx?direct=true&db=nlebk&AN=443103&site=ehost- live&scope=site. Wood, D. R. W., and I. Howard Marshall. New Bible Dictionary . Leicester, England; Downers Grove, IL: InterVarsity Press, 1996.

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