BBL 450 New Testament Backgrounds

CLASS V: Slavery & FamilyDr. Esa Autero

Slavery & Family

1.1 Introduction Why does NT condone slavery?

What were families like in the ancient Roman empire and the in the NT?

What about the status of women?

Slavery & Family2.1 Slavery in the Roman Empire

Slavery – foundation of Roman society warfare, kidnapping, punishment, reproduction Julius Caesar’s 1 million POW from Gaul Slaves: est. 16-20% [60 million] of Roman Empire

Many also freedman – i.e. former slaves

Justification for slavery Some “slaves by nature” per Aristotle (Pol. 1252a-55b) ius gentium (everybody does it) – legitimate spoils of war Romans: slavery ‘contrary to nature’ but justifiable Slaves owned by individuals, families, temples, associations, municipalities,

state, municipalities, some common people

Slavery & FamilyThe first coupling together of persons…and the union of natural ruler and natural subject for the sake of security (for he that can foresee with his mind is naturally ruler and naturally master, and he that can do these things with his body is subject and naturally a slave; so that master and slave have the same interest) Thus the female and the slave are by nature distinct （ for nature makes nothing as the cutlers make the Delphic knife, in a niggardly way, but one thing for one purpose; for so each tool will be turned out in the finest perfection, if it serves not many uses but one） . Yet among barbarians the female and the slave have the same rank; and the cause of this is that barbarians have no class of natural rulers, but with them the conjugal partnership is a partnership of female slave and male slave. Hence the saying of the poets — “ 'Tis meet that Greeks should rule barbarians,— ” implying that barbarian and slave are the same in nature. From these two partnerships then is first composed the household, and Hesiod was right when he wrote “ First and foremost a house and a wife and an ox for the ploughing— ” for the ox serves instead of a servant for the poor.’(Aristotle, Pol. 1252a-b)

Slavery & Family• Slavery and social status

Wealth & social status of the elite – number of slaves ownedlet us turn to C. Cæcilius Claudius Isidorus, who, in the consulship of C. Asinius Gallus and C. Marcius Censorinus…declared by his will, that though he had suffered great losses through the civil wars, he was still able to leave behind him four thousand one hundred and sixteen slaves, three thousand six hundred pairs of oxen, and two hundred and fifty-seven thousand heads of other kind of cattle, besides, in ready money, sixty millions of sesterces. (Pliny, Nat. Hist. 33.47)

Status of slaves – from respectable to extreme debasement Educators, doctors, city officials (Erastus, aedile Rom 16:23; Acts 24:22-27) Managers of households, estates, business Top managerial positions of familia Caesaris (cf. Phil 4:22; Acts 8:27) More status, money, and power than most free Romans

Slavery & Family “Normal” and menial slave tasks – most slaves

Household servants, shop keepers, barbers, magicians (Acts 16:16-24),

agricultural workers; mines, quarries, oarsmen

• Conditions of ancient slaves and New World slavery Social death – complete subjugation of self to master(s)

Ancient slavery: not racial; no segregated tasks or housing Possibility of manumission – strings attached

For good service – solidify the system & benevolence of master Refusal not optional generally (cf. 1 Cor 7:21, contra NRSV)

Most agricultural slaves never manumitted How common was manumission open to debate

Slavery & Family Ancient slaves and NW slavery

Punishment & torture – worse in the ancient world (sexual abuse; flagellum, crucifixion, burning, gladiator competitions) Legislation to curb violence (lex Aelia sentia; lex Petronia etc.) – min.

age for manumission to 30yrs. by Augustus; no death by wild beasts AD 79; prohibition of castration for commercial purposes (Domitian).

AS: Possibility of earning money toward manumission (peculium) Fugitivus status w/ possible advocate (Phlm.) vs. fugitive in the NW AS: Could potentially acquire education AS: Might be better off than day laborers & other ‘degraded’ classes

Slavery & Family Seneca section

Seneca, Epist. 47

Slavery & Family• Translating words or

Seneca, Epist. 47

Slavery & Family Pliny’s letter to Sabianus:

Pliny the Younger (AD 62-115) Roman Senator

Slavery & Family

Read the above and Philemon; indicate similarities & differences

Slavery & FamilyMoreover Palestine and Syria too are not barren of exemplary wisdom and virtue, which countries no slight portion of that most populous nation of the Jews inhabits. There is a portion of those people called Essenes, in number something more than four thousand in my opinion…and there is not a single slave among them, but they are all free, aiding one another with a reciprocal interchange of good offices; and they condemn masters, not only as unjust, inasmuch as they corrupt the very principle of equality, but likewise as impious, because they destroy the ordinances of nature, which generated them all equally, and brought them up like a mother, as if they were all legitimate brethren, not in name only, but in reality and truth. But in their view this natural relationship of all men to one another has been thrown into disorder by designing covetousness, continually wishing to surpass others in good fortune, and which has therefore engendered alienation instead of affection, and hatred instead of friendship. (Philo Prob. 75, 79)

Slavery & Family How should NT passages on slavery be understood?

1 Cor 7:21-22; Eph 6:5-9; Col 3:22-4:1; 1 Tim 6:1-2; Tit 2:9; 1 Pet 2:18-19; Phlm.

Institution of slavery inevitable – abolishment unthinkable 1 Cor 7:21-23 encourages freedom/manumission(?) Eph & Col gives instructions also to masters

Slavery “Christianized” – instructions to masters & slaves’ moral autonomy assumed

Pastorals – church as a household & social harmony 1 Pet 2 – suffering as Christ

Pastorals and 1 Pet 2 focus on witness Phlm 16 “more than a slave…” – seeds of emancipation?

Practical outworking of Gal 3:28 Slavery imagery and status from slave to son (Rom 8:15-16)

Slavery & Family

2.2 Family in the Roman Empire Family structure in the Greco-Roman world

Parents, children, grandparents, slaves, cousins Family wealth, honor, and status

Family honor & status of individuals Paterfamilias – honor, beneficence, rule Materfamilias – virtue, modesty, character Children – valued as contribution to family unit Personal happiness subordinate to the family

Slavery & Family

Women, wives, and mothers Most literary sources written by men

Select inscriptions, private letters, paintings by women Public & private space – Greek (secluded), Roman, Jewish (more freedom)

Restricted participation – exclusion from politics & military; no guarantee for debts Woman’s identity in relation to male relatives – father, husband, son Societal ideals of modesty, industry, and pietas (=piety) Women in city: patronesses; clients, business, owned slaves, some

studied philosophy; shop keepers, tailors; worked in the market, as slaves, wet nurses, sex workers, household chores.

Rural: farm work, chopped firewood, prepared meals & household chores. Status in society and freedom connected

Slavery & Family• Translating words or

Slavery & Family Marriage – as a teen (men 25-30yrs.) by “agreement” & local ceremony

Dowry – payment to husband but returned in divorce Marriage often pragmatic arrangement & divorce had no stigma Sex only w/ husband – men had “free reign”, but not w/ married women

Roman – monogamous w/ concubines Jewish men – polygamy (Ant. 17.11-12; cf. 1 Tim 3:12)

“for it is the ancient practice among us to have many wives at the same time” Betrothal process and marriage early teens (cf. Matt 1:18-21) Divorce common even among the pious (cf. Deut 24:1; Mark 10:2-12)

Shammai: only for adultery Hillel: for almost any reason

Wife, slaves, children conspired against dominant male acc. to Menander (cf. Eph 5:21-6:9)

Slavery & FamilyPrinces and kings honor themselves in giving honor to philosophers and learned men. On the other side, great personages admired and courted by philosophers are no way honored by their flatteries, which are rather a prejudice and stain to the reputation of those that use them. Thus it is with women, who in honoring and submitting to their husbands win for themselves honor and respect, but when they strive to get the mastery, they become a greater reproach to themselves than to those that are so ignominiously henpecked. But then again, it behooves a husband to control his wife, not as a master does his vassal, but as the soul governs the body, with the gentle hand of mutual friendship and reciprocal affection. For as the soul commands the body, without being subject to its pleasures and inordinate desires, in like manner should a man so exercise his authority over his wife, as to soften it with complaisance and kind requital of her loving submission. (Plutarch, Conj. Praec. 33)

Slavery & Family High maternal and child mortality rate Woman’s honor tied to family & husband; virtue & sexual purity Children – little sentimentality toward children

Children as irrational – need of strong correction by paedagogus Parents not often primary caregivers Children as part of the family group High infant mortality – 30-35% died Exposure to violence and social disruption

Presentation of the baby to paterfamilias for acceptance/rejection Female/child infanticide Baby naming on 9th day for boys and 40th day for girls

School/learning a trade at age seven Work started by teenage years

Slavery & FamilyHilarion to his sister Alis, many greetings, also to my lady Berous and Apollonarion. Know that I am still in Alexandria; and do not worry if they wholly set out, I am staying in Alexandria. I ask you and entreat you, take care of the child, and if I receive my pay soon, I will send it up to you. Above all, if you bear a child and it is male, let it be; if it is female, cast it out. You have told Aphrodisias, "Do not forget me." But how can I forget you? Thus I'm asking you not to worry. The 29th year of Caesar, Pauni 23. (verso) Hilarion to Alis, deliver. (P.Oxy. 744)

Slavery & Family1 For evil are women, my children; and since they have no power or strength over man, they use 2 wiles by outward attractions, that they may draw him to themselves. And whom they cannot 3 bewitch by outward attractions, him they overcome by craft. For moreover, concerning them, the angel of the Lord told me, and taught me, that women are overcome by the spirit of fornication more than men, and in their heart they plot against men; and by means of their adornment they deceive first their minds, and by the glance of the eye instill the poison, and then through the accomplished 4 act they take them captive. For a woman cannot force a man openly, but by a harlot's (T.Ruben 5.1-4)

Slavery & Family[9] A daughter keeps her father secretly wakeful, and worry over her robs him of sleep; when she is young, lest she do not marry, or if married, lest she be hated; [10] while a virgin, lest she be defiled or become pregnant in her father's house; or having a husband, lest she prove unfaithful, or, though married, lest she be barren. [11] Keep strict watch over a headstrong daughter, lest she make you a laughingstock to your enemies, a byword in the city and notorious among the people, and put you to shame before the great multitude. [12] Do not look upon any one for beauty, and do not sit in the midst of women; [13] for from garments comes the moth, and from a woman comes woman's wickedness. [14] Better is the wickedness of a man than a woman who does good; and it is a woman who brings shame and disgrace. (Sir 42:9-14)

Slavery & FamilyBut let not a single witness be credited, but three, or two at the least, and those such whose testimony is confirmed by their good lives. But let not the testimony of women be admitted, on account of the levity and boldness of their sex. Nor let servants be admitted to give testimony, on account of the ignobility of their soul; since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment. But if any one be believed to have borne false witness, let him, when he is convicted, suffer all the very same punishments which he against whom he bore witness was to have suffered. (Ant. 4.8.15; cf. mNiddah 6.45)

Slavery & Family Despite the derogatory remarks, Jewish women in Diaspora

(Thess.) sometimes functioned as synagogue leaders & elders

• New Testament texts on women and family: Mark 10:2-12; 7:24-30 Luke 8:1-3; 10:38-42; 24:1-12 John 4:7-42; 20:1-18 Acts 16:11-15, 16-24; 18:26 Rom 16:1-5, 7; Phil 4:2-3 1 Cor 1:11; 11:1-16; 14:34 (11:4; cf. olulugia);16:19 Eph 5:21-33; Col 3:18-21; 1 Pet 3:1-7 1 Tim 2:11-15; Tit 2:5 1 Tim 3:11; Tit 2:3 & heavy drinking among women

Slavery & Family• Translating words or