Jeanne Davies
Highland Avenue Church of the Brethren
May 22, 2005
First Sunday after Pentecost
This spring, I took a course in preaching this spring at Bethany Theological Seminary. We were assigned by my professor, Dawn Ottoni Wilhelm, to write a sermon from the perspective of a woman in the Bible. Because I can't resist a challenge, I chose to explore the perspective of a woman in the Letters of Paul. As you may know, although there are several women characters mentioned by Paul, there is precious little information given. There was Phoebe, who was a deacon, and Prisca, who established house churches with her husband, Aquila, and several others that Paul names as sisters or co-workers. I finally settled on Apphia, who is addressed as being a part of the household in Paul's letter to Philemon.
Here the struggle began. I pondered Apphia's perspective in receiving this letter from Paul. I researched in commentaries about Paul's Letter to Philemon and the life of women in the first century. But I found it hard to work with Apphia because I didn't really know her story and I didn't want to make one up for her. In this letter, Apphia is little more than a name on a page.
Roman culture was strongly patriarchal. Women were seen as inferior to men, and subject under Roman law to either their father or their husband. They could not refuse marriages arranged by their families. They were not allowed to adopt, as they did not have power even over their own children. Roman women, particularly those of the upper classes, were in a better position than Greek or Jewish women. They could inherit property; they gained status through philanthropy; they were able to divorce; and some even held public office.
In Paul's letter, he addresses his argument to Philemon for the welfare of Onesimus, a runaway slave, because Philemon is the one in the household who has the legal power over his fate. However, it is significant that he begins the letter by including Apphia in his greeting, and naming her as sister. She is clearly meant to share in reading the letter and perhaps share in the decision about Onesimus.
So, what to think of Apphia's response to Paul's plea for Onesimus? As a woman of her time and place, she would also have been marginalized. Would she identify with Onesimus and desire his pardon, as a runaway slave? Or would this be a difficult struggle for her? Owning slaves at the time was as common as owing a car, or a vacuum cleaner, or a dishwasher... a utilitarian necessity... a useful tool...
In fact, the name Onesimus means “useful, beneficial” or even “causing joy.” So Paul is playing a little with words when he says, “Before Onesimus (“Mr. Useful”) was useless to you, but now he is useful (or beneficial) to both of us,” and again in verse 20, when he says, “Let me have this benefit (or useful thing) from you in the Lord.” Paul asks Philemon to take Onesimus back not just as a slave but as a brother in Christ. Paul sees that Onesimus is made useful in his pardon and liberation, not in his slavery.
Then why did Paul send Onesimus back to his master? The Letter to Philemon was used by some to justify slavery in 19th century in America. I think that Paul sends him back because he is interested not only in the liberation of Onesimus, but in the liberation of Philemon, Apphia, and others in the household. The gospel message is greater than the freedom of one person. It is a message of liberation and reconciliation for all. Paul includes everyone, oppressed and oppressor, in this good news.
Paul's message stretches everyone. Onesimus must face the fear of returning to the household of Philemon. Philemon is challenged to pardon Onesimus and accept him back into his household as a beloved brother in Christ. Apphia is also challenged to receive Onesimus as a brother, and perhaps to re-think her own status, her own “usefulness” in light of the gospel message.
This is what women abolitionists experienced in the 19th century in this country. Convinced by their religious beliefs that slavery was against will of God, several women began speaking out against slavery in public lectures. The status of women in this country, just over 100 years ago, was not what it is today. Like women under Roman law, they did not enjoy the same privileges and rights as men. Some men, including church leaders, objected to these women speaking in public. The women continued to lecture against slavery but some gradually also became champions of a woman's right to speak and even to vote. Essentially they said, “I came here to talk about the evils of slavery but if you want to make the issue about whether or not I have the right to speak, o.k., we can talk about that too.” The cause for women's rights became bound up with the abolitionist cause.
So I would like to think that Apphia did not disconnect Onesimus' liberation with her own. In his letter to the Galatians Paul says, “There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female, for all of you are one in Christ Jesus.” Christ transcends all boundaries and status in relationships, and our liberation is inseparable from the liberation of others. And, in fact, Paul reminds Philemon that even he, the master of the household, owes his very life to Paul, who gave him this life through the gospel message. And Paul does not order Philemon to pardon Onesimus but gives him the freedom to act on the basis of love.
At this time in our culture, I think we would all agree that slavery is against God's will; that the women abolitionists had a just cause; that Onesimus should be pardoned and freed; that Apphia should be an equal partner in her household; that women should have the right to speak publicly and to vote.
But who are those who are oppressed and marginalized today? Who are the ones who are little more than a name on a page to us? We are called to consider these people and to join in their struggle for freedom. We are called to think about whether or not the way that we live and the choices that we make enslave other people. When we buy inexpensive products, do we consider the use of child, slave and prison labor globally? When we invest our money, do we research who we are supporting and how they make their money? When we vote on the school referendum, or the gasoline tax, do we take others people’s liberation into account? In this economy, many of us are struggling to maintain the lifestyle to which we've been accustomed. Do we consider the global welfare in making choices for our household?
A couple of years ago my small daughter noticed that almost everything she picked up, particuarly toys, were marked “Made in China.” She asked, “Made in China, Made in China, Made in China, why does everything say ‘Made in China,’ on it?” It was difficult to explain to her that so many of her toys are made in China because they are inexpensive, knowing that is sometimes due to the exploitation of others, including children. Perhaps the toy she has in her hand was made by a little girl not much older than herself, who works long hard hours and has no money for toys. We have a responsibility to teach our children that their lives are not separate from those of other children around the world.
There was a costliness for ending slavery, both in Roman times and in 19th century America. There is a costliness in ending oppression in a global economy. It takes time and in some cases it means more money out of our own pockets. Then we must re-commit ourselves to the cost of discipleship and the principles of simple living. As Christians we cannot continue to maintain our comfortable lifestyle, ignoring the ways that it oppresses others. We must learn their names, learn their stories and work for their liberation and ours.
In our congregation, we recently started wearing name tags. As a person who easily forgets names, I think this is wonderful. It's a way for us to connect a little better, a way to be more hospitable. But just knowing someone's name is not enough for true Christian fellowship. You need to know their story.
In Biblical times, knowing someone's name meant having control over them, getting a handle on them. This is why, in the Old Testament, God's name is so mysterious. We can't quite get a handle on God. We need to give people that same freedom. When we stop treating people like objects, names, labels, something we can get a handle on, something we can control, it is then that they can become truly useful to God and to us.
Who are the people that are only a name to you? What are their stories? Is there a way to find out? We have lots of names for people: Iraqi, Arab, Israeli, Palestinian, black, Jew, white, Mexican, terrorist, patriot, conservative, liberal, evangelical, feminist, homosexual, fundamentalist, youth, General Board staff member, senior citizen, BVSer, and many others with both negative and positive connotations. We have to be willing to let other people be more than the memories, perceptions, and judgments that we have about them. Recognizing them as God’s precious children, we must give them the freedom to grow, change, or surprise us.
A message many of us heard in childhood was, “Don't just sit around. Make yourself useful.” The reality is that we can't make ourselves useful, but in Christ we are freed to be useful, beneficial, a joy to God and others; and part of that usefulness is liberating our brothers and sisters for that same abundant life. May it be so.