Philemon 1-21
Proper 18 (23) - Year C
John Wesley’s last letter was to Britain’s paramount abolitionist, William Wilberforce, who had been converted under his ministry. In it he referred to slavery as “that execrable villainy”. In his Notes Wesley finds here a message that “infinitely transcends all the wisdom of the world. And it gives us a specimen how Christians ought to treat of secular affairs from higher principles.”
What do these higher principles have to do with the slavery of sweatshops and trafficking? What about the enslavement of political processes under a dictator? Where does economic slavery come into living-wage issues and capitalism in general that willingly enslaves the poor for the benefit of excess profit?
Paul tries to use a carrot and stick approach in the relationship between Philemon and Onesimus. We try the same in all the above even though it is seldom systemically helpful. You might want to look at LovePrevailsUMC.com and its emphasis upon Disclose(t), Divest, and Disrupt since building relationships, playing elect the delegate, and legislative processes have not taken overtly discriminatory language against LGBTQI people out of The Book of Discipline. [Yes, join in learning more about and doing those three actions as well as sending money to this organization. Disclaimer: I am one of its founders.]
Extra credit: Read John Wesley’s Thoughts Upon Slavery. Note how little scripture he uses, compared to his usual sermons and his reliance upon experience and grace.
http://kcmlection.blogspot.com/2013/09/pentecost-16-year-c-philemon-1-25-john.html
The New Interpreter's Study Bible notes: "The traditional interpretation of this letter is that is is an intercession that Paul wrote to an irate slave master on behalf of his repentant runaway slave. Nowhere, however, does the letter suggest that Onesimus 'belongs to' Philemon. Nowhere does Paul refer to Philemon as a 'lord' or a 'master.' The weight of the identification of Onesimus as a slave falls to v. 16a: 'Receive him no longer as a slave, but more than a slave.' the key word in this verse, however, is not 'slave' but 'as,' which indicates a virtual and not an actual state of affairs. Paul uses the word with precisely this sense in the next verse when he exhorts Philemon to receive Onesimus 'as [you would receive] me.'"
It all depends on what you mean by "as."
As we come to Labor Day we may well ask about those virtual slaves known as laborers (white and blue collar) in today's economy. Note that our lives are not our lives but simply resources for the larger, impersonal, invisible hand of the economy molding our expectations and enforcing our limits.
Paul does write about the principalities and powers to which we are enslaved and so we might want to chat some more about how easily we make up stories, anecdotes about individuals in order to avoid looking at the real "lord and master" of our time - the economy. May this personal letter help us better question what is really going on in people's lives.
http://www.kairoscomotion.org/lectionary/2004/september2004.html
We can not only read this letter as one sent to Philemon, but to Apphia, Archippus, and those whole house church as well. How does this letter sound when heard from the position of congregational disturbance and people leaving, as did Onesimus, for whatever reason.
This is not so much an issue of forgiveness or everyone coming to the same position. It is about the issue of community and how the various gifts do need to live together to be effective. The loss of one is a loss for all. We might also raise this same question now that the political conventions are over and the parties and individuals are not willing to forgive or be on the same page - how might we continue together with all the rough edges without cutting one another or our own spiteful nose?
We so easily leave one another behind as heretics and traitors. This letter calls us to welcome one another. One might say this is the political advice of Paul to a family where one has taken off for a far country. How do we welcome folks home without automatically consigning them to a second-class citizenship or embarrassing them or saying, "I told you so"?
When we are not ready to become a prodigal parent how can we expect another prodigal to healthily come into our presence? Thank you Paul for simply reminding us of our "duty" that we are partners, one with another and with GOD and when we sue to dissolve such a partnership or run away we harm ourselves and all. [Note: this is not an appeal to remain in an abusive situation. It is an attempt to look beyond our current realities to transform all aspects of our relationships.]
http://www.kairoscomotion.org/lectionary/2004/september2004.html
Ahh, the temptation to command another. And, oh how difficult to appeal through love.
As we look back on slavery we are able to wonder how much sooner it might have been overcome had someone in the Bible had given us a clearer word than periodic emancipation and so many examples of folks freed who then enslaved others.
What we are not able to see is our own blindspots that later generations will look back on and wonder why there wasn't much made of our equivalents of slavery. As we do the long slog of finally resolving the discrimination we have imposed upon different sexual orientations, as though gender/partner preference were the most significant quality of a person, the question arises as to what the next great issue will be. Will we cycle back through some of the old ones? Will it be another round of crusades? Another allowance of tribal genocides?
May our hearts be refreshed enough to clearly see who is being kept down for no good reason and stand with them.
- - -
I've been waiting so long
for you to do the right thing
my patience has been extended
beyond my comfort level
in order that you might
voluntarily do good to anotherin such I have been complicit
in your evil ways
aided and abetted
your delusion of hierarchy
let you get away with
enslaving our kinfolkhow might we partner
we three so different
and so connected
when will we set aside
our givens and assumptions
to set each other free
http://kcmlection.blogspot.com/2007_09_01_archive.html
Verse 6: "I pray that the sharing of your faith may become effective when you perceive all the good that we may do for Christ.
Verse 7: "I have indeed received much joy and encouragement from your love, because the hearts of the saints have been refreshed through you, my brother."
Verse 8: "For this reason, though I am bold enough in Christ to command you to do your duty...."
Verse 21: "Confident of your obedience, I am writing to you, knowing that you will do even more than I say."
How does your expression of trust become "effective"?
Philemon had the specific issue of slavery before him as an arena in which love might be expressed. The particular has to do with one Onesimus. Is Onesimus already one of the saints for Philemon, in which case Paul's admonition, command, isn't needed? Is Onesimus, at best, a second-class saint and the cultural mores take precedence over a new inclusive community? In such a case Paul does need to reframe the range of "neighbor" to Philemon.
This raises issues of the base range of who is considered a saint, who is a neighbor, and is very important and cannot be left to a quiet, patient love, but to a loving command.
There have been all manner of distinctions made as to who is a saint and who is not; who is in and who is out. Paul leaves it at the same place Jesus does - you are to do more and greater things than you have done before, than others are up to at the present time. Whatever the particular current issue dividing the body -- theological (Arminius v. Calvin), identity (sexual orientation), economic (class), cultural (immigration), . . . . -- a question of what is "greater than the status quo" or what passes for common-sense must continually be raised.
- - -
Yesterday Amy Someone asked about the comment made here three years ago and asked about including it in her sermon. Here is the link to the last comment we made: Philemon, 2007.
http://kcmlection.blogspot.com/2010/09/philemon-1-21.html