Page:Catholic Encyclopedia, volume 11.djvu/872

 PHILEMON

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PHILEMON

style are unmistakably and thoroughly Pauline, and the wholo Epistlf claims to have been written bySt. Paul. It has been objected, however, that it contains some words nowhere else used by St. Paul (tira- T^/airfii', aTToTipfi", ixpi^cros, iiriTiiraeiP, JfWo, dvlvaffSat, wpoaoipdXtii'). But every Epistle of St. Paul con- tains a number of fiiraf 'Keyhfi.iva employed nowhere else, and the vocabulary of all authors changes more or less with time, place, and especially subject-matter. Are we not allowed to exiicct the same from St. Paul, an author of exceptional spiritual vitality and mental vigour? Renan voiced the common opinion of the critics when he wrote: "St. Paul alone, it would seem, could have written this little masterpiece" (St. Paul, p. xi).

B. Dale and -place of writing. — It is one of the four Captivity Epistles composed by St. Paul during his first imprisonment in Rome (see Colossi ans; Ephe- si.\Ns; Philippi.vns, Epistles TO the; Philem.,9, 23). Colossians, Ephesians, and Philippians are closely connected, so that the general opinion is that they were written and despatched at the same time, be- tween \. D. 61-63. Some scholars assign the com- position to Cresarea (Acts, xxiii-xxvi, a. d. 59-60), but both tradition and internal evidence are in favour of Rome.

C. Occasion and purpose. — Onesimus, most likely only one of many slaves of Philemon, fled away and, apparently before his flight, defrauded his master, and ran away to Rome, finding his way to the hired lodg- ing where Paul was suffered to dwell by himself and to receive all that came to him (Acts, xxviii, 16, 30). It is very possible he may have seen Paul, when he accompanied his master to Ephesus. Onesinuis be- came the spiritual son of St. Paul (verses 9, 10), who would have retained him with himself, that in the new and higher sphere of Christian service he should render the service which his master could not per- sonally perform. But Philemon had a prior claim; Onesimus, as a Christian, was obliged to make restitu- tion. According to the law, the master of a runaway slave might treat him exactly as he pleased. When retaken, the slave Wiis usually branded on the fore- head, maimed, or forced to fight with wild beasts. Paul asks [lardon for the offender, and with a rare tact and \it most delicacy requests his master to receive him kindly as him.self. He does not ask expressly that Philemon should emaiu^ii)ate his slave-brother, but "(he word emancipation seems to be trembling on his lips, an<l yet lie does not once utter it" (Lightfoot, "Colo.ssiansand Philemon", London, 1.S92, 3S9). We do not know the result of St. Paul's request, but that it was granted seems to be implied in subsequent ecclesiastical tradition, which represents Onesimus as Bishop of Bersa (Constit. Apost., VII, 46).

D. Argument. — This short letter, written to an individual friend, has the same divisions as the longer letters: (a) the introduction (verses 1-7); (b) the body of the Epistle or the request (verses 8-22); (c) the epilogue (verses 23-25). (a) The introduction contains (1) the salutation or address: Paul, "pris- oner of Christ Jesus, and Timothy" greet Philemon (verse 1), Appia, Archippus, and the Church in their house (verse 2), wishing them grace and peace from God our Father and the Lord Jesus Christ (verse 3); (2) the thanksgiving for Philemon's faith and love (verses 4-6), which gives great joy and con.solation to the .\po.stle (verse 7). (b) The request and appeal on behalf of the slave Onesimus. Though he could enjoin Philemon to do with Onesimus that which is convenient (verse 8), for Christian love's sake, Paul "an aged man and now also a prisoner of Jesus Christ" (verse 0) beseeches him for his son Onesimus whom he had begotten in his bonds (verse 10). Once he was not what his name implies (helpful); now, however, he is profitable to both (verse 11). Paul sends him again and asks Philemon to receive him as his own

heart (verse 12). He was desirous of retaining Onesimus with himself that he might minister to him in his im)irisoiuiient, as Philemon himself would gladly have tlone (verse 13), but he was unwilling to do anything without Philenum's decision, desiring that his kindness should not be as it were "of necessity but voluntary" (verse 14). Perhaps, in the purpose of Providence, he was separated from thee for a time that thou mightest have him for ever (verse 15), no longer as a slave but more than a slave, as a better servant and a beloved Christian brother (verse 16). If, therefore, thou regardcst me as a partner in faith, receive him as myself (verse 17). If he has wronged thee in any way, or is in thy debt, place that to my account (verse IS). I have signed this promise of repayment with my own hand, not to say to thee that besides (thy remitting the debt) thou owest me thine own self (verse 19). Yea, brother, let me have profit from thee (<rov dfalpntv) in the Lord, refresh my heart in the Lord (verse 20). Having confidence in thine obedience, I have written to thee, knowing that thou wilt do more than I say (verse 21). But at the same time, receive me also and prepare a lodging for me: for I hope that through your prayers I shall be given to you (verse 22). (c) The epilogue contains (1) salu- tations from all persons named in Col., iv, 10-14 (verses 23-24), and (2) a final benediction (verse 25). 'Phis short, tender, graceful, and kindly Epistle has often been compared to a beautiful letter of the younger Pliny (Ep. IX, 21) asking his friend Sabinian to forgive an offending freedman. As Lightfoot (Colo.s.sians and Philemon, 383 sq.) says: "If purity of diction be excepted, there will hardly be any differ- ence of opinion in awarding the palm to the Christian apostle".

E. Atlitiule of St. Paul towards slavery. — Slavery was universal in all ancient nations and the very economic basis of the old civilization. Slaves were employed not only in all the forms of manual and industrial labour, but also in manj' functions which required artistic skill, intelligence, and culture; such was especially the case in both the Greek and the Roman society. Their number was much greater than that of the free citizens. In the Greek civiliza- tion the slave was in belter conditions than in the Roman; but even according to (Ireek law and usage, the slave was in a complete subjection to the will of his mast er, iiossessing no right s, even that of marriage. (See Widlon, " Hist, ile I'l'^sclavage dans I'Antiquit^", Paris, 1.S45, 1879; Si-avery.) St. Paul, as a Jew, had little of pagan conception of slavery; the Bible and the Jewish civilization led him already into a happier and more humane world. The Bible miti- gated .slavery and enacted a humanitarian legislation resijecting the manumission of slaves; but the Chris- tian conscience of the Apostle alone explains his atti- tude towards Onesimus and slavery. On the one hand, St. Paul accepted slavery as an established fact, a deeply-rooted social institution which he did not attempt to abolish all at once and suddenly; more- over, if the Christian religion should have attempted violently to destroy p.agan slavery, the assault would have exposed the Roman empire to a servile insurrec- tion, the Church to the host ility of the imperial power, and the slaves to awful reprisals. On the other hand, if St. Paul does not denounce the abstract and in- herent wrong of com|)!ete slavery (if that question presented itself to his mind, he did not express it), he knew and appreciated its actual abuses and evil pos- sibilities and he .-uldressed himself to the regulations and the betterment of existing conditions. He incul- cated forbearance to slaves as well as obedience to masters (Eph., vi, 5-9; Col., iii, 22; iv, 1; Philem., 8-12, 15, 17; I Tim., vi, 1; Tit., ii, 9). He taught that the Christian slave is the Lord's freedman (I Cor., vii, 22), and vigorously proclaimed the complete spiritual equality of slave and freeman, the universal,