Friday, February 28, 2014

Friday, February 28, 2014

Philemon 1-25

 

"so that you might have him back for ever, no longer as a slave but as more than a slave, a beloved brother..."

 

Despite its brevity, Paul's letter to Philemon is challenging to modern readers.  Living on this side of so many great moments in history for freedom and civil rights, we are perhaps struck by the "conservative" nature of Paul's thought. The letter isn't exactly a clarion call for social justice. Paul, for example, never comes out to condemn slavery; in fact, he seems to endorse the practice. 

Paul, writing from prison, strongly encourages Philemon, a friend and fellow-worker, to reconcile with Onesimus.  According to the traditional interpretation, Onesimus is a runaway slave who stole from his master, Philemon. Subsequently, he converts to Christianity under Paul, proves useful in Paul's ministry and wants to turn himself in to his former master. Paul wants Onesimus to return to his former position as a slave in the household of Philemon and sends this letter with him in hopes that their relationship can be repaired.

The letter has a long history of appropriation to justify the status quo of unjust social practices.  There have been, however, several recent attempts to "save" Paul. One commentator makes the interesting claim that Onesimus wasn't Philemon's slave but his estranged brother. Or other scholars ask us to keep in mind the apocalyptic mindset of the early Christian community: if one believed in the imminent return of Christ, there wasn't much motivation for up-ending established social structures.  

Another possible way to see the letter is one that I will call "The Butler" interpretation, inspired by last year's fictionalized film portrayal of former White House butler, Eugene Allen (named Cecil Gaines in the movie.) The story follows Cecil's life and career as he served for 34 years in Washington during some of the most memorable moments in American political and cultural history. Cecil is absolutely committed to his role despite the shifting sands of White House politics, saying at one point in the film, "I'm not a political man." As a counter-point, the film-makers invent a second son for the butler, one whose politics differ greatly from his father's. Louis, the fictionalized son, is seen as a Freedom Rider, protesting at diner sit-ins, working with Dr. Marting Luther King, Jr. and briefly engaged with the Black Panthers. By following father and son through turbulent times, the film raises but does not fully answer the question of how best to change unjust structures: through revolution (violent or non-violent) or through quiet conventional subservience (as in the case with the title character.)

 

In one scene (historically-inspired?) Dr. Martin Luther King, Jr. is speaking to Louis who is ashamed that his father works as a White House butler. Dr. King reminds the young man that in their apparent subservience, black domestics have been powerfully subversive.  In their quiet way, they have defied racist stereotypes by being faithful, industrious and trustworthy. By slowly softening hateful attitudes and hardened hearts, King suggests, they work alongside of, and not counter to, the larger gestures of the Freedom Riders and the diner sit-in protesters.  Working together, they can slowly but surely challenge their white neighbors to view them through the eyes of love.

 

It is helpful to me to see Paul's letter to Philemon as more in the spirit of Dr. King's insights. In the midst of an unjust system, he is asking Onesimus to live out his new-found faith by being faithful, industrious and trustworthy and by doing so, he can work to change the system from the inside.  

With this interpretation, we can perhaps "save" Paul, but if we really take the letter seriously, we cannot save ourselves from Paul's deeper and more challenging message.  While Paul is ambiguous about slavery, he is unambiguous in challenging Philemon to radically alter his vision of Onesimus.  Instead of seeing him as a slave, Paul invites Philemon to view him as a "brother." The reality of that changed vision sows the seeds for personal transformation and political revolution. Onesimus (whose name means "useful") had apparently failed to live up to his name until Paul looked deeply into him and caught a glimpse of his true self.  That gaze of love and its affects on Onesimus' life is preserved for us in this letter.  Jean Vanier, the founder of the worldwide network of L'Arche communities, writes that to love someone means to reveal to them their beauty.  But to reveal that beauty one must take the often difficult step of seeing it in the first place.  Paul is asking Philemon to look beyond the cardboard cutout, to look beyond his justified desire for anger or revenge, to look beyond his offended honor. 

Paul is challenging Philemon to be true to his faith and to be motivated by their shared expansive vision of God. Just like God came in Christ to reconcile the world to Godself, Paul is asking Philemon to take the loving initiative to be reconciled to Onesimus, to forgive his offenses and, going even further, seeing him no longer as a slave but as a brother. Paul wants Philemon to see Onesimus' beauty and his value. 

Paul's message is still as applicable today whether we work for social change through quiet and humble service or through large revolutionary gestures. Outer change is incomplete without inner change: learning to see others through the eyes of love.

-David Shumaker