Philemon help?
Due: one week from last class session, midnight, via Turnitin.com
TASK
The
summary paper for Biblical Perspectives is to be a 5-7 page paper that
addresses the meaning of the New Testament book of Philemon. Using the
skills developed in the course, develop a paper that combines an
understanding of the historical, literary and contemporary worlds.
PURPOSE
The
paper is meant to demonstrate the student’s own analysis and ability
to work with a biblical text and as such need not to utilize other
resources as in a traditional research paper.
FORM
Thesis: The paper should include a clear thesis statement in the form of “the book of Philemon is about…”
Body:
The body of the paper should demonstrate a recognizable structure that
articulates why the thesis is viable. The body of the paper may take
the form of a verse by verse analysis, follow the categories of
historical/literary/contemporary worlds, or use any thematic analysis
that is most useful.
Conclusion:
The conclusion should restate the thesis and the support in summary
fashion. The conclusion is also a place for reflection on the
implications of Philemon for your life and work.
Symbol:
Throughout this course we have been using one guiding symbol for each
night, corresponding to the theme of the evening. Based on your study
of the book of Philemon, develop your own symbol that you feel
adequately conveys the message of the book and explain it in a
paragraph.
GRADING
Grading
is based upon how well the thesis is stated and supported, by the
clarity of the structure, by the depth of thought and by the quality of
mechanics (spelling, grammar).
----------------------------------
Don't forget your symbol...many do.
Here is some help on how to draw a diagram in WORD.
Here's a video on how to do it in Microsoft PAINT.
.
Take a look at the "HOW TO STUDY A TEXT VIA THREE WORLDS" tab on our website, and consider using it as the lens for studying and writing your paper
Come up with a working written definition of what the book seems to be about. Then you might want to branch out and watch some of the videos and commentaries linked below, remembering that they may not all get it "right," and you will see some things that the "experts" don't. The commentaries will be helpful in understanding "historical world" background. Pay careful attention to the instructions on the syllabus. You do not have to cite any sources, but if you do, be sure you attribute them in your paper.
--
>>>N.T. Wright's sermon (video excerpt and complete audio here) will be helpful, as are his comments about the letter here, and his study questions on pages 55-57 here).
Here below is his complete Tyndale commentary on Philemon:
Here's a "word cloud" representation of word frequency in Philemon. What do you notice?:
(all New Testament word clouds here)
What's Philemon about?:
--
Three readings of the letter:
------------------------------------------------------------------------------------
-
If, for your paper, you want to consider chiasm in Philemon, after searching out any such structures yourselves (which you are getting good at!) consider:
- PHILEMON as CHIASM with verse 14 as center
- THE SAME CHIASM AS ABOVE, WITH MORE DETAIL
- same CHIASM , seen a bit differently
- Same chiasm, differently again
- -----------------------------------------
- INTERESTING inclusio and CHIASM of names IN PHILEMON
- -------------------------------------------------
- CHIASM IN PHILEMON 5
- same PHILEMON 5 CHIASM
>>Here is a simple and helpful online commentary on Philemon
>>Here is an excellent one from IVP
>>several advanced online ARTICLES AND COMMENTARIES
Click a page to enlarge and read. Once you have a page open, you can click to magnify it.
-------------------
Kurt Willems, an FPU seminary student, has posted a helpful 5 part series on Philemon (text links below, audio here):
- Philemon: Forgiveness that Leads to Reconciliation, part one
- Philemon: Forgiveness that Leads to Reconciliation, part 2 (Business / Partnership Metaphors
- Philemon: Forgiveness that Leads to Reconciliation, part 3 (A Slave, a Master, and Forgiveness)
- Philemon: Forgiveness that Leads to Reconciliation, part 4 (Radical Reconciliation)
- Philemon: Forgiveness that Leads to Reconciliation, part 5 (New Possibilites!)
James Dennison:
Perhaps we should approach Philemon by first analyzing its structure. You will observe that the first three verses include the names of five persons: Paul, Timothy, Philemon, Apphia, Archippus. You will further observe that the last three verses (vv. 23-25) conclude with the names of five persons: Epaphras, Mark, Aristarchus, Demas, Luke. Now observe also that the pattern of verses 1-3 is five names plus the phrase "the grace of the Lord Jesus Christ." This is precisely mirrored in verses 23-25: five names plus the phrase "the grace of the Lord Jesus Christ." The greeting or salutation of the epistle ends with the Lord Jesus Christ. The closing or conclusion of the epistle ends with the Lord Jesus Christ. A perfectly balanced inclusio structurally envelops the tender plea of the apostle on behalf of Onesimus. Paul, Timothy, Philemon, Apphia, Archippus—members of the church; Epaphras, Mark, Aristarchus, Demas, Luke—members of the church. Within the church, something new is occurring! LINK
Alternative views:
a)He might be a slave, but not a runaway. He simply was asking Paul for help in being an advocate. This view solves several problems with the traditional view, and this article is helpful on Paul's style of persuasion/theme of the letter. by Brian Dodd: click here
b)"This is not about a runaway slave at alll. Paul and Onesimus are literal brothers.":
There are several problems with the interpretation that Onesimus is a runaway fugitive slave. There are other examples of letters written in the period that Paul was writing that implore slaves to return to their masters and that implore masters to receive their slaves back graciously. Paul’s letter to Philemon does not follow the same pattern.
In addition, the epistle itself never says that Onesimus is a runaway or a thief, this is simply a presumption. Finally, the entire argument that Onesimus is a slave is based on verse 15 and 16 where Paul uses the greek word doulos to describe Onesimus. Certainly the word can be interpreted as slave, however, the word is used many other times in scripture and does not always mean that the one called doulos is a literal slave. Sometimes doulos refers to a son or a wife, not a slave. That one word is not a definitive identification of Onesimus.
What if Callahan’s interpretation is correct? Onesimus not just a Christian, he is actually a blood brother to Philemon. This interpretation means that the book of Philemon is about reconciliation in families rather than an admonition for the slave to remain obedient and the master to treat the slave fairly. LINK: Philemon...Slave Master?
..and then we encounter these verses which have caused many varied interpretations. Verses 15-16. Callahan translates them as, “For on this account he has left for the moment, so that you might have him back forever, no longer as though he were a slave, but, more than a slave, as a beloved brother very much so to me, but now much more so to you, both in the flesh and in the Lord.”[1]NOTE also: metaphorical terminology by Paul re: slavery in Galatians 4:7:
First, there is a grammatical question about how to translate this phrase which many have rendered “no longer as a slave.” Callahan dissects the greek and he argues that the phrase is more accurately translated, “no longer as though he were a slave.” Even with Callahan’s translation, the question remains: Why did Paul choose to use the word slave if Onesimus wasn’t a slave?
The word used is doulos and according to Callahan’s research, it “was a term of both honor and opprobrium in the early Christian lexicon.”[2]
It was thought to be an honor to be called a doulos tou theou or a slave of God. In fact, Paul calls himself a slave of Christ in several of his letters including Romans, Philippians, and Titus, as do other authors of the epistles of James and 2 Peter.
It is also true that the term slave signified subjugation, powerlessness, and dishonor, one who does not have liberty or agency on one’s own.
Callahan argues that Paul is using the term doulos to capture both dimensions of the human condition and is perhaps even making a connection with the Christ hymn in Philippians 2 where he quotes an ancient hymn that exalts the Christ who humbles himself to be nothing, powerless, and empty of the divine dimension, like a slave to the human condition.
Callahan argues that Paul is simply calling Onesimus a slave in the same way that he describes himself as a slave. Onesimus is also a doulos tou theou, a slave of God.
If this is the case, then Paul uses language that indicates Onesimus and Philemon are related, in fact that they are brothers in the flesh. Reconciliation and love between brothers was a special concern for several ancient writers and philosophers. One Roman philosopher named Plutarch writes of the importance of repairing a breach between brothers, even if it comes through a mutual friend...
-LINK: Philemon...Brother?
"So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir"... actually a verse quite similar to Philemon 16 (first clause the same, second clause family language)
"no longer as a slave, but better than a slave, as a dear brother."
OR MAYBE THE TWO ARE LITERAL BROTHERS AND ONESIMUS IS A SLAVE
See:
Philemon and Onesimus as (half) bothers AND slave/master
c)Allegory:
Philemon, an allegory?
Consider the following passage (Philemon 8-18) with these analogies in mind:
- Paul (the advocate) : Jesus
- Onesmus (the guilty slave) : us (sinners)
- Philemon (the slave owner) : God the Father
Martin Luther: "Even as Christ did for us with God the Father, thus also St. Paul does for Onesimus with Philemon"
Accordingly, though I (Paul) am bold enough in Christ to command you (Philemon) to do what is required, yet for love's sake I prefer to appeal to you—I, Paul, an old man and now a prisoner also for Christ Jesus— I appeal to you for my child, Onesimus, whose father I became in my imprisonment. (Formerly he was useless to you, but now he is indeed useful to you and to me.) I am sending him back to you, sending my very heart. I would have been glad to keep him with me, in order that he might serve me on your behalf during my imprisonment for the gospel, but I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. For this perhaps is why he was parted from you for a while, that you might have him back forever, no longer as a slave but more than a slave, as a beloved brother—especially to me, but how much more to you, both in the flesh and in the Lord.
So if you consider me your partner, receive him as you would receive me. If he has wronged you at all, or owes you anything, charge that to my account. I, Paul, write this with my own hand: I will repay it—to say nothing of your owing me even your own self. LINK: Philemon, an allegory?
