Introduction:
Throughout
the history of humankind the slaves are the most pitied person because they
have no independent of their own and they have to be under their masters. They
are economically deprived and socially oppressed people. Looking at the status
of the slaves throughout generations their condition is always the same. This
paper will discuss on the status of slaves and their place in the early
Christian communities.
1.
Social class and Slaves in the Greco-Roman world:
The
social class during the early century has been divided into upper class and
lower class. The upper classes comprise of the senatorial order, the equestrian
order, decurions. The senators were magistrates who were from the aristocratic
family of the Roman state. The senators were appointed by the emperor as
representatives from all over the Roman Empire. They held the highest position
in government offices and administered the provinces. The equestrians were
originally land owners. They were the rich Romans who did not enter political
or military life. The wealth of equestrians was usually built from agriculture.[1] Decurions were provincial monied aristocrats.
They obtained their wealth through inheritance, landowning, trading and
manufacturing. They served as magistrates on local council which was the highest
local authority. Decurions collected taxes, supervised markets and served as
ambassadors. If the decurions did his job well, the emperor could promote him
to equestrian order.[2]
The
lower classes constitute the vast majority of the population. This lower class
comprises of landowners of small farms and business, free poor, freedman,
slaves. There were also small land owners, craftsmen, shopkeepers and soldiers
within the lower classes. However, none of these formed a middle class.[3]
The society of the early Christianity displayed a mixture of class
consciousness and social mobility. A big gulf separated the few wealthy and
poor masses. At the bottom of the social division were the slaves. The Greeks
and the Romans felt no responsibility for the poor and slaves. They considered
that their poverty and their status were supposed to be the will of gods or the
result of their own folly. The slaves were always the downtrodden people in the
society.[4] Production
and trade was mostly carried out by the slaves. The slaves were not counted as
person but as ‘chattel’ in which the master could deal as he chose to do. He
could decide on purchase or sale and cold treat the slave as he wished.
Sometimes as for their punishment the slaves were condemned to fight with wild
beasts. There were considerable numbers of slaves since many prisoners of war
were brought to Rome and sold there. The price of a slave was small for which
the wealthy people could own great number of slaves for their own.[5]
The Roman world was full of
slaves. It has been estimated that in Rome itself at one point of time, about one-third
of the inhabitants belonged to this social class. They had become slaves as
prisoners of war, as condemned men, through debt, through kidnapping or, as
those who had been sold into slavery by their parents. Besides these, many were born into slavery.[6] The status and condition of slaves
was so pitiful and they were having no freedom of their own. They have to be
under the control of their masters.
2.
The status of the early Christian Communities:
The
social status of the early Christianity was so low and desperate. In the second
century the pagans saw Christianity as the religion of the “foolish,
dishonourable and stupid, and that Christianity was the religion of only
slaves, women and little children.” This is because the early Christians were socially
disadvantaged, poor, uneducated and dispossessed within Roman society. However
some early Christians were also wealthy as indicated by their possession of the
houses which are able to accommodate church meetings, ownership of slaves and
ability to travel. Some Christians were also rich patrons who accommodated Paul
and arranging church meeting in their homes. (Acts 12:12, 16:15, 17:5-9, 18:7).[7] As
we have known there was some wealthy Christian in the early community, and they
used to provide meeting place for the Christians in their houses. There were
poor people (1 Cor.1:28, 11:22), domestic slaves were also there (1
Cor.7:21-23). So the Christians in the early community were comprised of the
poor, slaves as well as the well to do people.[8]
3.
Slaves and their place in the Early Christian communities:
The
condition of slaves in the Greco-Roman society was pathetic and they were
facing lots of hardships and difficulties. We will further look at some of the
details of the social status and the conditions of the slaves and their
lifestyle during the early Christianity in brief as follows.
3.1.
Occupation of Slaves:
Slaves
could be seen in every occupation. The men who maintained the furnaces in the
baths were often slaves. The women who served beer in beer shops were often
slaves. Slaves worked in pottery factories and on farms, in mines and as
shepherds. In smaller establishments a slave might have multiple jobs. The
staffs of larger households included slaves who managed the accounts and
oversaw other slaves as well as slaves who carried household waste to public
dump sites.[9]
Slaves were to be seen everywhere in all ranks of garment workers, from weavers
to dyers to seamstresses. Along with labour in workshops, fields, and markets,
slaves advanced their “owners’ financial ends through serving as financial
agents and managers of all kinds.” Along with producing clothes for sale, a
slave skilled in wool working could also produce clothing for members of the
household.[10]
Thus, we can say that the slaves were employed everywhere and they work in
different occupation for their survival.
3.2.
Patrons and clients:
In
the Romans society the wealthy act as a patron to protect the lower class
people as far as he could support in every possible ways. And in return the
client supported his patron in doing odd jobs and working for him, escorts him
through the streets. The patron-client system becomes hereditary and patrons
continued to support clients as a measure of their status.[11]
The client was supposed to support his patron whenever he went to the court.
Court cases were heard outside usually and since ballots were not used in the
courts, “the jury would be swayed by a vociferous audience.” Even the slaves in
wealthy house are known to have clients who were hoping that the slave would
use his influence with his owner to secure favours for the client. The client
used to have received a little amount of money from his patron for his daily
expenses.[12]
3.3.
Family life among slaves:
In
the ancient times there were slaves who does not have quarter or place to stay.
They were dependent on their masters. The slaves used lived outside the
households of their owners. In some cases slaves live with their owners. In
some larger houses there are separate slave quarters but smaller houses does
not have quarters for the slaves. The role of the slaves in the household was
big and his responsibility was to work for the well being of the family. In addition to attending children, preparing
food, working on accounts, the slaves would have been found in everywhere of
the house during the hours of work.[13] In
spite of these hectic schedules it was believed that slaves used to spare some
time and spent with their families. We do not know when slave families made
time for one another or how they managed to find a place for that time
together. But the study of ancient inscription evidence suggests that many
slaves do have time together with their family.[14]
3.4.
Slaves as “live property”:
The place of slave in the early century was so low and
desperate. They were not counted as human being but they are counted and
compared with non living things. They are counted as one of the property. The
master’s authority and right over his slaves reflects a dual conception of
slavery. Firstly, slaves were classified as property. Aristotle discusses and
describes the slave as “live property” and a “living tool” of the master. In
his description Aristotle reflects a view which was widely held in Classical
Greece. G. R. Morrow notes that the slaves were frequently called “human footed
stock”.[15] In
the Laws, Plato discusses slave
ownership in the context of a general section of property rights. Secondly, the
law also recognised the slave as a person in certain respects. One common term
for slave is “oiketeis” a term which
reflects the notion of the slave’s membership in the household. So the
householder has a moral obligation to rule justly in the case of his slaves
just like he treat his wife and children.[16] There
are in some instances where the master treats the slaves the way their sons and
daughter are being treated. However, looking from the bigger and wider
perspectives, the conditions and situations of the slaves was disgraceful. Such
was the condition of the slaves during the early century.
3.5.
Slaves as Educator:
As
school was not there at the time of the early century the family had to arrange
and provide educations for their children. A slave was made responsible to look
after the education of the children in various ways. The means of educating and
the responsibility of looking after the children depend on the slaves. The
slaves had to supervise the children, and should accompany him in instruction.
He should also protect them from any possible dangers and also keep an eye to
them for proper behaviour and conduct. If the necessary arise, the slaves
should also do correction on them. His duty was to look after the behaviour of
the child. This slave was called “the pedagogue” not in the sense of teacher
but in the sense of disciplinarian.[17]
4.
Paul’s view on Slave:
In
the book of 1 Corinthians in 11, we see that there was social distinction
between the socially advantaged people and socially disadvantaged people. The
socially advantaged group were the rich and the socially disadvantaged group
were the poor and the slaves. Paul was rebuking the Corinthians that there
should not be any social distinction especially when they come for the Lord’s
Supper.[18] In
the Corinthian church there was to some extent division taking place between
the haves and the have not’s. In 1 Cor.11:18, we see Paul saying, “I hear that
divisions exist among you,” and this division is the division between the rich
and the poor/slaves in the church. In the partaking of the Lord’s Supper,
usually the rich began eating ahead of the poor and when the poor and slaves
arrive there used to be no leftover for them. They are late probably the poor
freedman getting off from work and slaves who had no control over their
personal schedule.[19]
So, the poor and the slaves were the one who were always having less
opportunity and privilege.
According
to Paul, a slaves who have become Christians are free to understand themselves
as no longer slaves to human masters because they are the Lord’s freed persons
(1 Cor. 7:22-23). However, this freedom is not supposed to be taken in literal
freedom. The best example can be employed here on Onesimus who was the slave of
Philemon. Philemon was considering his slave as his brother as found in
Phil.1:16.[20]
Onesimus returned to his owner. Paul was hoping that Philemon will not require
of it and Paul expects that new relationship between Onesimus and Philemon to
be predicted on their now being brothers in Christ (Phil.16).[21] However,
Paul was saying that this relationship should not be taken as advantage by the
slaves over their masters. He should continue to serve his master and at the
same time, the master should love his servant.
5.
Slaves and their place in the Pastorals:
In
Titus 2:9ff and 1 Tim. 6:1ff we see the exhortations to slaves in which it is
said that all slaves should consider their master worthy of full respects. In
Titus 2:9 the slaves are urged to “be subject to everything” to their masters
and in 1 Tim.6:1, they are exhorted to view their masters as “worthy of all
honour.” In Titus 2:9 Titus is urged to warn slaves not to be back talkers or
pilferers. This admonitions and warnings convey a sense of great social
distance from slaves and ‘underlying contempt for them as a class.’[22] The slave must comply with
the wishes of his master, “in every respect.” From morning until evening and in
every category of work the slave must be submissive to his master. This phrase
“in every respect” must not be taken in the absolute sense, as if the apostle
meant to say that even then when the master demanded of the slave that he tell
a lie or commit thievery, adultery, or murder, the latter must obey.[23] Slaves accordingly must be eager to please, well-pleasing. The negative aspect of being well-pleasing is
not talking back.[24] The slaves must be well pleasing to his masters
and he should show his trustworthiness as well.
In
1 Tim.6:1 we can notice about a special exhortation addressed to slaves with
Christian masters. These slaves are warned not to be guilty of disrespect for
their masters on the ground that their masters are brothers. Timothy urges
slaves not to lose respect for their masters on the ground that the latter are
“brother’ but to serve them more diligently because they are faithful and beloved.[25] The
attitude of the slave toward their master should be of full respect even though
his master is an unbelieving master.[26] Slaves are to respect their masters not because
slavery is a proper institution. Rather, the slaves should respect their
masters because the success of the “gospel is more significant than the lot of
any one individual,” and therefore slaves should behave in a way that does not
bring reproach on the gospel.[27]
Another
feature of slave exhortations in the Pastorals has to do with their approach to
characterizing the slave’s service as Christian service. Slaves are to be
obedient, “in order that they may adorn the teaching of God our saviour in
everything,” (Titus 2:10). By obeying their masters, they could adorn the
teaching i.e. they could enhance the reputation of the church and its teaching.[28]
Reflection
and Conclusion:
We
have discuss and seen the status and the place of slaves beginning from the
early century. The condition of the slaves was so pathetic and discouraging
especially during the Greco-Roman period. They were at the bottom place of the
society and do not have any freedom of their own. They have been treated as
inhumanly and people do not regarded them as human but they were regarded as
property. They had to work as labourers in order to survive. They had to obey
the order of their masters and if he is not seen faithful in his duty, then he
was given punishment again. The Romans were totally dependent on the slaves in
terms of economy of the land, works and so many other means of labour. Such was
the condition of the slaves during the early century. As a Christian how are we
to response and reflect on these issues of slaves. As we have seen in the book
of Galatians in 3:28 that “There is neither Jew nor Gentile, neither slave nor
free, nor is there male and female, for you are all one in Christ
Jesus.” In the side of God everyone is equal and no one should be treated
differently just because he or she is from different background, or a person is
poor.
Bibliography:
Barton, Bruce B. David Veerman, and Neil
S.Wilson. 1 Timothy, 2 Timothy, Titus. Life
Application
Bible Commentary. Illinois: Tyndale House Publishers, 1993.
Bell, Albert A. A Guide to the New
Testament World. Scottdale: Herald, 1994.
Collins, Raymond F. First
Corinthians. Sacra Pagina Series. Edited by Daniel J, Harrington;
Minnesota: Liturgical, 1999.
Ferguson, Everett. Backgrounds of
Early Christianity. Grand Rapids, Michigan: Eerdmans,
1987.
Garland, David E. 1 Corinthians.
Baker Exegetical Commentary on New Testament. Grand
Rapids, Michigan: Baker, 2003.
Glancy, Jennifer A. Slavery in
Early Christianity. Oxford: Oxford University Press, 2002.
Hendriksen, William and Simon J.
Kistemaker. Exposition of the Pastoral Epistles. New
Testament
Commentary 4. Grand Rapids, Michigan: Baker, 2001.
Kidd, Reggie M. Wealth and Beneficence
in the Pastoral Epistles. Society of Biblical
Literature Dissertation Series. Georgia: Scholars,
1990.
Lohse, Eduard. The New Testament
Environment. Translated by John E. Steely. Nashville:
Abingdon, 1976.
Mounce, William D. Pastoral Epistles.
Word Biblical Commentary 46. Dallas: Word, 2002.
Murrow, G. R. Plato’s Law of
Slavery in its relation to Greek Law. Urbana: University of
Illinois Press, 1889.
Verner, David C. The Household of
God: The Social World of the Pastoral Epistles.
California: Scholars Press, 1991.
Watson, D.F. “Roman Social Classes.” Dictionary of the New
Testament Background.
Edited by Craig A. Evans and Stanley E. Porter.
Illinois: InterVarsity, 2000. 999-1004.
Witherington III, Ben. Conflict
and Community in Corinth: A Socio-Rhetorical Commentary
on 1 and 2
Corinthians. Grand Rapids, Michigan:
Eerdmans, 1995.
Wu, Siu Fung. Suffering in Romans. Oregon:
Wipf and Stock, 2015.
[1] Everett
Ferguson, Backgrounds of Early
Christianity (Grand Rapids, Michigan: Eerdmans, 1987), 42-43.
[3] D.F.
Watson, “Roman Social Classes,” DNTB
(eds. Craig A. Evans and Stanley E. Porter; Illinois: InterVarsity, 2000), 1002.
[5] Eduard
Lohse, The New Testament Environment
(trans. John E. Steely; Nashville: Abingdon, 1976), 212-213.
[6] William
Hendriksen and Simon J. Kistemaker, Exposition of the Pastoral Epistles
(NTC 4; Grand Rapids, Michigan: Baker, 2001), 190.
[8] Ben
Witherington III, Conflict and Community
in Corinth: A Socio-Rhetorical Commentary on 1 and 2 Corinthians (Grand
Rapids, Michigan: Eerdmans, 1995), 22.
[15] G. R.
Murrow, Plato’s Law of Slavery in its
relation to Greek Law (Urbana: University of Illinois Press, 1889), 31-32,
cited by David C. Verner, The Household
of God: The Social World of the Pastoral Epistles (California: Scholars
Press, 1991), 30.
[16] David C.
Verner, The Household of God: The Social
World of the Pastoral Epistles (California: Scholars Press, 1991), 30.
[18] Raymond
F. Collins, First Corinthians (SPS;
ed. Daniel J, Harrington; Minnesota: Liturgical, 1999), 417.
[21] Reggie M.
Kidd, Wealth and Beneficence in the
Pastoral Epistles (SBLDS; Georgia: Scholars, 1990), 164.
[23] Hendriksen and
Kistemaker, Exposition of the Pastoral
Epistles, 368.
[24] Hendriksen and
Kistemaker, Exposition of the Pastoral
Epistles, 369.
[26] Bruce B.
Barton, David Veerman, and Neil S.Wilson, 1 Timothy, 2 Timothy, Titus (LABC;
Illinois: Tyndale House Publishers, 1993), 114.
[27] William
D.Mounce, Pastoral Epistles (WBC 46; Dallas: Word, 2002), 327.
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