Moments of Change

There are those moments in time in which one stands aware that there is a change coming. Perhaps it is not so much a change in one's circumstances, exactly, but more a change in one's perspective.

I am on the eve of one of those moments. Tomorrow marks a day of decision.....not by me but about me. It is a bit daunting to know that all that I've been working toward for several years is going to be evaluated and determined to have been sufficient or not.

There is satisfaction in knowing that I've done my best. But there is also the question - will my best have been good enough?

As I visited with a friend at church and asked for her prayers tomorrow, she reminded me, "What God's will brings you to, His grace will get you through." I am trusting in that truth.

The Means and the End....

When I began to feel the Lord moving me from one vocational arena to another in 2003, from sales to ministry, I began a journey of preparation. It required getting up to date, technologically, and learning to maneuver online learning. Columbia College's certification program in Christian Education was my entry back into the education milieu since graduating with a bachelor's degree in 1976 and certification as a Medical Technologist at Baptist Medical Center's School of Medical Technology in 1977.

The Christian Education program took two and half years. Then, in 2007, with more clarity about the direction God was leading, I undertook a master's degree program in counseling and psychology. Once that was completed, in 2009 I began theological studies at Asbury Theological Seminary. Now, I am just six semester hours away from completing that course of study. It is an exciting prospect to be so near to the end of the preparation process.

Even more exciting, however, is realizing that, while God had me earnestly pursuing preparation for ministry, He was moving me into the ministry for which I was preparing gradually and naturally. Now I find myself completing the educational process and already well established in the work for which I have been training.

When I began the process of change and the education preparation, I thought I knew where I was headed. As it has occurred, I am not where I thought I was headed, but I'm right where God intended me to be, I believe.

What a joyful journey this has been, though challenging at times! The thing that I have discovered in the midst of the journey is that obedience to God is an adventure that is well worth the time and effort that it requires.

One translation of a familiar verse in Hebrews calls Christ our "trailblazer and guide". Christ was the one who recruited me for the journey. Christ has certainly been blazing a pathway for me and guiding me through it each step of the way. And now, as I move toward the end, I find that He is also the One awaiting me at the destination. All along the process He has been present and now invites me to more adventure with Him in the continued journey. This is not actually an ending. It is more like staking a place in the ground where I camped for a while and beginning the next leg of the journey.

For a homebody who resists travel in the physical realm, I find myself surprised by the degree of wanderlust and spirit of adventure I possess spiritually.

The song that comes to mind as I write this is:

"Lead On O King Eternal
The day of march has come
Henceforth in fields of conquest
Thy tents shall be our home.
Through days of preparation
Thy grace has made us strong
And now, O King Eternal,
We lift our battle song.

Lead on, O King Eternal.
We follow not with fears
For gladness breaks like morning
Wherever Thy face appears.
Thy cross is lifted o'er us
We journey in its light
The crown awaits the conquest
Lead on, O God of might."

New Testament Interpretation Research Paper for Asbury Class

PHILEMON: A GENTLE AND GRACIOUS PERSUASION By Cathy Byrd

1. Introduction

Philemon, a brief occasional letter authored by the Apostle Paul while in prison, provides counsel to specific people on the practical matter of dealing with Onesimus, a runaway slave. At the same time, it offers Christians today a model for engaging in advocacy and exercising personal influence. Paul’s persuasive rhetoric in this letter demonstrates strategies that are worthy of our consideration as we seek to influence others and demonstrates Paul’s general preference for persuasion over coercive exercise of his apostolic authority. Examining the specific strategies that Paul uses to make his case, I will highlight four key aspects: appeal to honor, personal identification with others, judicious use of authority and personal power, and presumption of good.

The art of letter writing is almost lost on today’s generation that is trained to use abbreviated shorthand to communicate its thoughts and compress them into 140 characters of type. But the genius of Paul’s letter is that, though it is short, it is an eloquent and sensitive personal communication that is persuasive.
The letter follows a typically Hellenistic form, containing an introductory greeting, followed by a thanksgiving, the body of the letter, and the greetings and benediction that form the closing. It was necessitated by events that are stated or implied in the letter and brings the question of slavery to the forefront in the early Christian church, as Paul does in several other epistles. Because of the delicate and tactful way that Paul addresses the issue, Philemon can be read from either of two perspectives: 1.) a conservative reading that upholds the established social order, or 2.) an emancipatory perspective that advocates the “peaceful and gradual abolition of slavery”. Saarinen, in advocating for the latter perspective, notes that Paul may have cloaked his intention in vague and concealed language in order to comply with the Roman law. However one chooses to read Paul’s intention, Paul does make it clear that the mandate of brotherly love under the shared fellowship with Christ transcends the relationship of master to slave.

Onesimus was a slave belonging to Philemon, a Christian from Colossae. It appears that Onesimus not only ran away (Philemon 15-16) , but that he may have taken money or goods belonging to Philemon, as well (vv. 18-19). If not liable for direct loss of financial assets, at the very least, Onesimus’ absence from his master’s house would have resulted in a potential loss of the economic value of his work. He seems to have found his way to the city where Paul was imprisoned. There Paul led Onesimus to faith in Christ (v.10). Finding that Onesimus had skills that could be useful to him in ministry (v. 11) Paul sought to persuade Philemon to act toward Onesimus as he would act toward Paul himself and to send Onesimus back to serve with Paul in ministry. In keeping with the emancipatory view, one might read in this that, in complying with these requests, Philemon would likely find it necessary to free Onesimus.

Onesimus was in a very precarious situation, as a runaway slave. As Risto Saarinen has observed, the institution of slavery was legally established in the Roman empire and “in many ways sustained the daily life of both society and household, providing the basic conditions of life for both masters and their slaves.” A runaway slave in the Roman world could easily slip away and disappear into one of a number of groups – robbers, rebels, mariners, etc. However, upon capture he would likely face even harsher treatment, possibly including imprisonment.

2. Persuasive Strategies

Honor and shame were important concepts among the people in the communities where Paul travelled and in the broader Greco-Roman culture of the time. People sought to avoid shame and be recognized for their honorable behavior among their peers, family members and patrons, a very common relationship of support at the time. Paul makes use of this cultural motivation by stating the honorable course of action in the letter, “what you ought to do” (v. 8) and “no longer a slave, but better than a slave, as a dear brother”(v. 16).

He also leverages the power of honor by involving others who would serve as silent (or perhaps not so silent) witnesses to the communication between himself and Philemon. Beginning with his greeting, it is clear that Paul and Philemon are not the only parties to this exchange. While this letter is quite brief, it includes the names of ten people besides Paul. Timothy, Paul’s frequent traveling companion and co-laborer in ministry to the Gentiles, is seen to be present in the writing and sending of this letter (v.1). The letter is addressed not only to Philemon, but also to Apphia (possibly Philemon’s wife), Archippus (a fellow worker in the church), and to the house church members who meet in Philemon’s home (v. 2). Furthermore, at the end of the letter Paul includes a greeting from five additional witnesses to his side of this issue (v. 23-24). By involving these other persons, Paul is assuring that his letter, and its appeal to Philemon, will receive a broad hearing. While some of the content is, in fact, relevant to the other recipients, like Paul’s gratitude for their ministry (v.4-7) and the fact that Paul intends to travel to Colossae and be with them again (v.22), the letter is mostly about Paul’s business with Philemon himself. Yet, because it is ensconced within a letter addressed more broadly to the group, Philemon will have to receive its contents under the eyes of his brothers and sisters in Christ. So his reaction to the letter and his response to Paul’s request will be on display for all to see. Philemon has not only the financial value of his runaway slave at stake, but he has his reputation as a Christian and a man of honor at stake.
How can Philemon respond to Paul’s appeal in the presence of so many witnesses in a way that saves face and maintains his stature among the congregation members there in Colossae? It seems clear that he would have no alternative but to concede to Paul’s wishes or risk appearing ungrateful to Paul, his patron of sorts, since it appears that Philemon himself was brought to faith in Christ by Paul (v. 19). And even though Philemon might be well within his legal right to take action against Onesimus, by rejecting Paul’s request Philemon would also risk appearing punitive or unmerciful toward Onesimus with Paul and among the Christians at Colossae. In verse 9, “I appeal to you on the basis of love,” and in Paul’s closing benediction, “The grace of the Lord Jesus Christ be with your spirit,” (v. 25) Paul is clearly appealing not to the letter of the law in Philemon’s response in this case, but to the spirit of the law of love and inviting Philemon to act graciously, with the same love he has shown other saints (v. 5)

“The more abstract and theological purpose of Philemon has to do with the
teaching of freedom, love, and gratitude. Christians should be able to renounce their legal and moral claims and learn to act out of love and gratitude.”

Another strategy that Paul employs to good effect is personal identification with others. In the opening greeting Paul refers to himself as a “prisoner of Christ”. In this gentle way, he may be seen to be taking a stand of solidarity with Onesimus, whom Philemon would be well within his legal rights to have imprisoned for his escape. Since Paul is, also, literally, physically a prisoner in chains, presumably for his preaching activities, he is also illuminating a spiritual reality, demonstrating to Philemon and the other members of the Colossae house church that they all are indeed “prisoners of Christ Jesus”, too, by virtue of their submission to His authority in their lives. In the case of this greeting, both what is said and what is not said is significant. Notably, Paul does not include his status as an apostle in the greeting, as he does in some letters, since he does not intend to use his apostolic authority to accomplish what is being sought.
In another example of identification, Paul equates Onesimus with Philemon when he says “so that he (Onesimus) could take your place in helping me” (v.13).
Additionally, Paul’s use of many relational and familial terms in this letter further serves to identify him with his readers. Some of those are “brother”, “fellow worker”, “sister”, “fellow soldier”, “my son”, “my very heart”, and “partner”. In verses 7 and 20 Paul refers to Philemon as a brother and in verse 16, he refers to Onesimus as a brother, effectively equating their statuses with one another and with himself. Jesus, too, set a clear priority on the spiritual family relationships over other relationships, biological or legal, in Mark 3:32-35. However, becoming a brother in the faith does not automatically erase the slave/master relationship that exists legally.

Paul also uses their shared ministry of the gospel as a means of identifying himself with his readers in Colossae, too. He acknowledges their love for the saints, their active sharing of their faith, their understanding of being heirs in Christ to “good things”, and that they have refreshed the hearts of the saints (v.5-7). By enumerating these acts of generosity and ministry, Paul suggests a status in the kingdom of God for his readers as equal, in at least some respects, to his own, as ministers of the gospel.

Perhaps the most direct example of this persuasive strategy of identification is Paul’s request that Philemon welcome Onesimus “as you would welcome me” (v. 17). This serves as a powerful amulet of protection for Onesimus. Under ordinary circumstances, considering the potential for brutality in the Roman culture, presenting himself to Philemon in person could have subjected him to legal and perhaps physical consequences that could be significantly adverse. But with this letter in hand from Paul, serving as Paul’s personal emissary, it is clear that Onesimus has a powerful ally and protector. Another key factor in positioning the return of Onesimus in its most favorable light is Paul’s insistence that any debt owed to Philemon by Onesimus is to be charged to Paul, an example of Paul personally assuming the liability for and identifying with Onesimus. How could Philemon deny one who is obviously so close to him and who holds both him and Onesimus in such high regard as Paul apparently does?

The third technique employed by Paul is the judicious use of authority and personal power. Paul’s personal prerogative to act authoritatively appears to be a function of Paul’s apostolic authority over the church in Colossae. As the one who introduced Philemon to Christ, Paul says “although in Christ I could be bold and order you to do what you ought to do” (v.8). But it may also be a function of his patronal role in Philemon’s life. Even though Paul possesses these prerogatives, he chooses not to exercise any of them. Paul acknowledges that he has the authority to order Philemon to comply with his request (v. 8), a fact that would be clear to Philemon, but he makes it clear that he wants Philemon’s decision to be “spontaneous and not forced” (v.14). Paul desires Philemon’s consent rather than peremptorily appropriating Onesimus’s services for himself, without regard to Philemon’s prior claim on Onesimus (v. 14), which would have violated their Christian fellowship with one another.

The final technique in Paul’s letter to Philemon is the presumption of good in response to the requested action. To a degree this technique is related to the issue of honor. Due to Paul’s knowledge of the strong imperative of honor in the culture, he would be right to expect that an appeal to the honor of Philemon in doing what he “ought to do” would yield the desired result. Additionally, Paul expresses “great joy and encouragement” because of the way this congregation has “refreshed the hearts of the saints” (v. 7). So, when Paul later refers to Onesimus as “my very heart” (v. 12), one might assume that Paul is expecting Onesimus’ status with the community from which he had fled to be “refreshed”, since Onesimus is now also one of the “saints”. Furthermore, it is clear that Paul himself expects to have his own heart “refreshed” by the aid of Onesimus, with Philemon’s permission and blessing, while Paul continues in prison (v.20). These repeated references to hearts and refreshing that weave through the greeting and the body of the letter infuse it with both an acknowledgement of and an appeal to brotherly love. In verse 21 Paul expresses his confidence that Philemon is going to do even more than has been asked. Paul’s expectation of a response above and beyond the requested action here is a reflection of Christ’s own teaching in Matthew 5:40-41, “And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles.” Paul does not explicitly direct Philemon to free Onesimus, but it seems clear that he is appealing to Philemon’s good graces and expressing confidence that Philemon will do what he “ought to do” and “even more than I ask”. This may refer to an expectation that Philemon will grant legal status to Onesimus that is in keeping with his new spiritual status of equality with Philemon, Paul, and all of those at Colossae and in the kingdom of God.

“The nature of Paul's approach to Philemon serves as a reminder for us to appeal to the highest Christian motivations. This is a challenge to pastors, evangelists,
teachers, and all who have reason to care about the right behavior of others. We need to take the risks Paul did in trusting God and the power of faith and love.”

3. Result of Paul’s persuasive appeal

We are given no indication of the outcome of Paul’s plea to Philemon either in this letter or elsewhere. There are, however, several points that suggest the probability that Paul’s direct request for Onesimus’ service in ministry and his implied appeal for the liberation of Onesimus were fulfilled. John Knox, in his book, Philemon Among the Letters of Paul, suggests that Onesimus himself may have been the one who aided the publication and distribution of the letter, as tradition holds that Onesimus later became the bishop of Ephesus. What better or more authoritative way could Onesimus honor his master-turned-benefactor among the churches than to assure that Paul’s letter received a wide reading, becoming a testimony to Philemon’s honor and generosity? The letter also establishes Onesimus’ status as a co-laborer with Paul in the kingdom and would further serve as Onesimus’ proof of his liberation by Philemon. This wide distribution of the letter, as well as its creditable authorship, would likely have strengthened the case for its inclusion in the canon.


4. Conclusion
In summary, by utilizing the persuasive strategies listed, Paul demonstrates the close, loving relationship he has with Philemon and the Colossae church and his knowledge of what motivates Philemon – cultural honor and patronage, Christian standards of ethical behavior, obedience to authority, and affection for Paul. Paul leverages all of these in advocacy for the benefit of his beloved new son in Christ, Onesimus, and for his own needs, as well as for the needs of the kingdom of God.
As Harris notes, Paul “demonstrates a style of exerting influence without coercing, of persuading without violating the personhood of the other individual. Here is a model for parents, church people, and leaders with vested interest in the outcome of others' decisions.”

To appreciate the power of this artful and brief epistle, we might well remember these words from nineteenth century theologian and music publisher John S. Dwight’s translation of the beloved Christmas carol, "O Holy Night," which reflect Paul’s call to Philemon to accept Onesimus as his brother in Christ and the ultimate goal that will result from such koinonia:
“Truly He taught us to love one another;
His law is love and His gospel is peace;
Chains shall He break, for the slave is our brother,
And in His name all oppression shall cease.”
(from "Cantique de Noël," by Cappeau de Roquermaure)


BIBLIOGRAPHY
Harris, Murray J. Colossians and Philemon: Exegetical Guide to the Greek New Testament. Grand Rapids, Michigan: William B. Erdmans Publishing Co. (1991) pp. 241-288.
Hays, Richard B. The Moral Vision of the New Testament: A Contemporary Introduction
to New Testament Ethics, New York, NY: Harper Collins Publishers. (1996) p.40

Martin, Earnest D. Believers Church Bible commentary. Herald Press. 1993. eBook.
New York, NY: Harper Collins. (1996) pp. 239-279.

O’Brien, Peter T. Word Biblical Commentary: Colossians, Philemon, Vol. 44. Waco, Texas: Word Books. (1982) pp. 265-308.

Saarinen, Risto. The Pastoral Epistles with Philemon and Jude, Brazos Theological
Commentary on the Bible, Grand Rapids, Michigan: Brazos Press, (2008) pp. 199-211.

Laboring Long

I've been pecking away now for over three years at requirements for ordination as a deacon in the United Methodist Church. I have finally gotten within sight of the "light at the end of the tunnel" . It is a great feeling to know that it's almost done!

"Just in time delivery"

Years ago I was a sales representative with a major consumer goods corporation. At the time there was a new way of moving products from manufacturer to retailer, skipping warehousing. They called it "just in time delivery". The advent of large superstore retailers had made it possible. We were "drop shipping" loads of paper products directly to stores instead of to warehouses.

I am at a point in my life where I am managing multiple demands on my time. I am juggling postgraduate classes in seminary that involve heavy duty reading and weekly papers, participating in a Clinical Pastoral Education practicum, keynote speaking for a women's spiritual enrichment retreat in 10 days, giving a talk at an Emmaus walk in six weeks, writing curriculum for my student responsibilities at work, training a staff member in some new duties, and maintaing a schedule of counseling and case management at work. Some days I feel like I'm the proverbial duck, trying hard to look calm on the surface and paddling like crazy underneath. So far, at least, I'm managing to "deliver" everything "just in time". I pray that nothing untoward or unplanned comes along. That would throw a significant monkey wrench in my system!

I heard one time that "the Lord never hurries, but He is always right on time!" Well, I'm on time with everything so far, but I can't say that I'm not hurrying! Everything feels hurried. I'm starting to look forward to the completion of some of these projects! Several people have asked me recently what else I plan to do when I finish my seminary classes. My response is NOTHING! I will have had enough already of classes, papers, textbooks, and tests.

Lord, allow me to continue to be "just in time."

The woman at the well engages in theological questioning

I was asked to read John 4:5-42 and prepare a prayer based on the text. So, I was reading with attentiveness. As a result I saw something in this conversation between Jesus and the Samaritan woman I'd never seen before.

As Methodists, we believe that there are 4 commonly employed standards used for formulating and evaluating theology, 4 "tests" of truth- Scripture, Reason, Tradition, and Experience, commonly referred to as the Wesleyan Quadrilateral.

As I read this familiar story, I suddenly realized that the Samaritan woman was employing all 4! In her first response to Christ's request for water she seems quizzical, even perhaps a bit defensive and argumentative, employing reason to try to discover why a Jewish man would ask a Samaritan woman for anything, given the disdain and prejudice with which Jews generally regarded Samaritans. Jesus replies in a way that entices her. Again though, she is using reason, pointing out that he has nothing with which to draw water himself and then she shifts into tradition, pointing out the history of the well and its importance to her people. Jesus responds to her. Intrigued, she references personal experience - thirst and the labor of drawing water- and expresses desire for what he offers. When Jesus directs her to get her husband, she answers honestly and continues in the personal, experiential mode.

When Jesus has shown his knowledge of her circumstances, she deflects and shifts the conversation to tradition again- asking a question that has little to do with drawing water, but rather speaks of worship. Jesus responds. Then finally, she refers to the writings of the Jewish prophets (Scripture) and states what she knows and states her belief that answers will ultimately be had.

In this conversation with the Samaritan woman, we see one of the longest and most interactive exchanges in all of Scripture involving Jesus. I find it interesting that the woman employs every way she can to figure Jesus out, to understand Him and what He is offering.

In the end, she goes to get others to come to hear Jesus. She wants to know if they see what she sees, if her conclusion is right. When they hear her testimony and hear Jesus themselves, they are convinced that her conclusion is correct.

Are we as persistent, as dogged in our pursuit of the truth of Jesus? Are we willing to reveal our doubts? Are we as honest in acknowledging the reality of our circumstances and our dependence on comforting traditions? Are we as knowledgeable of the Word?

Second thought postscript

After only a few weeks, I realized that there are some items in this conglomeration of random thoughts that I might want to share with someone else once in a while.....so, I reactivated the blogspot site. There is a time delay of a couple of months before blogspot actually eliminates all of one's entries. I think now that I'm glad the entries weren't permanently lost. Just don't look for any new ones to be added.