Slavery in Early Christianity by Jennifer A. Glancy

By Jennifer A. Glancy

This is often the 1st paperback version of the enlightening Oxford collage hardcover released in 2002. Glancy the following situates early Christian slavery in its broader cultural environment, arguing that glossy students have continuously underestimated the pervasive effect of slavery at the institutional constructions, ideologies, and practices of the early church buildings - and upon the our bodies of the enslaved. Her cautious cognizance to the physically adventure of subjection and violation that constituted slavery makes this an crucial publication for somebody drawn to slavery in early Christianity. contains distinct chapters on Jesus and Paul.

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A female slave’s reproductive capability made her valuable property until menopause. Women’s reproductive capabilities seem to have had a pervasive influence on genderspecific patterns of slaveholding. In his manual on agriculture Columella wrote that he rewarded enslaved women who bore many children. When a woman had given birth to three sons, he lightened her work assignment. When she gave birth to another son, he considered manumitting her. )46 Petronius gave an exaggerated version of a slaveholder, the freedman Trimalchio, publicly listening to his estate accounts being read: 18 Slavery in Early Christianity July 26th: on the estate at Cumae, which belongs to Trimalchio, there were born thirty male slaves, forty females; 500,000 pecks of wheat were transferred from the threshing floor to the barn; 500 oxen were broken in.

Having enunciated the dissolution of these identities, however, Paul redoubles his reliance on somatic and gendered metaphors of slavery. For both Epictetus and Paul, the rhetoric of physical slavery haunts the claim that the only real bondage is the servility of will, of mind, or of spirit. E. E. As a child he was a slave of Epaphroditus, a freedman and an officeholder under Nero and Domitian. Epictetus studied philosophy with Musonius Rufus. Eventually, Epaphroditus manumitted him. His student Flavius Arrianus (Arrian) recorded his teachings in the work now known as the Discourses.

According to Matthew, as Jesus entered Capernaum a centurion approached him to ask Jesus to heal his ailing pais. Whether Matthew’s pais is a child or slave is unclear. 86 The slaveholding Roman military official exhibits a paternal persona, caring for his slave, who is implicitly represented as vulnerable and childlike. 87 Although the centurion expresses paternal care for his pais, he also proclaims the subordinate status of slaves. Drawing an analogy to the power of his own commands, the centurion The Rhetoric of Slavery 25 announces that a word from Jesus should be sufficient to effect a cure of the pais: “For I also am a man under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it” (Matt.

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