Abstract
This article analysed the different narratives implied in Philemon by utilising the narrative therapeutic approach, as developed by Epston and White (1990). A dominant narrative (the harsh treatment of slaves in the early Christian environment) and a challenging narrative (a more humane conduct of slaves) were clearly distinguished. The article showed Paul’s attempt to bridge the gap between these two narratives by using certain pointers, possibly taken from mystery religions and Jesus’ example. In conclusion, the narrative therapeutic approach proved to be a new and unique way of looking at Philemon’s narrative world.
Highlights
The problemIn Rediscovering Paul: Philemon and the sociology of Paul’s narrative world, Norman R
Part of Paul’s alternative narrative in Philemon is to challenge this view of people in the faith community, because when Paul urges Philemon to accept Onesimus as a brother, he uses language that constitutes a radically different community to the one in which Philemon and Onesimus belong. Within this community of kinship, Onesimus can no longer be marginalised to the position of a ‘nobody’, but must be seen as someone with a changed status, namely as someone who forms part of the same family as Paul and Philemon, which is the family of God
In Philemon, Paul is introduced as a person, who, like Jesus, has a compassionate heart towards the marginalised
Summary
In Rediscovering Paul: Philemon and the sociology of Paul’s narrative world, Norman R. Part of Paul’s alternative narrative in Philemon is to challenge this view of people in the faith community, because when Paul urges Philemon to accept Onesimus as a brother, he uses language that constitutes a radically different community (that is, one which promotes kinship) to the one in which Philemon and Onesimus belong Within this community of kinship, Onesimus can no longer be marginalised to the position of a ‘nobody’, but must be seen as someone with a changed status, namely as someone who forms part of the same family as Paul and Philemon, which is the family of God. Within this community of kinship, Onesimus can no longer be marginalised to the position of a ‘nobody’, but must be seen as someone with a changed status, namely as someone who forms part of the same family as Paul and Philemon, which is the family of God This is the re-establishment of personal agency from the oppression of external problems and the dominant stories of larger systems (Corey 2005). A new story is compiled, based on the unique outcomes in the past
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