Paul, the Motherly Paterfamilias

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Paul, the Motherly Paterfamilias

Introduction

In Paul's time the role of paterfamilias in Roman households—as well as in general society—was that of an authoritarian ruler with absolute control over all people in his realm. In his letters to the congregations that he had founded and towards which he felt paternal affection, the apostle Paul transcended this dominating relationship by expressing deep emotions of longing and affection. He also nurtured them by sharing his life with them and helping them resocialize to Christianity.

Role of the Paterfamilias

During Paul's time, the ruling Roman tradition understood the family as the basis of society and the paterfamilias as the literal "head of the family." This man, the oldest male in direct line within his familia, had unprecedented power in the form of patria potestas ("paternal power").[1] The unlimited authority that he exercised over all members of his household (children, grandchildren and great-grandchildren were all under his omnipotent hand) did not end when they grew up, rather the paterfamilias controlled every aspect of their lives (from collecting their income to allowing their marriages) until his death. His reign extended over the whole of the domus ("household"), meaning that slaves were in a similar relationship. Children and slaves were both owned by the paterfamilias because "they are both born into their parents' household and require to be supported."[2] He even had ius vitae nescisque, the right of life and death over the members of his family.[3] Such was the supremacy of paternal power that the second century lawyer Gaius was moved to say: "virtually no other men have over their sons a power such as we have."[4]

Aristotle had maintained that...

... middle of paper ...

...70), 157.

[26] Charles Wanamaker, "'Like A Father Treats His Own Children': Paul and the Conversion of the Thessalonians," Journal of Theology for Southern Africa 92 (1995): 51.

[27] 1 Thess. 2:9 (NIV)

[28] Philip Esler, "Imagery and Identity in Gal. 5.13 to 6.10," in Constructing Early Christian Families, pp. 121-149. Edited by Halvor Moxnes (New York: Routledge, 1997), 122.

[29] Sara Ruddick, "Maternal Thinking," in Mothering: Essays in Feminist Theory, pp. 213-30. Edited by Joyce Trebilcot (Savage: Rowman & Littlefield, 1983), 226.

[30] Barbara Katz Rathman, "Beyond Mothers and Fathers: Ideology In a Patriarchal Society," in Mothering, Ideology, Experience, Agency, pp.139-60. Edited by E.N. Gelnn, G. Chang and L.R. Forcey (New York: Routledge, 1994), 155.

[31] Rathman, "Beyond Mothers and Fathers," 157.

[32] Ruddick, "Maternal Thinking," 227.

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