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I WOMEN and RITUAL in PHILIPPI: WOMEN's RECEPTION of PAUL's

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I WOMEN and RITUAL in PHILIPPI: WOMEN's RECEPTION of PAUL's WOMEN AND RITUAL IN PHILIPPI: WOMEN’S RECEPTION OF PAUL’S LETTER TO THE PHILIPPIANS by Jason T. Lamoreaux Bachelor of Arts, 1995 Vanguard University of Southern California Costa Mesa, CA Master of Arts, 1999 Vanguard University of Southern California Costa Mesa, CA Master of Arts, 2003 University of Kentucky Lexington, KY Dissertation Presented to the Faculty of the Brite Divinity School Texas Christian University In partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical Interpretation Fort Worth, TX May 2011 i WOMEN AND RITUAL IN PHILIPPI: WOMEN’S RECEPTION OF PAUL’S LETTER TO THE PHILIPPIANS APPROVED BY DISSERTATION COMMITTEE Dr. Carolyn Osiek, Dissertation Director Dr. Peter Oakes, Reader Dr. Miguel Leatham, Reader Jeffrey Williams, Associate Dean of Academic Affairs Nancy Ramsay, Dean ii Contents LIST OF FIGURES . iii LIST OF TABLES . iv Chapter 1: Philippi in History and Scholarship . 1 Introduction . 1 The History of Philippi . 3 The Demography of Philippi . 7 Women in Philippi in Current Research . 8 Military and Athletic Language in the Philippian Letter . 21 Friendship Language in the Philippian Letter . 26 Conclusion . 30 Chapter 2: Ritual as a Window to the World of Women . 32 A Definition of Ritual . 33 A Typology of Ritual . 42 Ritual, Purity, and Pollution . 60 Conclusion . 63 Chapter 3: Women and the Artemis/Diana Cult . 65 Reliefs of Women on the Acropolis . 67 Reliefs of Artemis on the Acropolis . 75 Rituals Associated with the Artemis Cult . 82 Birth/Death Rites . 87 Marriage/Death Rites . 102 i Conclusion . 113 Chapter 4: Other Cults . 115 Dionysus (Liber Pater) . 115 Kybele . 127 Domestic Religion . 134 Lunar Deity/Hecate/Bendis . 136 Imperial Cult . 142 Conclusion . 153 Chapter 5: Women’s Receptions of Paul’s Letter to Philippi . 155 Acts 16:11-15 and Philippians 4:1-7 . 156 Lydia’s Occupation . 157 Was Lydia Real or Not? . 160 Euodia and Syntyche . 162 Philippians 1:19-30 . 163 Philippians 2:1-11 . 173 Philippians 3:7-21 . 180 Concluding Remarks . 189 Bibliography . 191 ii List of Figures Figure 2.1: Ritual Model . 41 Figure 3.1: Relief of Woman Holding Baby on the Philippian Acropolis 68 Figure 3.2: Relief of Woman Not Holding Baby on the Acropolis of Philippi 69 Figure 3.3: The Echinos Relief Showing the Presentation of a Child to Artemis 72 Figure 3.4: Relief of Artemis Killing a Stag on the Acropolis of Philippi 81 Figure 3.5: Rites of Passage – Death/Birthing Rituals . 101 Figure 3.6: Model of Marriage Ritual . 112 Figure 4.1: Model of Dionysian Women only Ritual . 127 Figure 4.2: Image of Artemis with Crescent Moon behind the Head . 137 Figure 4.3: Imperial Cult and the Recontextualization of Traditional Rituals 152 Figure 5.1: Paul’s Language Recontextualizes Women’s Concept of Death 171 iii List of Tables Table 3.1: Goddesses and Gods of Philippi . 65 Table 3.2: Comparison between Greco-Roman Death and Birth Rituals . 98 Table 3.3: Comparison between Greco-Roman Death and Marriage Rituals 109 iv Chapter 1: Philippi in History and Scholarship Introduction As one surveys the scholarship on the canonical letter to the Philippians, one notices the lack of attention to women within the content of many scholars’ analyses. It is as if women were shadows, lurking in the background, staying unnoticed of their own accord in spite of the fact that two women are actually named in Philippians 3 and one is named in Acts 13. To a certain extent, this is because ancient texts often leave out information about women. The majority of texts were composed by men who saw the world through their androcentric eyes within the context of the patriarchal system of Greece and Rome. Although this is so, a handful of scholars have attempted to shine the spotlight on women in the Philippian Jesus group in various ways and with various results. Lilian Portefaix, Valarie Abrahamsen, and Joseph Marchal have dedicated entire monographs to the study of women in the early Philippian Jesus community. 1 Ritual studies will be brought to bear on information concerning women in ancient Philippi. This methodology will provide new questions that will shed more specific light on the 1 Lilian Portefaix, Sisters Rejoice: Paul's Letter to the Philippians and Luke-Acts as Seen by First-Century Philippian Women , Coniectanea Biblica. New Testament Series (Stockholm: Almqvist & Wiksell International, 1988), Valerie A. Abrahamsen, Women and Worship at Philippi: Diana/Artemis and Other Cults in the Early Christian Era (Portland: Astarte Shell Press, 1995), Joseph A. Marchal, Hierarchy, Unity, and Imitation: A Feminist Rhetorical Analysis of Power Dynamics in Paul's Letter to the Philippians (Leiden: Brill, 2006). 1 2 lives of women in this fledgling Jesus group and therefore bring clarity to their reception of the letter. This will help modern readers both to get a sharper image of the community as a whole as well as the struggles that plagued them. Therefore, this study will proceed in the following way: Chapter 1) a brief history of Philippi will be delineated in order to give the study a historical context. Then scholarship on Paul’s letter to the Philippians will be examined in order to give this study a context within the broader discussion of the letter. Chapter 2) A heuristic model will be constructed based on ritual studies which will be informed by evidence from the ancient world. Chapters 3-4) Rituals that affected women in the larger Philippian community will be examined. The rituals discussed will be chosen based on the surviving archaeological evidence found at the site of Philippi coupled with literary witnesses that help to shed light on the ritual activity of women in Greco-Roman cults. Chapter 5) The information gathered and interpreted through the lens of the heuristic model of ritual studies will then be used to illuminate points of contact for women’s reception of the Philippian letter in 1:19-30; 2:1-11; and 3:8-21. Of course, due to the nature of shedding the spotlight only on women, others in the Philippian community will be left in the dark. This strategy is purposeful and has acknowledged blind spots, but, given the scholarly landscape, it seems necessary to give the women of the Philippian Jesus community a chance to move toward the center of the conversation. Therefore, this study is meant to be a 2 3 complement to other studies that have gone before it, and, in some cases, take it further. Illuminating women’s lives in the broader Philippian context and in the Jesus group specifically will provide the modern reader with a fuller appreciation for the diversity among Philippi’s first generation of followers and how women’s lives were affect by joining the Jesus group. More importantly, the information from women’s ritual lives will help the modern reader better understand Paul’s Letter to the Philippians as well as give the modern reader a better appreciation of the early Jesus group’s cultural context. The History of Philippi The original name of the city of Philippi was Crenides. In the 4 th century BCE, colonists from Thasos settled there, tying Thasos with the hinterland of the Thasian territory. 2 The historian Appian (2 nd century CE) tells us the following about the city and its history. oi9 de\ Fi/lippoi po/lij e0sti/n, h4 Da/toj w)noma/zeto pa/lai kai\ Krhni/dej e1ti pro\ Da/tou: krh~nei ga/r ei)si peri\ tw~| lo/fw| nama/twn pollai/. Philippi is a city that was formerly called Datus, and before that Crenides, because there are many springs bubbling around a hill there (Bell. Civ . 4.105, LCL). 2 Georgios Gounaris and Emmanuela Gounari, Philippi: Archaeological Guide , trans. Sophia Tromara (Thessaloniki: University Studio Press, 2004), 14-15. 3 4 In 360 BCE, Crenides was founded in Thrace and was the Thasian’s last colony in that territory. 3 As Appian states, the ancient name of the city refers to springs in the area, but water was not the only valuable recourse in the area surrounding Crenides. There were also valuable gold and silver mines. $Oti plei~sta me/ttala/ e)sti xrusou~ e)n tai~j Krhni/sin, o#pou nu~n oi( Fi/lippoi po/lij i3drutai, plhsi,on tou~ Paggai/ou o1rouj: kai\ au)to\ de\ to\ Paggai~on o1roj xrusei~a kai\ a)rgurei~a e1xei me/talla kai\ h( pe/ran kai\ h( e)nto\j tou~ Strumo/noj potamou~ me/xri Paioni/aj: fasi\ de\ kai\ tou\j th\n Taioni/an gh~n a)rou~ntaj eu(ri/skein xrusou~ tina mo/ria. There are very many gold mines in Crenides, where the city of Philippi now is situated, near Mt. Pangaeum. And Mt. Pangaeum as well has gold and silver mines, as also the country across, and the country this side, the Strymon River as far as Paeonia. And it is further said that the people who plough the Paeonian land find nuggets of gold (Strabo, Georg . 7.34, LCL). Because of its wealth, the city of Crenides impressed Philip II of Macedonia. His interest in the city would change it from a Thasian colony to an important outpost within Philip’s Macedonian kingdom. 4 In 356 BCE, the citizens of Crenides called up Philip II to help in controlling the surrounding Thracian tribes. 5 Seeing the mines available to him, Philip II decided to conquer Crenides and name it after himself. 3 Chaido Koukouli-Chrysantaki, "Colonia Iulia Augusta Philippensis," in Philippi at the Time of Paul and after His Death , ed.
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