Giving Dignity (Philemon: A Response Of Hope pt.2)

In our world we make distinctions and classifications between people and people groups. We not only label people based on ethnicity, class, gender, and political ideology, but we also treat people differently. Sadly, this classification system is how our society measures one's value and meaning (holding some in a higher regard and others in a lower) and in doing so, strips those who are "less than" of their God given dignity and humanity.

In Paul's day slavery was one of those clear class distinctions. There were the "haves", the "have-nots", and the "slaves". Slaves for the people of the 1st century were nothing more than commodities; bought, used, and sold to turn a profit. Their "worth" was only found in their ability to contribute the growth of their master's economic portfolio. Slaves knew no dignity.

It is in this light that Paul's words to Philemon (a slave owner) regarding his disobedient run-away slave (Onesimus) are earth-shaking: "Perhaps the reason he was separated from you for a little while was that you might have him back forever - no longer as a slave, but better than a slave, as a dear brother...welcome him as you would welcome me (v.15-17)." (listen to this week's Renovate podcast on Philemon).

In his short letter to Philemon, Paul is subversively dismantling the grid of classification and status by which his world operates. Paul sees Onesimus not as a slave who committed a crime, but as a brother who is of great value. Through his words Paul puts on display a new system; one that is charitable, equitable, and just, and in so doing, Paul challenges his contemporaries (like Philemon) to live by that same system.

This is the hope of the Gospel.

"What classifications and distinctions in our world rob people of their dignity?" "What are ways in which we can give dignity to others regardless of the class distinctions of our world?"

The Value of Usefulness ("Man's Search For Meaning" pt. 5)

How do we measure one's value? The systems of our society teach that value comes with success. Success, a word seeming always illusive as one strives for a better career, a bigger house, and more income. We then de-value that which cannot lead to success, causing us to look at those who cannot "produce" (the poor, children, the elderly, etc) as having less value.

In "Man's Search For Meaning" Frankl writes: "...usefulness is usually defined in terms of functioning for the benefit of society. But today's society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness."

We need to operate in such a way that preserves the dignity of all people, recognizing that regardless of age, social-economic status, or "success" level, they are intrinsically valuable. It is in the place of mutual respect and understanding for ones inherent value that we can spur one another on to a life of meaning.

Cultivators of Dignity

Our greatest call is to love God with our whole being and to love our neighbor as our self...the two are inseparable. Our lives should reflect and impart to others that they are intricately made in the image of the Creator...they are of worth because they are image bearers of God.

Our history of humanity has been plagued by severe lapses in our God given command. Out of our xenophobia we have turned to defending "self" and terrorizing the "other". The benefit of this exchange has been (and always will be) "self" (identity is protected, safety guarded), at the expense of the "other" (now entrenched in worthlessness and fear). This is a win-lose scenario (win for "self", lose for "other").

This "win", however, is short sighted. True wholeness comes not when one person, or a particular people group are lifted up over and against another, but when all people stand in solidarity with one another. Our distinctive as kingdom people is not compatible with the self preservation model of our culture. The metaphors our Savior gives us (take up your cross, wash one another's feet, save his life will lose it) point us in a direction of selflessness, service, and sacrifice.

This is "our" call; all of us. In the hope that in it and through it, identity, worth, and dignity would be found for all people.