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Revisiting the Subintroductae: Slavery, Asceticism, and âSyneisaktismâ in the Exegesis of John Chrysostomâ©
in Biblical InterpretationSearch for other papers by Chris L. de Wet in
Current site
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Building on Page duBoisâ work on domestic slavery, and the relationship between literal and metaphorical slavery, this article revisits John Chrysostomâs treatises against the subintroductae (âfemale spiritual companionsâ), and reads the late ancient ascetic cohabitation of syneisaktism (often termed âspiritual marriageâ) not so much as a type of spiritual marriage, but as an alternative form of slavery. The findings examine the discourse of slavery in the treatises, determine the type of service cohabiting ascetics may have provided to one another, and show how this popular living arrangement relates to late ancient domestic slavery. The thesis holds that syneisaktism provided an alternative to slaveholding, since many of these subintroductae would have been ascetics who got rid of most, if not all, of their slaves, and had to find other ways of coping with domestic labor demands. The close resemblance between slavery and syneisaktism thus shapes Chrysostomâs diatribe against the subintroductae.â©
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1
âPage duBois, Slaves and Other Objects (Chicago: University of Chicago Press, 2008), p. 6.
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7
âChris L. de Wet, Preaching Bondage: John Chrysostom and the Discourse of Slavery in Early Christianity (Oakland: University of California Press, 2015), pp. 16-17. For more on the dynamics of the discourse of slavery in classical antiquity, see duBois, Slaves and Other Objects, pp. 117-30.
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8
âJean Dumortier (ed.), Saint Jean Chrysostome: Les cohabitations suspectes; Comment observer la virginité (Paris: Les Belles Lettres, 1955).
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12
âNeureiter, âSynoikeinâ; âJohn Chrysostomâs Treatises on the âSpiritual Marriageâ,â Studia Patristica 41 (2006), pp. 457-62.
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14
âNeureiter, âJohn Chrysostomâs Treatises,â pp. 458-59.
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22
âAnne-Marie Malingrey (ed.), Jean Chrysostome â Sur la vaine gloire et lâéducation des enfants (SC, 188; Paris: Cerf, 1972). See also Elaine Pagels, âThe Politics of Paradise: Augustineâs Exegesis of Genesis 1-3 Versus that of John Chrysostom,â HTR 78 (1985), pp. 67-99 (70-73); Elizabeth A. Clark, âGenesis 1-3 and Gender Dilemmas: The Case of John Chrysostom,â in Barbara Feichtinger, Stephen Lake, and Helmut Seng (eds.), Körper und Seele: Aspekte spätantiker Anthropologie (Beiträge zur Altertumskunde, 215; München: K.G. Saur, 2006), pp. 159-80; Benjamin H. Dunning, âChrysostomâs Serpent: Animality and Gender in the Homilies on Genesis,â JECS 23 (2015), pp. 71-95.
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25
âPage duBois, Slavery: Antiquity and Its Legacy (New York: Oxford University Press, 2010), p. 108.
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26
âPaul Alexander (ed.), Grégoire de Nysse â Homélies sur lâEcclésiaste (SC, 416; Paris: Cerf, 1996).
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28
âTeresa M. Shaw, The Burden of the Flesh: Fasting and Sexuality in Early Christianity (Minneapolis, MN: Fortress, 1998), pp. 231-33; Jennifer A. Glancy (Slavery in Early Christianity [New York: Oxford University Press, 2002], pp. 90-91) highlights, in this regard, the synodical letter of the Council of Gangra in which the Eustathians are accused of adopting such extreme ascetic practices.
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30
âSee also De Wet, Preaching Bondage, pp. 201-202.
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36
âNeureiter, âJohn Chrysostomâs Treatises,â pp. 458-59.
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38
âOn gynaecodouly, see De Wet, Preaching Bondage, pp. 79-80.
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43
âClark, Jerome, Chrysostom, and Friends, pp. 35-106; see John Chrysostom, Fem. reg. 7.33-61.
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45
âHelen King, Hippocratesâ Woman: Reading the Female Body in Ancient Greece (London: Routledge, 1998), pp. 157-71.
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54
âSusan Treggiari, âJobs for Women,â American Journal of Ancient History 1 (1976), pp. 76-104; eadem, âQuestions on Women Domestics in the Roman West,â in Maria Capozza (ed.), Schiavitù, manomissione e classi dipendenti nel mondo antico (Rome: LâErma di Bretschneider, 1979), pp. 185-201.
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55
âThomas A.J. McGinn, Prostitution, Sexuality, and the Law in Ancient Rome (New York: Oxford University Press, 1998), pp. 314-16.
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59
âAndrew Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, with Introduction, Text, and Translation (VCSup 119; Leiden: Brill, 2013), p. 136.
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65
âSee also Shadi Bartsch, The Mirror of the Self: Sexuality, Self-Knowledge, and the Gaze in the Early Roman Empire (Chicago: University of Chicago Press, 2006), pp. 115-82.
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66
âPage duBois, Torture and Truth (The New Ancient World; New York, NY: Routledge, 1991), pp. 63-68.
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
|---|---|---|---|
| Aufrufe von Kurzbeschreibungen | 818 | 115 | 11 |
| Gesamttextansichten | 306 | 21 | 0 |
| PDF-Downloads | 251 | 63 | 0 |
Revisiting the Subintroductae: Slavery, Asceticism, and âSyneisaktismâ in the Exegesis of John Chrysostomâ©
in Biblical InterpretationSearch for other papers by Chris L. de Wet in
Current site
Google Scholar
PubMed
Building on Page duBoisâ work on domestic slavery, and the relationship between literal and metaphorical slavery, this article revisits John Chrysostomâs treatises against the subintroductae (âfemale spiritual companionsâ), and reads the late ancient ascetic cohabitation of syneisaktism (often termed âspiritual marriageâ) not so much as a type of spiritual marriage, but as an alternative form of slavery. The findings examine the discourse of slavery in the treatises, determine the type of service cohabiting ascetics may have provided to one another, and show how this popular living arrangement relates to late ancient domestic slavery. The thesis holds that syneisaktism provided an alternative to slaveholding, since many of these subintroductae would have been ascetics who got rid of most, if not all, of their slaves, and had to find other ways of coping with domestic labor demands. The close resemblance between slavery and syneisaktism thus shapes Chrysostomâs diatribe against the subintroductae.â©
| Insgesamt | Letzte 365 Tage | In den letzten 30 Tagen | |
|---|---|---|---|
| Aufrufe von Kurzbeschreibungen | 818 | 115 | 11 |
| Gesamttextansichten | 306 | 21 | 0 |
| PDF-Downloads | 251 | 63 | 0 |
