Evaluating the Rhetoric of Paul’s Letter to Philemon: Implications for Master-Slave Relationship in Christian Households

Many kinds of studies have been conducted on Greco-Roman slavery practices and the Christian response to religious and domestic conflicts. However, very little research has been carried out in biblical studies to appraise the rhetoric of Paul’s letter to Philemon and its persuasive implications for handling tensions and dilemmas that emerge from master-servant relationships in the Christian domestic contexts. This paper contributes to the scholarship on Philemon by critically interpreting the persuasiveness of the letter. It exposes Paul’s intentional use of highly emotive argumentations, familial concepts and visual symbols to influence the beliefs, state of mind, values and contemplated actions of his primary audience regarding a particular distressing exigency. It reveals the strong subversive and transformative tone of the letter. The paper contends that the message of Philemon has effective rhetorical power for managing the challenges faced by Christian parents, maids and fictive children in the Christian household.

Onesimus, a slave owned by Philemon,was 'unprofitable' (achrēston,v. 11) in the past and had fled his master (echōristhē, v. 15) after having robbed him (ēdikēsen, v. 18). Onesimus either voluntarily or accidentally fell in with the apostle Paul, who converted him to Christianity (v. 10). Paul, who had been the grateful recipient of Onesimus's past services (v. 13), now requests Philemon not only to forgive his formerly disobedient slave but to accept him as a brother in the Lord (v. 16). 13 A score of modern commentators 14 has interpreted Philem in the light of this theory because slaves seeking their freedom by running away from their masters were common in Paul's days. For instance, John D. Nordling 15 draws on extrabiblical evidence to defend the hypothesis that Onesimus was a runaway slave who had robbed his master. The difficulty of the theory is that theft is nowhere explicitly stated in the letter. 16 Another theory suggests that Onesimus had been sent by the church to offer assistance and perhaps financial aid to Paul but the slave overstayed. This made Paul write to implore the master not to punish the slave and further to request for Onesimus to be released from his obligation so that he might come to help him in evangelization. 17 However, if Philemon or the church had sent Onesimus as their emissary, then it is hard to understand why Paul writes that passive verb of verse 15 which suggests that Onesimus left Philemon without the latter's consent. Another reconstruction of the situation behind Philem is the intercessory theory 18 which argues that Onesimus, who has been in domestic trouble with his master left the house to seek the intervention of an Amicus Domini (friend of the master) in the hope that he might be restored peacefully to this former status in the master's household. Supporters 19 of the theory contend that since Onesimus absconded from his master with the express intent of going to enlist Paul's service as a mediator in a domestic dispute between himself and his master, then he was not a fugitive as the traditional theory would want readers to believe. Whereas this theory explains much of the data in Philem, it is strange that there is a lack of any clear reference in the letter either to the wrong on Onesimus' part or remorse on Philemon's. The fourth and perhaps most tendentious hypothesis conjectures that Philem was occasioned by a disagreement between two biological Christian brothers -Philemon and Onesimus -where the former was treating the latter as if he were a slave. 20 Allen Callahan claims that "nothing in the text conclusively indicate that Onesimus was ever the chattel of the letter's chief addressee and the problem that Paul sought to address in the letter was not that Onesimus was a real slave (for he was not), nor that Onesimus was not a blood brother to Philemon (for he was), but that Onesimus was not a beloved brother to Philemon." 21 While Callahan's argument could at best be appreciated as an abolitionist biblical argument against proslavery advocates who appealed to the letter as "Pauline Mandate" for enslaving others, it is nevertheless highly inaccurate to think that Onesimus was not a slave in a literal way. To conjecture that Onesimus was not an actual slave in Paul's thinking denies the force of hōs doulon (as a slave) at verse 16 in the Greek text and hence Callahan strains the interpretation of this verse. The conjunction hōs cannot be twisted to give 'a contrary-to-fact nuance.' 22 The situation of Philem seems to have been this: Paul, now in prison in (probably) Ephesus, has fallen in with a runaway slave named Onesimus and converted him. The slave is being transported back to the legal master, 13 Paul's Narrative World (Philadelphia: Fortress Press, 1985). 15 Nordling, Onesimus fugitivus, 98. 16 Perhaps, the portrayal of Onesimus as runaway thief derives from common Greek and Roman tales of the 'crafty slave', portrayed in comedies, who stole from his master and either used that money to pay for his release or fled before he could be discovered.  Paul's Imprisonment (England: Sheffield Academic press, 1996), 179. Based on the description of him being "useless", and not being a believer, it seems unlikely that Philemon would have sent Onesimus on such an important errand to Paul. It is more likely, as Barclay concludes that Onesimus ran away After meeting Paul, Onesimus had converted to Christianity and become a source of companionship and service to  accompanied by the present letter, thus stating that Paul has recently found the slave useful and wished to use him further in his ministry but he will not presume to keep him apart from Philemon's own free consent. Meanwhile, Philemon should welcome Onesimus back as a "brother" (vv. 16-17) and prepare Paul a guest room if he should soon arrive (v. 22). Apart from the fact that Paul expresses, quite obscurely, his confidence that Philemon will do "more" than he asks (v. 21), he makes no further request explicit. Not "manumission." Not anything. The traditional hypothesis seems most plausible to the researcher. In the Greco-Roman culture of honour and shame, slave flight was an extreme act of insubordination to the master and usually, he would not hesitate to assert his full authority over the slave to restore or defend his honour. A fugitive slave was naturally anxious and afraid to face the anger of the dominus. Against this background, Philem is fashioned to intercede 23 for a new relationship of brotherhood between an aggrieved master and the slave who had been alienated by social structures and by recent actions.
iii. THE RHETORICAL CATEGORY OF PHILEM Among the three rhetorical genres, Philem is essentially deliberative rhetoric with slight forensic and epideictic nuances. 24 In deliberative rhetoric, "the key is to demonstrate love or friendship, and to induce sympathy or goodwill, in order to dispose the hearer favourably to the merits of one's case." 25 The argumentation of Philem invests in praising and requesting a line of action based on its expediency and beneficial nature. As would be shown shortly, Paul is purposefully persuading or moving Philemon, the prime addressee, and his household church to do something new -to make a difference. He establishes strong ethos with Philemon, the chief audience, and uses arguments that relate and resonate with the spectatorial assembled saints at the house. The message implores Philemon to acknowledge the expediency in extending hospitality to Onesimus and treat him with dignity. In other words, he demands Philemon to extend hospitality to the slave Onesimus because that is the most expedient quality demanded by Christian love ethic contrary to existing Greco-Roman slavery standards.

iv. THE INVENTION, ARRANGEMENT AND STYLISTIC COMPONENTS OF PHILEM
The way Paul invented his discourse could be gleaned from the arrangement of the various components of the text. Taken as a whole, Philem presents the following rhetorical structure: (a) epistolary prescript (vv. 1-3); (b) exordium (vv. 4-7) which is analogous to epistolary thanksgiving and prayer wish; (c) argumentative proof (vv. 8-16) and (d) peroratio (vv. 17-22) found in the body section of the letter; and (e) an epistolary postscript or final greetings (vv. 23-25).

a) The prescript of Philem (vv. 1-3)
The prescript does not only communicate the conventional information about the writer(s) and the recipient(s) but more importantly, it sets the tone for the rhetorical goal of the content that will follow. In the sender section, Paul emotionally identifies himself as desmios Christou Iēsou (prisoner of Christ Jesus) with Timothy beside him (as co-sender) to set off his appeal on a note of empathy with Onesimus. 26 He deliberately makes his physical imprisonment an important backdrop to his entire appeal. As the letter unfolds, it becomes clearer that Paul's mentioning of his imprisonment was hard to go unnoticed: it was certainly going to induce emotional sympathy that would automatically influence his appeal for Onesimus. The apostle, although finds himself in a dangerous condition, not knowing what would happen to him the next hour, yet rises above his terrible condition to make an unparallel appeal for a frightened slave who would soon face the anger of his Domini.
The mentioning of Timothy as a co-sender could imply that the audience knows him and have some level of affection for him. By describing him as 'brother,' Paul is alluding to the trustworthiness of Timothy and the valuable services he renders to God (Phil 2:19-24). But more importantly, it indicates that Timothy knows about the issue at stake, and he lends his full support to Paul's appeal. In a similar vein, the mentioning of Apphia, Archippus and housechurch as co-hearers functioned to strengthen the persuasive force of the appeal that would be made in the body of the letter. 27 23 There is a 1st C.E. contemporary correspondence between Pliny the Younger and Sabinianus, whose freedman had fled to the former for intercession. Pliny's letter uses rhetorical expressions remarkably alike to that of Philem, even to the point of specifically reminding the recipient of the requester's authority, which will not be needed because the recipient will comply voluntarily. Pliny explicitly ask the master to exercise the stoic virtue of clemency, but there is not even one word that Paul uses to plea forgiveness for Onesimus. Instead, Paul appeals to Philemon in terms of Christian love and faith. For the full text of Pliny's letter, see Edward Lohse, Colossians and Philemon, (Philadelphia: Fortress Press, 1971), 196-197. 24  Philemon, the main recipient, is described as tō agapētō (our beloved brother, friend). This concept implies mutual love extended from one to the other in the ecclesia. The description indirectly prompts Philemon 28 to remember that he belongs to a community founded on mutual love. He is a great benefactor to the "saints" and is considered a committed Christian in his charitable deeds. Paul's description of Philemon as tō agapētō projects the paterfamilias as someone who has lived true to his name by showing great hospitality to friends, family, and the church. Seen in this way, the adjective is strategically used by Paul to anticipate his main appeal in the body of the letter that the slave owner welcomes Onesimus back in the same agape (love) which characterizes the ecclesia. Philemon is also praised as sunergō ēmōn 29 (our fellow worker). The titles accorded Philemon by implication pull him deeper into the rhetorical circle Paul envisioned. Philemon is going to be put in a situation that would demand him to act as 'a beloved and coworker': He would be required to perform a disturbingly tough but befitting activity that would refresh the viscera of a person whose name he would not want to hear yet whose viscera has become interconnected with that of brother Paul, the imprisoned apostle of Christ.
Again, the inclusion of adelphē (a sister), Archippus (who is described as a systratiōtēs tō hēmōn, our fellowsoldier) and your house-church (oikou sou) as co-hearers gives the letter an added persuasive urge. It deliberately makes Paul's appeal a public matter 30 read aloud in the presence of the mentioned addressees. The setting in which the letter was going to be heard would heighten the desired impact: it was calculated to exert considerable pressure on Philemon to protect his honour and reputation.

b) The Exordium (vv. 4-7)
In Greco-Roman oratory, the exordium seeks both to establish rapport with the audience, establish the author's ethos, and communicate a forecast of what is to follow. 31 According to Aristotle, the attempt to appeal to the deeper emotions such as empathetic love and so to create pathos in the hearer is an attempt to put the hearer into a certain kind of receptive frame of mind. 32 Paul uses praises to establish a trustworthy disposition and goodwill between himself and Philemon, the main addressee. He makes Philemon feels important and appreciated.
There is a complex and controversial case or exigency before Paul, one which has alienated the sympathy of the main addressee who was about to listen to the speech. At the very least, there is a serious breach of trust, a serious infraction of the law as well as a disregard of Philemon's social status. Thus, before Paul puts forward his main appeal, he must, from the onset, not only appease the injured paterfamilias but also anticipate the key-value terms upon which he would advance his arguments. This would make Philemon to be attentive, receptive, and well-disposed towards the rhetor and to lend an attentive ear to the rest of the discourse.
By declaring "I always remember you in my prayers," 33 Paul is securing goodwill or trustworthy character from the addressee(s). In the ancient Greco-Roman world, expressing voluntary gratitude was a way of sustaining the mutual exchange of favours. The rhetor presents himself as someone who has personally benefited from Philemon's lovely gesture, Paul has a way of securing a trustworthy character from the addressee(s). He acknowledges in verse 5 that he constantly receives news about his faith and the love of Philemon but at the same time, he expresses the hope that Philemon's sharing in the faith may be oriented around the consciousness of every good thing that Christ is doing make among the saints. This carefully constructed prayer-wish was to broaden the horizon of Philemon's understanding to consider "every good thing" in Christ. 34 He further mentions his own profound affection of joy (chara) and encouragement or comfort (paraklēsis) because Philemon's love has caused the splanchna (viscera) of the saints to 28 From its verbal root (philein, "love"), the Greek name Philēmōn probably meant kindness, affectionate, or worthy of love. Fitzmyer relates a Greek myth to buttress the meaning of this name. In the legendry myth, Zeus and Hermes disguised themselves and came down on earth to test the piety of human beings but they were refused hospitality by all but only a peasant couple, Philemon and Baucis received them. Impressed by this good treatment, the gods revealed their identity and directed Philemon and Baucis to climb a mountain to save themselves from imminent flooding that would destroy the land. Later Philemon and Baucis were made priest and priestess of the gods. It appears Paul is plausibly punning meaning of the name with the adjective, agapēthos. See Fitzmyer,Philemon,84. 29 This is a dignified title used to describe personalities like Timothy (Romans 16:21; 1Thessalonians 3:2), Prisca and Aquila (Rom. 16:3), Titus (2 Corinthians 1:19, 1Thess. 3:2), Euodia and Syntyche (Philippians 4:2-3); Aristarchus, Mark, Demas and Luke (Philem. 24), Jesus Justus (Colossians 4:11) Epaphroditus (Phil. 2:25) who were making immensely contribution towards the spread of gospel and growth of the brotherhood. 30 Peterson, Rediscovering Paul, 99; Fitzmyer, Philemon, 81. It is harder to turn down a request made in public than one made in private. In the pubic, one's honour is at stake and the least thing one does will amount to shame. Paul deliberately couched the address in a public context so as to cajole Philemon to agree to the request of the letter before the public 31 Ben Witherington, The letters to Philemon, the Colossians and the Ephesians: A socio rhetorical commentary on the Captivity Epistles (Grand Rapids: Eerdmans, 2007), 28. The also exordium functions like an "overture in which each of the themes to be later heard in different, perhaps more specific context, is given an anticipatory hearing." See, John Knox, Philemon among the Letters of Paul: A New View of its place and importance (Nashville: Abingdon, 1963), 4. 32 Aristotle, Art of Rhetoric, trans. H. Rackham, LCL 73 (Cambridge: Harvard University Press, 1926). Appeal to the emotions may well reach a person at a level that pure logic will not, to demonstrate friendship and love for the hearer so as to induce goodwill in the hearer and make him inclined to act as requested. 33 If Paul were to deliver orally in person in the congregation, he would be looking straight at Philemon with everyone observing. The professional lector certainly maintained regular eye contact with Philemon as he was delivering the message of the appeal. 34 In Galatians 6:10, Paul tells Christians, "let us do good to all people." Also, in Ephesians 2:10, there is the expression "created in Christ Jesus to do good works." be refreshed (anapauō). 35 Philemon is being depicted here not just as a person who loves but as a merciful person who attends to the innermost needs of the saints with great sensitivity. In sum, verses 4-7 prepared Philemon in advance for a request by reminding him of his previous generosity exhibited towards all God's dedicated people. The rhetor Paul, fashioned admirable praise for the furtherance of the case by underscoring those qualities of Philemon upon which its outcome hinges. Having stimulated Philemon's emotions to render him biased in the desired direction, Paul proceeds to formulate the actual request of the appeal with both logical and emotive argumentative proofs.

c) The Argumentative Proof (vv. 8-16)
Indeed Philem 8-16 is the main body of the letter's deliberative appeal. The argumentative proof correlates with the epistolary body-opening (vv. 8-12) and body-middle (vv. 13-16). The rhetorical crescendo of the appeal builds up from statement to statement throughout the rest of the letter. Imagining the way into the household of Philemon, the particular spot where the dedicated people of God have gathered to hear the letter performed aloud, the current reader could visualise Onesimus, the letter courier and the lector standing there with all the authority of Paul.
In the preceding section, the rhetor eulogised praises and gratitude to Philemon for his love towards the saints. On the basis of that, he sets before Philemon a rhetorical exigency and appeals to him for love's sake to demonstrate that same love he had been commended for. The rhetor starts with a skilfully balanced appeal to his credible character and Philemon's empathic love, employing the literary device of tautologous parallelism: In other words, he voluntarily lays aside his legitimate authority or unquestionable power en Christo and appeals to Philemon in "the most excellent way," the way of love in the presence of the gathered saints. He draws a sharp parallel between using 'authority to coerce' and 'appealing on the basis of love' and paradigmatically fashions his appeal on the Christian principles of love. 37 The rhetor's decision to appeal by terms of love instead of by authority was a carefully planned rhetorical move because he had already extolled Philemon for his unparalleled reputation of love and faith. Again, Paul uses the rhetorical device of antiphrasis 38 in verses 9b, 9c and verse 10a to reinforce the theme of love in the appeal. He deliberately relinquishes his power as both Christ's ambassador and now his prisoner to rely upon the voluntary acquiescence of Philemon to his request. In an actual sense, this was another persuasive move to establishing a stronger argument to reinforce the actual appeal.
At this stage of performing the letter (vv. 9b-10a), it is plausible the lector looked into the eyes of Philemon who in the same way looked at the reader and visualised Paul himself. 39 This visualisation becomes more vivid in the v. 9b which reads: toioutos hōs Paulos nuni presbutēs nuni de kai desmios Christou Iēsou (none other than I Paul, an ambassador and now also as a prisoner of Christ Jesus). These words forcefully generate a visual image of the current status of Paul as the revered apostle of Jesus under legal bondage in a prison cell. Undoubtedly the visualisation of the condition of Paul evokes a feeling of respect and sympathy. 40 It is only after the double-stated appeal that Paul finally introduces the name of the subject of the appeal in verse 10. But just before the name is mentioned, Paul prepares the ground tactfully by affectionately describing him as to emon teknon es tois desmois mou (my child, whom I have begotten in my chains). Here the kinship language, teknon 35 The verb anapauō suggests 'to cause someone to become physically refreshed as the result of resting from work.' Splanchna literally refers to human entrails, bowels, innards, where one's deepest or innermost feelings are located. It is a more emotive term than the common kardia. 36 Anēkon is a substantival participle which carries the sense of "what is fitting or right/proper" or "the right thing, " Fitzmyer,Philemon,104. 37 Love characterizes the kind of faith by which a Christian must live. such love involves freedom from self-regard or selfishness and an outgoing affection for others, Phil 2:4; 1Cor. 13; Rom. 13:9. Fitzmyer,Philemon,104. 38 Antiphrasis is an oratorical device where the orator openly abandons an apparently strong line of argument. Cicero writes, "I will not plead against you according to the rigour of the law, I will not press the point which I should perhaps be able to make good." See, Cicero In no small way, the repetition of the verb parakelō serves as an amplification or appeal to pity. It functions to pull the heartstrings of Philemon not once, but twice. See, Church, Rhetorical Structure and Design in Paul's Letter to Philemon,43. expresses not physical birth but a symbolic relationship as a consequence of Onesimus' conversion. He is not a pias (a boy) as having non-legal manhood but a teknon as a spiritual offspring. Onesimus 41 has been catechised to the Christian faith through Paul's instrumentality. The suspension of Onesimus's name until this point is rhetorical. Paul works a pun 42 on the name of Onesimus to reinforce his appeal. The punning -Onēsimon, who formerly was achrēston (useless) to you, but now has become euchrēston (useful) indeed, to you and me -establishes the motive of utility (utilitas) in the intrinsic usefulness of a human being. Philemon's consciousness is being awakened and broadened from seeing the slave with the inhumane secular mirror to seeing him in terms of the Christian worldview.
Some interpreters explain the punning to suggest that Onesimus became 'useless' either by running away or by having caused his master some financial damage. Sara Winter 43 claims that Onesimus was 'useless' in the spiritual sense because he was non-Christian but now is 'useful' (spiritually) because he has transformed, and become born again in Christ through faith and baptism. In a different sense, Jennifer Glancy 44 proposes that 'useless' and useful' just like 'disposable' are registers of utility language in the world of slaveowners. To infer from the popular proverbial saying at the time, 'a useless Phrygian slave becomes better by whipping,' the research argues that the punning reflects the perceptively entrenched stereotypical notion about (Phrygian) slaves at the time, not because of any perceived theft case or economic loss. Plainly, Paul is saying something like: "I have experienced Onesimus as a useful person and so I suppose you (in Christ) will see him as well". Thus, Paul wants Philemon to get the discernment that Onesimus' value transcends the secular notion of slaves as ironically unprofitable tools. He is intrinsically a useful being.
In verses 12-14, Paul builds the appeal with motives of honour. He skillfully demonstrates the virtue honour, and on the basis of it, demands Philemon to willingly reciprocate it exactly. In verse 12, Paul recognises the legitimacy of slavery (and ownership) by cooperating with legal authorities to send 45 Onesimus to his legal owner. Unsure about how Philemon the master would react to the returned slave, Paul had to accompany the slave with this letter that it might evoke merciful treatment. The rhetor allows Philemon an opportunity to demonstrate a good deed exemplified by Paul himself. Onesimus has become Paul's child while in prison and Philemon -upon his partnership with an apostle -is been entreated to receive Onesimus as Paul's own inner self (v. 12). By identifying himself with Onesimus as his "very heart," Paul does not only generate empathetic feelings in Philemon but more importantly, he suggests to him to make the most excellent decision in the deliberative equivalence. 46 In verse 13, Paul expresses the desiring thought or wish (eboulomēn) of retaining or to keeping (kaechein) Onesimus for profitable service 47 during the apostle's imprisonment. There is an implicit request asking Philemon to return Onesimus back to him, as the master's deputy. However, in verse 14, Paul gently acknowledges the legal sovereignty of masters over their slaves and rather appeals to the free consent or will (gnōmē) of Philemon. He wants 41 The Greek name 'Onesimus' means 'useful'; it was a typical slave name in the region of Ephesus. Other common names such as karpos (fruitful), chresimos (useful), chrestos (good, profitable) were borne by contemporary slave names of Rome. These were socially constructed name chosen for slaves by their masters. The Greco-Roman society constructed slaves as inferior humans who deserved to be dominated, exploited and used to expand one's economy, honour and status. The text establishes that Onesimus was a slave of Philemon. The actual status of Onesimus in the house of Philemon is unknown. He could have been a cook, a household manager, a padedagogus for Philemon's son, an administrator or a sexual slave. Irrespective of any vital role Onesimus occupied in the household, he still remained pias (a boy), a social death with no right to ownership (even of his own will), to seek justice, or adventurous life. The rhetor knew the weight of Onesimus' offence. A mere mentioning of the slave's name might provoke the master's anger. Paul therefore "strategically avoided the name of Onesimus up to this point after he had fully presented the transformations that have taken effect in the slave's life. Marchal averred that punning characterization of Onesimus throws light on his sexual utility (chrēsis) as previously 'useless' or 'not-useful' but currently 'good-for-use,' 'well-used,' or even 'easy-to-use'. However, the broader context of the utility binary of achēston/euchēston in the text clearly shows that Paul is not implying that "Onesimus is 'good-for-use' as a slave, and thus 'easy-to-use' sexually, for Philemon, for the community of holy ones, and also even for Paul himself. 45 The Greek anepemsa is an epistolary aorist. The basic meaning of anaempein is 'send up' or 'send back' 46 'It is as if Paul, embodied in the runaway slave, came to Philemon in person with his request to be treated kindly," says, Helmut Koester, Introduction to the New Testament: History and Literature of Early Christianity (Philadelphia: Fortress Press, 1982), 135. Splangchna is a strong and forceful concept which is used for the whole person which, in the depths of its emotional life, has experienced refreshment through comfort and love. The same graphic terminology used to describe Philemon's compassion and refreshment to others in verse 7 and intentionally speak of himself out of an intimate relationship with both. 47 The word diakoeō covers a spectrum of services ranging from household chores (Mk. 22:31; Acts 6: 6-11; 1Cor. 16:15) to gospel and church ministry (Col. 1:7;4:7;2Cor. 11:23;1Tim. 3:8,12). him to cooperate out of his own desire instead of by way of necessity. In essence, Paul does not want Philemon's decision or choice to be forced or coerced (anankē), rather he wants Philemon's decision to be hekousion (voluntary). 48 Verses 15-16 closes the probatio of the discourse with argumentative proof from supernatural providence. Paul invites Philemon to discern the unfolding event from a divine perspective. He tactfully refers to the separation of Onesimus with a theological passive to suggest that the initiative belonged to God. The 'parting' or 'separation' was an incidence that happened to Onesimus, rather than something he completely initiated. Thus, by the passive voice of echōristhē, 49 Paul injects a hint of divine providence into the whole situation. The past of Onesimus (i.e., his temporary parting), present (i.e., his permanent return) and his future, as a whole, connote to God's hidden purpose. If Onesimus' flight happened for God's all-knowing purpose, 50 then Philemon must discern the will of God in the difficult situation before him.
The divine separation between Onesimus and Philemon was temporary (pros horan) but the new relationship will continue eternally (ainōnion). 51 Far from implying that the slave has returned for eternal servitude, Paul is alluding to their common relationship as Christian brothers, who are related eternally that not even death can separate them. 52 Paul makes a plea that elevates the slave from the margins of the family to the family table. Verse 16 brings Paul's plea to a climax. While the word doulos (a slave) appears only here, it should not be read apart from the preceding particle hōs (as), which usually introduced a subjective reality, and not just an objective description (in v.17, hōs is used with reference to Paul himself). Thus, as the expression "as a slave" is syntactically contrasted with "more than a slave, as a beloved brother" utilizing the conjunction alla (but). Philemon is ouketi (no longer) 53 to regard Onesimus as though he was just a slave, rather as a beloved brother, regardless of whether the latter would remain a slave or become Philemon's freedman.
Indeed, in terms of social location or status, Onesimus is presently a slave but Paul persuades Philemon to 'accept him back' (apechien) 'no longer as a slave but more than a slave, as a beloved brother' (hōs doulon alla huper doulon, adephon agapēton). At the very least, Paul is seeking to get Philemon to recognize much more about Onesimus beyond the social status of slavery. 54 There are varying opinions on the possible impending decision Philemon should take because of the vague request in verse 16. Edward Lohse 55 and Nordling 56 opine that Philemon should take back Onesimus, restore him to the household and allow him to do his job in a healthy environment. But Helmut Koester, Ernst Lohmeyer, and Joseph Fitzmyer 57 interpret the words in verse 16 as an indication of Paul's desire for Onesimus to be freed or manumitted at once and be returned to Paul as a Christian to assist in mission work. The position of the second group of scholars is highly improbable in the immediate historical context of the discourse. On-the-spot-manumission of a fugitivus would have denigrated Philemon's reputation" considering that master-slave relationship was a key social component of the Greco-Roman world. To interpret the verse as Paul's expectation for Philemon as instant abolishment of master-slave relationship with Onesimus by manumission of the slave would seem anachronistic. In truth, neither the famous slave revolutions nor the stoic teachings in the Greco-Roman world envisaged the abolition of master-slave relationships. Richard A. Horsely 58 correctly observes that slavery was such an essential part of the socio-economic and religiopolitical structures of the empire in such a complex manner that it was impossible to imagine a society without master-slave relationships. Paul deals with the pragmatics of the problem instead of outright emancipation of the slave. He works within the constraints of the circumstance in such a way that he would at the same time appear redemptive and culturally sensitive. Nevertheless, there is no clause in the discourse which forbids Philemon from liberating Onesimus from slavery. If the appeal is first and foremost not for the manumission of Onesimus, then how should Philemon act as a Christian towards his fugitivus servus who is now also a Christian? The imprecise expectation or demand of Paul is that Philemon should make some adjustments for Onesimus in the household. As a committed Christian master, Philemon should allow his secular and socio-economic relationship with Onesimus to be transformed by the Christian virtues of tenderness, mercy, love, justice, sacrifice, and respect. In short, he should make all the necessary adjustments for the 48 Fitzmyer, Philemon, 112, The good that humans do must come from them extemporaneously and of their own freewill and not because of any necessity or constraint. That is the essence of being human. 49 The verb means 'to divide or separate' and in the passive 'to separate more generally to be taken away or depart (Act 1:4; 18:1). It 'explains the act, not from its outset, iteration, travel, or result but as a whole,' McKnight, The letter to Philemon, 94. 50 It echoes the words of Joseph to his brothers in Egypt (Genesis 45:5, 50:20). 51 The adjective ainōnion (forever or eternally) stand in sharp contrast to the temporal phrase pros hōran (for an hour or a while). 52 Fitzmyer,Philemon,114. 53 The "no longer" echoes John 15:15, "I no longer call you doulous … I have called you friends." Paul uses the "no longer" expression in Romans 14:15 to appeal to Christians to be considerate towards one another. 54 The phrase en sarki kai en kuriō (in the flesh and in the Lord) in verse 16b in turn both expands and qualifies the reality of the transformed relationship Paul is pleading for. This reality encompasses all domains of human existence. 55 Lohse,Colossians and Philemon,199. 56 McKnight, The letter to Philemon,102. 57 McKnight, The letter to Philemon, 102. 58 Richard A. Horsely, "A Critical Alternative to Recent Readings," Slavery in Text and Interpretation (1998): 153-200. slave to experience what it meant to be accorded as a 'human being' in those times.
In the same verse (i.e., v. 16), Paul prioritizes the relationship of Onesimus to Philemon to furtherance the plea that Onesimus should indeed be loved by Philemon to a degree that surpasses Paul's own concern for the slave. The word used here, malista -a superlative form of mallon -means "very much, particularly, exceptionally. 59 The fact that the slave has won Paul's affection should touch Philemon also to welcome him back in an exceeding Christian spirit. The combination of en sarki kai en kyriō appears only here in Paul's letters although the two parts are common enough separately. The term sarki (flesh) refers to the actual flesh which covers the bones of a body or the body itself or a person of flesh and blood. In a transferred sense, it can refer to human nature with its limitations. Here en sarki 60 used of Onesimus expresses his fundamental human status apart from his condition as a slave; it is status common Onesimus shares with Paul and Philemon by virtue that they are all 'human beings,' while en kuriō describes his new status in Christ. Paul acknowledges this inalienable aspect of Onesimus's existence. Despite Onesimus' past and social status, he is transformed by a life of spiritual dedication and obligation en kyrio (in the Lord).
In both spheres of physical relationship (en sarki) and Christian relationship (en kyriō), Onesimus is a useful being much appreciated by Paul. In the salutation formulae, Paul greeted Philemon as agapēton and now he beseeches Philemon to regard Onesimus adephon agapēton (beloved brother). The slave has become one of the saints because he has embraced the gospel. Like Philemon himself and the gathered audience, Onesimus is an adopted child of God through baptism (Gal. 4:5); thus, he must be welcomed to the Lord's table to share with everyone the holy kiss of peace. Paul has placed before Philemon the advantages he would accrue if he (Philemon) accepts Onesimus back. Likewise, he would show him the losses or disadvantages the latter would suffer if he insists on punishing Onesimus or refuse to receive him benevolently.
Although Paul has not made his request explicitly clear; he has hinted his expectation in his description of Onesimus in the proof. This constructs a climax for the audience. So, what does Paul actually want Philemon to do? In the peroratio section, Paul imperatively presses Philemon to undertake advantageous (un)specified activities.

d)
The peroratio (vv. 17-22) The peroratio serves as a restatement of the proof, as Quintilian writes, "it is the peroration, if anywhere, that we must let loose the whole torrent of our eloquence" 61 Paul recapitulates his appeal (v. 17), he intensifies it (vv. 18-19), he sets Philemon in an emotional frame of mind (v. 20); and he requests for an ostensible favour (v. 22). Paul's use of the indicative imperatives, proslambou (welcome/accept) in verse 17, elloga (charge) in verse 18, and anapauson (refresh) in verse 20 place the force of the argument primarily on Paul's utmost concern with Onesimus' welfare.
At the onset of the discourse, in the exordium, Paul has expressed the prayer wish that the sharing (koinonia) of Philemon's faith becomes effective. Now at the peroratio, he demands Philemon to demonstrate his sense of effective partnership (koinonia) by receiving Onesimus as if he were welcoming Paul himself. Thus, the requests in verses 17-22 establish the significance of transforming the master-slave relationship. The request to Philemon seeks to redefine the values of Greco-Roman slavery in Philemon's household around the Christian values located in Christ.
The antecedent statement of verse 17a, ei 62 sun me echeis koinōnon (if you hold me dearly as your fellow partner) establishes an irrefutable clause for Paul to get his appeal through. Paul premises his main appeal on the assumption of the mutually reciprocating life of love, fellowship and reconciliation in the ministry enterprise (or kingdom business) in Christ. They are now koinōnoi 63 (fellows/partners) who share common obligations and opportunities in a new socio-ecclesial reality en christō.
Verse 17b is the consequent statement that launches the actual appeal. Here, the apodosis of the conditional statement concludes with the imperative prolambou. 64 The emphatic pronoun eme (me) stresses that Philemon should not only welcome Onesimus, but he should receive him as if it were Paul himself standing directly before him. As an ambassador of Christ for transformation between God and humans and between humans and humans in the ekklesia, Paul invites his partner (koinōnos) to prove himself by participating in the transformation agenda for Onesimus, first by 59 Fitzmyer,Philemon,115. 60 From the phrase, "in the flesh," Callahan and others claim that Philemon and Onesimus are biological brothers. However, such interpretation is less convincing in view of the plain use of 'doulos' to designate Onesimus in the same verse. 61 Quintilian, Intitutio Oratoria, trans. H. E. Butler, LCL. (Cambridge: Harvard university press, 1920), 52. 62 The conjunction ei (if) with the indicative expresses a simple but implicative condition. 63 The noun koinōnos denotes "one who takes part in something with someone," for instance in business pursuit or commercial endeavour. It means one who share your life and has a common interest. Here, Paul is referring to the bond of (spiritual) friendship that exists among believers of a common faith. 64 It is the first expression of a direct command to Philemon to welcome Onesimus as the virtual Paul. The word proslambaō is the middle voice used of God or Christ receiving believers and of Christians to receive one another. Paul exhorts the Romans that oi dunatoi (the strong) in faith to welcome (prolambanō) ta asthenōmata (the weak) in faith because God has received both (Rom. 14:1, 3; 15:7). The natives of Malta showed unusual kindness to Paul and the shipmates; 'they kindled a fired and welcomed (proselabonto) all of us' (Acts 28:2). This significantly points to the unity of Christians in Christ (Gal. 3:27-28). See, Fitzmyer,Philemon,116. receiving him in an undeserving manner. 65 Paul's conditional clause in verse 18 is a tactful way of establishing the prima facie that the 'flight' itself constitutes an offence or financial loss to a master. 66 Employing an amplification device of anticipation, 67 Paul offers to reimburse Philemon for any wrong deed or debt Onesimus may have caused. He commands (elloga) Philemon to reckon the debt to his own account. The aorist tense edikēsen (wronged) is contrasted by the present tense ophelei (owes) to imply that there was a singular offence in the past with a continuous grievance in the present as a result of that wrong. 68 In verse 19a, Paul gives a written acknowledgement of the debt owed to Philemon. The phrase tē emē cheri dramatically indicates that Paul took up the pen from his amanuensis to write these words to assure Philemon that he (Paul) will pay (apotisō) for any damages he (Philemon) has suffered because of Onesimus. This also underscores how serious Paul takes the matter and this indicates that the letter is not a fabrication.
However, Paul appends his 'I OWE YOU' note in verse 19 with a counter statement. Utilizing this paradoxical tact of 'passing over,' Paul actually mentions what he does not want to mention. 69 Paul transforms Philemon's status from creditor to debtor and thereby puts him under an infinite moral obligation to grant Paul's requests. But the question is: In what sense does Philemon "owe" Paul his "very self?" What is in view here is the debt of gratitude and obligation that come with one's conversion and eternal life in Christ. 70 Philemon became a Christian through the instrumentality of Paul's evangelization and catechism. From that angle, Philemon is indebted to his spiritual father because his debt is far bigger than what Onesimus might owe him. Comparing the material debt that Onesimus may owe Philemon with the spiritual debt that Philemon does owe Paul, it is a fairer deal for Philemon to comply with Paul's terms of entreaty. The rhetor has skillfully and masterfully employed commercial language to formulate a very convincing and practicable case to re-align the audience's will to his own.
Having charged Philemon to transfer Onesimus' debt to him with the strong assurance that he will settle any debt, he follows up immediately with a subtle prayer wish at verse 20. This prayer wish is appended with a mild imperative, anapauson mou ta splanchna (refresh my heart!) en christō. 71 Euphemistically, Onesimus is the splanchna of Paul, and it is en Christō kyriō realm Philemon is being implored to consider Paul's appeal and respond to it. The Kyrios demands that all Christians are to be one en Christō and deal with each other in an atmosphere of love, forbearance, and reconciliation. The implied nature of Paul's appeal could be deductively represented as shown below. 72 Premise 1: Philemon is widely heard of (known) as someone with the virtue of refreshing God's people (v. 7). Premise 2: Onesimus stands before Philemon as Paul's very own viscera; he also become a member of God's people (v. 12) Conclusion: It is therefore imperative for Philemon to [voluntarily] refresh the viscera of Onesimus, the literal incarnation of Paul (v. 20).
It is "in the Lord" and "in Christ" where all this fellowship is to be located. 73 What would bring rest (i.e., refreshment) to the viscera of Paul is when Philemon re-orients himself towards Onesimus and relates with him in a spirit of kindness, respect, sensitivity and love to open enough ways for him to maximize his humanness in all facets of life. Paul leaves these practical applications of the letter to Philemon's own conscience and judgement.
Having made his argument for Onesimus, Paul goes further on to place full confidence 74 in Philemon's obedience and goodwill. The Greek expression in verse 21a could be rendered as "I, confident as I am in your compliance, write to you." The perfect participle, pepoithōs 75 makes Paul's confidence more vivid to Philemon. It expresses Paul's confidence (that is grounded in Christ) that Philemon will surely acquiesce to his request in the spirit in which that request is placed, due to Philemon's generous character and conduct. The emotions behind this expression function to undergird the letter's request by creating a sense of obligation through praise. It is a positive reinforcement strategy intended to elicit more of the good deeds and obedience 76 Philemon has displayed in the past. In verse 21, Paul drops another ambiguous challenge to Philemon: "you will do even more than I request" without spelling out what he means by "more." Most interpreters think that if the ambiguous "more" in verse 16 is less likely a plea or hint for legal liberation of Onesimus, then the "more" in verse 21, albeit its vagueness, is plausibly implying manumission. 77 What is clear however is that the "more than I say" gives room for Philemon to treat Onesimus as a brother by welcoming him home and transforming the household relationship to reflect the encompassing unity in Christ which transcends mundane social boundaries among believers. 78 Paul deliberately wraps up with a note of future visit to Colossae and to stay in Philemon's household immediately after he is released from prison. 79 He imperatively asks Philemon to have a guest room prepared in advance. This visit would allow Paul to see how Philemon reacted to the message of the letter. As Lohse puts it, for he will come and see for himself how things have gone. 80 Thus, the request for xenia 81 and the announcement of apostolic parousia function as negative reinforcers or indirect threat precautioning Philemon in advance of any unchristian thing he intends to do regarding his slave. With these final requests, Paul concludes the peroration of the entire discourse in a touching manner.

e)
The Postscript section (vv. 23-25) Just as in the opening formula Paul acknowledges the co-hearers, so does he include the greetings of five people. 82 These greetings, in addition to the courtesy involved, also are intended to bring some further pressure on Philemon. 83 The sensitive situation in Philemon's household is not a private matter that concerns him alone. How Philemon handles it would have a far-reaching implication on both Christians and non-Christians in the community. The mentioning of the "holy ones" in the final benediction and the plural "you" (sou) suggest clearly that the letter was to be delivered at a time when the church had assembled in Philemon's house. Everybody would be around to hear the reading of the letter and expect how Philemon would react to it, whether he will honour the request of the apostle by taking Onesimus to his side, or he would punish him. Such a setting and opportune time certainly added extra influence/persuasion on Philemon to grant 'even more than' what Paul has asked for. How can the summative effect of Paul's intercessory message to Philemon be judged, taking a holistic view of all the rhetorical acrobatics contained therein? This question is attempted in the subsequent section.

v. EVALUATING THE EFFECTIVENESS OF PHILEM
The efficacy of a persuasive speech depends on factors beyond the words of the dialogue. For instance, the readiness of the audience to accept a new view, the body language or posture of the speaker, and the social environment in which the 74 Quintilian, Intitutio Oratoria, 82, a rhetor emphasises his confidence in the integrity of the audience and justice of the cause, he maximises persuasion on the audience who may have special reasons for being hostile or ill-disposed to the cause one is advancing. Expression of confidence usually tends to serve a persuasive purpose.

75
This perfect tense is frequently employed by Paul to express his firm confidence in his audience (2: Cor. 2:3; Gal. 5:10; Phil. 1:6; 25). From the verb peithō, it used with a present meaning as "lean on, put one's confidence in, trust in." By way of praising Philemon in advance with the confidence formula, Paul was actually persuading and obligating him to carry out his requests. 76 The word hupakoē is often used by Paul to express 'commitment or obedience of Christian faith' (Rom 1:5; 16:26) or response to apostolic authority (2Cor. 7:15; 10:5-6). It is less likely that Paul is asserting confidence in his own authority (as an apostle) since he explicitly declines in verse 8 to do so; rather he is referring to his firm trust in Christ. The absence of a direct object to hupakoē plausibly denotes that Paul is asserting his confidence in Philemon's religious commitment to Christ (Gal. 6:2). 77 Norman R. Petersen,Rediscovering Paul,97,  Verse 22 sounds like a digression than a continuation of the appeal. However, and more correctly, the verse lends a certain emphasis to the appeal for Onesimus.; Lohse,Colossians and Philemon,206. 80 Lohse,Colossians and Philemon,206. 81 The term xenia (guest room) appears only twice in the NT (Philem. 22; Acts 28:23). It takes on the sense of 'hospitality' and the provision of a room which Paul needed during his visits to the churches. 82 Epaphras, Mark, Aristarchus, Demas and Luke know about the controversial domestic issue and are waiting for Philemon's reaction. 83 Moo, The letters to the Colossians and to Philemon,439. speech is given can all shape the success of a rhetorical speech. Objectively, the question of whether the letter succeeded in influencing Philemon to receive Onesimus favourably cannot be answered with adequate historical proofs. However, the very fact that Philem survived and made it into the canon of Christian scriptures suggests strongly that Philemon acquiesced to Paul's petition. Having been composed with deliberative intents and conventions, the letter, from the standpoint of the same convention, should be effectively persuasive to its audience. Certainly, the need for him to avoid social shame pressed heavily on him. 84 Paul managed to place Philemon in a position in which granting the plea will be the only way to maintain an honourable partnership with Paul and with saints.
At a minimum, this may imply that Philemon received Onesimus with considerate compassion and love, without any vindictiveness. At a maximum, it may connote that Philemon freed Onesimus as a result of Paul's letter. Church tradition has it that there was a 2nd Century C. E. bishop of Ephesus known by the name, Onesimus. Ignatius mentioned this Onesimus in a letter he wrote to the Ephesians sometime in the middle of Trajan's reign (98)(99)(100)(101)(102)(103)(104)(105)(106)(107)(108)(109)(110)(111)(112)(113)(114)(115)(116)(117). In that letter, Ignatius wrote: Since, therefore, I have received in God's name your whole congregation in the person of Onesimus, a man of inexpressible love who is also your earthly bishop, I pray that you will love him in accordance with the standard set by Jesus Christ and that all of you will be like him. 85 It is uncertain if this Onesimus is the same Onesimus who is the subject of Paul's appeal in Philem. For Paul wrote Philem in the early 60's C.E., Onesimus would have had to be quite young at the time of his flight, and relatively old at the time of Ignatius' writing to be the same person. What is plausible, nevertheless, is that Ignatius intentionally alluded to Philem in this text. When he described Onesimus to the Ephesians as "earthly bishop," he employed pērase en sarki episkopō (i.e., your bishop "in the flesh"). This is a pragmatic contextualisation of the crucial verse 16 in Philem, in which Paul exhorts Philemon to receive Onesimus back as a beloved brother "both in the flesh and in the Lord" (en sarki kai en kuriō). If the same figure in Philem ultimately became the bishop of Ephesus, this usage of en sarki was Ignatius' way of ingeniously linking him to that letter which had become significant in Christian communities. Whether or not the 2nd Century bishop of Ephesus was the Onesimus of Philem, it is still noteworthy that a man with the slave name Onesimus climbed up to become the bishop of a metropolitan city like Ephesus. This suggests the persuasive plea in Philem was truly revolutionary in both its primary and subsequent contexts.
In a cultural context that conceptualised slaves as fitting objects of domination -a place where runaway slaves were usually executed or penalised cruelly -Paul advocated for counter-cultural grace. He urged Philemon to perceive and treat Onesimus as a brother in Christ instead of a common slave. He allowed the circle of listeners on both ends of that letter to hear the message that their sacred identity as Christians surpassed any other social identifier and barrier between social statuses. Thus, Philem was Galatians 3:26-28 in action. Paul was not in charge of the political powers of his world; he could not all alone uproot the controversially entrenched institution of slavery. The ecclesial power he did have, however, was to cast a new vision for what the Christian community should look like, and encourage Christ-followers like Philemon and Onesimus to live in counter-cultural harmony.

REFLECTIONS FOR MASTER-SLAVE RELATIONSHIP IN CHRISTIAN HOUSEHOLDS
Justin Ukpong 86 calls on critical readers of the Bible in the African context to actualize the theological sense of the read text in today's context so as "to forge integration between faith and life and engender commitment to personal and societal transformation." Interpretation of scripture is pursued first and foremost for the transformation of human society. Africans most of the time would like to see biblical interpretation as a living exercise that must come into actual operation in their day-to-day experiences in their lives. 87 Even though both Christian parents, maids and fictive children may put different meanings to the text in their unique contexts, the following transformative reflections present an imperative 'call to action' for the Ghanaian parents or employers in Christian households.
Philem conveys a resounding exhortation to Christian parents and employers about the need to prioritise the welfare and spirituality of servants, maids and fictive children in one's household. The quality of the existing relationship between the Christian master and his/her subordinate(s) in the domestic contexts speaks volumes about the master's regard for core Christian values. The Christian master must not exploit the worth of their domestic workers in pursuit of unjust economic interests or comfort. In its primary context, the text gives considerable respect for the social arrangement of the 1st Century Greco-Roman cultural milieu regarding economic and domestic rights of ownership, yet it states unequivocally that the Christian master should not be vindictive and wicked towards the slave. The Christian parent ought to discern appropriate ways of meeting the psycho-social and spiritual needs of the fictive child, maid, or servants at all times, especially when there is a dilemma, like the one Philemon was confronted within the community of Colossae. Domestic activities and intercourses should be anchored on Christian beliefs, values and principles such as respect for one another, love, forgiveness, forbearance, encouragement, gentle rebuke and corrections, empathy, feeling of acceptance, sharing or fellowshipping, reconciliation and opportunities for enhancing one's talents. Christian maids or fictive children, despite weaknesses in character or habit, should more loved and encouraged; less traumatized and abused.
Every human person by nature has some innate desire to connect or identify his/her 'soul' with a higher being or nature to achieve meaning in life. Growth in spirituality provides strength and emotional endurance to face life's challenges. All too often, some masters overlook the spiritual development of their servants and maids. Paul's plea that Onesimus should be welcomed as a 'brother' implies the slave was to be received into Church and allowed to participate in fellowshipping: the communal feast, the Lord's supper, listening to scriptures, praising and worshipping together. The deduction for modern-day Christian parents in the Ghanaian context is that they should provide a supportive environment for these less privileged people in their household to acquire education, skills and values for life.
Again, the letter gives insights into 'Christian ways' of handling inevitable dilemmas or challenges associated with master-slave relationships. There is a reflection on reconciliation and clemency. Meaningful fellowship between Christian parents and their maids or fictive children can only thrive in an environment of forgiveness. It takes the maturing spirit of clemency not just to 'put the past behind' but to also 'relate in the present' without any recourse to past mistakes. There is a strong call on the Christian parent to 'let go' of the pain, financial loss, frustrations, and troubles caused by servants and fictive children. The temptation to turn away disloyal slaves should be resisted. Instead, the master should focus on discerning the good thing to do for the Lord in every controversial situation the fictive children or maids put them.
Again, the virtue of hospitality, love, forgiveness, and restoration must be considered when addressing dilemmatic situations involving maids and fictive children. It is assumed Philemon acquiesced to Paul's plea and reinstated Onesimus. This implies that he generously forgave the slave without subjecting his infidel conducts to the rigorousness of Greco-Roman slave laws. He consolidated his Christian honour before the gathered congregants at his house by doing what was considered 'shameful' in Greco-Roman judgement: to welcome a notorious slave with a kind of hospitality reserved for those who have proven themselves worthy of it either by birth or accomplishments.' Such a supreme Christian practice must be paradigmatic to contemporary Christian parents. One must not compromise on his/ her Christian honour and identity by responding to difficult domestic matters 'unchristianly.' In the Christian worldview, true freedom begins with receiving the message of Christ and allowing it to find the truest expression in one's life. The catechism Onesimus received from Paul set the slave free from all earthly anxieties -manumission, wealth, power, status, etc. The Christian faith equipped him with spiritual resources such as hope, encouragement and emotional strength to cope and eventually triumph over his earthly conditions. Fictive children and maids must learn from the good sides of Onesimus. They must embrace the gospel and develop endurance, hope, tenacity, positive self-concept and faithfulness towards their heavenly Lord. This commitment to God would produce in them spiritual strength and true freedom as well as earthly transformations. Genuine service to God and one's earthly masters yield unimaginable favour and upward growth. Tradition has it that Onesimus' dedicated service to both the Lord in heaven and legal master on earth following his conversion yielded him eventual manumission, honour and eternal identity in the Christian history and tradition.

CONCLUSION
The exegetical reading has sought to establish the persuasiveness nature and intents of Philem. Rhetorical criticism has given deeper insights into how Paul adapted Greco-Roman conventions of oratory to fashion his appeal for Onesimus. By putting Philemon strategically in an accountable position before the Christians gathering in the house-church, Paul cleverly relativized the cultural expectation of the paterfamilias, and paved ways for Onesimus' welfare, spirituality, reconciliation and social progress to thrive. Though Paul did not oppose the institution of slavery directly, he reframed the master-slave relationship between Philemon and Onesimus according to Christ's lordship and radically subverted the core of slavery from within. It would have been uneasy for a Roman paterfamilias to treat a slave as a brother. One can therefore imagine how radical and subversive it would have been for Philemon to welcome and treat Onesimus, his runaway slave, as a beloved brother. Paul's deliberative goal was to persuade Philemon to simply act out his faithrelationship in Christ by accepting Onesimus as a Christian brother in every sense of it.
The message of Philem humanizes master-slave relationships in domestic contexts. It displaced Caesarcentric values characterised by dominance, exploitative motives and cruelty. In place of it, Philem has sowed Christocentric values which emphasise the dignity of all persons, brotherhood, and sensitivity to the plights of the weak and marginalised. Indeed, the transformative character of Philem has played crucial roles in pursuits which eventually split the rocks of slavery in times past. Even more importantly, Philem continues to provide Christians with a solid message that could be sowed into social struggles confronting contemporary communities -child slavery and exploitation, serfdom, displaced/stranded refugees and immigrants, human trafficking and other forms of complexities facing fictive children and parents in the household.

ABOUT AUTHOR
Maxwell Kojo Tsibu is a PhD candidate at the Department of Religion and Human Values. He holds B.Ed. and Master of Philosophy degrees from the same Department at the University of Cape Coast (UCC). He is a Tutor at the Methodist College of Education, Akyem Asene-Aboabo, Oda-Eastern Region -Ghana.