Letter To Laodicea (part 73)

The institution in view, which fits within the meal practice of the ancient world and which seems to demand consideration by the context provided by Paul’s words in the sixth chapter of first Corinthians, is what is known as the “symposium” (Greek) or the “convivium” (Latin/Roman).  In ancient Greece, the symposium was a drinking party.  The word “symposium” derives from the Greek word “sympotein,” which means “to drink together.”  The symposium was a key social institution in the Greco-Roman world, and would be especially so in a well-known and popular Greek city such as Corinth.  Among other things, it served as a forum for men to debate philosophy or issues of the day, to devise grand schemes, to boast about achievements (note Paul’s mention of boasting in the fifth chapter), or quite simply, to engage in festivities with friends, family, neighbors, and business associates.  Symposiums were also frequently held to celebrate the introduction of young men into aristocratic society, and for the purpose of celebrating special occasions, athletic victories (which would be key for the home of the Isthmian games), or other contests such as those held for the creation and recitation of poetry.  Most assuredly, an aura of nobility surrounded the symposium. 

The events would typically be held in the men’s quarters of the household; and of course, early church meetings took place in private homes, thus lending opportunities for such engagements.  Relatively quickly, it becomes rather simple to identify a slippery slope, especially when the idea of the messianic feast, which was of tremendous importance in the early church, was introduced into the wider, Greco-Roman culture. 

Those that participated would recline on couches that would be arrayed against three walls of the room, away from the door.  The image thus presented to the imagination should be familiar to us, and we can readily locate the protoklisian and the eschaton in this situation.  Obviously, space limitations would limit the number of couches, therefore limiting the number of participants, even if one were to take standing room into consideration.  The events were limited to men, and only those of a certain status were allowed to recline.  If any young men were present, they would not recline, but would be obliged to sit up or to stand.  Naturally, food and wine would be served, and we do well to remember the potential social stratifications at work in conjunction with this service.  In addition, entertainment would be provided, and depending on the occasion, this entertainment could include games, songs, flute-girls or boys, slaves performing various acts, or even entertainers hired specifically for the occasions. 

As we move forward, we do well to remember our analysis of the wedding feast at Cana, and consider how much of Greek culture, carried forward by Rome, had infiltrated the social life of first century Judea.  Accordingly, we learn that a symposium would be overseen by a “symposiarch,” or if you will, “master of the feast.”  Among his many duties, he would decide how strong the wine for the evening would be, and this would depend on whether serious discussions were going to be taking place, or whether sensual indulgences were all that were on tap for the gathering.  The wine would be drawn from a large jar that was designed to be carried by two men, with the wine then served to the guests from pitchers.  Again, as we continue to learn about this social institution, we keep Paul’s words of the sixth chapter in mind, and find that poetry and music would generally be a central feature of the symposium.  Along with that, though free women of status were not allowed to attend such events, female prostitutes were often hired to accentuate the festivities, thus bringing Paul’s mention of sexual immorality and prostitutes (6:13,15) into play, as we view Paul’s critique of this church in the light of meal practice and the symposium.  Together with the prostitutes, slaves and boys would also be employed for entertainment and used to provide service, thus drawing attention to Paul’s mention of being “bought at a price” (6:20), which is the language of slavery. 

In effect then, the symposium, or convivium, was a male-oriented drinking session that would traditionally be held at the end of a meal.  Greek pottery of ancient times, including the time of Jesus and Paul, frequently includes decorations depicting symposium, showing that the range of activities would include drinking, music, singing, dancing, games, and sexual intercourse.  As we imagine what might very well be the raucous nature of the symposium, and as we hold in mind the vital nature of meal gatherings as demonstrated by Jesus and therefore embraced by the early church, can we not hear Paul writing into the context of this type of event when he delivers words such as “Do not be deceived!  The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God” (6:9b-10)?  This makes a great deal of sense if Paul is addressing a church that is engaging in this practice, while referring to it as their celebration of the messianic feast, which is the very thing that was suppose to signal the in-breaking of the kingdom of God.