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Aristotle develops a household code, ranking relationships between father and son, husband and wife, and master and slave as inherently unequal. The Hellenistic Jewish philosopher Philo arranges parents and children under this same hierarchy.
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2500 BCE
1000+ CE
Aristotle Nicomachean Ethics 8:30
Classical
These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.
Date: 350-325 B.C.E. (based on scholarly estimates)
Philo The Special Laws 2:226
Classical
225 For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting. 226 And this is not the only reason why a man's father and mother are deserving of honour, but here are also several other reasons. For among all those nations who have any regard for virtue, the older men are esteemed above the younger, and teachers above their pupils, and benefactors above those who have received kindnesses from them, and rulers above their subjects, and masters above their slaves. 227 Accordingly, parents are placed in the higher and superior class; for they are the elders, and the teachers, and the benefactors, and the rulers, and the masters. And sons and daughters are placed in the inferior class; for they are the younger, and the pupils, and the persons who have received kindnesses, and subjects, and slaves. And that every one of these assertions is correct is plain from the circumstances that take place, and proofs derived from reason will establish the truth of them yet more undeniably.
Date: 20-50 C.E. (based on scholarly estimates)
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Notes and References
... Heavenly-mindedness should not only be seen within the church (3.16), but also in everyday life, as displayed by the household code (Haustafel) of 3.18-4.1. There are similarities with other New Testament household codes (e.g. Ephesians 5“22-6“9; 1 Peter 2“18-3“7), early Christian writings (Didache 4“9-11; Barnabas 19“5-7; 1 Clement 21“6-9; Ignatius, To Polycarp 4“1-5“2; Polycarp, To the Philippians 4“2-3) and other examples from contemporary Greek, Roman and Jewish writing (Aristotle, Politics 1.1253b.1-14; Philo, On the Decalogue 165-167; Philo, On the Special Laws 2“224-241; Josephus, Against Apion 2“199-208). The household code addresses six different groups of persons, who form three reciprocal relationships ...
Smith, Ian K.
Heavenly Perspective: A Study of the Apostle Paul’s Response to a Jewish Mystical Motif at Colossae
(p. 201) T&T Clark, 2006
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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