Roman Wives, Roman Widows

by Bruce W Winter

  If this connection is correct, then we have in Junia someone with status, as the wife of Herod's steward, who had operated as a private patron to Jesus and his disciples and as a result was `well known among the apostles' (oYztv6S silty s7rIGT11ot sv zois 67roGT6Xots) (Rom. 16:7), if that is how that clause is to be read, according to Burer and Wallace.112 Bauckham proposes a different reading, mounting a challenge to their recent article supporting their rendering. 113 He translates the clause as `who are outstanding among the apostles' and concludes that Andronicus and Junia were the founding apostles of the church in Rome.114 The church is not said to be meeting in their home, but in that of Aquila and Prisca (Rom. 16:5). Their actual role is not specified, and up to this point there is a single Christian meeting which Paul is anxious to maintain as part of God's purposes (Rom. 14-15, esp. 15:5-6).

  If the nexus between Joanna and Junia is correct, then as Bauckham notes, his thesis requires that Chuza also changed his name to a Greek one, Andronicus.111 He defends the Jewishness of Chuza who would be circumcised as a convert when he married Joanna, as this was the established protocol of marriage for those Gentiles connected to Herod's court.

  Even if Joanna and Junia were not one and the same person, it is suggested that some conclusions can be drawn from Romans 16:7. Junia is a married woman, who along with her husband has been a long-standing Jewish Christian. Together they have been imprisoned with Paul, presumably for their identification with his cause. They are at the very least known to the apostolic band, or on Bauckham's thesis they are prominent apostles and are now residing in Rome. 116 They clearly have a considerable sphere of influence among Christians, and while Junia is unlike Phoebe in that she has a husband, both she and Andronicus are connected to the leading authorities in this movement.

  Again, we would wish for more information, but this ancient snapshot, however indistinct in places, shows that she had a role and it was not a case of Andronicus simply travelling with a wife who was an appendage (1 Cor. 9:5). She has shared imprisonment with him because she was identified as a significant player herself in the Christian cause. Not unlike Junia Theodora, Junia had her sphere of influence in the circle in which she operated.

  In the case of Aquila and his wife, Prisca, who were Jews, there is evidence that they were expelled from Rome, located next in Corinth, then Ephesus, and finally returned to Rome, where the church was to meet in their house. Acts 18:3 records that Paul resided with them because Paul and Aquila had the same trade skills, and would have operated in one of the shop houses of Corinth. However, there is no record that Prisca engaged in her husband's trade.' 17 If she had done so, then it would be appropriate to compare Prisca with Pantheia, the wife of a physician in Pergamum in the second century A.D. who was not only the mother of his children and cared for them all, but also `took the helm and steered the household's course and heightened the fame it had in the healing art' .118 It is interesting that Aquila and Prisca were mentioned in relation to their ministry in the church in the same way that Andronicus and Junia were.

  The parameters of this chapter were set for a comparison between the public role of women officially recorded in inscriptions and leading Christian women.119 While the results demonstrate that both Phoebe and Junia were able to operate in a wider sphere, one would have wished for more information than the texts supply, not least of all their secular rank and status to assist in comparisons with the women mentioned in the epigraphic material. We long for more details about other women (and men) mentioned in the Pauline communities but they have not been included in the letters.120

  Christian women did operate in a grey area, for the church met in the main reception room of homes, which was its public area. However, it is clear that women were not relegated to the private rooms in the house in the first century, any more than their secular sisters were. MacMullen has noted that one unexpected effect of the legal moves of Augustus against new women in the Empire was the loosing of social convention that allowed elite women to participate in politeia. Phyllis Culham observed that it also resulted in a relaxation for others. Limited though the evidence may be for Christian women, the filtering down of the new roles for women enabled Christian women to contribute to a wider sphere of service.

  The translations appearing in this appendix are by Dr R. Kearsley, "Women in Public Life in the Roman East: lunia Theodora, Claudia Metrodora and Phoebe, Benefactress of Paul," TynB 50.2 (1999): 203-9 with amendments. Reproduced with the permission of the Editor, Tyndale Bulletin.

  It was decreed (€So~E) by the federal assembly of the Lycians: since (trrEi) Iunia Theodora, living in Corinth, a fine and worthy woman, and devoted to the nation, continuously shows her zeal and her munificence towards the nation and (4) being full of goodwill both to individual Lycians and to all in general has gained for the nation the friendship of many of the authorities, employing her assistance in all areas which most directly interest all the Lycians; (and) by the will which she has drawn up shows her desire to (8) please the nation; it has been decreed (6E66X6at) that the nation in its turn returns to her these appropriate testimonies. The assembly of the Lycians is pleased to acknowledge and to praise Iunia Theodora, and to send her a gold crown for the time when she will come into the presence of the gods. (12) Our agent Sextus Julius has equally been busy seeing to the engraving of the following inscription: `The federal assembly of the Lycians to Iunia Theodora, a Roman, fine and honourable woman and devoted to the nation.'

  The council and people of Myra greet the magistrates of Corinth. Many of (i6) our (citizens) who travelled in your territory testified concerning a citizen of yours, Iunia Theodora, daughter of Lucius, and the devotion and zeal which she used on their behalf, occupying herself continually for our people particularly at the time of their arrival in your city; this is why, according her our approval for (20) her loyalty to the city, we hold her in the greatest esteem, and have decided at the same time to write to you as well in order that (brrwc) you may know of the gratitude of the city.

  "ESo~E IIaraptwv rlio Srjµ(P. 'Errs] 'Iouvia OEo&)pa `Pwµaia rwv xaroi- xouowv tv KopivOw, yuvn TwV & rrXEiorp TEiµn xa6EoTgKEiwv, ~w-

  It was decreed (€6o~s) by the people of Patara: since (frrsi) lunia Theodora, a Roman, living at Corinth, a woman of the greatest honour, (24) living modestly, who is a friend of the Lycians and has dedicated her life to earning the gratitude of all the Lycians, has bestowed numerous benefits also on many of our citizens; and, revealing the generosity of her nature, she does not cease, because of her goodwill, from offering hospitality to (28) all the Lycians and receiving them in her own house and she continues particularly to act on behalf of our citizens in regard to any favour asked - so that the majority of our citizens have come before the Assembly to give testimony about her. Therefore, our people (32) in gratitude agreed to vote to commend lunia and acknowledge her generosity to our native city and her goodwill, and to invite her to extend her loyalty to the people in the certainty that in its turn our people will not show any negligence in its devotion and gratitude to her, and (36) will do everything for the excellence and glory she deserves. This is why, with good fortune, it has been decreed (6E66XOat) to commend her for all the aforesaid reasons, in order that (iva Sf) lunia herself, and the city of Corinth at the same time, may be aware of the loyalty of our city to her, and of the decree passed for her, the secretary of the council sends (40) to the people of Corinth this copy of the present decree after having sealed it with the public seal.

  Greetings from the federal assembly of the Lycians and the Lycian magistrates to the magistrates, the council and the people of Corinth. By an honorific decree made in favour of Iunia Theodora, living among you, it is voted to grant her both the crowning with a (44) golden crown and the offering of a portrait for her deification after her death, and we have sent you a copy (of the decree) sealed with the public seal so as to inform you at the same time.

  It was decreed (€So~s) by the federal assembly of the Lycians: since (krsi) lunia Theod
ora, living in Corinth, (48) a fine and honourable woman and devoted to the Lycian nation, has not ceased to show her zeal and generosity towards the nation and is full of good will to all travellers whether private individuals or ambassadors sent by the nation or by various cities, and has procured the gratitude (52) of all of us by assuring the friendship of the authorities which she seeks to win by every means, and making well-disposed her heir Sextus Iulius, a Roman, a good man also behaving with surpassing goodwill and with zeal towards our nation, imitating (56) the devotion of Iunia towards us which was mentioned above. To that man will be sent on the same occasion the decree of the Lycian nation in honour of Iunia Theodora. Since also very many of our people in exile were welcomed by her with magnificence, and that by the will she has made she shows her loyalty, it has been decreed (SESoXOat) therefore that, in its turn, (60) our assembly make testimony on her behalf and register its gratitude for her continual benefits.... it pleases the Lycian federal assembly to give honour and praise for all the above-mentioned reasons to Iunia Theodora, a Roman, living at Corinth, and to send her a crown of gold (64) and five minas of saffron to be set aside in her house in order that she may have it in readiness when she will reach the presence of the gods and to honour her with a portrait painted on a gilt background and engraved with the following inscription: `The federal assembly of the Lycians and the Lycian magistrates have honoured with a crown (68) and a portrait painted on a gilt background Iunia Theodora, a Roman, living at Corinth, a fine and honourable woman and constantly devoted to the nation by reason of her affection.'

  In the fourth year, when Dionysophanes, son of ... was priest, it was decreed (€So~E) by the council and people of Telmessos, the proposal of the prytaneis ...: (72) Since (trrEi) Iunia Theodora, a Roman, a benefactress of the greatest loyalty to the Lycian federation and our city, has accomplished numerous ... benefits for the federation and our city, and, dwelling in the city of the Corinthians, (76) welcomes in her own house Lycian travellers and our citizens,. . . supplying them with everything ... ; dis playing her patronage of those who are present ... of her own love of fame and assiduousness .... it has been decreed (SESo)(Oat) that our city in its turn testify to her according to her deserts; (80) by good fortune, it pleases the demos of Telmessos to give honour and praise for all the above reasons to the above-mentioned Iunia Theodora and to invite her, living with the same intentions, to always be the author of some benefit towards us, well knowing that in return our city (84) recognises and will acknowledge the evidence of her goodwill.

  The polemarchs and the financial officials who held office in the second stephanephorate of Claudia Metrodora, daughter of Skytheinos, crown their coarchon, Lucius ...

  ... for Claudia Metrodora, daughter of Skytheinos, gymnasiarch (4) four times (who) twice distributed oil to the city on the occasion of the festival of the Heraklea games; agonothete three (3) times of the Heraklea Romaia and Kaisareia; queen of the thirteen cities of the Ionian (8) federation, being desirous of glory for the city... a lover of her homeland and priestess for life of the divine empress Aphrodite Livia, by reason of her excellence and admirable behaviour (12) towards it.

  For Ephesian Artemis, the deified Claudius, Nero Claudius Caesar Augustus Germanicus, Agrippina Augusta, and the people of Ephesos,... erected (this building) at his own expense and dedicated it together with his wife Claudia Metrodora.

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