A Great Bunch of Mates
From the earliest days, when only a few white people huddled round the shores of a vast and inhospitable land, the settlers of Australia, found they needed one another. So began the Australian concept of mateship. At different times of national development or danger that mateship came to the fore. The gold-rush era brought hundreds of thousands of men to Australia at a time when the country did not have the infrastructure to support them. They needed each other to survive.
Michael Cannon says of them:
“Australian life at its best became firmly based on the miner’s ideal of mateship – the mateship of men bound to a common life of arduous toil and oft-disappointed hope, but to whom co-operation was the first essential for survival. The eternal search for gold bound men together in a brotherhood whose members would do almost anything for each other. The love of a man for his mate…was perhaps the most curious and touching of the many contributions of the gold era to the Australian character. As well that it developed, for the resources of mateship were to be drawn on heavily in the years ahead, when gold was practically finished and land became the great hunger.” “Who’s Master? Who’s Man?” -Michael Cannon. Viking O’Neal, 1971 p219.
The hunger for land spread a small number of people across vast areas of land. The tyranny of distance in the bush brought pioneer people together in a bond of mutual support and helpfulness.
In the bush a man needed his mates in good times (such as harvest), and in bad times (such as a bush-fire). “The Fire At Ross’s Farm”, shows how even the squatter and the selector could become mates when the bush-fires raged. Manning Clark says:
“For him existence itself was a curse, only relieved by the sentimental affection for a mate, that strange bond between men which relieved them from some of the weird melancholy of the Australian bush. Mateship was the bushman’s version of Fraternity.” “A History of Australia” C.M.H. Clark. Vol 4 p.56.
Nowhere was that bush mateship seen more clearly than among the early unions of shearers and workers. In June 1913 Henry Lawson planned a sentimental return to the scenes of his childhood at Gulgong. He believed in mateship as he wrote “A Mate Can Do No Wrong”.
“We learnt the creed at Hungerford
We learnt the creed at Bourke;
We learnt it in the good times
And learnt it out of work.
We learnt it be the harbour-side
And on the billabong:
‘No matter what a mate may do,
A mate can do no wrong!’”
That sense of mateship flowered during the Boer War, and especially in the blooding of the nation at Anzac Cove. In each subsequently conflict, Australian soldiers tell that the greatest days of their lives were those sharing danger and hardship together in the presence of their mates. The myth of mateship is perpetuated in the clubs and bars and every Anzac Day since as they re-tell their stories. Mateship is a powerful force in Australian culture.
But mateship did not include everyone. While Australian men can greet each other still with a “G’day mate”, that expression excludes more than it includes. For example, it excludes all women, and that exclusion has for decades kept women out of clubs and pubs, old-boy networks and directorships, and positions of power in business, the professions and the church. Mateship further excluded other men who were different for any reason. Manning Clark says:
“It was the sentimental syrup of the man’s world, the mythology of a tribe who loved men of their own kind, while entertaining the most savage hatreds against all strangers, all newcomers, all coloured peoples, Aborigines, natives of the islands of the Pacific, Englishmen, Jews – members of any group which was deemed to constitute a threat to their way of life” Clark ibid p56.
Mateship is blighted by exclusivism. Dr Donald Horne, author of “The Lucky Country”, summed it up when he wrote:
“One of the most significant uses of ‘mateship’ was to define Australia as a male society. As late as the early 1960s all of the stereotypes of Australianness were still male, and mateship was one of them. In the narrower sense, ‘mates’ were men who had been thrown together by some emergency in an unfriendly environment and had become of one blood in facing it. In this sense its use was strongest in the unions and in the armed forces. Mates stuck together in their adversity and their common interest. Mateship of this kind was not a theory of universal brotherhood but of the brotherhood of particular kinds of men.” “The Lucky Country Revisited” Donald Horne. Dent 1987, p29.
At its best, mateship was the willingness to strike up deep and personal relationships with someone with whom you shared common beliefs and common danger.
As Max Harris said in “Australian Civilisation”:
“Mateship became an attitude to human relationship, an easy readiness to strike up contact with fellow human beings in a warm and casual way. This often strikes outsiders as evidence of vulgar over-democratisation. In fact the Australian has a rough but ready capacity for immediate affection.”
That is why Wesley Mission has the best qualities of mateship. Here people are warm and open with their friendship. Here we have a significant part for lay leadership in the church. We are not fussed with fancy liturgies. We are a church of ordinary people, where differences of class, economic status and education are not bars to friendship. Ours is a deep mateship. That is also true of Mobile Mission Maintenance. Ever since I first heard of the work 25 years ago, I was impressed with how mates could come together in four wheel drives and caravans, and build a church or a hall for some aboriginal mission in outback Australia. It was a bunch of mates, who were not happy with churches that challenged them to do nothing more taxing than to hand out hymnbooks, who came together to build and create in the roughest terrain and climate possible, around the theology of the hammer.
Mateship is a mark of Australian culture, but at this point our mateship differs from that of the rest of society. The mateship between Christians is quite different from that of the rest of Australia. Why? Because we promote the role of women in leadership at all levels in the church. Because we provide leadership opportunities for laymen and women. Because we welcome multiculturism and develop ethnic relationships. Because we welcome people who are different economically, racially and socially. We are a church of a different mateship.
We are a church of mates where strangers soon find they are part of a family. Your background, educational level and economic circumstance are not very relevant. We elect some leaders who are very rich and others who are very poor, and most cannot tell one from the other. We have people leading the work whose professional, racial and educational attainment could hardly be further apart. Here we are all mates, male and female. That makes many visitors want to stay, and makes others feel too uncomfortable to ever come back.
And why is our mateship so different? Because we have the example and teaching of Jesus, and the direct instruction from Paul. Theirs was a new mateship never before seen on earth. Theirs was a mateship that had nothing to do with your status, class, race or education. Theirs was a fellowship centred in belief that transcended all human barriers. Jesus told a startled audience the true mate is one who helps another in trouble, even though he was a Samaritan. Paul said: “There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” Gal 3:28.
Nowhere is this all-inclusive mateship better seen than in the last chapter of Romans, where Paul sends greetings to a great bunch of mates:
“I commend to you our sister Phoebe.. Greet Priscilla and Aquila my fellow workers.. Greet my dear friend Epenetus.. Greet Mary, who worked very hard for you. 7 Greet Andronicus and Junias.. Greet Ampliatus.. Greet Urbanus.. and my dear friend Stachys. 10 Greet Apelles.. Greet those who belong to the household of Aristobulus. 11 Greet Herodion, my relative. Greet those in the household of Narcissus.. 12 Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. 13 Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too. 14 Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brothers with them. 15 Greet Philologus, Julia, Nereus and his sister, and Olympas and all the saints with them. 16 Greet one another with a holy kiss.” What a great bunch of mates! We wish we had the details of the stories behind each of these names!”
Phoebe v1-2 ministered in the same way as Timothy and Titus and was a good friend. “Phoebe” means “bright” or “radiant”. She belonged to the church at Cenchrea, located some seven miles from Corinth and serving as the seaport of the city for commerce to the East. Paul had sailed from this port when he went from Corinth to Ephesus several years before. Acts 18:18 It was one of the communities to which the gospel spread from Corinth during and after Paul’s original ministry in that city. 2Cor 1:1 Phoebe is called a “servant” of this church. This word can be rendered “deaconess”. Men were serving as deacons about this time Phil 1:1 and women were referred to in a way that suggests they held such an office. 1Tim 3:11
However, this word is also used of Timothy and Titus for their ministry. Phoebe fulfilled the role or service of a minister. Phoebe, it seems, had stopped at Corinth on her way from Cenchrea to Rome. A logical inference from what is said about her is that Paul is sending his letter in her care. She is accustomed to minister, so this will be in character for her. Many had reason to thank God for her assistance in the past, Paul among them. Possibly, like Lydia, she was a businesswoman as well as being active in Christian work and would need help in connection with her visit to the great metropolis.
Priscilla and Aquila v3-5 risked their lives for Paul. They led churches in their homes in Corinth, Ephesus and Rome. Priscilla and her husband, Aquila were Paul’s friends going back several years to his mission at Corinth, when they gave him hospitality, encouragement, and cooperation in the Lord’s work. Acts 18:2 Their usefulness is confirmed by his taking them with him on leaving Corinth. Acts 18:18 When he left Ephesus for Jerusalem, they remained in Ephesus to lay the groundwork for his long ministry there Acts 18:19 and were used of God in the life of Apollos. Acts 18:24-28 Here was an example of a woman correcting an evangelist, and she “explained to him the way of God more adequately.” It was during the mission at Ephesus that these “fellow workers” proved their mettle and personal devotion to Paul. They “risked their lives for me”. v4 Probably the reference is to the dangerous riot that broke out, endangering the apostle’s life. Acts 19:28-31; 1Cor 16:9, 2Cor 1:8-10 At that time they had a church in their house, so it is not surprising to find that the same is true of their situation in Rome.
Their return to the imperial city fits in with their earlier residence there, Acts 18:2 even though Aquila came originally from Pontus. He had a Roman name meaning “eagle.” It is quite likely that their return to Rome was encouraged by Paul, so that they could prepare for his arrival by acquainting the church with his work in some detail and with his plans for the future. Acts 19:21 It may have been their business interests that dictated the return of this couple to Ephesus at a later time 2Tim 4:19 but the work of the Lord must have engrossed them along with their occupation. It has been observed that Priscilla and Aquila represent a splendid image of Christian married life.
Since several women are mentioned in this chapter, it is well to note that in addition to single women who served Christ, there was a married woman whom Paul encouraged to labor in the gospel along with her husband. Paul’s habit of naming Priscilla first seems to testify to her great gifts and usefulness in the kingdom of God.
Epenetus, is one of four persons are called “beloved” by Paul: v5 Amplias, Stachys, and Persis are the others. Paul remembered Epenetus as the first convert in Ephesus from the household of Stephanas. It is understandable that Paul should speak of him as “my dear friend” since this man was the first convert to Christ in connection with the mission to the province of Asia, of which Ephesus was the leading city. Actually Paul calls him the firstfruits of that area, which hints that many more were expected to follow as the full harvest, and this indeed came to pass. This individual, however, naturally held a special place in the heart of the missionary.
Mary worked hard v6 for the Romans but we do not know her. Mary (Miriam) is a Semitic name borne by several women in the New Testament. Paul indicates his precise knowledge of her, testifying to her hard work for the saints, but without any hint as to the nature of the work, save she does not to grow weary in serving.
Andronicus and Junias v7 are Jewish relatives of Paul, possibly also of the tribe of Benjamin. They had been in prison with Paul and were apostles before Paul, a very high honour. Theirs are Latin and Greek names respectively. Paul gives the impression that he suffered the loss of all things including relatives, for Christ’s sake (Phil 3:7).
Sir William Ramsay suggests that all these were fellow tribesmen in the sense that the Jews at Tarsus were organized into a “tribe” by the civil authorities, as in other leading communities where Jews were prominent. Paul adds that these have been in prison with him. Since such an experience befell him many times 2Cor 11:23 the expression in this case is doubtless intended to be taken literally, even though we are left uninformed as to the circumstances. The pair are “outstanding among the apostles.” Here is an example of a woman, not just serving as a minister like Phoebe, but being an “apostle” before Paul was. Andronicus and Junias do not belong in the circle of the Twelve but they were obviously leaders in Christian work. Paul speaks of other apostles who traveled with him, but does not name them. 1Thess 2:7 Evidently their conversion to the faith occurred in the early years of the history of the church, so they have had ample time to distinguish themselves as leaders.
Next 8-11 in this remarkable bunch of mates are a group about whom we know little. There is Ampliatus for whom Paul has Christian love. His name is a common one of very large and strong slaves, and one by this name was found in the first century Christian catacomb of St Domitilla in Rome. Did this slave become a leader in the church? Ampliatus is a Latin name. Paul confesses to a very warm personal attachment, demonstrating the reality and depth of Christian friendship that developed between him and others who remain rather obscure to us. Paul was a man who gave himself to the people among whom he served and to those who worked alongside him.
Urbanus v9 another Latin name, means “refined” or “elegant.” Paul seems to indicate that this man helped him at some time.
He assisted others also in the work of the Lord. “Our fellow worker” is the term used of a Christian leader or minister. Regarding Stachys v9 Paul contents himself with indicating, as with Ampliatus, a very close bond of affection: “my dear friend Stachys”, who was a Greek.
Apelles v10 was a fairly common name, but this man has an uncommon pedigree, for he is one who is “tested and approved in Christ.” This was Paul’s desire for Timothy 2Tim 2:15 and for himself. 1Cor 9:27 “Apelles, tested and approved in Christ”, apparently has a story of suffering and persecution to tell. What ever it was, this mate stood the test.
Paul greets “those who belong to the household of Aristobulus,” who was a grandson of Herod the Great, the King who murdered all the baby boys of Bethlehem in a vain attempt to get rid of Jesus was to be “the King of the Jews.” Imagine, believers in Christ now in the household of a descendant of the murderer! Aristobulus lived in Rome and apparently died there. Aristobulus was either not a believer or had died before Paul wrote, since he is not personally greeted. Those addressed would then be his slaves and employees who had become Christians.
The next person to be greeted v11 is Herodion, a name suggestive of the family of Herod. Even though no actual relationship may have existed, the placing of the two names with Herodian association so close together supports this. That Herodion was a Hebrew Christian is evident from the use of the word “my relative.” Herodion is the name of an early Christian bishop in Rome.
“Those in the household of Narcissus who are in the Lord”, were Christian slaves of a famous freedman in Nero’s household who was killed in 55A.D.. Narcussis was a powerful man whose wealth was proverbial, whose influence with the Emperor Claudius was unbounded, and who bore a chief part in the intrigues of his reign. His household would still retain the name of Narcissus.
Tryphena and Tryphosa (v12) were twin sisters, their names meaning “Delicate” and “Dainty”. Paul indicates that is ironic for the fact that they “work hard in the Lord’s service.” Their Christian convictions led them to put aside any tendency to live a life of ease. They are given an accolade for being hard workers in the Lord’s cause. Their names were found in a cemetery reserved for people of the Emperor’s household. That early Church membership had slaves and aristocracy!
While Paul uses the present tense points of their continuing work, he uses the past tense of Persis. It may be that she was old or sickness had interfered with her Christian service for in the past “my dear friend worked very hard in the Lord.” Her name, incidentally, means “Persian”. She was possibly of another culture.
Rufus v13 is most interesting. This Latin name was common among red-headed slaves. In Mark’s Gospel we read of Simon the Cyrenean who carried the cross of Jesus on the way to the crucifixion. Mark says he was the father of Alexander and Rufus. Mark 15:21 Mark’s Gospel was read by the Christians in Rome and he may be mentioning Simon as the father of two people well known in the Roman church. Simon’s experience at Calvary may have led to his conversion and that of his household. This Rufus was “chosen in the Lord”, implying something very special about him.
Was this the fact that his father had been the only person to have carried the Cross of Jesus, and who had been one of the witnesses at Calvary? Incidentally, Simon was black, as were many of the early Christians. Paul singles Rufus out, as a “choice believer” and “an outstanding worker in the Lord’s Service.” How we would like to know the rest of the details of this remarkable family. He is designated here as “chosen in the Lord.” The incident involving his father brought him a certain fame among believers at Rome. This possibility is heightened if he was a tried and true Christian workman.
Paul cannot think of Rufus without turning his thought to the mother. Though she remains unnamed, she was special in the eyes of the apostle, because she evidently perceived his loneliness after the loss of his family when he became a Christian Phil 3:8 and resolved to mother him. Paul says the mother of Rufus “has been a mother to me, too.” This required great understanding and tact, but Paul sensed her loving purpose and did not resent her ministrations. Where this occurred remains unknown, but her presence in Rome made him look forward with special anticipation to his visit.
Now v14 comes a group of five names, otherwise unknown, but commonly names of slaves or freed slaves. It is possible that they form a group, such as a house church, for they are spoken of as brothers. They may have been slaves of one freedman. Rome was a large place, making it probable that there were circles of believers in several sections of the city. They would certainly maintain communication and, when necessity dictated, could arrange to meet together. Asyncritus, a rare name meaning “incomparable”, Phlegon meaning “on fire”, Hermes was the name of the Greek god who was called Mercury by the Romans.
One slave of this name eventually became the first bishop of the area near Croatia. Patrobas, was not a common name, so it is probably the same person who was martyred some years later as leader of the church in the seaport of Naples. Then there is Hermas and “the brothers with them” about whom we know nothing. But whatever way you look at it, here was an amazing bunch of mates in the faith!
The second group or house church, includes Philologus whose name means “fond of words”, either a nick-name like “Chatterbox” or a reference to his skill as a speaker. However, from the earliest days the church has always had people who were “fond of words.” Julia was probably the commonest of all Roman female slave names and she may have been the wife of Philologus. Nereus is a name possibly of one of Nero’s freedmen. The name of his sister is not given, but Paul greets her, too. The final name in this section of the letter is Olympas; clearly a Greek name of an early Greek believer living in Rome. With this group there is associated a group of “saints with them.” Paul sends a greeting to all of them. Possibly we have here members of another house church.
Several of these names appear in inscriptions of the period at Rome in reference to slaves of the imperial household. If many of Paul’s friends were actually slaves, this may seem a rather inauspicious beginning for an influential church. But slaves in the Hellenistic age were often people of education and outstanding ability. Frequently they were able to gain their freedom and play a larger role in society. The very fact that at Rome believers were found in the service of the emperor and in his own household Phil 4:22 augured well for the growth of the church in subsequent days.
Another feature of this list of names is the prominence of women in the life of the church. They occupied various stations: one a wife, another a single woman, another a mother, and all are represented as performing a valuable service and ministry for the Lord. Evidently Paul esteemed them highly for their work’s sake. His relation to them and appreciation for them shows how foolish are those misguided feminists of our day who call Paul a misogynist. Paul was one of the greatest liberators of women, and my book “Discovering Paul” has a chapter dealing with the New Testament evidence for this.
Paul urges them all to use a holy kiss as a greeting, a practise widely spread in the early church. It is frequently mentioned in Scripture. 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14 The kiss was, of course, a regular greeting in the society in which the early Christians moved Mark 14:45 and we should understand it as a common greeting not as a liturgical action like the “kiss of peace” which was taken into the service of Holy Communion.
I love this sixteenth chapter, because it gives us so many hints as to the cosmopolitan, multicultural, and economically diverse early church. They were a great bunch of mates who helped Paul and others in the spread of the Gospel. That’s the kind of mateship we have in Wesley Mission and in Mobile Mission Maintenance. Whoever you are and from wherever you have come, you are welcome here among mates of faith.
