Understanding The Bible & History For Yourself: The Lord's Supper and "Women" in the Greco-Roman World of the New Testament

Food Feasts in Ancient Rome

Dennis E. Smith, in his book, From Symposium to Eucharist: The Banquet in the Early Christian World, writes:

"Whenever they met as a church, early Christians regularly ate a meal together. In this they were no different from other religious people in their world: for when any group of people in the ancient Mediterranean world met for social or religious purposes, their gatherings tended to be centered on a common meal or banquet."

"It did not matter whether it was a social or religious occasion; nor what the ethnic group might be, whether Jewish or Greek or some other ethnic group; nor what the social class might be. If it were a special occasion, whether religious, social, or political, more often than not a formalized meal functioned as a centerpiece of the gathering." [see Jude 12; Luke 22:14-29; Acts 20:1-11; cf. 1 Cor. 11:17-34, sp]."

"A banquet was an occasion of 'good cheer' or 'pleasure,' viewed here as values that governed the proper meal. Another term for the good cheer of the banquet was festive joy (euphrosyn), which was seen as an essential component of the 'proper' banquet. As such, it was spoken of as the gift of the god(s), and often associated with the wine. Festive joy was viewed not as an individual experience but as a social experience inherent to the overall communal function of the banquet. Indeed, a proper banquet could be judged by how well it promoted festive joy. Consequently, festive joy could also function as a category governing social obligation at the banquet."

"The ancient banquet presupposed entertainment as part of the event. This could vary from party games to dramatic presentations to music to philosophical conversation [see Luke 22:14-29 and Matthew 26:30, sp]. It developed elaborate and specific variations according to the different settings and circumstances in which the banquet would be held. But no banquet would be complete as a social event without some form of entertainment."

Paul's concern in 1 Cor. 5:1-12 and later in 10:7-14:40 is for decency, encouragement, and unity at the Lord's Supper/Table/Assembly (see also 1 Cor. 11:17-34; cf. 10:21), especially since the word Paul uses in 1 Cor. 11:20, deipnon, refers to the evening meal. 

Robert Banks writes:

"The word deipnon (1 Cor. 11:20), meaning "dinner," tells us that it was not a token meal (as it has become since) or part of a meal (as it is sometimes envisaged), but an entire, ordinary meal. The term indicates that this is the main (normally evening) meal, the one to which guests were invited. The breaking and distribution of the bread was the normal way of commencing such a meal, just as the taking of a cup was the usual way to bring it to a conclusion, prayers of blessing accompanied both."

Paul and James (and Peter and Jude) had concerns about how Christians met for meals. They addressed these concerns in their letters.

According to Wikipedia, 

"In ancient Greece, the symposium was a drinking party. Literary works that describe or take place at a symposium include two Socratic dialogues, Plato's Symposium and Xenophon's Symposium. The equivalent in Roman society is the Latin convivium."

"The Greek symposium was a key Hellenic social institution. It was a forum for men of good family to debate, plot, boast, or simply to revel with others. Symposia were usually held in the andrōn (ἀνδρών), the men's quarters of the household. The participants, or "symposiasts." would recline on pillowed couches arrayed against the three walls of the room away from the door. Due to space limitations the couches would number between seven and nine, limiting the total number of participants to somewhere between fourteen and twenty seven. If any young men took part they did not recline but sat up."

Recall James' comments from chapter 2:

"My brothers and sisters, believers in our glorious Lord Jesus Christ must not show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in filthy old clothes also comes in. If you show special attention to the man wearing fine clothes and say, “Here’s a good seat for you,” but say to the poor man, “You stand there” or “Sit on the floor by my feet,” have you not discriminated among yourselves and become judges with evil thoughts?" (2:1-4)

Wikipedia continues describing the common meal assembly of the first century:

"Food and wine were served. Entertainment was provided, and depending on the occasion could include games, songs, flute-girls or boys, slaves performing various acts, and hired entertainment. The men part of the symposium would discuss a multitude of topics—from philosophy to love and the differences between genders."

"A symposium would be overseen by a "symposiarch" who would decide how strong the wine for the evening would be, depending on whether serious discussions or merely sensual indulgence were in the offing. The Greeks and Romans customarily served their wine mixed with water, as the drinking of pure wine was considered a habit of uncivilized peoples. In keeping with the Greek virtue of moderation, the symposiarch should have prevented festivities from getting out of hand."

"Poetry and music were central to the pleasures of the symposium. Although free women of status did not attend symposia, high-class female prostitutes (hetairai) and entertainers were hired to perform, consort, and converse with the guests. Among the instruments women might play was the aulos, a Greek woodwind instrument sometimes compared to an oboe. When string instruments were played, the barbiton was the traditional instrument. Slaves and boys also provided service and entertainment."

Recall Paul's comments from Ephesians 5:19 and Colossians 3:16:

"Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil. Therefore do not be foolish, but understand what the Lord’s will is. Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit, speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ. Submit to one another out of reverence for Christ. Wives, submit yourselves to your own husbands as you do to the Lord. For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. Now as the church submits to Christ, so also wives should submit to their husbands in everything."

Concerning wives and other women at the banquet/symposium, Wikipedia continues:

"In ancient Greece, hetairai were courtesans—highly educated, sophisticated companions. Although most engaged in sexual relations with their patrons, hetairai were not simple prostitutes."

"Hetairai were independent and sometimes influential women who were required to wear distinctive dresses and had to pay taxes. Mostly ex-slaves from other cities, these courtesans were renowned for their achievements in dance and music, as well as for their physical and intellectual talents. Unlike most other women in Greek society at the time, hetairai were educated. Τhey were also the only women who actively took part in the symposia, where their opinion was welcomed and respected by men."

"Hetairai also were the only class of women in ancient Greece with access to and independent control over considerable amounts of money. Hetairai should not be confused with pornai of the time, who sold sex by the act and worked on the streets or out of brothels."

"The hetaira business had implications in fashion and taste beyond the realm of prostitution. As sex and sexuality in Greek culture evolved, courtesans were inclined to follow suit to stay fashionable and to keep up with business. The reverse is also true—as certain aspects of hetaira culture became popular, they would diffuse into everyday Greek life and fashion as well. For example, Athenian women seemed to have “learned to imitate the styles” of the prostitute. This included the removal of pubic hair, applying makeup, and adopting their style of dress."

Recall Paul's comments in 1 Tim. 2:8-10 and 1 Cor. 11:1-11in the ESV:

"I desire then that in every place the men (aner, andras = "husband") should pray, lifting holy hands without anger or quarreling; likewise also that women (gune ="wife") should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works."

"Now I commend you because you remember me in everything and maintain the traditions even as I delivered them to you. But I want you to understand that the head of every man is Christ, the head of a wife is her husband, and the head of Christ is God. Every man who prays or prophesies with his head covered dishonors his head, but every wife who prays or prophesies with her head uncovered dishonors her head, since it is the same as if her head were shaven. For if a wife will not cover her head, then she should cut her hair short. But since it is disgraceful for a wife to cut off her hair or shave her head, let her cover her head. For a man ought not to cover his head, since he is the image and glory of God, but woman is the glory of man. For man was not made from woman, but woman from man. Neither was man created for woman, but woman for man. That is why a wife ought to have a symbol of authority on her head, because of the angels. Nevertheless, in the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman. And all things are from God. Judge for yourselves: is it proper for a wife to pray to God with her head uncovered?"

It is paramount to understand that Paul's context in 1 Tim. 2:8-15 and 1 Cor. 11:1-13 above and 14:34-35 below is specifically husband-wife, and not generically man-woman.

The specific headship of a husband and his relationship with his own wife is crucial to prevent men from usurping the authority of a "husband" over "his own wife."

Misinterpreting Paul is in large part the foundation of institutional chauvinism.

"As in all the assemblies of the saints, let your wives keep silent in the assemblies, for it has not been permitted for them to speak; but let them be in subjection, as the law also says. If they desire to learn anything, let them ask their own husbands at home, for it is shameful for a woman to chatter in the assembly" (World English Bible).

Finally, discussion after the meal was common. Wikipedia concludes:

"The guests also participated actively in competitive entertainments. A game sometimes played at symposia was kottabos, in which players swirled the dregs of their wine in a kylix, a platter-like stemmed drinking vessel, and flung them at a target. Another feature of the symposia were skolia, drinking songs of a patriotic or bawdy nature, performed competitively with one symposiast reciting the first part of a song and another expected to improvise the end of it. Symposiasts might also compete in rhetorical contests, for which reason the word "symposium" has come to refer in English to any event where multiple speeches are made."

"Roman drinking parties show scenes of banqueting that recall aspects of the Greek symposia; however, one major difference is that women of status participated more fully in this as in other realms of Etruscan society. As with many other Greek customs, the aesthetic framework of the symposium was adopted by the Romans under the name of comissatio. These revels also involved the drinking of assigned quantities of wine, and the oversight of a master of the ceremonies appointed for the occasion from among the guests."

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--Wikipedia Symposia (edited)

--Wikipedia Hetairai (edited)

--All bold emphasis mine, sp