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slavery puts men in competition with God

Slavery: In Competition with God

I bought male and female slaves, and I had slaves born at home. I also possessed flocks and herds larger than all who preceded me in Jerusalem. I also amassed for myself silver and gold, and the treasure of kings and provinces. I provided for myself male and female singers, and the pleasures of mankind: many concubines.

Ecclesiastes 2:7

Why talk about slavery on a website dedicated to exploring the subject of doubt? Well, there are a couple of reasons.

  1. Racism has been at the fore of recent discussions in the SBC. With the exit of several well-beloved ministers and churches, the cracks in the Convention have become even more evident. At this point, it's no longer conjecture whether or not people are disillusioned; it's a plain fact.
  2. Conversations concerning racism and the SBC inevitably lead to the topic of Antebellum slavery. Astonishingly, there are many within our ranks, even among our leaders, who continue to defend it. The result for those who view the root of slavery as heretical evil, is yet more disillusion. Incidentally, Marty Duren has penned a fantastic rebuttal to one of the more egregious defenses of slavery. Read more on his website here.

So when I came across this piece by Gregory of Nyssa, I thought it would be helpful to include it here.

Slavery and Competition with God

We still find the occasion for confession controlling the argument. The one who gives an account of his doings relates one after another almost all the things through which the futility of the activities of this life is recognized. But now he reaches as it were a more serious indictment of things he has done, as a result of which one is accused of the feeling of Pride. For what is such a gross example of arrogance in the matters enumerated above – an opulent house, and an abundance of vines, and ripeness in vegetable-plots, and collecting waters in pools and channelling them in gardens – as for a human being to think himself the master of his own kind? I got me slaves and slave-girls, he says, and homebred slaves were born for me.

Do you notice the enormity of the boast? This kind of language is raised up as a challenge to God. For we hear from prophecy that all things are the slaves of the power that transcends all (Ps 119:118,91). So, when someone turns the property of God into his own property and arrogates dominion to his own kind, so as to think himself the owner of men and women, what is he doing but overstepping his own nature through pride, regarding himself as something different from his subordinates?

'I got me slaves and slave-girls.' What do you mean? You condemn man to slavery, when his nature is free and possesses free will, and you legislate in competition with God, overturning his law for the human species. The one made on the specific terms that he should be the owner of the earth, and appointed to government by the Creator – him you bring under the yoke of slavery, as though defying and fighting against the divine decree.

You have forgotten the limits of your authority, and that your rule is confined to control over things without reason. For it says Let them rule over winged creatures and fishes and four-footed things and creeping things (Gen 1:26). Why do you go beyond what is subject to you and raise yourself up against the very species which is free, counting your own kind on a level with four-footed things and even footless things? 'You have subjected all things to man,' declares the word through the prophecy, and in the text it lists the things subject, cattle and oxen and sheep (Ps 8:7- 8). Surely human beings have not been produced from your cattle? Surely cows have not conceived human stock? Irrational beasts are the only slaves of mankind. But to you these things are of small account. Raising fodder for the cattle, and green plants for the slaves of men, it says (Ps 103:14). But by dividing the human species in two with ‘slavery’ and ‘ownership’ you have caused it to be enslaved to itself, and to be the owner of itself.

'I got me slaves and slave-girls.' For what price, tell me? What did you find in existence worth as much as this human nature? What price did you put on rationality? How many obols did you reckon the equivalent of the likeness of God? How many staters did you get for selling the being shaped by God? God said, 'Let us make man in our own image and likeness' (Gen 1:26). If he is in the likeness of God, and rules the whole earth, and has been granted authority over everything on earth from God, who is his buyer, tell me? who is his seller? To God alone belongs this power; or rather, not even to God himself. For his gracious gifts, it says, are irrevocable (Rom 11:29). God would not therefore reduce the human race to slavery, since he himself, when we had been enslaved to sin, spontaneously recalled us to freedom. But if God does not enslave what is free, who is he that sets his own power above God’s?

How too shall the ruler of the whole earth and all earthly things be put up for sale? For the property of the person sold is bound to be sold with him, too. So how much do we think the whole earth is worth? And how much all the things on the earth (Gen 1:26)? If they are priceless, what price is the one above them worth, tell me? Though you were to say the whole world, even so you have not found the price he is worth (Mat 16:26; Mk 8:36). He who knew the nature of mankind rightly said that the whole world was not worth giving in exchange for a human soul. Whenever a human being is for sale, therefore, nothing less than the owner of the earth is led into the sale-room. Presumably, then, the property belonging to him is up for auction too.  That means the earth, the islands, the sea, and all that is in them. What will the buyer pay, and what will the vendor accept, considering how much property is entailed in the deal?

But has the scrap of paper, and the written contract, and the counting out of obols deceived you into thinking yourself the master of the image of God? What folly! If the contract were lost, if the writing were eaten away by worms, if a drop of water should somehow seep in and obliterate it, what guarantee have you of their slavery? what have you to sustain your title as owner? I see no superiority over the subordinate accruing to you from the title other than the mere title. What does this power contribute to you as a person? not longevity, nor beauty, nor good health, nor superiority in virtue. Your origin is from the same ancestors, your life is of the same kind, sufferings of soul and body prevail alike over you who own him and over the one who is subject to your ownership – pains and pleasures, merriment and distress, sorrows and delights, rages and terrors, sickness and death. Is there any difference in these things between the slave and his owner? Do they not draw in the same air as they breathe? Do they not see the sun in the same way? Do they not alike sustain their being by consuming food? Is not the arrangement of their guts the same? Are not the two one dust after death? Is there not one judgment for them? a common Kingdom, and a common Gehenna?

If you are equal in all these ways, therefore, in what respect have you something extra, tell me, that you who are human think yourself the master of a human being, and say, I got me slaves and slave-girls, like herds of goats or pigs. For when he said, I got me slaves and slave-girls, he added that abundance in flocks of sheep and cattle came to him. For he says, and much property in cattle and sheep became mine, as though both cattle and slaves were subject to his authority to an equal degree.

S. G. Hall, Gregory of Nyssa: Homilies on Ecclesiastes. An English Version with Supporting Studies. Proceedings of the Seventh International Colloquium on Gregory of Nyssa. (St Andrews, 8 -10 September 1990). De Gruyter, 1993, pp.72-4.

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