Gregory of Nyssa (335-394) was one of the most consequential theologians of the early Church. His preaching and writing helped to shape how Christians think about God and the life. Unfortunately, to the Church's shame, some of his teaching did not shape things as much as they should have. For example, he preached a scathing rebuke of slavery. We can only wish that Christians generally had taken that sermon to heart, repent, and commit to being more faithful in our time.
In
his 'Fourth Homily on Ecclesiastes', he references Ecclesiastes 2:7 – 'I acquired
slaves and slave girls, and slaves were born in my house’ and says:
Does any of the things listed here, a sumptuous
house, vineyards galore, beautiful gardens, a system of pools supplying
orchards with water, suggest as much arrogance as the man’s idea that he as a
human being can be master over his fellows? ‘For I acquired,’ he says, ‘slaves
and slave-girls, and slaves were born in my house.’ Do you see the vast extent
of his boastfulness? Such a voice as his is raised in open defiance against
God.
For we have learnt from the prophet (Ps. 119.91)
that all things are subject to the Power that transcends everything. If a man,
therefore, regards what belongs to God as his own property, and lets members of
his family share in his ownership, and if he goes so far as to think himself
lord and master of both men and women, and sees himself as being different from
those under his authority, surely in his arrogance he is doing nothing else
than going beyond the limits of his own nature?
‘I acquired slaves and slave girls.’ What is that
you say? You condemn a person to slavery whose nature is free and independent,
and in doing so you lay down a law in opposition to God, overturning the
natural law established by him. For you subject to the yoke of slavery one who
was created precisely to be master or mistress of the earth, and who was
ordained to rule by the Creator, as if you were deliberately attacking and
fighting against the divine command.
You have forgotten the limits of your power. Your
authority is limited to ruling over brute beasts. ‘Let them have authority,’
Scripture says (Gen. 1.26), ‘over the birds and the fishes, the four-footed
beasts and creeping things.’ How is it that you ignore these creatures which
are properly assigned to you in slavery, and rise up against the very creature
that is free by nature? How is it that you class one of your own species among
four-footed beasts or even reptiles? ‘You have made all things subject to human
beings,’ cries the Logos through the mouth of the prophet (Ps. 8.6), and the
passage lists what is subject to reason, namely cattle, oxen, sheep.
Surely human beings have not been born to you
from cattle? Surely oxen have not provided you with human offspring? The only
mastery a human being can properly exercise is over the brute beasts. Is that
such a small thing for you? ‘You make grass grow for the cattle,’ says
Scripture (Ps. 104.14), ‘and fresh plants for the slaves of human beings.’ But
through your system of slavery you have divided the one species, making members
of that species slaves or masters of other members.
‘I acquired slaves and slave girls.’ Tell me,
what price did you pay for them? What did you find among your possessions that
you could trade for human beings? What price did you put on reason? How many
obols (ancient Greek bronze or silver coins) did you pay as a fair price for
the image of God? For how many staters (gold coins) have you sold the nature
specially formed by God? ‘God said, “Let us make humankind in our image and
likeness.”’ (Gen.126) Tell me this, who can buy human beings, who can sell
them, when they are made in the likeness of God, when they are rulers over the
whole earth, when they have been given as their inheritance by God authority
over all that is on the earth? Such power belongs to God alone, or rather, it
does not belong even to God. For, as Scripture says, ‘The gifts of God are
irrevocable.’ (Romans 11.29) Of his own free will God called us into freedom
when we were slaves to sin. In that case he would hardly reduce human beings to
slavery. But if God does not enslave what is free, who dares put his own
authority higher than God’s?
How can the rulers of the earth and all that is
on it possibly be sold? When human beings are sold, it is absolutely necessary
for their property to be handed over as well. What price, then, will we put on
the whole earth? What price will we put on all that is on the earth? But if
these things are beyond price, tell me, how much is their master or mistress
worth? Even if you say ‘the whole world’, not even then have you arrived at
their true value. For One who knows very well what human nature is like said
that not even the whole world is a fair price for a human soul. (Mark 8.36 and
parallels) When a human being is put up for sale, nothing less than the ruler
of the earth is led onto the auction block. Now obviously the property they
have will be auctioned along with them, and that means the earth, the sea, the
islands, and all that is on or in them. How much, then, will the buyer pay?
What will the vendor receive, when property of this kind is involved in the
transaction?
Have a brief document, a bill of sale, and the
counting out of a few obols deceived you into thinking yourself the master of
the image of God? Oh, what madness! If the contract were to get lost, or the
documents were to be eaten away by moths, or if a drop of water were to fall on
them from somewhere and ruin them, where then would be the proof, where the
guarantee, that they are your slaves, and you their master? For I cannot see
that the title of master gives you anything beyond what your slave has, apart
from the title itself.
What has your power added to your nature? Neither
years, nor beauty, nor good health, nor moral advantages. Both you, the master,
and your slave were born in the same way; you both live under the same
conditions; you are both subject to the same states of soul and body, to pain
and cheerfulness, to mirth and distress, grief and pleasure, desire and fear,
illness and death. There is surely no difference in these respects between
master and slave. Do they not draw the same air into their lungs? Do they not
both enjoy the same light of the sun? Do they not keep themselves alive in the
same way, by the intake of food? Do they not have the same arrangement of
internal organs? Do not the two of them become the same dust after death? Is
there not one judgement for both? Is there not a common heaven, a common hell?
You, therefore, who are equal to your slave in
all respects, what have you got that makes you superior enough to think
yourself master of a human being, when you are just a human being yourself? How
can you say, ‘I acquired slaves and slave girls,’ as if you were talking about
a herd of goats, or a herd of pigs? (For having said, ‘I acquired slaves and
slave girls,’ he goes on to mention the wealth of flocks and herds he had. ‘I
had great possessions,’ he says, ‘of flocks and herds.’) He talks as if these
animals and the slaves subject to his authority were in the same class.
(This translation is by Trevor Dennis. Gregory's sermons on Ecclesiastes can be found here in another translation.)
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