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can be used to study the marriage relation, the relation between teacher and pupil parent and child, employer and employees, pastor and parishioners, counselor and client, and also the relation between Jesus and his disciples, between Jesus and his Father, and between God and us. "
HE RELATION of dominance and subservience among humans raises a perplexing question. How can anyone be free when someone else is in authority? Is it possible to be one's own person when another person stands above and over us? Can a child mature if parents constantly make demands of obedience? Will students learn personal identity if teachers assign prescribed requirements? Can a checker at the supermarket be somebody if the manager is supervising everything and everyone? At the core of the Christian life is the fact that Christians have a Lord, someone to whom they belong and to whom they are obedient. How can we be free if we have a master? How can a person be free if there is someone to obey? Sartre claimed that the two notions contradict each other. To be a human being is to be free, to be responsible, to be autonomous. So the very idea of God reduces us to slaves and is essentially antihuman. We do not need to endorse Sartre's claim to recognize the resentment we would feel at having a boss, a ruler, or anyone else telling us what to do all the time. How would that be human fulfillment? How could that be self-fulfillment? How could that be happiness? The Christian gospel claims that the spiritual life is to be one of fullness of life and blessedness. How can that develop from a relationship to one who has unquestionable authority over us, especially if we think that blessedness includes a significant degree of self-direction? So the spiritual life has at its center the question, "How can we be free, when we are ruled by a master?"
Diogenes Allen is Professor of Philosophy at Princeion Theological Seminary. He is the author of Leibniz' Theodicy (1966), The Reasonableness of Faith (1968), Finding Our Father (1975), and between two worlds (1977). A graduate of Yale and Oxford Universities, he has also taught at York University, Toronto.
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I will deal with this question by starting with Hegel's analysis of the relationship between master and slave in his Phenomenology, in which he exhibits the principles that govern that relationship. After we have described these principles, we will see if they are present in Christianity. We will do this by looking at the Gospel accounts of Jesus to see if he is portrayed as the kind of master we find in the Phenomenology. Does he destroy the disciples' freedom or not? We will then apply our findings to the question of our subordination to God.
I
Let us start with the bare structure of the relation between a master and a slave in Hegel. Here a person regards another as a subordinate. Not only are they not on the same plane, but they are not the same type of entity. One is a subject; the other is literally an object. The slave is to fulfill the master's will; so the slave is like an extension of the master's body, which moves and acts at his whim and command. Hegel is concerned to characterize the self-consciousness that is operating in the master-slave relationship. To appreciate this we need to look at the plan of his book. He operates with the idea that consciousness exists and develops in stages, containing various layers and contradictions. His Phenomenology is a sort of biography of the growth of a mind or consciousness, similar to a Bildungsroman, a genre of novel concerned with the educative development of the main character. The master-slave is but one small section describing the development of consciousness. Hegel begins at the level of sense-experience, where there is a subject aware of objects. There is a dualism of knower and known. They are alien or opposed to one another. This opposition is overcome when consciousness comes to the insight that the object is not completely separate from the subject, but has an affinity to the perceiver; for when the object is perceived, it is now the perceiver's object. It is not just "object," but "his object." So dualism is overcome by duality, a duality of (a) a subject and (b) the object of a subject's perception. The object is known or incorporated into oneself as one's object. Hegel then notes a dualism within the self. Not only are we a subject aware of external objects, but we as a self are both subject and object; for we make ourselves the object of our own consciousness. So we have self as subject; self as object; and this dualism is overcome by a kind of identity of subject and object whereby what I am is a self, aware of an object that is myself. The object is me as my object. We have a kind of identity in which there is a duality. We have a single subject-object that awareness or consciousness exists. Now we come to the master-slave relation. This is a stage where we have more than one person. We have a self that is both a subject-object who is in relation to another self that is a subject-object. Hegel claims that for one to become aware and conscious of oneself to a new degree,
II
One resolution of the conflict is the master-slave relationship. One person dominates and dominates the other completely. From the point of view of one of the persons, this is the optimum resolution; for that person's will is obeyed and hence their self is recognized and realized. The more a person can subordinate others to their will, the more the uniqueness of their self is asserted. One enhances one's self-consciousness as a subject the more one can render the other as object of one's will. But the master-slave resolution is an unstable one. The very existence of another subject merely as a subject threatens one's own subjectivity, one's uniqueness. So one must seek to efface the other as a subject. One way to do this is by making the product of their work or effort one's own possession. That denies their subjectivity, denies their essential likeness to oneself. It overcomes their otherness. The other is made mine because the other's labor is at my command and the product ofthat labor is my possession. So the master presses dominance for all it is worth, asking to be glorified and paid homage in order to cancel out the otherness of anything else, and thereby to preserve absolute independence. The master maintains independence or freedom by placing others in subordination. But there is an irony in the situation. Masters cannot be truly independent or free. To assert independence, mastery, they must have something that is not themselves. They must have something to pay them deference, something to subordinate. They have status as masters only as long as they have slaves. Thus they do not have perfect independence. The very idea of independence implies its opposite, dependence, and includes it. In addition, the very need of the masters to
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be recognized and in that recognition to come to realization as a specific kind of subject implies the existence of other subjects. The existence of other subjects, however, gives lie to their uniqueness as the only one of their kind. The very uniqueness of consciousness realized in masterhood is dependent on a condition which contradicts its truth and thus makes the master-slave relation an unstable one. Masters try to keep this truth hidden, to suppress it, by making their control more and more arbitrary, so there is no recourse beyond their will as to how they treat slaves. The more arbitrary their control, the stronger the slave's dependence, and hence the greater the master's sense of independence. But clearly it is self-defeating; for this consciousness of independence requires the existence of something to subordinate and something that can recognize the master's dominance.
Ill
The slave's dependence is not one-sided either; it also contains its opposite, independence. Slaves by their work become more aware of their own reality. They produce the goods they are ordered to, but they thereby develop skills. They become aware that the masters depend on their work. Masters lack their skill and hence rely on theirs for the products of life. Each now must think of self in a contradictory way. Each has some power over the other and each is dependent on the other. But there is this difference. Slaves are in constant fear and danger of masters who have power of life and death over them. But they have a growing confidence because masters depend on their work, and a growing sense of their worth because of their skill. Masters grow in anxiety. They need slaves and grow to need their labor more and more. When slaves become conscious of the difference between their dependent self and their independent self, between what is subordinate and what is free, the master-slave relationship is psychologically broken. This happens when slaves find an area masters cannot controlthoughts. They have become aware that their thoughts are their own. Slaves become Stoics. Although their thoughts are theirs, so that they experience independence or freedom, yet the external world denies their independence, since they are legally slaves. So they become Stoics, that is, they deny the external world's significance. Stoics cut the self off from the external world by an indifference toward it. The Stoic is in a kind of master role. Independence or freedom from the external is asserted, but in practice the Stoic is bounded or limited. This stance is thus also an unstable one; for it contains the untruth that the Stoic is independent and in no way dependent. So the Stoic progresses to the Skeptic. The Skeptic doubts all or at any rate can doubt all, thereby exhibiting a kind of mastery over all things. Such then are the principles and dynamics of the master-slave relation. They have significance, however, far beyond that one relationship. They can be used to study the marriage relation, the relation
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IV
It is clear in the accounts of the Gospels that the relationship of Jesus to his disciples, though one of dominance and subordination, is very different from the one Hegel describes. Jesus does not gain or hold subordinates by force. He calls disciples, so that there is an element of choice on their part in becoming subordinate to him. He seeks to confer benefits on them by teaching them. He even performs an act of a servant when he washes their feet. We perceive no resentment, contempt, or vain desire for personal glory in his treatment of his disciples. Why is this so? What enables him to be a different kind of Lord? Let us approach this by looking at a relationship many of us live with all the time: that of teacher to students. In this relationship some of us are in the role of a superior. Within certain limits, we tell our students what to do. What keeps this relationship from being that of a master to slaves? How can we be "the boss" and the students not feel or be
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degraded, or feel resentful? How can we operate on the basis of being boss and not feel contempt for students as underlings? The relation of superior-subordinate is justified if there are genuine grounds for one to be dominant and the other to be subordinate. If there is some basis besides force for the teacher to command, to lead, and for the student to follow, then there is no violation of personality. In teaching, one ground of justification is that a teacher knows something the student does not know. The teacher has some skills, some means of getting answers, and some experience, which the student lacks. The relation is thus based on a difference. But this is not enough to justify the relation of superior and subordinate. The goal of the teacher must be to enable the student to become independent of the teacher. The student must eventually be able to learn without the teacher. Many of us teach in such a way that the student is dependent on lecture notes, and never learns the principles and skills of a field. Some teachers not only fail to do these things, but perhaps some even take a secret delight in their students' remaining dependent, remaining essentially inferior to themselves, forever. Each type of relationship differs. Doctor-patient, lawyer-client, pastor-congregation, parent-child. Each needs to be looked at in terms of its own particularity. One cannot simply transfer what is true of the teacher-student relation to the others, or vice versa. There may be similarities; there may be great differences. I only want to make one point with the teacher-student example: for a relationship of superior and subordinate to be different from Hegel's master-slave, there must be some genuine basis for the two roles. The roles cannot rest on the refusal to recognize the reality of the other as a subject or person, or on the denial and an essential likeness between both parties, as in the case of a master to a slave. The basis will vary from case to case, but without some genuine basis, we have exploitation.
V
Now what is the basis of Jesus' Lordship? On what does it rest, so that he can indeed be the Lord of Christians, can command us, lead us, have us depend on him, without this being destructive of our personality? What makes him a different kind of Lord than Hegel's master? The foundation of his relationship to his disciples and to us is that he does not need us. This may sound harsh and false at first, but it is really the basis of his ability to serve us and elevate us. He does not need us in the following sense: Jesus is a lord because of who he is, not because he has followers. He is Lord by his own inherent reality. He is Lord in the Gospel accounts because he is the Son of God. It is not relative to us that he is Lord. Hegel's masters are masters only if they have slaves. Their status depends on having subordinates. They cannot afford to serve them, for then they cease to be masters. They cannot afford to have them come to any sense of fullness, for any degree of independence threatens the master's status.
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VI
The kingdom of God is a life of communion. But a life that denies the independence of others is a solipsistic one. It seeks to absorb all reality into itself by making others an extension of its will. It does not recognize another's independence, and hence cannot seek communion. Commu-
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nion is a situation which requires each member to recognize the other as having a degree of independence. Such a necessary condition for community is contradicted by a personality whose status is possible only by the denial of the independence of others. Jesus can seek to enter into communion with us since he is not seeking to absorb us, not to stand over us for his own enhancement. He can attend to us for our own sakes, and not for the attainment of status. So our independent reality can be recognized. Likewise his Father can give us as our identity the destiny to live in communion with him forever because his status does not depend on us either; he too can recognize our independence and elevate us without injury to himself. Such recognition or attention to our reality Simone Weil calls love; indeed, it is perfect love. We seldom experience it because we are so heavily engaged in seeking to establish ourselves. This results in a type of solipsistic consciousness in which all realities are seen as though they were in orbit around oneself and lack the same kind of independence. But the Christian gospel seeks to free us of this by proclaiming that our identity or status is a gift from God and not attainable by any form of solipsistic dominance. Such a gospel has its foundation in one who is superior to us, and precisely because his superiority does not require him to absorb our reality, he can enhance us and indeed enhance us by entering into communion with us. Communion is fulfilling because it allows us to enjoy the goodness that is present in other realitiesdivine, human, and non-human. It also is fulfilling because it means that our own independent reality is recognized and respected by others. Thus we see that superiority or dominance which has a genuine basis is not destructive to our personality. It is a necessary condition to the possibility of liberating us from the need to dominate at others' expense with the intention of enhancing ourselves.
VII
So far I have described only one kind of obedience to God. But there is another. My claim is that all creation obeys God, either as children who are heirs of the kingdom in which communion is present, or as slaves. I can here only suggest that all things fall into one or the other category; for the theme is too large to complete. But the intent is to suggest that the options are not: obedience to God/or self-determination, as Sartre and some other secularists think. God and people are not equal. God is creator and we are creatures. How can we be related so that God remains God, sovereign Lord, who sets the conditions of life, and yet so that we find a fullness of life, a fullness which requires that we have a significant degree of freedom? If God effects authority over us as over nature, then our freedom is nonexistent. Whatever benefits we might receive, we would do so at the price of the suppression of ourselves as subjects. As we have seen, in Jesus Christ our freedom is respected because we are elevated into
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