Protestantism and Catholicity

In the spectacle of these ages, a wide field is opened to the conjectures of true philosophy. What would have become of human knowledge, if Christianity had not come to enlighten the world with her celestial doctrines; if that divine religion, confounding the foolish pride of man, had not come to show him how vain and senseless were his thoughts, and how far he was removed from the path of truth? It is remarkable that these same men, whose aberrations make us shudder, gave themselves the name of Gnostics, on account of the superior knowledge with which they supposed themselves to be endowed. We see that man is at all times the same.

Note 15, p. 115

I have thought that it would not be useless to transcribe here, word for word, the canons which I have mentioned in the text. My readers may thereby acquire for themselves a complete knowledge of what is found there; and there will be no room left to suppose that the real sense of the regulations has been perverted in the extracts which I have given.

CANONS AND OTHER DOCUMENTS,

Which show the solicitude of the Church to improve the lot of slaves, and the various means she has used to accomplish the abolition of slavery:

§ I.

A penance is imposed on the mistress who maltreats her slave (ancillam).

(Concilium Eliberitanum, anno 305.)

"Si qua domina furore zeli accensa flagris verberaverit ancillam suam, ita ut in tertium diem animam cum cruciatu effundat; eo quod incertum sit, voluntate an casu occiderit; si voluntate, post septem annos, si casu, post quinquennii tempora, acta legitima pœnitentia, ad communionem placuit admitti. Quod si infra tempora constituta fuerit infirmata, accipiat communionem." (Canon 5.)

It must be observed, that the word 'ancillam' means a slave properly so called, and not any kind of servant. This appears, indeed, from the words flagris verberaverit, which express a chastisement reserved for slaves.

They excommunicate the master who, of his own authority, beats his slave to death.

(Concilium Epaoense, anno 517.)

"Si quis servum proprium sine conscientia judicis occiderit, excommunicatione biennii effusionem sanguinis expiabit." (Canon 34.)

This same regulation is repeated in the 15th canon of the 17th Council of Toledo, held in 694; even the words of the Council of Epaon are there copied with very slight change.

(Ibid.) The slave guilty of an atrocious crime was to escape corporeal punishments by taking refuge in a church.

"Servus reatu atrociore culpabilis si ad ecclesiam confugerit, a corporabilibus tantum suppliciis excusetur. De capillis vero, vel quocumque opere, placuit, a dominis juramenta non exigi." (Canon 39.)

Very remarkable precautions to prevent masters from maltreating the slaves who had taken refuge in churches.

(Concilium Aurelianense quintum, anno 549.)

"De servis vero, qui pro qualibet culpa ad ecclesiæ septa confugerint, id statuimus observandum, ut, sicut in antiquis constitutionibus tenetur scriptum, pro concessa culpa datis a domino sacramentis, quisquis ille fuerit, expediatur de venia jam securus. Enim vero si immemor fidei dominus trascendisse convincitur quod juravit, ut is qui veniam acceperat, probetur postmodum pro ea culpa qualicumque supplicio cruciatus, dominus ille qui immemor fuit datæ fidei, sit ab omnium communione suspensus. Iterum si servus de promissione veniæ datis sacramentis a domino jam securus exire noluerit, ne sub tali contumacia requirens locum fugæ, domino fortasse dispereat, egredi nolentem a domino eum liceat occupari, ut nullam, quasi pro retentatione servi, quibuslibet modis molestiam aut calumniam patiatur ecclesia: fidem tamen dominus, quam pro concessa venia dedit, nulla temeritate transcendat. Quod si aut gentilis dominus fuerit, aut alterius sectæ, qui a conventu ecclesiæ probatur extraneus, is qui servum repetit, personas requirat bonæ fidei Christianas, ut ipsi in persona domini servo præbeant sacramenta: quia ipsi possunt servare quod sacrum est, qui pro transgressione ecclesiasticum metuunt disciplinam." (Canon 22.)

It is difficult to carry solicitude for the lot of slaves further. This document is very curious.

They forbid bishops to mutilate their slaves: they order that the duty of chastising them should be left to the judge of the town, who, nevertheless, could not cut off their hair, a punishment which was considered too ignominious.

(Concilium Emeritense, anno 666.)

"Si regalis pietas pro salute omnium suarum legum dignata est ponere decreta, cur religio sancta per sancti concilii ordinem non habeat instituta, quæ omnino debent esse cavenda? Ideoque placuit huic sancto concilio, ut omnis potestas episcopalis modum suæ ponat iræ; nec pro quolibet excessu cuilibet ex familia, ecclesiæ aliquod corporis membrorum sua ordinatione præsumat extirpare aut auferre. Quod si talis emerserit culpa, advocato judice civitatis, ad examen ejus deducatur quod factum fuisse asseritur. Et quia omnino justum est, ut pontifex sævissimam non impendat vindictam; quidquid coram judice verius patuerit, per disciplinæ severitatem absque turpi decalvatione maneat emendatum." (Canon 15.)

Priests are forbidden to have their slaves mutilated.

(Concilium Toletanum undecimum, anno 675.)

"His a quibus domini sacramenta tractanda sunt, judicium sanguinis agitare non licet: et ideo magnopere talium excessibus prohibendum est, ne indiscretæ præsumptionis motibus agitati, aut quod morte plectendum est, sententia propria judicare præsumant, aut truncationes quaslibet membrorum quibuslibet personis aut per se inferant, aut inferendas præcipiant. Quod si quisquam horum immemor præceptorum, aut ecclesiæ suæ familiis, aut in quibuslibet personis tale quid fecerit, et concessi ordinis honore privatus, et loco suo, perpetuo damnationis teneatur religatus ergastulo: cui tamen communio exeunti ex hac vita non neganda est, propter domini misericordiam, qui non vult peccatoris mortem, sed ut convertatur et vivat." (Canon 6.)

It should be remarked, that the word familia, employed in the two last canons which we have just cited, should be understood of slaves. The real meaning of this word is clearly shown us by the 74th canon of the 4th Council of Toledo.

"De familiis ecclesiæ constituere presbyteros et diaconos per parochias liceat … ea tamen ratione ut antea manumissi libertatem status sui percipiant."

We see this word employed in the same sense by Pope St. Gregory. (Epist. xliv. l. 4.)

A penance is imposed on the master who kills his slave of his own authority.

(Concilium Wormatiense, anno 868.)

"Si quis servum proprium sine conscientia judicum qui tale quid commiserit, quod morte sit dignum, occiderit, excommunicatione vel pœnitentia biennii, reatum sanguinis emendabit." (Canon 38.)

"Si qua femina furore zeli accensa, flagris verberaverit ancillam suam, ita ut intra tertium diem animam suam cum cruciatu effundat, eo quod incertum sit voluntate, an casu occiderit; si voluntate, septem annos, si casu, per quinque annorum tempora legitimam peragat pœnitentiam." (Canon 39.)

They check the violence of those who, to revenge themselves for the asylum granted to slaves, take possession of the goods of the Church.

(Concilium Arausicanum primum, anno 441.)

"Si quis autem mancipia clericorum pro suis mancipiis ad ecclesiam fugientibus crediderit occupanda, per omnes ecclesias districtissima damnatione feriatur." (Canon 6.)

§ II

(Ibid.) They check all attempts made against the liberty of slaves enfranchised by the Church, or who have been recommended to her by will.

"In ecclesia manumissos, vel per testamentum ecclesiæ commendatos, si quis in servitutem, vel obsequium, vel ad colonariam conditionem imprimere tentaverit, animadversione ecclesiastica coerceatur." (Canon 7.)

They secure the liberty of those who have received the benefit of manumission in the Churches. The latter are enjoined to take upon themselves the defence of the enfranchised.

(Concilium quintum Aurelianense, anno 549.)

"Et quia plurimorum suggestione comperimus, eos qui in ecclesiis juxta patrioticam consuetudinem a servitiis fuerunt absoluti, pro libito quorumcumque iterum ad servitium revocari, impium esse tractavimus, ut quod in ecclesia Dei consideratione a vinculo servitutis absolvitur, irritum habeatur. Ideo pietatis causa communi concilio placuit observandum, ut quæcumque mancipia ab ingenuis dominis servitute laxantur, in ea libertate maneant, quam tunc a dominis perceperunt. Hujusmodi quoque libertas si a quocumque pulsata fuerit, cum justitia ab ecclesiis defendatur, præter eas culpas, pro quibus leges collatas servis revocare jusserunt libertates." (Canon 7.)

The Church is charged with the defence of the enfranchised, whether they have been emancipated within her enclosure, whether they have been so by letter or testament, or have gained their liberty by prescription. They restrain the arbitrariness of the judges towards these unfortunate persons. It is decided that the Bishops shall take cognizance of these causes.

(Concilium Matisconense secundum, anno 585.)

"Quæ dum postea universo cœtui secundum consuetudinem recitata innotescerent, Prætextatus et Pappulus viri beatissimi dixerunt: Decernat itaque, et de miseris libertis vestræ auctoritatis vigor insignis, qui ideo plus a judicibus affliguntur, quia sacris sunt commendati ecclesiis: ut si quas quispiam dixerit contra eos actiones habere, non audeat eos magistratus contradere; sed in episcopi tantum judicio, in cujus præsentia litem contestans, quæ sunt justitiæ ac veritatis audiat. Indignum est enim, ut hi qui in sacrosancta ecclesia jure noscuntur legitimo manumissi, aut per epistolam, aut per testamentum, aut per longinquitatem temporis libertatis jure fruuntur, a quolibet injustissime inquietentur. Universa sacerdotalis Congregatio dixit: Justum est, ut contra calumniatorum omnium versutias defendantur, qui patrocinium immortalis ecclesiæ concupiscunt. Et quicumque a nobis de libertis latum decretum, superbiæ ausu prævaricare tentaverit, irreparabili damnationis suæ sententia feriatur. Sed si placuerit episcopo ordinarium judicem, aut quemlibet alium sæcularem, in audientiam eorum accersiri, cum libuerit fiat, et nullus alius audeat causas pertractare libertorum nisi episcopus cujus interest, aut is cui idem audiendum tradiderit." (Canon 7.)

The defence of the freed is confided to the priests.

(Concilium Parisiense quintum, anno 614.)

"Liberti quorumcumque ingenuorum a sacerdotibus defensentur, nec ad publicum ulterius revocentur. Quod si quis ausu temerario eos imprimere voluerit, aut ad publicum revocare, et admonitus per pontificem ad audientiam venire neglexerit, aut emendare quod perpetravit distulerit, communione privetur." (Canon 5.)

The enfranchised recommended to the Churches shall be protected by the Bishops.

(Concilium Toletanum tertium, anno 589.)

"De libertis autem id Dei præcipiunt sacerdotes, ut si qui ab episcopis facti sunt secundum modum quo canones antiqui dant licentiam, sint liberi; et tantum a patrocinio ecclesiæ tam ipsi quam ab eis progeniti non recedant. Ab aliis quoque libertati traditi, et ecclesiis commendati, patrocinio episcopali tegantur, a principe hoc episcopus postulet." (Canon 6.)

The Church undertakes to defend the liberty and the property acquired by industry of the enfranchised who have been recommended to her.

(Concilium Toletanum quartum, anno 633.)

"Liberti qui a quibuscumque manumissi sunt, atque ecclesiæ patrocinio commendati existunt, sicut regulæ antiquorum patrum constituerunt, sacerdotali defensione a cujuslibet insolentia protegantur; sive in statu libertatis eorum, seu in peculio quod habere noscuntur." (Cap. 72.)

The Church will defend the enfranchised: a regulation which does not distinguish whether they have been recommended to her or not.

(Concilium Agathense, anno 506.)

"Libertos legitime a dominis suis factos ecclesia, si necessitas exegerit, tueatur; quod si quis ante audientiam, aut pervadere, aut expoliare præsumpserit, ab ecclesia repellatur." (Canon 29.)

§ III

The Church shall regard the ransom of captives as her first care; she shall give their interests the preference over her own, however bad may be the state of her affairs.

"Sicut omnino grave est, frustra ecclesiastica ministeria venundare, sic iterum culpa est, imminente hujusmodi necessitate, res maxime desolatæ Ecclesiæ captivis suis præponere, et in eorum redemptione cessare." (Caus. xii. q. 2, canon 16.)

Remarkable words of St. Ambrose touching the ransom of captives. To perform this pious duty, the holy Bishop breaks up and sells the sacred vessels.

(S. Ambrosius de Off. lib. ii. cap. 15.)

(§ 70.) "Summa etiam liberalitas captos redimere, eripere ex hostium manibus, subtrahere neci homines, et maxime feminas turpidini, reddere parentibus liberos, parentes liberis, cives patriæ, restituere. Nota sunt hæc nimis Illyriæ vastitate et Thraciæ: quanti ubique venales erant captivi orbe…

Ibid. (§ 71.) "Præcipua est igitur liberalitas, redimere captivos et maxime ab hoste barbaro, qui nihil deferat humanitatis ad misericordiam, nisi quod avaritia reservaverit ad redemptionem."

Ib. l. ii. c. 2 (§ 13.) "Ut nos aliquando in invidiam incidimus, quod confregerimus vasa mystica, ut captivos redimeremus, quod Arianis displicere potuerat, nec tam factum displiceret, quam ut esset quod in nobis reprehenderetur."

These noble and charitable sentiments were not those of St. Ambrose only; his words are but the expression of the feelings of the whole Church. Without referring to numberless proofs which I might adduce here, and before I pass to the canons which I mean to insert, I will copy some passages from a touching letter of St. Cyprian, which contains the motives which animated the Church in her pious enterprise, and gives a lively description of her zeal and charity in these admirable efforts.

"Cyprianus Januario, Maximo, Proculo, Victori, Modiano, Nemesiano, Nampulo, et Honorato, fratribus salutem. Cum maximo animi nostri gemitu et non sine lacrymis legimus litteras vestras, fratres carissimi, quas ad nos pro dilectionis vestræ sollicitudine de fratrum nostrorum et sororum captivitate fecistis. Quis enim non doleat in ejusmodi casibus, aut quis non dolorem fratris sui suum proprium computet cum loquatur apostolus Paulus et dicat: Si patitur unum membrum, compatiuntur et cætera membra: si lætatur membrum unum, collætantur et cætera membra. (1 ad Cor. xii. 26.) Et alio loco: Quis infirmatur, inquit, et non ego infirmor? (2 ad Cor. xi. 29.) Quare nunc et nobis captivitas fratrum nostra captivitas computanda est, et periclitantium dolor pro nostro dolore numerandus est, cum sit scilicet adunationis nostræ corpus unum, et non tantum dilectio sed et religio instigare nos debeat et confortare ad fratrum membra redimenda. Nam cum denuo apostolus Paulus dicat: Nescitis quia templum Dei estis, et Spiritus Dei habitat in vobis? (1 ad Cor. iii. 16), etiamsi charitas nos minus adigeret ad opem fratribus ferendam, considerandum tamen hoc in loco fuit, Dei templum esse quæ capta sunt, nec pati nos longa cessatione et neglecto dolore debere, ut diu Dei templa captiva sint; sed quibus possumus viribus elaborare et velociter gerere ut Christum judicem et Dominum et Deum nostrum promereamur obsequiis nostris. Nam cum dicat Paulus apostolus, Quotquot in Christo baptizati estis, Christum induistis (ad Gal. iii. 27,) in captivis fratribus nostrus contemplandus est Christus et redimendus de periculo captivitatis, qui nos de diaboli faucibus exuit, nunc ipse qui manet et habitat in nobis de barbarorum manibus exuatur, et redimatur nummaria quantitate qui nos cruce redemit et sanguine.

Quantus vero communis omnibus nobis mœror atque cruciatus est de periculo virginum quæ illic tenentur? pro quibus non tantum libertatis, sed et pudoris jactura plangenda est, nec tam vincula barbarorum quam lenonum et lupanarium stupra defienda sunt, ne membra Christo dicata et in æternum continentiæ honorum pudica virtute devota, insultantium libidine et contagione fœdentur? Quæ omnia istic secundum litteras vestras fraternitas nostra cogitans et dolenter examinans, prompte omnes et libenter ac largiter subsidia nummaria fratribus contulerunt.

Misimus autem sestertia centum millia nummorum, quæ istic in ecclesia cui de Domini indulgentia præsumus, cleri et plebis apud nos consistentis collatione, collecta sunt, quæ vos illic pro vestra diligentia dispensabitis.

Si tamen ad explorandam nostri anima charitatem, et examinandi nostri pectoris fidem tale aliquid acciderit, nolite cunctari nuntiare hæc nobis litteris vestris, pro certo habentes ecclesiam nostram et fraternitatem istic universam, ne hæc ultra fiant precibus orare, si facta fuerint, libenter et largiter subsidia præstare." (Epist. 60.)

Thus the zeal for the redemption of captives, a zeal which was exerted with so much ardor in later ages, had appeared in the earliest times of the Church; this zeal was founded on grand and sublime motives, which render this work in some measure divine, and secure to those who devote themselves to it an unfading crown. Important information on this subject will be found also in the works of St. Gregory. (V. lib. iii. ep. 16; lib. iv. ep. 17; lib. vi. ep. 35; lib. vii. ep. 26, 28, and 38; lib. ix. ep. 17.)

The property of the Church employed for the redemption of captives.

(Concilium Matisconense secundum, anno 585.)

"Unde statuimus ac decernimus, ut mos antiquus a fidelibus reparetur; et decimas ecclesiasticis famulantibus ceremoniis populus omnis inferat, quas sacerdotes aut in pauperum usum aut in captivorum redemptionem prærogantes, suis orationibus pacem populo ac salutem impetrent: si quis autem contumax nostris statutis saluberrimis fuerit, a membris ecclesiæ omni tempore separetur." (Canon 5.)

It is allowed to break up the sacred vessels, in order to devote the price of them to the redemption of captives.

(Concilium Rhemense, anno 625 vel 630.)

"Si quis episcopus, excepto si evenerit ardua necessitas pro redemptione captivorum ministeria sancta frangere pro qualicumque conditione presumpserit, ab officio cessabit ecclesiæ." (Canon 22.)

The following canon informs us that the Bishops gave letters of recommendation to the captives; they are desired to state therein the date and price of the ransom; they are requested also to mention there the wants of those who are thus restored to liberty.

(Concilium Lugdunense tertium, anno 583.)

"Id etiam de epistolis placuit captivorum, ut ita sint sancti pontifices cauti, ut in servitio pontificibus consistentibus qui eorum manu vel subscriptione agnoscat epistolæ aut quælibet insinuationum litteræ dari debeant, quatenus de subscriptionibus nulla ratione possit Deo propitio dubitari: et epistola commendationis pro necessitate cujuslibet promulgata dies datarum et pretia constituta, vel necessitates captivorum quos cum epistolis dirigunt, ibidem inserantur." (Canon 2.)

Excess into which some ecclesiastics allowed themselves to fall, by an indiscreet zeal in favor of captives.

(Synodus S. Patricii, Auxilii et Isernini Episcoporum in Hibernia celebrata, circa annum Christi 450 vel 456.)

"Si quis clericorum voluerit juvare captivo cum suo pretio illi subveniat, nam si per furtum illum inviolaverit, blasphemantur multi clerici per unum latronem, qui sic fecerit excommunionis sit." (Canon 32.)

The church employed her property in the ransom of captives; and when the latter had afterwards acquired the means of repaying the sums advanced for them, she refused all reimbursement and graciously gave up the price of the ransom.

(Ex epistolis S. Gregorii.)

"Sacrorum canonum statuta et legalis permittit auctoritates, lici res ecclesiasticas in redemptionem captivorum impendi. Et ideo, quia edocti a vobis sumus, ante annos fere 18, virum reverendissimum quemdam Fabium, Episcopum Ecclesiæ Firmanæ, libras 11 argenti de eadem ecclesia pro redemptione vestra, ac patris vestri Passivi, fratris et co-episcopi nostri, tunc vero clerici, necnon matris vestræ, hostibus impendisse, atque ex hoc quamdam formidinem vos habere, ne hoc quod datum est, a vobis quolibet tempore repetatur, hujus præcepti auctoritate suspicionem vestram prævidimus auferendam; constituentes, nullam vos exinde, hæredesque vestros quolibet tempore repetitionis molestiam sustinere, nec a quoquam vobis aliquam objici quæstionem." (L. 7, ep. 14, et hab. Cuas. 12, q. 2, c. 15.)

The property of the Church served to ransom captives.

(Concilium Vernense secundum, anno 844.)

"Ecclesiæ facultates quas reges et reliqui christiani Deo voverunt, ad alimentum servorum Dei et pauperum, ad exceptionem hospitum, redemptionis captivorum, atque templorum Dei instaurationem, nunc in usu sæcularium detinentur. Hinc multi servi Dei penuriam cibi et potus ac vestimentorum patiuntur, pauperes consuetam eleemosynam non accipiunt, negliguntur hospites, fraudantur captivi, et fama omnium merito laceratur." (Canon 12.)

Let us observe in this canon the use which the Church made of her property; after having supported the clergy, and maintained divine worship, she devoted it to succor the poor, travellers or pilgrims, and to redeem captives. I make this observation here, because the opportunity offers; not because this canon is the only proof of the excellent use which the Church made of her property. Indeed, a great number of others might be cited, beginning with the canons called Apostolical. It is necessary also to remark the expression which is sometimes made use of to stigmatize the wickedness of the spoilers of the Church, or of those who administer her property badly; they are called pauperum necatores, 'murderers of the poor;' to make it well understood that one of the principal objects of this property is the support of the necessitous.

§ IV

Those who attempt to take away the liberty of persons are excommunicated.

(Concilium Lugdunense secundum, anno 566.)

"Et qui peccatis facientibus multi in perniciem animæ suæ ita conati sunt, aut conantur assurgere, ut animas longa temporis quiete sine ulla status sui competitione viventes, nunc improba proditione atque traditione, aut captivaverint aut captivare conentur, si juxta præceptum domini regis emendare distulerint, quousque hos quos obduxerunt, in loco in quo longum tempus quiete vixerint, restaurare debeant, ecclesiæ communione priventur." (Canon 3.)

We see in this canon that private individuals, by too frequent attempts, employed violence to reduce free persons to slavery. At this time, on account of the irruptions of the barbarians, the state of Europe was such, that public authority, weak in the extreme, did not, properly speaking, exist. This is the reason why it is so noble to see the Church struggling every where to support public order, to defend liberty, and excommunicating those who attacked that liberty, in contempt of the commands of the king.

The same abuse repressed.

(Concilium Rhemense, anno 625 vel 630.)

"Si quis ingenuum aut liberum ad servitium inclinare voluerit, aut fortasse jam fecit, et commonitus ab episcopo se de inquietudine ejus revocare neglexerit, aut emendare noluerit, tamquam calumniæ reum placuit sequestrari." (Canon 17.)

It is declared that he who leads away a Christian to sell him, is guilty of homicide.

(Concilium Confluentinum, anno 922.)

"Item interrogatum est, quid de eo faciendum sit qui christianum hominem seduxerit, et sic vendiderit: responsumque est ab omnibus, homicidii reatum, ipsum hominem sibi contrahere." (Canon 7.)

The traffic in men, practised at that time in England, is proscribed; it is forbidden to sell men like ignoble animals.

(Concilium Londinense, anno 1102.)

"Ne quis illud nefarium negotium quo hactenus in Anglia solebant homines sicut bruta animalia venundari, deinceps ullatenus facere præsumat."

We see, from the canon which I have just cited, to what point the Church had attained in all that affects true civilization. We are in the nineteenth century, and it is considered that a great step has been gained in modern civilization by the consent of the great European nations to sign treaties to suppress the slave-trade; now the canon which we have just cited tells us, that at the beginning of the twelfth century, and in that very town of London, where the famous Convention was lately held, the traffic in men was forbidden, and stigmatized as it deserves. Nefarium negotium– detestable trade – it is called by the Council: infamous traffic, it is called by modern civilization, the unconscious heir of the thoughts and even the words of those men who are treated by it as barbarians, of those Bishops, whom calumny has more or less represented as a band of conspirators against the liberty and happiness of the human race.