Protestantism and Catholicity

It is ordered that persons who have been sold or pledged, shall immediately recover their liberty by restoring the price received; it is ordained that more shall not be required of them than they shall have received for their liberty.

(Synodus incerti loci, circa annum 616.)

"De ingenuis qui se pro pecunia aut alia revendiderint, vel oppignoraverint, placuit ut quandoquidem pretium, quantum pro ipsis datum est, invenire potuerunt, absque dilatione ad statum suæ conditionis reddito pretio reformentur, nec amplius quam pro eis datum est requiratur. Et interim, si vir ex ipsis, uxorem ingenuam habuerit, aut mulier ingenuum habuerit maritum, filii qui ex ipsis nati fuerint, in ingenuitate permaneant." (Canon 14.)

The text of this Council, held, according to some, at Boneuil, well deserves to have some remarks made on it. The beneficial regulation which allowed a man who had been sold to regain his liberty by paying the sum received, checked an evil which was deeply rooted in the customs of Gaul at that time, for we find it at a very early period. We know, indeed, from Cæsar, whose testimony we have cited in the text, that many men of that country sold their liberty to relieve themselves from difficulties. Let us also remark the regulation contained in the same canon with respect to the children of the person who was sold; whether it be the father or mother, the canon prescribes, in both cases, that the children shall be free; and it here departs from the well known rule of civil law: partus sequitur ventrem.

§ V

It is forbidden to give up to the Jews the slaves who have taken refuge in the churches; it matters little whether they have chosen that asylum because their masters obliged them to things contrary to the Christian faith, or because they have been maltreated by them after having been once withdrawn from the sacred asylum under the promise of pardon.

(Concilium Aurelianense tertium, anno 538.)

"De mancipiis Christianis, quæ in Judæorum servitio detinentur, si eis quod Christiana religio vetat, a dominis imponitur, aut si eos quos de ecclesia excusatos tollent, pro culpa quæ remissa est, affligere aut cædere fortasse præsumpserint, et ad ecclesiam iterato confugerint, nullatenus a sacerdote reddantur, nisi pretium offeratur ac detur, quod mancipia ipsa valere pronuntiaverit justa taxatio." (Canon 13.)

The precept given in the preceding canon is renewed; a precept contained in the canon which we have just cited.

(Concilium Aurelianense quartum, anno 541.)

"Cum prioribus canonibus jam fuerit definitum ut de mancipiis Christianis, quæ apud Judæos sunt, si ad ecclesiam confugerint, et redimi se postulaverint, etiam ad quoscumque Christianos refugerint, et servire Judæis noluerint, taxato et oblato a fidelibus justo pretio, ab eorum dominio liberentur, ideo statuimus, ut tam justa constitutio ab omnibus catholicis conservetur." (Canon 30.)

The Jew who perverts a Christian slave is punished with the loss of all his slaves. (Ibid.)

"Hoc etiam decernimus observandum, ut quicumque Judæus proselytum, qui advena dicitur, Judæum facere præsumpserit, aut Christianum factum ad Judaicam superstitionem adducere; vel si Judæus Christianam ancillam suam sibi crediderit sociandam; vel si de parentibus Christianis natum, Judæum sub promissione fecerit libertatis, mancipiorum amissione mulctetur." (Canon 31.)

Jews are forbidden to have Christian slaves henceforth; as to those who are in their power, all Christians are allowed to ransom them by paying their Jewish masters twelve solidi.

(Concilium Matisconense primum, anno 581.)

"Et liceat quid de Christianis qui aut de captivitatis incursu, aut fraudibus Judæorum servitio implicantur, debeat observari, non solum canonicis statutis, sed et legum beneficio pridem fuerit constitutum; tamen quia nunc item quo rumdam querela exorta est, quosdam Judæos, per civitates aut municipia consistentes, in tantam insolentiam et proterviam prorupisse, ut nec reclamantes Christianos liceat vel pretio de eorum servitute absolvi: idcirco præsenti concilio, Deo auctore, sancimus, ut nullus Christianus Judæos deinceps debeat deservire; sed datis pro quolibet bono mancipio 12 solidis, ipsum mancipium quicumque Christianus, seu ad ingenuitatem, seu ad servitium, licentiam habeat redimendi; quia nefas est, ut quos Christus Dominus sanguinis sui effusione redemit, persecutorum vinculis maneant irretiti. Quod si acquiescere his quæ statuimus quicumque Judæus noluerit, quamdiu ad pecuniam constitutam venire distulerit, liceat mancipio ipsi cum Christianis ubicumque voluerit habitare. Illud etiam specialiter sancientes, quod si quis Judæus Christianum mancipium ad errorem Judaicum convictus fuerit suasisse, ut ipse mancipio careat, et legandi damnatione plectatur." (Canon 16.)

The preceding canon is almost equivalent to a decree for the entire emancipation of Christian slaves; for if, on the one hand, Jews were forbidden to acquire new Christian slaves, and, on the other, those who were in their possession could be redeemed by the first Christian who came, it is clear that the charity of the faithful thus finding a door open to it, the number of Christian slaves who groaned in the power of the Jews must have diminished in an extraordinary manner. It is not said that these canonical regulations of the Church from the first moment obtained all the result which was intended; but, as she was the only power that remained standing at that time, and the only one that exercised influence on the nations, it cannot be doubted that her regulations were infinitely advantageous to those in whose favor they were established.

Jews are forbidden to acquire Christian slaves. If a Jew perverts to Judaism, or circumcises a Christian slave, the latter becomes free without having any thing to pay to his master.

(Concilium Toletanum tertium, anno 589.)

"Suggerente concilio, id gloriossimus dominus noster canonibus inserendum præcipit, ut Judæis non liceat Christianas habere uxores, neque mancipia comparare in usus proprios…

"Si qui vero Christiani ab eis Judaico ritu sunt maculati, vel etiam circumcisi, non reddito pretio ad libertatem et religionem redeant Christianam." (Canon 14.)

This canon is remarkable, both because it protects the conscience of the slave, and imposes on masters a punishment favorable to liberty. This manner of checking the arbitrary power of those who violated the consciences of their slaves, is found, during the following century, in a curious example contained in the collection of the laws of Ina, queen of the West Saxons. It is this:

If a master makes his slave work on Sunday, the slave becomes free.

(Leges Ynæ reginæ Saxonum Occiduorum, anno 692.)

"Si servus operetur die dominica per præceptum domini sui, sit liber." (Leg. iii.)

Another curious example:

If a master gives meat to a slave on a fasting-day, the slave becomes free.

(Concilium Berghamstedæ anno 5o Withredi regis Cantii, id est Christi 697: sub Bertualdo Cantuariensi archiepiscopo celebratum. Hæc sunt judicia Withredi regis Cantuariorum.)

"Si quis servo suo carnem in jejunio dediderit comedendam, servus liber exeat." (Canon 15.)

It is definitively forbidden for Jews to have Christian slaves; all contravention of this order shall deprive the Jews of all their slaves, who shall obtain their liberty from the prince.

(Concilium Toletanum quartum, anno 633.)

"Ex decreto gloriosissimi principis hoc sanctum elegit concilium, ut Judæis non liceat Christianos servos habere, nec Christiana mancipia emere, nec cujusquam consequi largitate: nefas est enim ut membra Christi serviant Antichristi ministris. Quod si deinceps servos Christianos, vel ancillas Judæi habere præsumpserint, sublati ab eorum dominatu libertatem a principe consequantur." (Canon 66.)

It is forbidden to sell Christian slaves to Jews or Gentiles; if such sales have been made, they shall be annulled.

(Concilium Rhemense, anno 625.)

"Ut Christiani Judæis vel Gentilibus non vendantur; et si quis Christianorum necessitate cogente mancipia sua Christiana elegerit venundanda, non aliis nisi tantum Christianis expendat. Nam si paganis aut Judæis vendiderit, communione privetur, et emptio careat firmitate." (Canon 11.)

No precaution was too great in those unhappy times. It might appear at first that such regulations were an effect of the intolerance of the Church with respect to the Jews and Pagans; and yet, in reality, they were a barrier against the barbarism which invaded all; they were a guarantee of the most sacred rights of man; so much the more necessary, as all the others, it may be said, had disappeared. Read the document which we are about to transcribe; you will there see that barbarism was carried so far, that slaves were sold to the Pagans to be sacrificed.

(Gregorius Papa III. ep. ad Bonifacium Archiepiscopum, anno 731.)

"Hoc quoque inter alia crimina agi in partibus illis dixisti, quod quidam ex fidelibus ad immolandum paganis sua venundent mancipia. Quod ut magnopere corrigere debeas, frater, commonemus, nec sinas fieri ultra; scelus est enim et impietas. Eis ergo qui hæc perpetraverunt, similem homicidæ indices pœnitentiam."

These excesses must have occupied the active attention of the Church, as we see the Council of Liptines, held in 743, again insist on this point, and forbid Christian slaves to be given up to the Gentiles.

"Et ut mancipia Christiana paganis non tradantur." (Canon 7.)

It is forbidden to sell a Christian slave out of the territory comprised within the kingdom of Clovis.

(Concilium Cabilonense, anno 650.)

"Pietatis est maximæ et religionis intuitus, ut captivitatis vinculum omnino a Christianis redimatur. Unde sancta Synodus noscitur censuisse, ut nullus mancipium extra fines vel terminos, qui ad regnum domini Clodovei regis pertinent, debeat venundare, ne quod absit, per tale commercium, aut captivitatis vinculo, vel quod pejus est, Judaica servitute mancipia Christiana teneantur implicita." (Canon 9.)

This canon, which forbids the selling of Christian slaves out of the kingdom of Clovis, for fear that they should fall into the power of the Pagans and Jews, and the other of the Council of Rheims, cited above, which contains a similar regulation, are worthy of remark, under two aspects; they show, 1st, the high respect which we ought to have for the soul of man, even of him who is a slave, since it is forbidden to sell him where his conscience might be in danger: a respect which it was very important to maintain, both in order to eradicate the erroneous maxims of antiquity on this point, and because it was the first step towards emancipation. 2d. By limiting the power of sale, there was introduced into that kind of property a law which distinguished it from others, and placed it in a different and more elevated category. This was a great step made towards declaring open war against this property itself, and abolishing it by legitimate means.

Clerics who sold their slaves to Jews are severely reproved: they are threatened with alarming punishments.

(Concilium decimum Toletanum, anno 656.)

"Septimæ collationis immane satis et infandum operationis studium nunc sanctum nostrum adiit concilium; quod plerique ex sacerdotibus et levitis, qui pro sacris ministeriis, et pietatis studio, gubernationisque augmento sanctæ ecclesiæ deputati sunt officio, malunt imitari turbam malorum, potius quam sanctorum patrum insistere mandatis: ut ipsi etiam qui redimere debuerunt, venditiones facere intendant, quos Christi sanguine præsciunt esse redemptos; ita duntaxat, ut eorum dominio qui sunt empti in ritu Judaismo convertantur oppressi, et fit execrabile commercium, ubi nitente Deo justum est sanctum adesse conventum; quia majorum canones vetuerunt ut nullus Judæorum conjugia vel servitia habere præsumat de Christianorum cœtu."

Here the Council eloquently reprimands the guilty; it continues:

"Si quis enim post hanc definitionem talia agere tentaverit, noverit se extra ecclesiam fieri, et præsenti, et futuro judicio cum Juda simili pœna percelli, dum modo Dominum denuo proditionis pretio malunt ad iracundiam provocare." (Canon 7.)

§ VI

Pope St. Gregory the First gives freedom to two slaves of the Church of Rome. Remarkable passage, in which this holy pope explains the motives which induced the Christians to enfranchise their slaves.

"Cum Redemptor noster totius conditor creaturæ ad hoc propitiatus humanam voluerit carnem assumere, ut divinitatis suæ gratia, diruto quo tenebamur captivi vinculo servitutis, pristinæ nos restitueret libertati; salubriter agiter, si homines quos ab initio natura creavit liberos et protulit, et jus gentium jugo substituit servitutis, in ea natura in qua nati fuerant, manumittentis beneficio, libertati reddantur. Atque ideo pietatis intuitu, et hujus rei consideratione permoti, vos Montanam atque Thomam famulos sanctæ Romanæ Ecclesiæ, cui Deo adjutore deservimus, liberos ex hac die civesque Romanos efficimus, omneque vestrum vobis relaxamus servitutis peculium." (S. Greg. l. v. ep. 12.)

Bishops are directed to respect the liberty of those who have been enfranchised by their predecessors. Mention is made of the power given to Bishops to free their slaves who deserve well, and the sum is fixed which they may give them to aid them in living.

(Concilium Agathense, anno 506.)

"Sane si quos de servis ecclesiæ benemeritos sibi episcopus libertate donaverit, collatam libertatem a successoribus placuit custodiri, cum hoc quod eis manumissor in libertate contulerit, quod tamen jubemus viginti solidorum numerum, et modum in terrula, vineola, vel hospitiolo tenere. Quod amplius datum fuerit, post manumissoris mortem ecclesia revocabit." (Canon 7.)

What has been mortgaged or alienated from the property of the Church by a Bishop who has left nothing of his own, must be restored; but enfranchised slaves are excepted from this rule: they shall preserve their liberty.

(Concilium Aurelianense quartum, anno 541.)

"Ut episcopus qui de facultate propria ecclesiæ nihil relinquit, de ecclesiæ facultate si quid aliter quam canones eloquunter obligaverit, vendiderit, aut distraxerit, ad ecclesiam revocetur. Sane si de servis ecclesiæ libertos fecerit numero competenti, in ingenuitate permaneant, ita ut ab officio ecclesiæ non recedant." (Canon 9.)

An English Council ordains that, at the death of each Bishop, all his English slaves shall be freed. The solemnization of the obsequies is regulated; to terminate the funeral ceremonies, each Bishop and abbot shall enfranchise three slaves, by giving them each three solidi.

(Synodus Cellichytensis, anno 816.)

"Decimo jubetur, et hoc firmiter statuimus asservandum, tam in nostris diebus, quamque etiam futuris temporibus, omnibus successoribus nostris qui post nos illis sedibus ordinentur quibus ordinati sumus: ut quandocumque aliquis ex numero episcoporum migraverit de sæculo, hoc pro anima illius præcipimus, ex substantia uniuscumque rei decimam partem dividere, ac distribuere pauperibus in eleemosynam, sive in pecoribus, et armentis, seu de ovibus et porcis, vel etiam in cellariis, nec non omnem hominem Anglicum liberare, qui in diebus suis sit servituti subjectus, ut per illud sui proprii laboris fructum retributionis percipere mereatur, et indulgentiam peccatorum. Nec ullatenus ab aliqua persona huic capitulo contradicatur, sed magis, prout condecet, a successoribus augeatur, et ejus memoria semper in posterum per universas ecclesias nostræ ditioni subjectas cum Dei laudibus habeatur et honoretur. Prorsus orationes et eleemosynas quæ inter nos specialiter condictam habemus, id est, ut statim per singulas parochias in singulis quibusque ecclesiis, pulsato signo, omnis famulorum Dei cœtus ad basilicam conveniant, ibique pariter XXX psalmos pro defuncti animæ decantent. Et postea unusquisque antistes et abbas sexcentos psalmos, et centum viginti missas celebrare faciat, et tres homines liberet et eorum cuilibet tres solidos distribuat." (Canon 10.)

A curious document, which shows the generous resolution made by the Council of Armagh in Ireland, to give liberty to all the English slaves.

(Concilium Ardamachiense in Hibernia celebratum, anno 1171: ex Giraldo Cambrensi, cap. xxviii. Hiberniæ expugnatæ.)

"His completis convocato apud Ardamachiam totius Hiberniæ clero, et super advenarum in insulam adventu tractato diutius et deliberato, tandem communis omnium in hoc sententia resedit: propter peccata scilicet populi sui, eoque præcipue quod Anglos olim, tam a mercatoribus, quam prædonibus atque piratis, emere passim, et in servitutem redigere consueverant, divinæ censura vindictæ hoc eis incommodum accidisse, ut et ipsi quoque ab eadem gente in servitutem vice reciproca jam redigantur. Anglorum namque populus adhuc integro eorum regno, communi gentis vitio, liberos suos venales exponere, et priusquam inopiam ullam aut inediam sustinerent, filios proprios et cognatos in Hiberniam vendere consueverant. Unde et probabiliter credi potest, sicut venditores olim, ita et emptores, tam enormi delicto juga servitutis jam meruisse. Decretum est itaque in prædicto concilio, et cum universitatis consensu publice statutum, ut Angli ubique per insulam, servitutis vinculo mancipati, in pristinam revocentur libertatem."

It is thus that religious ideas influence and soften the ferocious manners of nations. When a public calamity occurs, they immediately find its cause in the divine anger, justly excited by the traffic which the Irish carried on by buying English slaves of merchants, robbers, and pirates. It is not less curious to learn, that at that time the English were barbarous enough to sell their children and relations, like the Africans of our days. This frightful custom must have been pretty general, as we read in the passage quoted, that it was the common vice of those nations: communi gentis vitio. This makes us better understand the necessity of a regulation inserted above, that of the Council of London, held in 1102, which proscribes this infamous traffic in men.

It is forbidden to change the slaves of the Church for other slaves, unless the exchange procured their liberty.

(Ex concilio apud Sylvanectum, anno 864.)

"Mancipia ecclesiastica, nisi ad libertatem non convenit commutari; videlicet ut mancipia, quæ pro ecclesiastico homine dabuntur, in ecclesiæ servitute permaneant, et ecclesiasticus homo, qui commutatur, fruatur perpetua libertate. Quod enim semel Deo consecratum est, ad humanos usus transferri non decet." (V. Decret. Greg. IX., l. iii. tit. 19, cap. 3.)

A Canon containing the same regulation as the preceding; and whence, moreover, it appears, that the faithful, for the salvation of their souls, were accustomed to offer their slaves to God and the Saints.

(Ex eodem, anno 864.)

"Injustum videtur et impium, ut mancipia, quæ fideles Deo et sanctis ejus pro remedio animæ suæ consecrarunt, cujuscumque muneris mancipio, vel commutationis commercio iterum in servitutem secularium redigantur, cum canonica auctoritas servos tantummodo permittat distrahi fugitives. Et ideo ecclesiarum rectores summopere caveant, ne eleemosyna unius, alterius peccatum fiat. Et est absurdum, ut ab ecclesiastica dignitate servus discedens, humanæ sit obnoxius servituti." (Ibid. cap. 4.)

Freedom shall be granted to slaves who wish to embrace the monastic state, yet without neglecting useful precautions to ascertain the reality of their vocation.

(Concilium Romanum sub S. Gregorio I., anno 597.)

"Multos de ecclesiastica seu sæculari familia, novimus ad omnipotentis Dei servitium festinare, ut ab humana servitute liberi in divino servitio valeant familiarius in monasteriis conversari, quos si passim dimittimus, omnibus fugiendi ecclesiastici juris dominium occasionem præbemus: si vero festinantes ad omnipotentis Dei servitium, incaute retinemus, illi invenimur negare quædam qui dedit omnia. Unde necesse est, ut quisquis ex juris ecclesiastici vel sæcularis militiæ servitute ad Dei servitium converti desiderat, probetur prius in laico habitu constitutus: et si mores ejus atque conversatio bona desiderio ejus testimonium ferunt, absque retractatione servire in monasterio omnipotenti Domino permittatur, ut ab humano servitio liber recedat, qui in divino obsequio districtiorem appetit servitutem." (S. Greg. epist. 44. lib. iv).

The abuse of ordaining slaves without the consent of their masters had spread; this abuse is checked.

(Ex epistolis Gelasii Papæ.)

"Ex antiquis regulis et novella synodali explanatione comprehensum est, personas obnoxias servituti, cingulo cœlestis militiæ non præcingi. Sed nescio utrum ignorantia an voluntate rapiamini, ita ut ex hac causa nullus pene Episcoporum videatur extorris. Ita enim nos frequens et plurimorum querela nos circumstrepit, ut ex hac parte nihil penitus putetur constitutum." (Distin. 54. c. 9.)

"Frequens equidem, et assidua nos querela, circumstrepit de his pontificibus, qui nec antiquas regulas nec decreta nostra noviter directa cogitantes, obnoxias possessionibus obligatasque personas, venientes ad clericalis officii cingulum non recusant." (Ibid. c. 10.)

"Actores siquidem filiæ nostræ illustris et magnificæ feminæ, Maximæ, petitorii nobis insinuatione conquesti sunt, Sylvestrum atque Candidum, originarios suos, contra constitutiones, quæ supradictæ sunt, et contradictione præeunte a Lucerino Pontifice diaconos ordinatos." (Ibid c. 11.)

"Generalis etiam querelæ vitanda præsumptio est, qua propemodum causantur universi, passim servos et originarios, dominorum jura, possessionumque fugientes, sub religiosæ conversationis obtentu, vel ad monasteria sese conferre, vel ad ecclesiasticum famulatum, conniventibus quippe præsulibus, indifferenter admitti. Quæ modis omnibus est amovenda pernicies, ne per Christiani nominis institutum aut aliena pervadi, aut publica videatur disciplina subverti." (Ibid. c. 12.)

The parish priests are allowed to choose some clerics from the slaves of the Church.

(Concilium Emeritense, anno 666.)

"Quidquid unanimiter digne disponitur in sancta Dei ecclesia, necessarium est ut a parochitanis presbyteris custoditum maneat. Sunt enim nonnulli, qui ecclesiarum suarum res ad plenitudinem habent, et sollicitudo illis nulla est habendi clericos, cum quibus omnipotenti Deo laudum debita persolvant officia. Proinde instituit hæc sancta synodus, ut omnes parochitani presbyteri, juxta ut in rebus sibi a Deo creditis sentiunt habere virtutem, de ecclesiæ suæ familia clericos sibi faciant; quos per bonam voluntatem ita nutriant, ut et officium sanctum digne paragant, et ad servitium suum aptos eos habeant. Hi etiam victum et vestitum dispensatione presbyteri merebuntur, et domino et presbytero suo, atque utilitati ecclesiæ fideles esse debent. Quod si inutiles apparuerint ut culpa patuerit, correptione disciplinæ feriantur; si quis presbyterorum hanc sententiam minime custodierit, et non adimpleverit, ab episcopo suo corrigatur: ut plenissime custodiat, quod digne jubetur." (Canon 18.)

It is prescribed to the Bishops to confer liberty on the slaves of the Church before they admit them into the clerical body.

(Concilium Toletanum nonum, anno 655.)

"Qui ex familiis ecclesiæ servituri devocantur in clerum ab episcopis suis, necesse est, ut libertatis percipiant donum: et si honestæ vitæ claruerint meritis, tunc demum majoribus fungantur officiis." (Canon 11.)

It is allowed to ordain the slaves of the Church, liberty having been previously conferred on them.

(Concilium quartem Toletanum, anno 633.)

"De familiis ecclesiæ constituere presbyteros ut diaconos per parochias liceat; quos tamen vitæ rectitudo et probitas morum commendat: ea tamen ratione, ut antea manumissi libertatem status sui percipiant, et denuo ad ecclesiasticos honores succedant; irreligiosum est enim obligatos existere servituti, qui sacri ordinis suscipiunt dignitatem."

§ VII

We have shown in the text by what means, with what wisdom and perseverance Christianity abolished slavery in the ancient world; Christian and Catholic Europe was free at the time when Protestantism appeared. Let us now see what Catholicity has done in modern times, with respect to slaves in other parts of the world. We can present to our readers in one document, which is the evidence of the ideas and feelings of the Sovereign Pontiff Gregory XVI., an interesting history of the solicitude of the Roman See in favor of the slaves of the whole universe. I mean the apostolical letters published at Rome, November 3, 1839, against the slave-trade; and I recommend the perusal of them. It will be there seen, in the most authentic and decisive manner, that the Catholic Church, on this important subject of slavery, has always showed, and shows still, the most lively spirit of charity, without in the least offending against justice, or for a moment departing from the path of prudence.