Slavery: A Catholic Sin And Moral Dilemma

The Catholic Church's stance on slavery has been a complex and evolving one, with a long and complicated history. While the Church never viewed slavery as intrinsically evil, it has, over time, increasingly opposed the practice.

The Church's teachings on slavery are rooted in the Bible, which uses the Hebrew term eved and the Greek doulos to refer to slaves. While eved is more accurately translated as servant or hired worker, doulos is more specific and is used in various contexts, including to refer to the attitude of Christian leaders toward those they lead, of Christians toward God, and of Jesus himself.

The Bible sets out rules for slave ownership and the conditions under which slaves were to be kept, including that slaves were to be treated as part of an extended family and allowed to celebrate religious festivals. It also mandated that slaves be freed after six years of work or at the next Jubilee.

However, the Bible also contains passages that have been used to justify slavery, such as in the book of Genesis, where Noah condemns Canaan to perpetual servitude. These passages have been used to argue that the Bible supports the idea of slavery, and by extension, that the Catholic Church, being rooted in Biblical teachings, also supports it.

The Church's stance on slavery has evolved over time, influenced by cultural and social changes. In the Middle Ages, the Church distinguished between just and unjust slavery, with the former referring to slavery as a punishment for criminal acts and the latter involving the enslavement of innocent people. The Church generally opposed unjust slavery, and several saints and early Church figures, including Saint Patrick, Acacius of Amida, and Gregory of Nyssa, advocated for the liberation of slaves.

By the 1400s, the Church began to explicitly condemn slavery in certain contexts. In 1435, Pope Eugene IV issued a bull, Sicut Dudum, condemning the enslavement of the native population of the Canary Islands by Spanish colonists. This was followed by similar bulls from Popes Pius II and Sixtus IV.

In the 1500s, as European powers began colonizing the Americas, the issue of slavery became more pressing. Pope Paul III issued several bulls, including Sublimis Deus in 1537, which condemned the enslavement of indigenous Americans and all other peoples. He also imposed the penalty of excommunication for anyone involved in the slave trade.

Despite these condemnations, slavery persisted, and the Church's influence over colonial powers was limited. The issue of slavery continued to be a subject of debate within the Church, with some arguing that it was not the Church's role to confront governments directly over the issue.

In the 1800s, the Church reached a relative consensus in favor of condemning chattel slavery and praising its abolition. Popes Gregory XVI, Pius VII, and Leo XIII issued bulls and encyclicals condemning slavery and the slave trade.

While the Catholic Church's stance on slavery has evolved, it is important to note that the Church never officially changed its core teachings on the issue. The evolution reflects a changing understanding of the moral implications of slavery and an increasing opposition to the practice, especially in the context of racial slavery.

The Catholic Church's changing stance on slavery over time

The Catholic Church's stance on slavery has changed over time, reflecting a complex and evolving history. Here is an overview of the key moments in the Church's changing position:

Early Christianity and the Middle Ages

During the early days of Christianity, the Church's stance on slavery was influenced by the cultural norms of the time. Slavery was widely accepted in ancient Rome and other societies, and passages in the Old Testament sanctioned certain forms of slavery as a means to repay debts. After Christianity was legalised in the Roman Empire, sentiments began to emerge that questioned the compatibility of slavery with Christian principles of justice. However, there was no unified stance, with views ranging from rejection of all forms of slavery to acceptance with certain restrictions.

Medieval Period

During the Middle Ages, the Church's focus shifted towards ransoming Christian slaves. Orders of monks, such as the Mercedarians, dedicated themselves to this cause. By the end of this period, enslavement of Christians had largely been abolished in Europe, although non-Christian enslavement remained permissible and even revived in some regions.

Age of Discovery

The Age of Discovery marked a significant shift, as Christians began to establish slave-owning colonies. Papal bulls, such as Pope Nicholas V's Dum Diversas (1452) and Romanus Pontifex (1454), were used to justify enslavement during this era. The Church's response to the growing slave trade was ineffective, and the number of slaves owned by Christians increased significantly.

16th to 18th Centuries

In the 16th century, figures like Bishop Las Casas initially supported the slave trade but later became known as a protector of indigenous rights, rejecting all forms of "unjust" slavery. Multiple popes issued bulls condemning the mistreatment and "unjust" enslavement of Native Americans, but these were largely ignored. Catholic missionaries, such as the Jesuits, worked to alleviate the suffering of enslaved Native Americans.

19th Century

By the 19th century, the Church reached a relative consensus in favour of condemning chattel slavery and supporting its abolition. In 1839, Pope Gregory XVI issued a bull, "In supremo apostolatus," condemning New World slavery and the slave trade. This marked a significant shift, as the Church now explicitly opposed slavery. However, the bull's impact was limited, and slavery continued to persist, especially in the American South.

20th and 21st Centuries

In the 20th and 21st centuries, the Catholic Church continued to denounce slavery and related practices. In 1995, Pope John Paul II reiterated the Church's condemnation of "infamies," including slavery. The Church has also acknowledged and apologised for its historical involvement in slavery, with Pope Francis expressing disappointment at the Church's delayed condemnation.

The Church's response to slavery in the Bible

The Catholic Church's response to slavery in the Bible has been a long and complicated one. While the Church has never viewed slavery as intrinsically evil, it has, since the Middle Ages, recognised the internal conflict and dramatic change in its understanding of slavery.

The Church's interpretation of the Bible's stance on slavery has been varied. In the eighteenth and nineteenth centuries, passages in the Bible were used by both pro-slavery advocates and abolitionists to support their respective views. Some Christians during this time argued that slavery was justified by the words and doctrines of the Bible. However, others, such as the Quakers, were at the forefront of the abolitionist movement, condemning slavery as contrary to Christian morality.

Over time, the Church's response to slavery in the Bible became more focused on condemning the practice. In the eighteenth century, the abolition movement gained momentum among Christians globally, and by the nineteenth century, various Christian organisations rejected the permissibility of slavery. The Church's response to slavery in the Bible culminated in several papal bulls and encyclicals in the nineteenth century that explicitly condemned slavery and the slave trade.

While the Church's response to slavery in the Bible has evolved, it is important to note that the Church has never viewed slavery as intrinsically evil. Instead, it has focused on condemning specific forms of slavery, such as racial slavery, and has allowed for just-title servitude in certain circumstances.

The Church's response to slavery in the New World

The Catholic Church's response to slavery in the New World was complex and varied. While the Church never viewed slavery as intrinsically evil, it did condemn the practice of "unjust servitude", which usually entailed the enslavement of a certain race or for economic gain. The Church's position on slavery evolved over time, with a succession of popes condemning the slave trade and slavery in clear and unequivocal terms. Here is a detailed overview of the Church's response to slavery in the New World:

The Early Church's Response

In the early days of the Church, slavery was a common and accepted practice in Roman society. The Church's teachings on charity and justice influenced Roman laws and policies, and Christians used Church funds to redeem slaves, particularly prisoners of war. Notably, Pope Callixtus I, who reigned from 218 to 222, was a former slave. While slavery continued in Europe even after the collapse of the Roman Empire, it gradually decreased as the Church's influence increased.

The Medieval Period

By the end of the Medieval period, the enslavement of Christians had been largely abolished in Europe, although the enslavement of non-Christians was still permissible and continued in Spain and Portugal. During this time, the Church witnessed the emergence of monastic orders like the Mercedarians, who dedicated themselves to ransoming Christian slaves.

The Age of Discovery

The Age of Discovery brought new challenges to the Church's stance on slavery. The conquest of the Canary Islands and the discovery of the New World led to the enslavement of native populations and the importation of African slaves. Despite the Church's condemnation of these practices, they continued, and some clergy even owned slaves. However, there were notable figures within the Church who opposed slavery, such as Bishop Las Casas, who became known as the protector of Indian rights.

Papal Condemnation of Slavery

From the 15th to the 19th centuries, a succession of popes issued bulls condemning slavery and the slave trade. Pope Eugenius IV, in his 1435 bull "Sicut Dudum," demanded that Christians free all enslaved natives of the Canary Islands within 15 days, under threat of excommunication. Pope Paul III, in his 1537 bull "Sublimus Dei," prohibited the enslavement of indigenous Americans. Pope Gregory XIV, in his 1591 bull "Cum Sicuti," ordered reparations for locals in the Philippines who had been forced into slavery by Europeans. Pope Benedict XIV, in his 1741 bull "Immensa Pastorum," reiterated the penalty of excommunication for enslaving indigenous peoples. Pope Gregory XVI, in his 1839 bull "In supremo apostolatus," condemned slavery, particularly in reference to the slave trade and New World slavery.

The Church's Continued Efforts

The Church's opposition to slavery continued into the late 19th and early 20th centuries. Pope Leo XIII, in his 1888 and 1890 letters to the Bishops of Brazil, praised the efforts of previous popes to abolish slavery. The Second Vatican Council, in 1965, described slavery as an "infamy" that dishonored the Creator. Despite these efforts, some Catholic institutions continued to be linked to forced labor in the 20th century, such as the Magdalene Laundries in Ireland.

Saints who opposed slavery

Slavery has been a part of human history for centuries, with many cultures and religions practising it in ancient times. While the Catholic Church's stance on slavery has evolved over time, there have been several saints who opposed the institution of slavery and worked to improve the lives of enslaved people. Here are some of their stories:

Saint Patrick (415–493) was a former slave who became the Bishop of Armagh in Ireland. He is credited with converting the Irish people to Christianity and is celebrated on his feast day, 17 March, around the world. Born into a Romano-British Christian family, Patrick was captured by Irish slave traders at the age of 16 and worked as a shepherd until he escaped. After returning home, he decided to become a priest and later felt called to evangelise the Irish people, condemning slavery and the slave trade.

Saint Peter Nolasco, a priest living in 13th-century Spain, founded the Order of Our Lady of Mercy, also known as the Mercedarian order, to ransom Christian captives from Muslim captors. With the support of King James I of Aragon and Saint Raymond of Penyafort, Peter and his order worked tirelessly to free Christian captives, even at the risk of their own lives. By the time of his death in 1245, it is estimated that over 2,700 people had been freed from slavery.

Saint John de Matha and Saint Felix of Valois also founded an order dedicated to ransoming Christian slaves in the 13th century. Known as the Trinitarian order, its priests devoted their lives to negotiating with slaveholders and selflessly worked to pay for the freedom of enslaved people.

Saint Vincent de Paul, the famous 17th-century priest and philanthropist, redeemed hundreds of slaves during his lifetime.

Saint Peter Claver, a priest in 17th-century Colombia, chose to live among the slaves and dedicate his life to teaching them about the Catholic faith.

Saint Josephine Bakhita was born around 1869 in Darfur, Sudan. Captured by slave traders at age nine, she was sold multiple times and endured brutal treatment at the hands of her owners. Eventually, she was brought to Italy, where she found refuge with the Cannossian Sisters. An Italian court declared that she had never been legally enslaved, and she was freed. She joined the Cannossian Sisters as Sister Josephine Fortuna and was canonised in 2000.

Saint Brigid of Ireland was born into slavery but was later freed and became an abbess, dying in the sixth century.

Saint Bathildis, an English slave, captured the heart of the French king and became his wife.

Other saints who opposed slavery include Saint Frumentius, Saint Deogratias of Carthage, Saint Fortunatus of Fano, Saint Dionysius, Saint Rembert of Hamburg-Bremen, and Saint Wulfstan of Worcester.

These saints, through their actions and dedication, embodied the Christian values of compassion and justice, leaving a lasting legacy in the fight against slavery.

Saints who owned slaves

The Catholic Church and slavery have a long and complicated history. Some Catholic saints appeared to have owned slaves, including Philemon of Colossae, Gregory of Tours, and Marie-Marguerite d'Youville. Here are some of the saints who were slaves or slave owners:

Venerable Pierre Toussaint

Born in 1766 in Haiti as a house slave, Toussaint witnessed the Haitian Revolution at 21 and fled with his slaveowners, the Berard family, to New York. He became a famous coiffeur in New York and eventually bought his freedom and that of other slaves. He supported his former slaveowners financially and was known for his generosity. He died in 1853.

Saint Patrick

Perhaps the most famous canonized ex-slave, Saint Patrick was enslaved by the Irish and later became the Bishop of Armagh in Ireland, credited with converting the Irish people. He is said to have condemned the slave trader Coroticus and fought against slavery in Ireland.

Saint Serapia

A Christian slave who lived in the second century, Serapia sold herself into slavery and converted her mistress, Sabina, to Christianity. As a result, Serapia was sentenced to death, and Sabina was killed a year later for being a Christian and the two women were buried together. In 425, a church was built over the site of their martyrdom and dedicated to Saints Sabina and Serapina.

Saint Josephine Bakhita

Born around 1869 in Darfur, Sudan, Bakhita was captured by slave traders at nine and sold many times. She was brutally beaten by her slaveowners and bore the scars for the rest of her life. Eventually, an Italian court declared that she had never been legally enslaved, and she was freed. She joined the Cannossian Sisters and died in 1947, later being canonized in 2000.

Saint Isaac Jogues

A French missionary priest, Saint Isaac Jogues travelled to the New World in 1636 and was assigned to the First Nations of the Iroquois. In 1642, he was captured and tortured by the Mohawk Nation, beaten and had his thumbs cut off. He escaped after two years of captivity and returned to France, where the Pope gave him special dispensation to celebrate Mass without his thumbs or index fingers. He later returned to New France and was killed in 1646.

Saints Exuperius and Zoe of Pamphylia

Martyred in the mid-second century, Exuperius, his wife Zoe, and their two sons were a family of slaves who refused to participate in pagan rituals and were burned to death for their faith. Their feast day is May 2.

Saint Raymond Nonnatus

Born in 1204, Saint Raymond Nonnatus joined the Mercedarian Order, which was founded in 1218 to ransom Christians captured and enslaved by Moorish pirates. He travelled to North Africa, ransoming enslaved Christians, and when he ran out of money, he offered himself in exchange. He continued to preach while in captivity and was tortured by having his lips seared with a hot iron and his mouth padlocked. He was eventually rescued but died soon after in 1240.

Saint Onesimus

The only ex-slave mentioned in the New Testament, Onesimus was the slave of Philemon but ran away and became a Christian, serving the Apostle Paul. Paul wrote a letter to Philemon, asking him to receive Onesimus back without punishment and to set him free, recognizing him as a brother in Christ. Onesimus may have been ordained and became the bishop of Ephesus.

Pope Saint Calixstus

Born a Roman slave in the late second century, Pope Saint Calixstus was denounced as a Christian and sentenced to hard labour in the mines of Sardinia. After his release, he returned to Rome and was ordained as a deacon. In 217, he became the Bishop of Rome and pope. He is listed as a martyr and is said to have been killed and thrown into a well.

Blessed Francisco de Paula Victor

Born a slave in Brazil in 1827, Blessed Francisco de Paula Victor trained as a tailor and later became a priest. He faced discrimination as a black slave priest, with some parishioners refusing to receive Holy Communion from him. He set up a large school for students of all races and statuses and died in 1905, widely mourned by his community. He was beatified in 2015 and is the first ex-slave priest to be on the path to canonization.

Frequently asked questions