- Apr 11, 2005
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SLAVERY AND THE FIRST CHRISTIANS
But did the early Church endorse slavery? Certainly, the early Christians more or less tolerated the slavery of their day, as seen from the New Testament itself and the fact that after Christianity became the religion of the Roman Empire, slavery was not immediately outlawed. Even so, this doesn't mean Christianity was compatible with Roman slavery or that the early Church did not contribute to its demise. In that regard, there are a number of important points to be kept in mind.
First, while Paul told slaves to obey their masters, he made no general defense of slavery as such, anymore than he made a general defense of the pagan government of Rome, which Christians were also instructed to obey despite its injustices (cf. Rom. 13:1-7). He seems simply to have regarded slavery as an intractable part of the social order, an order which he may well have thought would pass away shortly (1 Cor 7:29-31).
Second, Paul told masters to treat their slaves justly and kindly (Eph 6:9; Col 4:1), implying that slaves are not mere property for masters to do with as they please.
Third, Paul implied that the brotherhood shared by Christians is ultimately incompatible with chattel slavery. In the case of the runaway slave Onesimus, Paul wrote to Philemon, the slave's master, instructing him to receive Onesimus back "no longer as a slave but more than a slave, a brother" (Philem. 6). With respect to salvation in Christ, Paul insisted that "there is neither slave nor free . . . you are all one in Christ Jesus" (Gal. 3:27-28).
Fourth, the Christian principles of charity ("love your neighbor as yourself") and the Golden Rule ("Do unto others as you would them to do unto you") espoused by the New Testament writers are ultimately incompatible with chattel slavery, even if, because of its deeply established role as a social institution, this point was not clearly understood by all at the time.
Fifth, while the Christian Empire didn't immediately outlaw slavery, some Church fathers (such as Gregory of Nyssa and John Chrysostom) strongly denounced it. But then, the state has often failed to enact a just social order in accordance with Church teachings.
Sixth, some early Christians liberated their slaves, while some churches redeemed slaves using the congregation's common means. Other Christians even sacrificially sold themselves into slavery to emancipate others.
Seventh, even where slavery was not altogether repudiated, the slaves and freemen had equal access to the sacraments, and many clerics were from slave backgrounds, including two popes (Pius I and Callistus). This implies a fundamental equality incompatible with slavery.
Eighth, the Church ameliorated the harsher aspects of slavery in the Empire, even trying to protect slaves by law, until slavery all but disappeared in the West. It was, of course, to re-emerge during the Renaissance, as Europeans encountered Muslim slave traders and the indigenous peoples of the Americas.
But did the early Church endorse slavery? Certainly, the early Christians more or less tolerated the slavery of their day, as seen from the New Testament itself and the fact that after Christianity became the religion of the Roman Empire, slavery was not immediately outlawed. Even so, this doesn't mean Christianity was compatible with Roman slavery or that the early Church did not contribute to its demise. In that regard, there are a number of important points to be kept in mind.
First, while Paul told slaves to obey their masters, he made no general defense of slavery as such, anymore than he made a general defense of the pagan government of Rome, which Christians were also instructed to obey despite its injustices (cf. Rom. 13:1-7). He seems simply to have regarded slavery as an intractable part of the social order, an order which he may well have thought would pass away shortly (1 Cor 7:29-31).
Second, Paul told masters to treat their slaves justly and kindly (Eph 6:9; Col 4:1), implying that slaves are not mere property for masters to do with as they please.
Third, Paul implied that the brotherhood shared by Christians is ultimately incompatible with chattel slavery. In the case of the runaway slave Onesimus, Paul wrote to Philemon, the slave's master, instructing him to receive Onesimus back "no longer as a slave but more than a slave, a brother" (Philem. 6). With respect to salvation in Christ, Paul insisted that "there is neither slave nor free . . . you are all one in Christ Jesus" (Gal. 3:27-28).
Fourth, the Christian principles of charity ("love your neighbor as yourself") and the Golden Rule ("Do unto others as you would them to do unto you") espoused by the New Testament writers are ultimately incompatible with chattel slavery, even if, because of its deeply established role as a social institution, this point was not clearly understood by all at the time.
Fifth, while the Christian Empire didn't immediately outlaw slavery, some Church fathers (such as Gregory of Nyssa and John Chrysostom) strongly denounced it. But then, the state has often failed to enact a just social order in accordance with Church teachings.
Sixth, some early Christians liberated their slaves, while some churches redeemed slaves using the congregation's common means. Other Christians even sacrificially sold themselves into slavery to emancipate others.
Seventh, even where slavery was not altogether repudiated, the slaves and freemen had equal access to the sacraments, and many clerics were from slave backgrounds, including two popes (Pius I and Callistus). This implies a fundamental equality incompatible with slavery.
Eighth, the Church ameliorated the harsher aspects of slavery in the Empire, even trying to protect slaves by law, until slavery all but disappeared in the West. It was, of course, to re-emerge during the Renaissance, as Europeans encountered Muslim slave traders and the indigenous peoples of the Americas.
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