slave to sin should serve a sinner. Every day he washed my feet, and, had I permitted it, would have cleansed my sandals; eager to render every service to the body, that he might gain dominion over the soul. It is Jesus Christ himself whom I venerate in this youth; for every faithful soul comes from God, and every one who is humble of heart proceeds from the very heart of Christ.” Men who felt so lovingly and so deeply for their fellows could not long consent to hold them in bondage. “We have known,” wrote Pope Clement to the Corinthians, “many of the faithful to become bondsmen that they might ransom their brethren.”
Pagan masters, such as Hermes and Chromatius, on the occasion of their baptism gave freedom to their slaves; and holy women, like St. Melania, induced their husbands to follow this example. “Every day,” wrote Salvian in the fifth century, “slaves receive the right of citizenship and are permitted to carry with them whatever they have saved in the house of their master.” And we know, upon the authority of St. Gregory of Nyssa, that these manumissions frequently took place at Easter and other solemn festivals of the church. After the conversion of Constantine the influence of the church induced the civil authority to relax the severity of its legal enactments concerning slaves. Their manumission, especially from religious motives, was facilitated and the cruelty of masters was restrained. The successors of Constantine, particularly Justinian, continued to act in the same generous spirit, until finally, in the sixth century, all the harsher pagan laws were abolished, and men who had been slaves were even admitted to holy orders. This wonderful change in the policy of
the Roman state had been wrought by the pressure of Christian influences. The voices of the great preachers, St. Chrysostom, St. Ambrose, St. Augustine, never wearied in pleading the cause of the slave; the councils of the church placed them under the protection of the ecclesiastical law; the bishops and priests defended them against the cruelty of their masters; and when once they were free, the church clothed their liberty with an inviolable sanctity. In other ways, too, religious influences were at work to destroy slavery. The universal custom of the ancient pagan nations, which deprived captives of war of their freedom, was an unfailing source of supply to the slave markets. Though the church was unable at once to erase from the battle-flags of the ancient world the Væ victis, she found means to alleviate the lot of the captive.
We have quoted the words of St. Clement to show that in his day already Christians not unfrequently took upon themselves voluntary servitude in order to redeem their brethren. The property of the church was considered best employed when used for the redemption of captives. For this purpose the bishops were permitted to sell even the sacred vessels of the altar. “Since our Redeemer, the Creator of all things,” wrote Pope St. Gregory, “has vouchsafed in his goodness to become man, in order to restore to us our first liberty by breaking, through his divine grace, the bonds of servitude by which we were held captive, it is a holy deed to give to men, by enfranchisement, their native freedom; for in the beginning nature made them all free, and they have been subjected to the yoke of slavery only by the law of nations.”
A council held at Rome under this great pope (A.D. 595) decreed that slaves who wished to enter the monastic life should receive their liberty; and so great was the number of those who availed themselves of this privilege that the masters on all sides loudly complained of it as an intolerable abuse. The church of the middle ages went still further in the warfare for human liberty. Slavery existed among the Germanic races which overran the Roman Empire and took possession of its territory; and with them, too, the slave was the property of the master, who had the right to exchange, to sell, or even to put him to death.
The struggle which had been but begun amidst the corruptions of ancient Rome with an effete and dying race was renewed with the wild and rugged children of the forest. In this great battle for the rights of man the monks came forward as the leaders. In many convents it was forbidden to have slaves, and when the wealthy took the monastic habit they were required to emancipate their slaves.
A council held in England in 816 ordained that at the death of a bishop all his English slaves should be given their freedom; and at the Council of Armagh, in 1172, all English slaves in Ireland were emancipated. The Council of Coblentz, held in 922, declares that he who sells a Christian into slavery is guilty of murder.
Numerous decrees of ecclesiastical synods condemned the slave-trade, and with such efficacy that by the end of the tenth century slaves were no longer sold in the kingdom of the Franks.
In the British Islands this abuse was not eradicated till towards the close of the twelfth century. In Bohemia it was abolished in the
tenth, and in Sweden in the thirteenth century. The church continued to buy slaves in order to give them their liberty. The right of asylum was given to those who fled from the cruelty of their masters. The historical records of manumission in the middle ages, as preserved in testamentary acts, almost universally assign religious motives for the emancipation of slaves.