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- Catholic_Church_and_slavery abstract "The issue of slavery was one that historically did not see a consistent position by the Catholic Church, but was a subject of a long debate that began early in the history of the Church, and which gave increased support toward abolition in the 19th century. In 1965 the Second Vatican Council declared without qualification that slavery was an "infamy" that dishonored the Creator and was a poison in society.Throughout most of human history, slavery has been practiced and accepted by many cultures and religions around the world. Certain passages in the Old Testament sanctioned slavery and the New Testament gave no clear teaching to indicate that slavery was now prohibited. Throughout Christian antiquity and the Middle Ages, theologians generally followed St. Augustine in holding that although slavery could not be justified under natural law it was not absolutely forbidden by that law. As a consequence the Roman Catholic Church, up until the modern era, came to accept certain types of slavery as a social consequence of the current human condition, connected by some with original sin, but teaching that slaves should be treated humanely and justly.Between the 6th and 12th century there was a growing sentiment that slavery was not compatible with Christian conceptions of charity and justice; some argued against slavery whilst others, including the influential Thomas Aquinas, argued the case for slavery subject to certain restrictions. The Church did succeed in almost entirely enforcing that a free Christian could not be enslaved, for example when a captive in war, but this was not consistently applied throughout history, as in the case of Pope Paul III who sanctioned the enslavement of baptised Christians in Rome.The Middle Ages also witnessed the emergence of orders of monks such as the Mercedarians who were founded for the purpose of ransoming Christian slaves. By the end of the Medieval period, enslavement of Christians had been largely abolished throughout Europe although enslavement of non-Christians remained permissible, and had seen a revival in Spain and Portugal.Although some Catholic clergy, religious orders and Popes owned slaves, and the naval galleys of the Papal States were to use captured Muslim galley slaves, Roman Catholic teaching began to turn more strongly against "unjust" forms of slavery in general, beginning in 1435, prohibiting the enslavement of the recently baptised, culminating in pronouncements by Pope Paul III in 1537.However when the Age of Discovery greatly increased the number of slaves owned by Christians, the response of the church, under strong political pressures, was confused and ineffective in preventing the establishment of slave societies in the colonies of Catholic countries. Papal bulls such as Dum Diversas, Romanus Pontifex and their derivatives, sanctioned slavery and were used to justify enslavement of natives and the appropriation of their lands during this era.The depopulation of the Americas, and consequently the shortage of slaves,[citation needed] that came about through diseases allegedly brought over by the Europeans, and the harsh treatment of the native populations, inspired increasing debate during the 16th century over the morality of slavery. The first extensive shipment of black Africans to make good the shortage of native slaves, what would later become known as the Transatlantic slave trade, was initiated at the request of Bishop Las Casas and authorised by Charles V in 1517. La Casas later rejected all forms of slavery and became famous as the great protector of Indian rights. No Papal condemnation of Transatlantic slave trade was made at the time. La Casas in 1547 declared that the Spanish never waged a just war against the Indians since they did not have a just cause for doing so.A number of Popes did issue papal bulls condemning "unjust" enslavement ("just" enslavement was still accepted), and mistreatment of Native Americans by Spanish and Portuguese colonials; however, these were largely ignored. Nonetheless, Catholic missionaries such as the Jesuits, who also owned slaves, worked to alleviate the suffering of Native American slaves in the New World. Debate about the morality of slavery continued throughout this period, with some books critical of slavery being placed on the Index of Forbidden Books by the Holy Office between 1573-1826. Capuchin missionaries were excommunicated for calling for the emancipation of black slaves in the Americas.In spite of a stronger condemnation of unjust types of slavery by Pope Gregory XVI in his bull In Supremo Apostolatus issued in 1839, some American bishops continued to support slave-holding interests until the abolition of slavery. In 1866 The Holy Office of Pope Pius IX affirmed that, subject to conditions, it was not against divine law for a slave to be sold, bought or exchanged. In 1995 Pope John Paul II repeated the condemnation of "infamies", including slavery, issued by the Second Vatican Council: "Thirty years later, taking up the words of the Council and with the same forcefulness I repeat that condemnation in the name of the whole Church, certain that I am interpreting the genuine sentiment of every upright conscience..”".
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- Catholic_Church_and_slavery content "* Leo the Great decreed in 443 that no slave could become a priest. *In the mid-fourth century Pope Julius I wrote that a slave could not be divorced from their spouse. *The Pastoral Rule of Gregory I “The Great”, reigned 590-604, directed that slaves should behave humbly for their masters as they are only slaves and that Masters should not be proud since they, like their slaves, were also slaves of God. He also commended the act of manumission for those who had been condemned jus gentium to slavery. Gregory wrote to a military governor in Africa to request a delivery of prisoners of war for enslavement in the service of the poor in Rome. * Pope Urban II in 1089 at the Synod of Melfi granted to princes the power to enslave the wives of clerics to enforce clerical celibacy. * Alexander III in 1174 appealed to the Moorish King of Valencia for the release of prisoners of war on the basis that they were Christians. * Between 1309-1535 various States, Cities and families were subject to the penalty of enslavement by Popes. Examples include the Florentines in 1376, the Venetians and the Colonna family in 1535. * In March 1425 Martin V issued a bull threatening excommunication for any Christian slave dealers and ordered Jews to wear a "badge of infamy" to deter, in part, the buying of Christians. Ten black slaves were presented as a gift to Martin by Prince Henry of Portugal in 1441. In 1452 Martin V condemned those who purchased Greek rite Christians and sold them to non-Christians. Only the sale to non-Christians was forbidden. * Pope Eugenius IV in 1433 and 1435 imposed the penalty of excommunication on those who enslaved recent converts in the Canary Islands. Eugenius tempered "Sicut Dudum" with another bull due to the complaints made by King Duarte of Portugal, now allowing the Portuguese to conquer any unconverted parts of the Canary Islands. Christians would be protected by the earlier edict but the un-baptized were implicitly allowed to be enslaved. * Nicholas V in 1452 authorized King Alfonso V of Portugal to “invade, search out, capture and subjugate the Saracens and Pagans and any other unbelievers and enemies of Christ wherever they may be, as well as their kingdoms, duchies, counties, principalities, and other property...and to reduce their persons into perpetual slavery”. This was reconfirmed by Nicholas in 1454. In 1456 Calixtus III extended the grants of Nicholas V to the Kings of Portugal. Sixtus IV renewed the grants of Nicholas V in 1481. In 1514 Leo X repeated all the grants of Nicholas V and those which had been subsequently been confirmed by Sixtus IV and Calixtus III. * In 1456 Pope Calixtus III applied the penalty of excommunication to those who had enslaved some Christians along with Muslims during raids on the Turkish and Egyptian coasts. * Pius II in 1462 decreed ecclesiastical censures for those who were enslaving the recently baptised of Guinea. The institution of slavery itself was not subject to condemnation. * In 1476 Sixtus IV anathematized those who were enslaving the Christian converts in the Canary Islands. * Innocent VIII in 1488 distributed amongst the clergy a share of the hundred slaves he received as gift from King Ferdinand. He was advised by King Jao in 1488 that the profits being made from the slave trade were helping to finance wars against Muslims in the North of Africa. * Alexander VI in 1493 granted to Spain the same rights to the Americas as had been granted to Portugal for Africa by Nicholas V in 1454. * Pope Leo X in his bull of 1513 regularized the procedure for baptising slaves who were about to die on slave ships. He described the enslavement of Indians as an offense against the Christian religion and nature, however “there would certainly have been one or two [black] slaves from the coast of Guinea in the Vatican in his day”. * Pope Paul III in 1535 sentenced King Henry VIII to the penalty of being exposed to capture and enslavement. * In May 1537 Paul III followed the lead already given by Spanish crown and banned under pain of excommunication the enslavement of American Indians whom he now declared to be human beings. King Charles V objected since it “was injurious to the Imperial right of colonization and harmful to the peace of the Indies” so Paul annulled the executive brief decree associated with the papal bull in June 1538. * In 1535 Paul III renewed the ancient privilege of the magistrates to emancipate slaves who fled to the Capital after it had lapsed. After appeals from the magistrates Paul revoked the privilege in 1548 and declared it lawful to hold and trade slaves in Rome including Christians. * Pius V in 1566 restored to the magistrates of Rome the right to emancipate slaves who fled to the Capital under an ancient privilege. * Pius V in 1571 excommunicated those who were enslaving Christians to serve as galley-slaves. * Pope Sixtus V, elected 1585, as a sign of appreciation allowed Fernando Jimenez to use his own surname, contrary to the normal restrictions applied to Jews of the period. * Following a Royal Edict Pope Gregory XIV 1591 ordered the emancipation of all Indian slaves held by the Spanish in the Philippines under pain of excommunication. The prohibitions of Paul III and Gregory XIV were not applicable to “just” enslavement, e.g. those considered enemies. * In 1629 Pope Urban VIII authorized the purchase of forty privately owned slaves who were serving in the galleys of the Papal fleet. In 1639 he condemned slavery of Indians, but not black Africans, without qualification in a letter to his representative in Portugal. * Pope Alexander VII in 1661 sought to purchase 100 slaves for the Papal galleys. * Innocent X in 1645 authorized the purchase of 100 Turkish slaves to serve in the Papal galleys. * Clement XI, elected 1700, directed the Holy Office to appeal to his nuncios in Madrid and Lisbon to act in bringing about the end of slavery. * Pope Benedict XIV in 1741 condemns the unjust enslavement of Indians, Christian and non-Christian, and repeats the censures of Paul III and Urban VIII. * In 1839 Gregory XVI condemned the unjust trade in black Africans as unchristian and morally unlawful. Unlike the censures of Paul III, Gregory XIV and Benedict XIV relating to Indians, there is no penalty of excommunication for offenders. * Leo XIII in 1888 and 1890 praised 12 Popes of the past who sought to abolish slavery with no mention of just or unjust type of enslavement. Five of the Popes mentioned were authors of public documents which sanctioned enslavement either as an institution, or for ecclesiastical transgressions or as a result of war. * In 1995 Pope John Paul II repeated the condemnation of "infamies", including slavery, issued by the Second Vatican Council: "Thirty years later, taking up the words of the Council and with the same forcefulness I repeat that condemnation in the name of the whole Church, certain that I am interpreting the genuine sentiment of every upright conscience..”".
- Catholic_Church_and_slavery content "* The Council of Gangra anathematized anyone who taught that it was permissible for a slave to withdraw his services from the master who owned him on religious grounds. This decree became part of the Western Church's collections of canons for quoted during the following 1,400 years. * In 419 the Council of Carthage decreed that not even an enfranchised slave could give evidence in a court of law. * The Council of Agde in 506AD decreed that Bishops could not sell slaves owned by the Church. * In 517AD the Council of Jena decreed that slaves bestowed on monastic orders could not be emancipated. * The Council of Orleans in 541AD decreed that slaves who were emancipated by a Bishop would be allowed to remain free so long as they remained in the service of the Church. * Bishops were instructed to defend the freedom of former slaves who had been legitimately emancipated in Church at the 2nd Council of Macon in 585AD. * In 633AD it was decreed by the 4th Council of Toledo that women who were having “forbidden relationships” with clerics were to be put up for sale as slaves and that the clerics do penance. * The 9th Council of Toledo in 655AD decreed that the penalty of enslavement was not to be applied to priests who offended against the clerical celibacy rules but rather their children who would thereafter be forever slaves of the Church. This decree became part of the collection of Canons of the Western Church. *The Synod of Chelsea in Saxon England decreed that at the death of every Bishop all English slaves he owned were to be freed, with each Abbot or Bishop who attended his funeral having to emancipate three slaves and give to each three solidi. * In 817AD the Council of Aachen used a previous teaching of St. Isidore of Seville to affirm the justice of enslavement. The Council of Pavia in 1012AD enacted a similar decree but in addition included those children who were born of free women. * Pope Urban II in 1089 at the Synod of Melfi granted to princes the power to enslave the wives of clerics in order to enforce clerical celibacy. * In 1117AD the Council of Armagh decreed that all English slaves in Ireland should be emancipated. * The 3rd General Council of the Lateran decreed the penalty of enslavement on any Christian who provided material aid to for the repair of Saracen ships or provided navigational assistance. This penalty was subsequently repeated at three other General Councils. The same Council decreed enslavement as a penalty for anyone involved with brigandage in the Pyrenees. * The Fifth Lateran Council regularised the procedure for baptizing slaves who were about to die whilst in transit on slave ships. * In 1965 the Second Vatican Council described slavery, without qualification, as an infamy that dishonored the Creator and poisoned human society.".
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- Catholic_Church_and_slavery header "Church councils & slavery - chronological reference list".
- Catholic_Church_and_slavery header "Papacy and Slavery - Chronological reference listing".
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- Catholic_Church_and_slavery subject Category:Catholic_moral_theology.
- Catholic_Church_and_slavery subject Category:Catholic_social_teaching.
- Catholic_Church_and_slavery subject Category:Christianity_and_slavery.
- Catholic_Church_and_slavery comment "The issue of slavery was one that historically did not see a consistent position by the Catholic Church, but was a subject of a long debate that began early in the history of the Church, and which gave increased support toward abolition in the 19th century.".
- Catholic_Church_and_slavery label "Catholic Church and slavery".
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