St Augustine's and St Paul's defense of Slavery
BACK TO: The myth of "Plato v. Aristotle"
ST AUGUSTINE: City of God, XIX, chap. 15
Man's natural freedom; and the slavery caused by sin
This relationship is prescribed by the order of nature, and it is in this situation that God created man. For he says, 'Let him 'have lordship over the fish of the sea. the birds of the sky . . . and a11 the reptiles that crawl on the earth.' He did not wish the rational being, made in his own image, to have dominion over any but irrational creatures, not man over man, but man over the beasts. Hence the first just men were set up as shepherds of flocks, rather than as kings of men, so that in this wvay also God might convey the message of what was required by the order of nature, and what was demanded by the deserts of sinners - That is why we do not hear of a slave anywhere in the Scriptures until Noah, the just man, punished his son's sin with this word; and so that son deserved this name because of his misdeed, not because of his nature. The origin of the Latin word for. slave, Servus, is believed to be derived from the fact that those who by the laws of war could rightly be put to death by the conquerors, became servi, slaves, when they were preserved, receiving this name from their preservation. But even this enslavement could not have happened, if it were not for the deser'ts of sin. For even when a just war is fought it is in defence of his sin that the other side is contending; and victory, even when the victory falls to the wicked, is a humiliation visited on the conquered by divine judgement, either to correct or to punish their sins. We have a witness to this in Daniel, a man of God, who in captivity confesses to God his owvn sins and the sins of his people, and in devout grief testifies that they are the cause of that captivity. The first cause of slavery, then, is sin, whereby man was subjected to man in the condition of bondage; and this can only happen by the judgement of God, with whom there is no injustice, and who knows how to allot different punishments according to the deserts of the offenders. Now, as our Lord above says, 'Everyone who commits sin is sin' s slave', and that is why, though many devout men are slaves to unrighteous masters, yet the masters thev serve are not themselves free men; 'for when a man is conquered by another he is also bound as a slave to his conqueror.' And obviously it is a happier lot to be slave to a human being than to a lust; and, in fact, the most pitiless domination that devastates the hearts of men, is that exercised by this very lust for domination, to mention no others. However, in that order of peace in which men are subordinate to other men, humility is as salutary for the ser-vants as pride is harmful to the masters. And yet by nature, in the condition in which God created man, no man is the slave either of man or of sin. But it remains true that slavery as a punishment is also ordained by that law which enjoins the preservation of the order of nature, and forbids its disturbance; in fact, if nothing had been done to contravene that law , there would have been nothing to require the discipline of slavery as a punishment.
ST PAUL: Letter to the Ephesians, 6,5-9
Work hard and willingly, but do it for the sake of the Lord and not for the sake of men. You can be sure that everyone, wether a slave or a free man, will be properly rewarded by the Lord for whatever work he has done well. And those of you who are employers, treat your slaves in the same spirit; do without threats, remembering that they and you have the same Master in heaven and he is not impressed by one person more than another.