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Politics : Evolution -- Ignore unavailable to you. Want to Upgrade?


To: Brumar89 who wrote (47152)2/22/2014 7:30:48 PM
From: average joe  Read Replies (1) | Respond to of 69300
 
Christian theologians on Slavery

St Augustine

bbc.co.uk
The prime cause, then, of slavery is sin, which brings man under the dominion of
his fellow -- that which does not happen save by the judgment of God, with whom
is no unrighteousness, and who knows how to award fit punishments to every
variety of offence.
St Augustine, The City of God, 19:15
St Augustine thought that slavery was inevitable. He didn't think that it was the result of the natural laws of the universe - indeed he thought that in a pure world slavery would be quite unnatural, but in our world it was the consequence of sin and the Fall of Man.

Slavery was unknown, Augustine said, until "righteous" Noah "branded the sin of his son" with that name, and established the principle that the good were entitled to use the sinful.
It is with justice, we believe, that the condition of slavery is the result of sin. And this is why we do not find the word 'slave' in any part of Scripture until righteous Noah branded the sin of his son with this name. It is a name, therefore, introduced by sin and not by nature.

St Augustine, The City of God, 19: 15
Aquinas
for men of outstanding intelligence naturally take command, while those who are less intelligent but of more robust physique, seem intended by nature to act as servants;

Thomas Aquinas, Summa Contra Gentiles
Aquinas largely agreed with Augustine that slavery was the result of the Fall, but he also thought that the universe did have a natural structure that gave some men authority over others.
He justified this by pointing out the hierarchical nature of heaven, where some angels were superior to others.

Aquinas had a much higher opinion of slaves than Aristotle. He considered that slaves had some restricted rights.
A son, as such, belongs to his father, and a slave, as such, belongs to his master; yet each, considered as a man, is something having separate existence and distinct from others. Hence in so far as each of them is a man, there is justice towards them in a way: and for this reason too there are certain laws regulating the relations of father to his son, and of a master to his slave; but in so far as each is something belonging to another, the perfect idea of "right" or "just" is wanting to them.

Thomas Aquinas, Summa Theologica

And while it was perfectly acceptable for a master to hit a slave, it might be better to be merciful
since the child is subject to the power of the parent, and the slave to the power of his master, a parent can lawfully strike his child, and a master his slave that instruction may be enforced by correction...

The command that masters should forbear from threatening their slaves may be understood in two ways. First that they should be slow to threaten, and this pertains to the moderation of correction; secondly, that they should not always carry out their threats, that is that they should sometimes by a merciful forgiveness temper the judgment whereby they threatened punishment.

Thomas Aquinas, Summa Theologica