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Current Issue
September, 2019
Volume 45, Number 3
  
22 August 2019
Elias D. Mallon, S.A., Ph.D.




In this image from 2017, Pope Francis meets Nadia Murad Basee Taha, who escaped from ISIS slavery in Iraq. She is now a human rights activist and is a UN goodwill ambassador for its office that fights human trafficking. (photo: CNS/L’Osservatore Romano, handout)

Slavery is a permanent stain on the soul of humanity. As a reminder, on Friday 23 August the United Nations (UNESCO) observes the International Day of Remembrance of the Slave Trade and its Abolition.

It is an observance; it is not a celebration — and one that resonates deeply today, especially in the world CNEWA serves.

The roots of slavery are sunk deep into human history and its bitter fruits are still present. In the ancient world, the economies of almost every great empire were built on slavery. Those slaves could be prisoners of war, criminals, poor people forced to sell themselves into slavery and those born into slavery. Slavery was taken for granted and, while the Bible makes some modifications, even it simply accepts slavery as it is. In Exodus, we find laws about slaves. Hebrew slaves are to be freed in the seventh year of their servitude. However, if the owner “gives him [the slave] a wife and she bears him sons and daughters, wife and children shall belong to the master, and the man must leave alone” (Exodus 21:4). The inhumanity of the law is overwhelming in our contemporary world.

Scholars estimate that the economy of the Roman Empire during the time of Jesus was built almost entirely on slave labor. Some estimates set the number of slaves in Italy around the time of Christ to be about two million, or one slave for every three free people. In his work On Mercy 1:24 Seneca (65 AD) wrote “It was once proposed in the Senate that slaves should be distinguished from free people by their dress, but then it was realized how great a danger this would be, if our slaves began to count us.”

The Greek word doulos, “slave,” appears 127 times in the New Testament. The word diakonos, often translated “minister” or even “deacon,” refers sometimes to a slave of a higher class, perhaps a slave entrusted with running the household of his own. Paul’s letter Philemon throws an often-overlooked harsh light on the ethos of the time. Paul writes to Philemon, a Christian whose slave, Onesimus, has run away and whom Paul is now sending back to his master. While Paul does ask Philemon to take Onesimos back as a brother (Phil 16), he does not ask him to free him. It is fair to say that for the Bible (and for millennia thereafter) slavery was considered part of the natural order.

Slavery is a social and economic reality. Until the middle of the 19th century the economies of the United States and other countries were heavily dependent upon save labor. For thousands of years this was seen as “natural.” Slavery, however, is also a moral and spiritual reality. It is built on the belief that God has created some to be slaves and some to be free. Changing the title of a film (later play) by Hesper Anderson and Mark Medoff, slaves are “Lesser Children of God,” often lesser in every way than the “free” children of God.

It is difficult to pinpoint precisely when slavery as an institution began to unravel (at least in some places). The United States was one of the last countries in the European-based world to abolish slavery, which began in Virginia in 1619 — exactly 400 years ago — and was ended by the Emancipation Proclamation in 1863.

While slavery has been made illegal and dismantled in many parts of the world, it is far from gone as a social and economic reality. The UN and the Catholic Church often speak of “contemporary forms of slavery.” These include trafficking human beings for labor or for the sex trade. This is still a frightening reality, even in countries where slavery is illegal. The United Nations Office on Drugs and Crime (UNDOC) has studied thousands of case of trafficking and slavery throughout the world. Social and economic slavery in modern dress still stalks our world, preying on women, children, the weak and the poor.

Slavery persists, as well, as a moral and spiritual reality. It is still alive in far too many places, where it can be more subtle and even more poisonous. The belief that some people (any people) are somehow of less value and less deserving of dignity and freedom can bring about that racism, that crippling of the soul that affects almost all of us. Racism is a shape-shifting chimera, born of the belief that some people are “naturally” lesser; it is capable of taking many forms. Some of those forms are crude and open. Other forms are more subtle and even genteel. In any case, all forms are toxins for the soul.

Racism can be the subconscious underpinning of so much in society. What should be, for example, the equal access to resources such as health care and education is often limited by racial foundations which are tolerated as being “the way things are.” Inequalities and lack of access to resources — once they become “normalized” — are little more than an updated version of the ancient belief that some people were created by nature to be slaves and underlings.

Slavery must be abolished on all levels — social, economic, and moral/spiritual.

It is something CNEWA can never forget. CNEWA works among the poorest of the poor and the weakest of the weak on our planet. The people we serve are constantly threatened by all forms of contemporary slavery. The UN Day of Remembrance of the Slave Trade and its Abolition is a challenge and perhaps, even, an indictment. Slavery —and its hateful spawn, racism — are alive and well in our world. As followers of Jesus we are obliged to make Paul’s words a reality: “In Christ there is no Jew or Greek, slave or free person…you are one in Christ” (Gal. 3:28) and “when Christ freed us, he meant us to remain free” (5:1).



Tags: Iraq