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 2
1:3) which generates fraternity as the fundamental bond of family life and the basis of life in
society.

In the Book of Genesis (cf. 1:27-28), we read that God made man male and female, and blessed
them so that they could increase and multiply. He made Adam and Eve parents who, in response
to God’s command to be fruitful and multiply, brought about the first fraternity, that of Cain and
Abel. Cain and Abel were brothers because they came forth from the same womb. Consequently
they had the same origin, nature and dignity as their parents, who were created in the image and
likeness of God.

But fraternity also embraces variety and differences between brothers and sisters, even though
they are linked by birth and are of the same nature and dignity. As brothers and sisters, therefore,
all people are in relation with others, from whom they differ, but with whom they share the same
origin, nature and dignity. In this way, fraternity constitutes the network of relations essential for
the building of the human family created by God.

Tragically, between the first creation recounted in the Book of Genesis and the new birth in Christ
whereby believers become brothers and sisters of the “first-born among many brethren” (Rom
8:29), there is the negative reality of sin, which often disrupts human fraternity and constantly
disfigures the beauty and nobility of our being brothers and sisters in the one human family. It
was not only that Cain could not stand Abel; he killed him out of envy and, in so doing, committed
the first fratricide. “Cain’s murder of Abel bears tragic witness to his radical rejection of their
vocation to be brothers. Their story (cf. Gen 4:1-16) brings out the difficult task to which all men
and women are called, to live as one, each taking care of the other”.[2]

This was also the case with Noah and his children (cf. Gen 9:18-27). Ham’s disrespect for his
father Noah drove Noah to curse his insolent son and to bless the others, those who honoured
him. This created an inequality between brothers born of the same womb.

In the account of the origins of the human family, the sin of estrangement from God, from the
father figure and from the brother, becomes an expression of the refusal of communion. It gives
rise to a culture of enslavement (cf. Gen 9:25-27), with all its consequences extending from
generation to generation: rejection of others, their mistreatment, violations of their dignity and
fundamental rights, and institutionalized inequality. Hence, the need for constant conversion to the
Covenant, fulfilled by Jesus’ sacrifice on the cross, in the confidence that “where sin increased,
grace abounded all the more… through Jesus Christ” (Rom 5:20-21). Christ, the beloved Son (cf.
Mt 3:17), came to reveal the Father’s love for humanity. Whoever hears the Gospel and responds
to the call to conversion becomes Jesus’ “brother, sister and mother” (Mt 12:50), and thus an
adopted son of his Father (cf. Eph 1:5).

One does not become a Christian, a child of the Father and a brother or sister in Christ, as the
result of an authoritative divine decree, without the exercise of personal freedom: in a word,
without being freely converted to Christ. Becoming a child of God is necessarily linked to
conversion: “Repent, and be baptized, every one of you, in the name of Jesus Christ for the
forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). All those
who responded in faith and with their lives to Peter’s preaching entered into the fraternity of the
first Christian community (cf. 1 Pet 2:17; Acts 1:15-16, 6:3, 15:23): Jews and Greeks, slaves and
free (cf. 1 Cor 12:13; Gal 3:28). Differing origins and social status did not diminish anyone’s
dignity or exclude anyone from belonging to the People of God. The Christian community is thus
 3
a place of communion lived in the love shared among brothers and sisters (cf. Rom 12:10; 1
Thess 4:9; Heb 13:1; 1 Pet 1:22; 2 Pet 1:7).

All of this shows how the Good News of Jesus Christ, in whom God makes “all things new” (Rev
21:5),[3] is also capable of redeeming human relationships, including those between slaves and
masters, by shedding light on what both have in common: adoptive sonship and the bond of
brotherhood in Christ. Jesus himself said to his disciples: “No longer do I call you servants, for the
servant does not know what his master is doing; but I have called you friends, for all that I have
heard from my Father I have made known to you” (Jn 15:15).

The many faces of slavery yesterday and today

3. From time immemorial, different societies have known the phenomenon of man’s subjugation
by man. There have been periods of human history in which the institution of slavery was
generally accepted and regulated by law. This legislation dictated who was born free and who was
born into slavery, as well as the conditions whereby a freeborn person could lose his or her
freedom or regain it. In other words, the law itself admitted that some people were able or required
to be considered the property of other people, at their free disposition. A slave could be bought
and sold, given away or acquired, as if he or she were a commercial product.

Today, as the result of a growth in our awareness, slavery, seen as a crime against humanity,[4]
has been formally abolished throughout the world. The right of each person not to be kept in a
state of slavery or servitude has been recognized in international law as inviolable.

Yet, even though the international community has adopted numerous agreements aimed at ending
slavery in all its forms, and has launched various strategies to combat this phenomenon, millions

of people today – children, women and men of all ages – are deprived of freedom and are forced
to live in conditions akin to slavery.

I think of the many men and women labourers, including minors, subjugated in different sectors,
whether formally or informally, in domestic or agricultural workplaces, or in the manufacturing or
mining industry; whether in countries where labour regulations fail to comply with international
norms and minimum standards, or, equally illegally, in countries which lack legal protection for
workers’ rights.

I think also of the living conditions of many migrants who, in their dramatic odyssey, experience
hunger, are deprived of freedom, robbed of their possessions, or undergo physical and sexual
abuse. In a particular way, I think of those among them who, upon arriving at their destination after
a gruelling journey marked by fear and insecurity, are detained in at times inhumane conditions. I
think of those among them, who for different social, political and economic reasons, are forced to
live clandestinely. My thoughts also turn to those who, in order to remain within the law, agree to
disgraceful living and working conditions, especially in those cases where the laws of a nation
create or permit a structural dependency of migrant workers on their employers, as, for example,
when the legality of their residency is made dependent on their labour contract. Yes, I am thinking
of “slave labour”.

I think also of persons forced into prostitution, many of whom are minors, as well as male and
female sex slaves. I think of women forced into marriage, those sold for arranged marriages and
 5
5. Often, when considering the reality of human trafficking, illegal trafficking of migrants and other
acknowledged or unacknowledged forms of slavery, one has the impression that they occur within
a context of general indifference.

Sadly, this is largely true. Yet I would like to mention the enormous and often silent efforts which
have been made for many years by religious congregations, especially women’s congregations,
to provide support to victims. These institutes work in very difficult situations, dominated at times
by violence, as they work to break the invisible chains binding victims to traffickers and exploiters.
Those chains are made up of a series of links, each composed of clever psychological ploys
which make the victims dependent on their exploiters. This is accomplished by blackmail and
threats made against them and their loved ones, but also by concrete acts such as the
confiscation of their identity documents and physical violence. The activity of religious
congregations is carried out in three main areas: in offering assistance to victims, in working for
their psychological and educational rehabilitation, and in efforts to reintegrate them into the society
where they live or from which they have come.

This immense task, which calls for courage, patience and perseverance, deserves the
appreciation of the whole Church and society. Yet, of itself, it is not sufficient to end the scourge of
the exploitation of human persons. There is also need for a threefold commitment on the
institutional level: to prevention, to victim protection and to the legal prosecution of perpetrators.
Moreover, since criminal organizations employ global networks to achieve their goals, efforts to
eliminate this phenomenon also demand a common and, indeed, a global effort on the part of
various sectors of society.

States must ensure that their own legislation truly respects the dignity of the human person in the
areas of migration, employment, adoption, the movement of businesses offshore and the sale of
items produced by slave labour. There is a need for just laws which are centred on the human
person, uphold fundamental rights and restore those rights when they have been violated. Such
laws should also provide for the rehabilitation of victims, ensure their personal safety, and include
effective means of enforcement which leave no room for corruption or impunity. The role of
women in society must also be recognized, not least through initiatives in the sectors of culture
and social communications.

Intergovernmental organizations, in keeping with the principle of subsidiarity, are called to

coordinate initiatives for combating the transnational networks of organized crime which oversee
the trafficking of persons and the illegal trafficking of migrants. Cooperation is clearly needed at a
number of levels, involving national and international institutions, agencies of civil society and the
world of finance.

Businesses[6] have a duty to ensure dignified working conditions and adequate salaries for their
employees, but they must also be vigilant that forms of subjugation or human trafficking do not
find their way into the distribution chain. Together with the social responsibility of businesses,
there is also the social responsibility of consumers. Every person ought to have the awareness
that
“purchasing is always a moral – and not simply an economic – act”.[7]

Organizations in civil society, for their part, have the task of awakening consciences and
promoting whatever steps are necessary for combating and uprooting the culture of enslavement.
 6
In recent years, the Holy See, attentive to the pain of the victims of trafficking and the voice of the
religious congregations which assist them on their path to freedom, has increased its appeals to
the international community for cooperation and collaboration between different agencies in
putting an end to this scourge.[8] Meetings have also been organized to draw attention to the
phenomenon of human trafficking and to facilitate cooperation between various agencies,
including experts from the universities and international organizations, police forces from migrants’
countries of origin, transit, or destination, and representatives of ecclesial groups which work with
victims. It is my hope that these efforts will continue to expand in years to come.

Globalizing fraternity, not slavery or indifference

6. In her “proclamation of the truth of Christ’s love in society”,[9] the Church constantly engages in
charitable activities inspired by the truth of the human person. She is charged with showing to all
the path to conversion, which enables us to change the way we see our neighbours, to recognize
in every other person a brother or sister in our human family, and to acknowledge his or her
intrinsic dignity in truth and freedom. This can be clearly seen from the story of Josephine Bakhita,
the saint originally from the Darfur region in Sudan who was kidnapped by slave-traffickers and
sold to brutal masters when she was nine years old. Subsequently – as a result of painful
experiences – she became a “free daughter of God” thanks to her faith, lived in religious
consecration and in service to others, especially the most lowly and helpless. This saint, who lived
at the turn of the twentieth century, is even today an exemplary witness of hope[10] for the many
victims of slavery; she can support the efforts of all those committed to fighting against this “open
wound on the body of contemporary society, a scourge upon the body of Christ”. [11]

In the light of all this, I invite everyone, in accordance with his or her specific role and
responsibilities, to practice acts of fraternity towards those kept in a state of enslavement. Let us
ask ourselves, as individuals and as communities, whether we feel challenged when, in our daily
lives, we meet or deal with persons who could be victims of human trafficking, or when we are
tempted to select items which may well have been produced by exploiting others. Some of us, out
of indifference, or financial reasons, or because we are caught up in our daily concerns, close our
eyes to this. Others, however, decide to do something about it, to join civic associations or to
practice small, everyday gestures – which have so much merit! – such as offering a kind word, a
greeting or a smile. These cost us nothing but they can offer hope, open doors, and change the
life of another person who lives clandestinely; they can also change our own lives with respect to
this reality.

We ought to recognize that we are facing a global phenomenon which exceeds the competence of
any one community or country. In order to eliminate it, we need a mobilization comparable in size
to that of the phenomenon itself. For this reason I urgently appeal to all men and women of good
will, and all those near or far, including the highest levels of civil institutions, who witness the
scourge of contemporary slavery, not to become accomplices to this evil, not to turn away from
the sufferings of our brothers and sisters, our fellow human beings, who are deprived of their
freedom and dignity. Instead, may we have the courage to touch the suffering flesh of Christ,[12]
revealed in the faces of those countless persons whom he calls “the least of these my brethren”
(Mt 25:40, 45).

We know that God will ask each of us: What did you do for your brother? (cf. Gen 4:9-10). The
globalization of indifference, which today burdens the lives of so many of our brothers and sisters,
requires all of us to forge a new worldwide solidarity and fraternity capable of giving them new
hope and helping them to advance with courage amid the problems of our time and the new
 2
1:3) which generates fraternity as the fundamental bond of family life and the basis of life in
society.

In the Book of Genesis (cf. 1:27-28), we read that God made man male and female, and blessed
them so that they could increase and multiply. He made Adam and Eve parents who, in response
to God’s command to be fruitful and multiply, brought about the first fraternity, that of Cain and
Abel. Cain and Abel were brothers because they came forth from the same womb. Consequently
they had the same origin, nature and dignity as their parents, who were created in the image and
likeness of God.

But fraternity also embraces variety and differences between brothers and sisters, even though
they are linked by birth and are of the same nature and dignity. As brothers and sisters, therefore,
all people are in relation with others, from whom they differ, but with whom they share the same
origin, nature and dignity. In this way, fraternity constitutes the network of relations essential for
the building of the human family created by God.

Tragically, between the first creation recounted in the Book of Genesis and the new birth in Christ
whereby believers become brothers and sisters of the “first-born among many brethren” (Rom
8:29), there is the negative reality of sin, which often disrupts human fraternity and constantly
disfigures the beauty and nobility of our being brothers and sisters in the one human family. It
was not only that Cain could not stand Abel; he killed him out of envy and, in so doing, committed
the first fratricide. “Cain’s murder of Abel bears tragic witness to his radical rejection of their
vocation to be brothers. Their story (cf. Gen 4:1-16) brings out the difficult task to which all men
and women are called, to live as one, each taking care of the other”.[2]

This was also the case with Noah and his children (cf. Gen 9:18-27). Ham’s disrespect for his
father Noah drove Noah to curse his insolent son and to bless the others, those who honoured
him. This created an inequality between brothers born of the same womb.

In the account of the origins of the human family, the sin of estrangement from God, from the
father figure and from the brother, becomes an expression of the refusal of communion. It gives
rise to a culture of enslavement (cf. Gen 9:25-27), with all its consequences extending from
generation to generation: rejection of others, their mistreatment, violations of their dignity and
fundamental rights, and institutionalized inequality. Hence, the need for constant conversion to the
Covenant, fulfilled by Jesus’ sacrifice on the cross, in the confidence that “where sin increased,
grace abounded all the more… through Jesus Christ” (Rom 5:20-21). Christ, the beloved Son (cf.
Mt 3:17), came to reveal the Father’s love for humanity. Whoever hears the Gospel and responds
to the call to conversion becomes Jesus’ “brother, sister and mother” (Mt 12:50), and thus an
adopted son of his Father (cf. Eph 1:5).

One does not become a Christian, a child of the Father and a brother or sister in Christ, as the
result of an authoritative divine decree, without the exercise of personal freedom: in a word,
without being freely converted to Christ. Becoming a child of God is necessarily linked to
conversion: “Repent, and be baptized, every one of you, in the name of Jesus Christ for the
forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). All those
who responded in faith and with their lives to Peter’s preaching entered into the fraternity of the
first Christian community (cf. 1 Pet 2:17; Acts 1:15-16, 6:3, 15:23): Jews and Greeks, slaves and
free (cf. 1 Cor 12:13; Gal 3:28). Differing origins and social status did not diminish anyone’s
dignity or exclude anyone from belonging to the People of God. The Christian community is thus
 4
those bequeathed to relatives of their deceased husbands, without any right to give or withhold
their consent.

Nor can I fail to think of all those persons, minors and adults alike, who are made objects of
trafficking for the sale of organs, for recruitment as soldiers, for begging, for illegal activities
such
as the production and sale of narcotics, or for disguised forms of cross-border adoption.

Finally, I think of all those kidnapped and held captive by terrorist groups, subjected to their
purposes as combatants, or, above all in the case of young girls and women, to be used as sex
slaves. Many of these disappear, while others are sold several times over, tortured, mutilated or
killed.

Some deeper causes of slavery

4. Today, as in the past, slavery is rooted in a notion of the human person which allows him or her
to be treated as an object. Whenever sin corrupts the human heart and distances us from our
Creator and our neighbours, the latter are no longer regarded as beings of equal dignity, as
brothers or sisters sharing a common humanity, but rather as objects. Whether by coercion or
deception, or by physical or psychological duress, human persons created in the image and
likeness of God are deprived of their freedom, sold and reduced to being the property of others.
They are treated as means to an end.

Alongside this deeper cause – the rejection of another person’s humanity – there are other causes
which help to explain contemporary forms of slavery. Among these, I think in the first place of
poverty, underdevelopment and exclusion, especially when combined with a lack of access to
education or scarce, even non-existent, employment opportunities. Not infrequently, the victims
of
human trafficking and slavery are people who look for a way out of a situation of extreme poverty;
taken in by false promises of employment, they often end up in the hands of criminal networks
which organize human trafficking. These networks are skilled in using modern means of
communication as a way of luring young men and women in various parts of the world.

Another cause of slavery is corruption on the part of people willing to do anything for financial
gain. Slave labour and human trafficking often require the complicity of intermediaries, be they law
enforcement personnel, state officials, or civil and military institutions. “This occurs when money,
and not the human person, is at the centre of an economic system. Yes, the person, made in the
image of God and charged with dominion over all creation, must be at the centre of every social or
economic system. When the person is replaced by mammon, a subversion of values occurs”.[5]

Further causes of slavery include armed conflicts, violence, criminal activity and terrorism. Many
people are kidnapped in order to be sold, enlisted as combatants, or sexually exploited, while
others are forced to emigrate, leaving everything behind: their country, home, property, and even
members of their family. They are driven to seek an alternative to these terrible conditions even at
the risk of their personal dignity and their very lives; they risk being drawn into that vicious circle
which makes them prey to misery, corruption and their baneful consequences.

A shared commitment to ending slavery

 5
5. Often, when considering the reality of human trafficking, illegal trafficking of migrants and other
acknowledged or unacknowledged forms of slavery, one has the impression that they occur within
a context of general indifference.

Sadly, this is largely true. Yet I would like to mention the enormous and often silent efforts which
have been made for many years by religious congregations, especially women’s congregations,
to provide support to victims. These institutes work in very difficult situations, dominated at times
by violence, as they work to break the invisible chains binding victims to traffickers and exploiters.
Those chains are made up of a series of links, each composed of clever psychological ploys
which make the victims dependent on their exploiters. This is accomplished by blackmail and
threats made against them and their loved ones, but also by concrete acts such as the
confiscation of their identity documents and physical violence. The activity of religious
congregations is carried out in three main areas: in offering assistance to victims, in working for
their psychological and educational rehabilitation, and in efforts to reintegrate them into the society
where they live or from which they have come.

This immense task, which calls for courage, patience and perseverance, deserves the
appreciation of the whole Church and society. Yet, of itself, it is not sufficient to end the scourge of
the exploitation of human persons. There is also need for a threefold commitment on the
institutional level: to prevention, to victim protection and to the legal prosecution of perpetrators.
Moreover, since criminal organizations employ global networks to achieve their goals, efforts to
eliminate this phenomenon also demand a common and, indeed, a global effort on the part of
various sectors of society.

States must ensure that their own legislation truly respects the dignity of the human person in the
areas of migration, employment, adoption, the movement of businesses offshore and the sale of
items produced by slave labour. There is a need for just laws which are centred on the human
person, uphold fundamental rights and restore those rights when they have been violated. Such
laws should also provide for the rehabilitation of victims, ensure their personal safety, and include
effective means of enforcement which leave no room for corruption or impunity. The role of
women in society must also be recognized, not least through initiatives in the sectors of culture
and social communications.

Intergovernmental organizations, in keeping with the principle of subsidiarity, are called to

coordinate initiatives for combating the transnational networks of organized crime which oversee
the trafficking of persons and the illegal trafficking of migrants. Cooperation is clearly needed at a
number of levels, involving national and international institutions, agencies of civil society and the
world of finance.

Businesses[6] have a duty to ensure dignified working conditions and adequate salaries for their
employees, but they must also be vigilant that forms of subjugation or human trafficking do not
find their way into the distribution chain. Together with the social responsibility of businesses,
there is also the social responsibility of consumers. Every person ought to have the awareness
that
“purchasing is always a moral – and not simply an economic – act”.[7]

Organizations in civil society, for their part, have the task of awakening consciences and
promoting whatever steps are necessary for combating and uprooting the culture of enslavement.
 6
In recent years, the Holy See, attentive to the pain of the victims of trafficking and the voice of the
religious congregations which assist them on their path to freedom, has increased its appeals to
the international community for cooperation and collaboration between different agencies in
putting an end to this scourge.[8] Meetings have also been organized to draw attention to the
phenomenon of human trafficking and to facilitate cooperation between various agencies,
including experts from the universities and international organizations, police forces from migrants’
countries of origin, transit, or destination, and representatives of ecclesial groups which work with
victims. It is my hope that these efforts will continue to expand in years to come.

Globalizing fraternity, not slavery or indifference

6. In her “proclamation of the truth of Christ’s love in society”,[9] the Church constantly engages in
charitable activities inspired by the truth of the human person. She is charged with showing to all
the path to conversion, which enables us to change the way we see our neighbours, to recognize
in every other person a brother or sister in our human family, and to acknowledge his or her
intrinsic dignity in truth and freedom. This can be clearly seen from the story of Josephine Bakhita,
the saint originally from the Darfur region in Sudan who was kidnapped by slave-traffickers and
sold to brutal masters when she was nine years old. Subsequently – as a result of painful
experiences – she became a “free daughter of God” thanks to her faith, lived in religious
consecration and in service to others, especially the most lowly and helpless. This saint, who lived
at the turn of the twentieth century, is even today an exemplary witness of hope[10] for the many
victims of slavery; she can support the efforts of all those committed to fighting against this “open
wound on the body of contemporary society, a scourge upon the body of Christ”. [11]

In the light of all this, I invite everyone, in accordance with his or her specific role and
responsibilities, to practice acts of fraternity towards those kept in a state of enslavement. Let us
ask ourselves, as individuals and as communities, whether we feel challenged when, in our daily
lives, we meet or deal with persons who could be victims of human trafficking, or when we are
tempted to select items which may well have been produced by exploiting others. Some of us, out
of indifference, or financial reasons, or because we are caught up in our daily concerns, close our
eyes to this. Others, however, decide to do something about it, to join civic associations or to
practice small, everyday gestures – which have so much merit! – such as offering a kind word, a
greeting or a smile. These cost us nothing but they can offer hope, open doors, and change the
life of another person who lives clandestinely; they can also change our own lives with respect to
this reality.

We ought to recognize that we are facing a global phenomenon which exceeds the competence of
any one community or country. In order to eliminate it, we need a mobilization comparable in size
to that of the phenomenon itself. For this reason I urgently appeal to all men and women of good
will, and all those near or far, including the highest levels of civil institutions, who witness the
scourge of contemporary slavery, not to become accomplices to this evil, not to turn away from
the sufferings of our brothers and sisters, our fellow human beings, who are deprived of their
freedom and dignity. Instead, may we have the courage to touch the suffering flesh of Christ,[12]
revealed in the faces of those countless persons whom he calls “the least of these my brethren”
(Mt 25:40, 45).

We know that God will ask each of us: What did you do for your brother? (cf. Gen 4:9-10). The
globalization of indifference, which today burdens the lives of so many of our brothers and sisters,
requires all of us to forge a new worldwide solidarity and fraternity capable of giving them new
hope and helping them to advance with courage amid the problems of our time and the new
 7
From the Vatican, 8 December 2014

FRANCISCUS

[1] No. 1.

[2] Message for the 2014 World Day of Peace, 2.

[3] Cf. Apostolic Exhortation Evangelii Gaudium, 11.

[4] Cf. Address to Delegates of the International Association of Penal Law, 23 October
2014: L’Osservatore Romano, 24 October 2014, p. 4.

[5] Address to Participants in the World Meeting of Popular Movements, 28 October 2014:
L’Osservatore Romano, 29 October 2014, p. 7.

[6] Cf. PONTIFICAL COUNCIL FOR JUSTICE AND PEACE, Vocation of the Business
Leader: A Reflection, 2013.

[7] BENEDICT XVI, Encyclical Letter Caritas in Veritate, 66.

[8] Cf. Message to Mr Guy Ryder, Director General of the International Labour Organization,
on the occasion of the 103rd Session of the ILO, 22 May 2014: L’Osservatore Romano, 29 May
2014, p. 7.

[9] BENEDICT XVI, Encyclical Letter Caritas in Veritate, 5.

[10] “Through the knowledge of this hope she was ‘redeemed’, no longer a slave, but a free
childof God. She understood what Paul meant when he reminded the Ephesians that previously
they were without hope and without God in the world – without hope because without God”
(BENEDICT XVI, Encyclical Letter Spe Salvi, 3).

[11] Address to Participants in the Second International Conference on Combating Human

Trafficking: Church and Law Enforcement in Partnership, 10 April 2014: L’Osservatore
Romano, 11 April 2014, p. 7; cf. Apostolic Exhortation Evangelii Gaudium, 270.

[12] Cf. Apostolic Exhortation Evangelii Gaudium, 24 and 270.

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