4. - The example of Augustine and of the Order throughout history

The promotion of human rights is not only an obligation derived from our human, Christian and religious commitment. It is also because we are disciples of Augustine that we should show a particular concern for humanity. Augustine’s preaching, as well as his pastoral ministry, so often dedicated to attend the small needs of his flock, are an essential point of reference for us.

Naturally, it would be anachronistic to pretend to find in Saint Augustine a declaration of human rights in modern day terminology or according to current Church teaching . But we find in him a shepherd with great sensitivity for the human realities of his flock, a lover of peace, a defender of justice, attentive to the cry of the poor. Augustine understood the equality of all human beings as elemental to God’s plan. He says, in effect, that God has created all human beings equal. Inequalities and slavery are the fruit of sin (Cfr. De civitate Dei 19. 14-15). This principle helps us to understand how, for Augustine, there is an essential injustice in slavery, and offers us in our days a clear direction for assuming postures in the face of international or national legislation that do not recognize in each human being the full dignity that derives from our condition of being created in God’s image.

Augustine embraced the cause of justice, was an advocate for the poor, denounced abuses committed against slaves, occasionally purchasing their freedom, defended the right to asylum, and was a tutor to minors. In his vast literary contribution we find very precise expressions that give witness to his human and Christian rejection of the death penalty. For example when he begged the imperial delegate Marcelino not to execute several Donatists who had committed hideous crimes against the Catholic clergy (cfr. Letter 133). He also writes to the Proconsul Apringio, requesting that the death sentence not be applied to the Circuncellions who had confessed to having murdered and tortured Catholic clergymen. "So that this not happen, I as Christian beg the judge and as bishop I exhort the Christian" (Letter 134, 2.2). He adds in his letter to this Christian Proconsul that if he had to address a non-Christian judge "I would insist that the tortures suffered by the Catholics, God’s servants, be seen as an example of patience, and should not be stained by the blood of their enemies [...] for our part, if a more moderate penalty [than that of death] can not be found, then we prefer that they be set free, rather than avenge the sufferings of our brothers by shedding their blood" (Ibid., 3,4). Also, regarding torture, Augustine considers the imposition of physical tortures "foreign to our conduct [as Christians]" (Letter 104, 4.17; cfr. also: 1; 2.5).

This constant preoccupation of Augustine for the weakest, together with his desire to overcome the social consequences brought about by this situation, stem from the same source as the inalienable rights of each person. Augustine recognizes and asserts the dignity of each person, as child of God, created in God’s image; however, it is charity, in which is contained the whole law, that provides the motivation for its respect and promotion. Concern for our neighbor is the sure road leading to God: "Concern yourself with who is by your side as you walk in this world and you will arrive to be with the One you wish to stay with forever" (In Io. 17,9).

We hear the echo of the words of Terence "homo sum: humani nihil alienum puto" ("Man am I and nothing human is foreign to me") (Heauton timoroumenos, 1,1,75-77), when Augustine said: "Travel your road together with all people, you children of peace, you children of the one Catholic Church" (Com. Ps. 66,6), and also "what is my heart but a human heart?" (De Trinitate, 4, proem., 1).

Regarding what today constitutes an important democratic value, Augustine discourses positively on the capability of people to choose their own magistrates: "If there existed such a serious and careful people, so staunch in their concern for the common good, would not a law be just which permitted this people to choose their magistrates, responsible for administering their public affairs?" (De libero arbitrio 1.6.14).