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Christian views on slavery are varied regionally, historically and spiritually. Slavery in various forms has been a part of the social environment for much of Christianity's history, spanning well over eighteen centuries. Saint Augustine described slavery as being against God's intention and resulting from sin. [1]
Slavery in South Africa existed from 1653 in the Dutch Cape Colony until the abolition of slavery in the British Cape Colony on 1 January 1834. This followed the British banning the trade of slaves between colonies in 1807 , with their emancipation by 1834 .
Paul, the author of several letters that are part of the New Testament, requests the manumission of a slave named Onesimus in his letter to Philemon, [3] writing "Perhaps the reason he was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother" (Philemon 15-16).
Contemporary slavery, also sometimes known as modern slavery or neo-slavery, refers to institutional slavery that continues to occur in present-day society. Estimates of the number of enslaved people today range from around 38 million [ 1 ] to 49.6 million, [ 2 ] [ 3 ] [ 4 ] depending on the method used to form the estimate and the definition ...
Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast, and Italy, 1500–1800 is a 2003 book by Robert C. Davis, published by Palgrave Macmillan. The book concerns the Barbary slave trade. According to Davis, the number of Europeans taken in by Barbary slavers exceeded 1,000,000 and was up to 1,250,000, higher ...
Spirituals during slavery are called Slave Shout Songs. These shout songs are sung today by Gullah Geechee people and other African-Americans in churches and praise houses. During slavery, these slave shout songs were coded messages that spoke of escape from slavery on the Underground Railroad. The songs were sung by enslaved African-American ...
Capitein's modern-day reputation primarily rests on his 1742 treatise, which provided a theological defence of slavery. [17] In the treatise, Capitein argued that slavery, instead of impeding efforts to convert Africans to Christianity, was actually beneficial to conversion efforts by bringing Christians and non-Christians closer together. [10]
On 31 December 1687 a group of Huguenots fled from France (as a result of the Edict of Fontainebleau). This was part of the first of the large scale emigration of Huguenots to the Cape of Good Hope, which took place during 1688 and 1689.