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Open slave systems allow for incorporation of freed slaves into society after manumission, while closed systems manumitted slaves still lack social agency or social integration. [110] Roman slavery exhibited characteristics of both, open and closed, systems which further complicates the letter from Paul to Philemon regarding the slave Onesimus.
Abolitionist writings, such as "A Condensed Anti-Slavery Bible Argument" (1845) by George Bourne, [138] and "God Against Slavery" (1857) by George B. Cheever, [139] used the Bible, logic and reason extensively in contending against the institution of slavery, and in particular the chattel form of it as seen in the South.
A pamphlet entitled Bishop Hopkins Letter on Slavery Ripped Up and his Misuse of the Sacred Scriptures Exposed was written by an anonymous clergyman in 1863. In this pamphlet the author methodically opposes all of Hopkins’ points and either gives more evidence to show how he was wrong or gives another interpretation of the Hopkins’ evidence to prove the contrary.
The Bible uses the Hebrew term eved (עֶבֶד) to refer to slavery; however, eved has a much wider meaning than the English term slavery, and in several circumstances it is more accurately translated into English as servant. [13] It was seen as legitimate to enslave captives obtained through warfare, [14] but not through kidnapping.
The Museum of the Bible, during a 2018 exhibition called "The Slave Bible: Let the Story Be Told", exhibited an example from 1807. This bible was one of three copies of this version, and is owned by Fisk University. It was printed by Law and Gilbert of London, for the Society for the Conversion of Negro Slaves. [5]
This doesn’t just uphold God’s calls for truth; it is also a core message of our most sacred text—the Bible. Slavery is at the heart of a crucial biblical tale: the story of Moses.
Upon exposure to Christianity, the enslaved discovered promising stories and passages in the Bible that offered hope; the suffering of Jesus Christ was relatable to their existence. [ 7 ] [ 8 ] [ 9 ] The hush harbors served as the location where the enslaved could combine their African religious traditions with Christianity.
Abolitionist writings, such as "A Condensed Anti-Slavery Bible Argument" (1845) by George Bourne, [23] and "God Against Slavery" (1857) by George B. Cheever, [24] used the Bible, logic and reason extensively in contending against the institution of slavery, and in particular the chattel form of it as seen in the South. In Cheever's speech ...