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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.
Slavery was customary in antiquity, and it is condoned by the Torah. [12] 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]
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.
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 ...
Moses asks God for his name, to which God replies with three words, often translated as "I Am that I Am." This is the book's explanation for the origin of the name Yahweh, as God is thereafter known. God tells Moses to return to Egypt, free the Hebrews from slavery and lead them into Canaan, the land promised to the seed of Abraham in Genesis ...
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.
J. F Maxwell, 1975, Slavery and the Catholic Church: The history of Catholic teaching concerning the moral legitimacy of the institution of slavery, Barry-Rose Publishers Online text; Weithman, Paul J. (1992). "Augustine and Aquinas on Original Sin and the Function of Political Authority". Journal of the History of Philosophy. 30 (3): 353– 376.