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In Romans 1:1, Paul calls himself "a slave of Christ Jesus" and later in Romans 6:18, Paul writes "You have been set free from sin and become slaves to righteousness." [101] [102] Also in Galatians, Paul writes on the nature of slavery within the kingdom of God. Galatians 3:28 states: "There is neither Jew nor Greek, there is neither slave nor ...
Hebrews would be punished if they beat a slave causing death within a day or two, [17] and would have to let a slave go free if they were to destroy a slave's eye or tooth, [18] force a slave to work on the Sabbath, [19] return an escaped slave of another people who had taken refuge among the Israelites, [20] or to slander a slave. [21]
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 ...
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.
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 ...
The Quran assigns the same spiritual value to a slave as to a free man, [103] [104] and a believing slave is regarded as superior to a free pagan or idolator. [105] The manumission of slaves is regarded as a meritorious act in the Quran, and is recommended either as an act of charity or as expiation for sins.
Inside slave community churches, "The message of the Invisible Church was, however articulated, God wants you free!" [18] The spiritual practices inside plantation churches (invisible churches) were African based. Enslaved and free African-Americans practiced the ring shout, spirit possession, ecstatic forms of worship, and Hoodoo. [19]
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.