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The rise of abolitionism in 19th-century politics was mirrored in religious debate; slavery among Christians was generally dependent on the attitudes of the community they lived in. This was true in both Protestant and Catholic churches. [174] Religious integrity affected the white slave-holding Christian population.
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 ...
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. Beyond legal abolition, slavery continued in the Transvaal though a system of ...
After the battle of Lepanto approximately 12,000 Christian galley slaves were freed from the Turks. [85] In 1535 Pope Paul III removed the ability of slaves in Rome to claim freedom by reaching the Capitol Hill, although this was restored some years later. He legalized slave trading and ownership, including of Christian slaves in Rome. [86]
These two threads merged to form a "Christian National" civil religion that would dominate South African life from 1948 to 1994. [ citation needed ] The emergence of the Broederbond took place amidst the backdrop of a rise in Afrikaner nationalism as a result of the Second Boer War (1899–1902), which saw the British annex the South African ...
The tedious journey at sea had its toll on the crew and slaves as the Amersfoort arrived with 323 men with 29 dead and 30 sick. [9] Jan van Riebeeck decided to start a school for the enslaved children, making sure they got a Christian Dutch education until they were old and strong enough to work for the Dutch settlers.
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.
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]