Slavery & the Bible
https://reasonandscience.catsboard.com/t2823-slavery-the-bible
The accusation that the Bible promotes slavery is unjustified because while the Bible
acknowledges the existence of slavery, it does not condone or promote it. In fact, the Bible
teaches that all human beings are created in the image of God and are therefore of equal
value and worth.
It is important to understand that slavery in biblical times was different from the form of
slavery that existed in the United States and other parts of the world during the colonial
period. In the Bible, slavery was often a temporary arrangement in which a person would
become a slave to pay off a debt or as a result of being taken as a prisoner of war. The Bible
also regulated the treatment of slaves, instructing slave owners to treat their slaves fairly
and humanely.
For example, in the Old Testament book of Exodus, God gives the Israelites a set of laws
that included guidelines for the treatment of slaves. In these laws, slave owners were
instructed to provide their slaves with adequate food, clothing, and shelter, and to release
them after a set period of time. In the New Testament, the apostle Paul encourages Christian
slave owners to treat their slaves with kindness and respect.
However, it is important to note that just because the Bible acknowledges the existence of
slavery and regulates its practice, does not mean that it promotes or condones it as a moral
good. In fact, the Bible contains many passages that teach the value of human freedom and dignity, and that condemn the
mistreatment of other human beings.
In summary, while the Bible does acknowledge the existence of slavery and regulates its
practice, it does not promote or condone it. The Bible teaches that all human beings are
created in the image of God and are therefore of equal value and worth, and contains many
passages that condemn the mistreat ment of other human beings.
Claim: The Bible is pro slavery. That's just a fact. It's Old Testament stuff so Christians may pretend it's not relevant but it's there.
Reply: The Old Testament does contain laws regarding the treatment of slaves, including foreign slaves, but it is important to note that the concept of slavery in the ancient world was different from the modern-day understanding of slavery.
In ancient Israel, slaves were often prisoners of war or individuals who had fallen into debt and sold themselves into slavery to pay off their debts. Foreign slaves were often acquired through conquest, but they were not to be mistreated or abused (Exodus 21:20-21). The Old Testament also contains laws requiring slaves to be given rest on the Sabbath and to be released from their service after six years (Exodus 21:2, Deuteronomy 15:12-15).
While the Old Testament does not explicitly prohibit slavery, it does contain teachings about the dignity and value of human life, and it encourages kindness and justice towards all people, including slaves. In fact, the prophet Isaiah speaks out against the abuse of slaves and calls for their release (Isaiah 58:6, 61:1).
It is important to understand the historical and cultural context of the Old Testament's teachings on slavery, and to interpret them in light of the broader message of love, justice, and compassion that runs throughout the Bible.
Claim: But Slaves were kept as property, passed down as property and harshly beaten. They were your property, right ?
Reply: Yes, it is true that slavery in the ancient world, including in ancient Israel, was often harsh and inhumane. Slaves were considered to be property, and they could be bought, sold, and inherited like any other possession. Many slaves were treated cruelly and subjected to harsh conditions, including beatings, forced labor, and sexual exploitation.
However, it is important to note that the Old Testament contains laws that were intended to regulate the treatment of slaves and to provide some protections for them. For example, the Old Testament required that slaves be treated with dignity and respect, and it prohibited owners from killing their slaves or treating them cruelly (Exodus 21:20-21). Slaves were also allowed to rest on the Sabbath, and they were to be released from their service after six years (Exodus 21:2, Deuteronomy 15:12-15).
While these laws may seem limited by modern standards, they represent an important step towards recognizing the humanity and value of slaves, and they demonstrate a concern for justice and compassion that runs throughout the Bible. It is also worth noting that many scholars believe that the Old Testament's teachings on slavery helped to pave the way for the abolition of slavery in later times.
Claim: The six-year rule wasn't for slaves. They were kept for life. Being beaten but not so much that you die isn't being treated with dignity.
Reply: It is correct that the six-year rule mentioned in the Old Testament was not intended to apply to all types of slaves. Specifically, it only applied to Hebrew slaves who had sold themselves into servitude due to poverty, and even then, there were some limitations and exceptions to this rule.
Regarding the treatment of slaves, it is true that many slaves in ancient times were subjected to cruel and inhumane treatment, including beatings and other forms of abuse. The Old Testament's regulations on slavery did represent a significant step forward in recognizing the value and dignity of slaves.
It is important to remember that the Old Testament was written in a specific historical and cultural context, and it reflects the realities of the society in which it was written. While some of its teachings may seem harsh or outdated by modern standards, they represented significant progress and a genuine concern for justice and compassion within the historical context in which they were written. It is also worth noting that many biblical scholars and theologians have interpreted the Bible's teachings on slavery as pointing towards a broader vision of liberation and justice for all people, regardless of social status or economic position.
Claim: Why didn't the Bible not simply sort this out and command: Don't own slaves ?
Reply: The Bible was written in a specific historical and cultural context, and it reflects the social and economic realities of the time. In the ancient Near East, slavery was a common and accepted practice, and it was deeply ingrained in the social and economic structures of the society. The Old Testament contains laws that regulate the practice of slavery and provide some protections for slaves. However, it is important to note that the Bible's teachings on justice, compassion, and human dignity provide a broader ethical framework that can be applied to the issue of slavery. Many biblical scholars and theologians have argued that the Bible's vision of God's kingdom includes a call to freedom, equality, and justice for all people, and that this vision ultimately points towards the abolition of all forms of slavery and oppression. Furthermore, it is worth noting that the Bible's teachings on slavery were not static or unchanging. As the biblical narrative unfolds, we see a gradual development of a more inclusive and compassionate vision of God's kingdom, culminating in the life and teachings of Jesus Christ, who proclaimed a message of liberation and justice for all people. This message has inspired countless movements and individuals throughout history who have worked towards the abolition of slavery and the realization of a more just and equitable world.
Claim: But the OT laws were brutal.
Reply: Some of the laws in the Old Testament (OT) can be viewed as harsh or even brutal by modern standards. However, it is important to understand these laws in their historical and cultural context, and to consider the broader ethical framework and values that underlie them.
Many of the laws in the OT were intended to regulate and limit the use of violence and ensure that it was applied in a just and equitable manner. For example, the "eye for an eye" law (Exodus 21:24) was intended to ensure that the punishment fit the crime and prevented excessive retribution or revenge.
Additionally, while some of the laws in the OT may seem harsh or restrictive, they were often designed to promote the welfare and protection of vulnerable or marginalized groups, such as widows, orphans, and the poor. For example, the laws requiring the release of debts and the gleaning of fields (Deuteronomy 15:1-18, Leviticus 19:9-10) were intended to prevent the accumulation of wealth and ensure that everyone had access to basic resources and necessities.
The OT contains a wide range of laws and teachings, and not all of them are equally applicable or relevant to modern contexts. While the OT can offer valuable insights and guidance on ethical and moral issues, it is not a comprehensive or infallible guidebook for modern living, and its teachings must be interpreted and applied with care and discernment.
Question: Why did Jesus not proclaim the liberation for all people?
Answer: Jesus did, in fact, proclaim liberation for all people. Throughout his teachings and ministry, Jesus emphasized the importance of compassion, justice, and mercy, and he consistently spoke out against oppression and inequality.
Jesus' message of liberation was not limited to one particular group of people, but rather, it was a call to all people to break free from the bonds of sin and embrace the freedom and grace that God offers. In Luke 4:18-19, Jesus quotes the prophet Isaiah and proclaims himself as the one who has come to bring "good news to the poor...to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor."
In his interactions with people from all walks of life, Jesus demonstrated a deep concern for the marginalized and oppressed, and he consistently challenged the religious and political authorities of his time to live up to the highest ethical standards of justice and compassion. His ultimate act of love and sacrifice on the cross was a powerful demonstration of his commitment to liberating all people from the power of sin and death.
It is worth noting that the message of liberation that Jesus proclaimed was not limited to a specific political or social agenda. Rather, it was a call to all people to recognize their common humanity and to embrace a vision of God's kingdom that transcends the divisions and injustices of the world. While Jesus did not explicitly call for the abolition of slavery or other specific political reforms, his teachings and example have inspired countless movements and individuals throughout history to work towards greater freedom, justice, and equality for all people.
Claim: Humanity has got better and the believers have just picked out different bits and reinterpreted to suit their personal preferences.
Answer: It is true that human societies have made significant progress in many areas, including human rights, equality, and social justice. However, it is important to recognize that this progress has often been driven by the efforts of individuals and groups who were inspired by their religious beliefs and values.
While it is also true that different individuals and groups may interpret religious teachings and texts in different ways, this is not necessarily a bad thing. Religious traditions are dynamic and evolving, and different interpretations can reflect changing social, cultural, and historical contexts. What is important is that individuals and communities engage in thoughtful and critical reflection on their beliefs and practices, and that they work to apply their values in constructive and positive ways.
It is also worth noting that while progress has been made in many areas, there are still significant challenges and inequalities that remain. The work of promoting justice, equality, and human dignity is an ongoing process, and people of faith have an important role to play in this work.
Question: Does the Bible take contradictory positions on slavery?
Reply: The Bible contains various passages that discuss slavery, and there are differing interpretations of these passages among scholars and religious leaders. Some argue that the Bible condones or even supports slavery, while others argue that the Bible contains principles that ultimately lead to the abolition of slavery.
On the one hand, some passages in the Bible appear to condone or regulate the practice of slavery. For example, in the Old Testament, God gives the Israelites laws regarding the treatment of slaves, including rules for buying and selling slaves, and the treatment of slaves by their masters (see, for example, Exodus 21:2-11). In the New Testament, the apostle Paul writes to slaves, instructing them to obey their masters and work for them "as if you were serving the Lord" (Ephesians 6:5-
.
On the other hand, there are other passages in the Bible that seem to challenge the practice of slavery. For example, in the Old Testament, God commands the Israelites to release their fellow Israelites from slavery every seventh year (Deuteronomy 15:12-15). In the New Testament, Paul writes to Philemon, a Christian slave owner, urging him to free his slave Onesimus and welcoming him as a brother in Christ (Philemon 1:10-16).
In light of these seemingly contradictory positions, it's important to consider the historical and cultural context in which the Bible was written. Slavery was a common practice in the ancient Near East, and it's possible that some of the laws and regulations regarding slavery in the Bible were meant to provide protections for slaves in a society where the practice was widespread. At the same time, the principles of love, justice, and equality that are found throughout the Bible can be seen as pointing toward the ultimate abolition of slavery.
While the Bible does contain passages that discuss and regulate the practice of slavery, there is no simple answer to whether the Bible takes contradictory positions on slavery. Interpretations of these passages have varied over time and among different groups of people, and scholars continue to debate the Bible's stance on the issue.
Question: Can what the Old Testament laws said about debt and chattel slavery be described as Horrific?
Reply: The Old Testament laws on debt and chattel slavery, while problematic and horrific from a modern perspective, did provide some level of protection and regulation for people who were in debt or held as slaves at the time. The laws set limits on how long a Hebrew could be held as a slave, required that debts be forgiven every seventh year, and mandated that slaves be treated with a certain level of dignity and respect.
The Old Testament was written in a different historical and cultural context than our own, and therefore the laws and practices it contains must be understood in that context. Slavery was a common practice in the ancient Near East, and it would have been difficult for the Israelites to completely abolish it at that time. Rather than prohibiting slavery outright, the Old Testament laws attempted to regulate and limit the excesses of the practice.
In addition, it's important to note that the concept of human rights as we understand it today did not exist in the ancient world. People in the ancient Near East had a different view of human dignity and worth, and slavery was seen as a natural and accepted part of the social order. The Old Testament laws on slavery, while not perfect, were an attempt to regulate and limit the excesses of the practice within the context of the culture and time in which they were written.
Moreover, the Old Testament laws on slavery do contain some provisions that are designed to protect the rights and dignity of slaves. For example, the law required that slaves be treated with a certain level of dignity and respect, and that they be released after a set period of time. These provisions were an attempt to mitigate the harm done by the practice of slavery and to provide some level of protection and rights to those who were held in bondage.
Overall, while the Old Testament laws on slavery are problematic from a modern perspective, they do represent an attempt to regulate and limit the excesses of the practice within the cultural and historical context in which they were written.
There were many prominent Christians who advocated for the abolition of slavery in the United States, but perhaps the most well-known and influential was William Lloyd Garrison.
Garrison was an American journalist, publisher, and abolitionist who, through his newspaper "The Liberator," became a leading voice in the fight against slavery. He was also a devout Christian who believed that slavery was a sin and an affront to God's will.
Garrison's uncompromising stance against slavery and his powerful writing and oratory skills helped to galvanize the abolitionist movement in the United States. He co-founded the American Anti-Slavery Society and was a key figure in many other abolitionist organizations.
Garrison's activism was not limited to the abolition of slavery, however. He also advocated for women's rights, temperance, and pacifism, and his influence extended far beyond the United States. His work inspired abolitionists around the world, including in Great Britain, where he was widely regarded as a hero.
In summary, while there were many prominent Christians who advocated for the abolition of slavery in the United States, William Lloyd Garrison was perhaps the most well-known and influential. His uncompromising stance against slavery, his powerful writing and oratory skills, and his leadership in the abolitionist movement helped to bring about the end of slavery in the United States.
By 1854 William Lloyd Garrison was the most prominent abolitionist in the United States. Beginning with his newspaper, the Liberator, which he established in Boston in 1831, Garrison led the effort to end slavery in the nation. In this 1854 speech in Boston which appears below, Garrison called for complete freedom for the slave and urged all Americans to support this cause.
Convince me that one man may rightfully make another man his slave, and I will no longer subscribe to the Declaration of Independence. Convince me that liberty is not the inalienable birthright of every human being, of whatever complexion or clime, and I will give that instrument to the consuming fire.
Slavery was universal 4th ABE cultures and God was the first one to regulate it with humanitarian laws where the master can be held responsible for mistreatment of his,servants.
Slavery was universal in all human societies until Christianity eliminated it, especially the classic civilizations of Greece and Rome which acquired the chattel slavery of the Phoenicians (the biblical Canaanites). Christians don’t fight with weapons as say Muslims and Jews, hence they had to free slaves by buying their freedom. But the very attention that the Bible gives to women show how different is Christianity from say the Greek culture that Islam inherited.
The KJV translation is very poor in Ex 21 & 22.
The Hebrew word [EBED] can be translated as slave, servant, or attendant depending on the context but the KJV ignores the context and uses slave where the context dictates otherwise.
The context in Ex 21:2, 5, and 7 is "indentured servitude" which was a voluntary agreement between the servant and the master where the servant agrees to serve the master for 7 years and is PAID for that service. It's not the traditional slavery that yuo are envisioning.
If you go to Ex 21:16 you will see that the penalty for traditional slavery, as you are envisioning it, is DEATH !
The same goes for the word rape used in Ex 22: 16. The Hebrew word is [PATAH] and means to seduce. It is not rape, the young girl is consenting to the sexual relationship.
It's the same Hebrew word used in Dt 22:28.
Exodus 21:16 says, “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.”
Ancient Israel: Slavery, Servanthood, and Social Welfare
The Hebrew word עֶבֶד (ebed) can mean a slave, a servant, or even a highly ranked subordinate.2 Even a king's officials were called "slaves."3
Slave/servanthood was a safeguard against the destitution of poverty. Rather than face starvation, the poor could sell themselves as indentured servants to others. But the law was designed so that if all safeguards regarding social welfare were practiced, then poverty should not exist among ancient Israelites and this practice would be unnecessary (Deut 15:4).
If every command of the Old Testament were followed, it becomes impossible for masters to treat Israelite or foreign servant-slaves inhumanely:
Kidnapping people to be servant/slaves was punishable by death (Ex 21:16).
"You shall not oppress a resident alien" (Ex 23:9), "You shall also love the stranger" (Deut 10:19), "you shall love the alien as yourself" (Lev 19:34), and "love your neighbor as yourself" (Lev 19:18).
If a servant is released, masters were required to send them away with generous supplies (Deut 15:13-14).
It was illegal to force escaped slaves to return to their masters (Deut 23:15-16).
The Bible & slavery
Atheists are always claiming that because Christians owned slaves at various times in history, the whole Christian religion is hypocritical. But that’s nonsense. Slavery was practiced for centuries all over the world before Christianity came on the scene. No one ever criticized or opposed slavery in any systematic way—until Christianity. From its very beginning, Christians discouraged the enslavement of fellow Christians. And many early Christians purchased slaves for the sole purpose of setting them free. Because human dignity is at the heart of Christian doctrine, it was only a question of time before Christians began to realize that the very idea of “owning” another human being was contrary to their faith. By the Middle Ages, the institution of slavery—which provided the whole foundation for Greek, Roman, and Egyptian civilizations—was largely replaced by serfdom, a system which at least guaranteed basic human rights to all workers—such as the right to marry and to own property.
Later it was Christians who started the first antislavery movement in history. It wasn’t Democrats who did that. It wasn’t Republicans. It wasn’t politicians or unions or any other kind of socially conscious group. And it certainly wasn’t atheists. It was the church. Slavery came to an end in Europe mainly because of the work of Christian activists such as William Wilberforce, the famous British evangelical philanthropist. And the successful antislavery movement in England—made up overwhelmingly of religious groups—took the lead in the international campaign to end slavery as well. By the early 1800s, two-thirds of the members of the American abolition society were Christian ministers. We see this same positive influence in every area of social reform. Take economic freedom. The ancient world—built on the backs of slaves—had no real concept of the value of labor; yet Christianity—with its emphasis on human equality and dignity—revolutionized the workplace. The concept of private property, property rights, workers’ rights, and unionization all flow from the Judeo-Christian understanding of work and its proper relationship to social justice.
https://reasonandscience.catsboard.com/t2823-slavery-the-bible
Isn't it remarkable that atheists, who did virtually nothing to oppose slavery, condemn Christians, who are the ones who abolished it?
Consider atheist Sam Harris, who blames Christianity for supporting slavery. Harris is right that slavery existed among the Old Testament Jews, and Paul even instructs slaves to obey their masters. During the civil war both sides quoted the Bible. We know all this. (Yawn, yawn.)
But slavery pre-dated Christianity by centuries and even millennia. As we read from sociologist Orlando Patterson's work, all known cultures had slavery. For centuries, slavery needed no defenders because it had no critics. Atheists who champion ancient Greece and pre-Christian Rome somehow seem to forget that those empires were based on large-scale enslavement.
Slavery was mostly eradicated from Western civilization--then called Christendom--between the fourth and the tenth century. The Greco-Roman institution of slavery gave way to serfdom. Now serfdom has its problems but at least the serf is not a "human tool" and cannot be bought and sold like property. So slavery was ended twice in Western civilization, first in the medieval era and then again in the modern era.
In the American South, Christianity proved to be the solace of the oppressed. As historian Eugene Genovese documents in Roll, Jordan, Roll, when black slaves sought to find dignity during the dark night of slavery, they didn't turn to Marcus Aurelius or David Hume; they turned to the Bible. When they sought hope and inspiration for liberation, they found it not in Voltaire or D'Holbach but in the Book of Exodus.
The anti-slavery movements led by Wilberforce in England and abolitionists in America were dominated by Christians. These believers reasoned that since we are all created equal in the eyes of God, no one has the right to rule another without consent. This is the moral basis not only of anti-slavery but also of democracy.
Jefferson was in some ways the least orthodox and the most skeptical of the founders. Yet when he condemned slavery he found himself using biblical language. In Notes on the State of Virginia Jefferson warned that those who would enslave people should reflect that "the Almighty has no attribute which can take side with us in such a contest." Jefferson famously added, "And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are the gift of God? That they are not to be violated but with His wrath? Indeed I tremble for my country when I reflect that God is just: that His justice cannot sleep for ever."
But wasn't Jefferson also a man of science? Yes he was, and it was on the basis of the latest science of his day that Jefferson expressed his convictions about black inferiority. Citing the discoveries of modern science, Jefferson noted that "there are varieties in the race of man, distinguished by their powers both of body and of mind...as I see to be the case with races of other animals." Blacks, Jefferson continued, lack the powers of reason that are evident in whites and even in native Indians. While atheists today like to portray themselves as paragons of equal dignity, Jefferson's scientific and skeptical outlook contributed not to his anti-slavery sentiments but to his racism. Somehow Harris and Shermer neglect to point this out.
In the end the fact remains that the only movements that opposed slavery in principle were mobilized in the West, and they were overwhelmingly led and populated by Christians. Sadly the West had to use force to stop slavery in other cultures, such as the Muslim slave trade off the coast of Africa. In some quarters the campaign to eradicate slavery still goes on.
So who killed slavery? The Christians did, while everyone else generally stood by and watched.
https://townhall.com/columnists/dineshdsouza/2008/01/14/how-christians-ended-slavery-n962085
https://reasonandscience.catsboard.com/t2823-slavery-the-bible
The accusation that the Bible promotes slavery is unjustified because while the Bible
acknowledges the existence of slavery, it does not condone or promote it. In fact, the Bible
teaches that all human beings are created in the image of God and are therefore of equal
value and worth.
It is important to understand that slavery in biblical times was different from the form of
slavery that existed in the United States and other parts of the world during the colonial
period. In the Bible, slavery was often a temporary arrangement in which a person would
become a slave to pay off a debt or as a result of being taken as a prisoner of war. The Bible
also regulated the treatment of slaves, instructing slave owners to treat their slaves fairly
and humanely.
For example, in the Old Testament book of Exodus, God gives the Israelites a set of laws
that included guidelines for the treatment of slaves. In these laws, slave owners were
instructed to provide their slaves with adequate food, clothing, and shelter, and to release
them after a set period of time. In the New Testament, the apostle Paul encourages Christian
slave owners to treat their slaves with kindness and respect.
However, it is important to note that just because the Bible acknowledges the existence of
slavery and regulates its practice, does not mean that it promotes or condones it as a moral
good. In fact, the Bible contains many passages that teach the value of human freedom and dignity, and that condemn the
mistreatment of other human beings.
In summary, while the Bible does acknowledge the existence of slavery and regulates its
practice, it does not promote or condone it. The Bible teaches that all human beings are
created in the image of God and are therefore of equal value and worth, and contains many
passages that condemn the mistreat ment of other human beings.
Claim: The Bible is pro slavery. That's just a fact. It's Old Testament stuff so Christians may pretend it's not relevant but it's there.
Reply: The Old Testament does contain laws regarding the treatment of slaves, including foreign slaves, but it is important to note that the concept of slavery in the ancient world was different from the modern-day understanding of slavery.
In ancient Israel, slaves were often prisoners of war or individuals who had fallen into debt and sold themselves into slavery to pay off their debts. Foreign slaves were often acquired through conquest, but they were not to be mistreated or abused (Exodus 21:20-21). The Old Testament also contains laws requiring slaves to be given rest on the Sabbath and to be released from their service after six years (Exodus 21:2, Deuteronomy 15:12-15).
While the Old Testament does not explicitly prohibit slavery, it does contain teachings about the dignity and value of human life, and it encourages kindness and justice towards all people, including slaves. In fact, the prophet Isaiah speaks out against the abuse of slaves and calls for their release (Isaiah 58:6, 61:1).
It is important to understand the historical and cultural context of the Old Testament's teachings on slavery, and to interpret them in light of the broader message of love, justice, and compassion that runs throughout the Bible.
Claim: But Slaves were kept as property, passed down as property and harshly beaten. They were your property, right ?
Reply: Yes, it is true that slavery in the ancient world, including in ancient Israel, was often harsh and inhumane. Slaves were considered to be property, and they could be bought, sold, and inherited like any other possession. Many slaves were treated cruelly and subjected to harsh conditions, including beatings, forced labor, and sexual exploitation.
However, it is important to note that the Old Testament contains laws that were intended to regulate the treatment of slaves and to provide some protections for them. For example, the Old Testament required that slaves be treated with dignity and respect, and it prohibited owners from killing their slaves or treating them cruelly (Exodus 21:20-21). Slaves were also allowed to rest on the Sabbath, and they were to be released from their service after six years (Exodus 21:2, Deuteronomy 15:12-15).
While these laws may seem limited by modern standards, they represent an important step towards recognizing the humanity and value of slaves, and they demonstrate a concern for justice and compassion that runs throughout the Bible. It is also worth noting that many scholars believe that the Old Testament's teachings on slavery helped to pave the way for the abolition of slavery in later times.
Claim: The six-year rule wasn't for slaves. They were kept for life. Being beaten but not so much that you die isn't being treated with dignity.
Reply: It is correct that the six-year rule mentioned in the Old Testament was not intended to apply to all types of slaves. Specifically, it only applied to Hebrew slaves who had sold themselves into servitude due to poverty, and even then, there were some limitations and exceptions to this rule.
Regarding the treatment of slaves, it is true that many slaves in ancient times were subjected to cruel and inhumane treatment, including beatings and other forms of abuse. The Old Testament's regulations on slavery did represent a significant step forward in recognizing the value and dignity of slaves.
It is important to remember that the Old Testament was written in a specific historical and cultural context, and it reflects the realities of the society in which it was written. While some of its teachings may seem harsh or outdated by modern standards, they represented significant progress and a genuine concern for justice and compassion within the historical context in which they were written. It is also worth noting that many biblical scholars and theologians have interpreted the Bible's teachings on slavery as pointing towards a broader vision of liberation and justice for all people, regardless of social status or economic position.
Claim: Why didn't the Bible not simply sort this out and command: Don't own slaves ?
Reply: The Bible was written in a specific historical and cultural context, and it reflects the social and economic realities of the time. In the ancient Near East, slavery was a common and accepted practice, and it was deeply ingrained in the social and economic structures of the society. The Old Testament contains laws that regulate the practice of slavery and provide some protections for slaves. However, it is important to note that the Bible's teachings on justice, compassion, and human dignity provide a broader ethical framework that can be applied to the issue of slavery. Many biblical scholars and theologians have argued that the Bible's vision of God's kingdom includes a call to freedom, equality, and justice for all people, and that this vision ultimately points towards the abolition of all forms of slavery and oppression. Furthermore, it is worth noting that the Bible's teachings on slavery were not static or unchanging. As the biblical narrative unfolds, we see a gradual development of a more inclusive and compassionate vision of God's kingdom, culminating in the life and teachings of Jesus Christ, who proclaimed a message of liberation and justice for all people. This message has inspired countless movements and individuals throughout history who have worked towards the abolition of slavery and the realization of a more just and equitable world.
Claim: But the OT laws were brutal.
Reply: Some of the laws in the Old Testament (OT) can be viewed as harsh or even brutal by modern standards. However, it is important to understand these laws in their historical and cultural context, and to consider the broader ethical framework and values that underlie them.
Many of the laws in the OT were intended to regulate and limit the use of violence and ensure that it was applied in a just and equitable manner. For example, the "eye for an eye" law (Exodus 21:24) was intended to ensure that the punishment fit the crime and prevented excessive retribution or revenge.
Additionally, while some of the laws in the OT may seem harsh or restrictive, they were often designed to promote the welfare and protection of vulnerable or marginalized groups, such as widows, orphans, and the poor. For example, the laws requiring the release of debts and the gleaning of fields (Deuteronomy 15:1-18, Leviticus 19:9-10) were intended to prevent the accumulation of wealth and ensure that everyone had access to basic resources and necessities.
The OT contains a wide range of laws and teachings, and not all of them are equally applicable or relevant to modern contexts. While the OT can offer valuable insights and guidance on ethical and moral issues, it is not a comprehensive or infallible guidebook for modern living, and its teachings must be interpreted and applied with care and discernment.
Question: Why did Jesus not proclaim the liberation for all people?
Answer: Jesus did, in fact, proclaim liberation for all people. Throughout his teachings and ministry, Jesus emphasized the importance of compassion, justice, and mercy, and he consistently spoke out against oppression and inequality.
Jesus' message of liberation was not limited to one particular group of people, but rather, it was a call to all people to break free from the bonds of sin and embrace the freedom and grace that God offers. In Luke 4:18-19, Jesus quotes the prophet Isaiah and proclaims himself as the one who has come to bring "good news to the poor...to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor."
In his interactions with people from all walks of life, Jesus demonstrated a deep concern for the marginalized and oppressed, and he consistently challenged the religious and political authorities of his time to live up to the highest ethical standards of justice and compassion. His ultimate act of love and sacrifice on the cross was a powerful demonstration of his commitment to liberating all people from the power of sin and death.
It is worth noting that the message of liberation that Jesus proclaimed was not limited to a specific political or social agenda. Rather, it was a call to all people to recognize their common humanity and to embrace a vision of God's kingdom that transcends the divisions and injustices of the world. While Jesus did not explicitly call for the abolition of slavery or other specific political reforms, his teachings and example have inspired countless movements and individuals throughout history to work towards greater freedom, justice, and equality for all people.
Claim: Humanity has got better and the believers have just picked out different bits and reinterpreted to suit their personal preferences.
Answer: It is true that human societies have made significant progress in many areas, including human rights, equality, and social justice. However, it is important to recognize that this progress has often been driven by the efforts of individuals and groups who were inspired by their religious beliefs and values.
While it is also true that different individuals and groups may interpret religious teachings and texts in different ways, this is not necessarily a bad thing. Religious traditions are dynamic and evolving, and different interpretations can reflect changing social, cultural, and historical contexts. What is important is that individuals and communities engage in thoughtful and critical reflection on their beliefs and practices, and that they work to apply their values in constructive and positive ways.
It is also worth noting that while progress has been made in many areas, there are still significant challenges and inequalities that remain. The work of promoting justice, equality, and human dignity is an ongoing process, and people of faith have an important role to play in this work.
Question: Does the Bible take contradictory positions on slavery?
Reply: The Bible contains various passages that discuss slavery, and there are differing interpretations of these passages among scholars and religious leaders. Some argue that the Bible condones or even supports slavery, while others argue that the Bible contains principles that ultimately lead to the abolition of slavery.
On the one hand, some passages in the Bible appear to condone or regulate the practice of slavery. For example, in the Old Testament, God gives the Israelites laws regarding the treatment of slaves, including rules for buying and selling slaves, and the treatment of slaves by their masters (see, for example, Exodus 21:2-11). In the New Testament, the apostle Paul writes to slaves, instructing them to obey their masters and work for them "as if you were serving the Lord" (Ephesians 6:5-
.On the other hand, there are other passages in the Bible that seem to challenge the practice of slavery. For example, in the Old Testament, God commands the Israelites to release their fellow Israelites from slavery every seventh year (Deuteronomy 15:12-15). In the New Testament, Paul writes to Philemon, a Christian slave owner, urging him to free his slave Onesimus and welcoming him as a brother in Christ (Philemon 1:10-16).
In light of these seemingly contradictory positions, it's important to consider the historical and cultural context in which the Bible was written. Slavery was a common practice in the ancient Near East, and it's possible that some of the laws and regulations regarding slavery in the Bible were meant to provide protections for slaves in a society where the practice was widespread. At the same time, the principles of love, justice, and equality that are found throughout the Bible can be seen as pointing toward the ultimate abolition of slavery.
While the Bible does contain passages that discuss and regulate the practice of slavery, there is no simple answer to whether the Bible takes contradictory positions on slavery. Interpretations of these passages have varied over time and among different groups of people, and scholars continue to debate the Bible's stance on the issue.
Question: Can what the Old Testament laws said about debt and chattel slavery be described as Horrific?
Reply: The Old Testament laws on debt and chattel slavery, while problematic and horrific from a modern perspective, did provide some level of protection and regulation for people who were in debt or held as slaves at the time. The laws set limits on how long a Hebrew could be held as a slave, required that debts be forgiven every seventh year, and mandated that slaves be treated with a certain level of dignity and respect.
The Old Testament was written in a different historical and cultural context than our own, and therefore the laws and practices it contains must be understood in that context. Slavery was a common practice in the ancient Near East, and it would have been difficult for the Israelites to completely abolish it at that time. Rather than prohibiting slavery outright, the Old Testament laws attempted to regulate and limit the excesses of the practice.
In addition, it's important to note that the concept of human rights as we understand it today did not exist in the ancient world. People in the ancient Near East had a different view of human dignity and worth, and slavery was seen as a natural and accepted part of the social order. The Old Testament laws on slavery, while not perfect, were an attempt to regulate and limit the excesses of the practice within the context of the culture and time in which they were written.
Moreover, the Old Testament laws on slavery do contain some provisions that are designed to protect the rights and dignity of slaves. For example, the law required that slaves be treated with a certain level of dignity and respect, and that they be released after a set period of time. These provisions were an attempt to mitigate the harm done by the practice of slavery and to provide some level of protection and rights to those who were held in bondage.
Overall, while the Old Testament laws on slavery are problematic from a modern perspective, they do represent an attempt to regulate and limit the excesses of the practice within the cultural and historical context in which they were written.
There were many prominent Christians who advocated for the abolition of slavery in the United States, but perhaps the most well-known and influential was William Lloyd Garrison.
Garrison was an American journalist, publisher, and abolitionist who, through his newspaper "The Liberator," became a leading voice in the fight against slavery. He was also a devout Christian who believed that slavery was a sin and an affront to God's will.
Garrison's uncompromising stance against slavery and his powerful writing and oratory skills helped to galvanize the abolitionist movement in the United States. He co-founded the American Anti-Slavery Society and was a key figure in many other abolitionist organizations.
Garrison's activism was not limited to the abolition of slavery, however. He also advocated for women's rights, temperance, and pacifism, and his influence extended far beyond the United States. His work inspired abolitionists around the world, including in Great Britain, where he was widely regarded as a hero.
In summary, while there were many prominent Christians who advocated for the abolition of slavery in the United States, William Lloyd Garrison was perhaps the most well-known and influential. His uncompromising stance against slavery, his powerful writing and oratory skills, and his leadership in the abolitionist movement helped to bring about the end of slavery in the United States.
By 1854 William Lloyd Garrison was the most prominent abolitionist in the United States. Beginning with his newspaper, the Liberator, which he established in Boston in 1831, Garrison led the effort to end slavery in the nation. In this 1854 speech in Boston which appears below, Garrison called for complete freedom for the slave and urged all Americans to support this cause.
Convince me that one man may rightfully make another man his slave, and I will no longer subscribe to the Declaration of Independence. Convince me that liberty is not the inalienable birthright of every human being, of whatever complexion or clime, and I will give that instrument to the consuming fire.
Slavery was universal 4th ABE cultures and God was the first one to regulate it with humanitarian laws where the master can be held responsible for mistreatment of his,servants.
Slavery was universal in all human societies until Christianity eliminated it, especially the classic civilizations of Greece and Rome which acquired the chattel slavery of the Phoenicians (the biblical Canaanites). Christians don’t fight with weapons as say Muslims and Jews, hence they had to free slaves by buying their freedom. But the very attention that the Bible gives to women show how different is Christianity from say the Greek culture that Islam inherited.
The KJV translation is very poor in Ex 21 & 22.
The Hebrew word [EBED] can be translated as slave, servant, or attendant depending on the context but the KJV ignores the context and uses slave where the context dictates otherwise.
The context in Ex 21:2, 5, and 7 is "indentured servitude" which was a voluntary agreement between the servant and the master where the servant agrees to serve the master for 7 years and is PAID for that service. It's not the traditional slavery that yuo are envisioning.
If you go to Ex 21:16 you will see that the penalty for traditional slavery, as you are envisioning it, is DEATH !
The same goes for the word rape used in Ex 22: 16. The Hebrew word is [PATAH] and means to seduce. It is not rape, the young girl is consenting to the sexual relationship.
It's the same Hebrew word used in Dt 22:28.
Exodus 21:16 says, “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.”
Ancient Israel: Slavery, Servanthood, and Social Welfare
The Hebrew word עֶבֶד (ebed) can mean a slave, a servant, or even a highly ranked subordinate.2 Even a king's officials were called "slaves."3
Slave/servanthood was a safeguard against the destitution of poverty. Rather than face starvation, the poor could sell themselves as indentured servants to others. But the law was designed so that if all safeguards regarding social welfare were practiced, then poverty should not exist among ancient Israelites and this practice would be unnecessary (Deut 15:4).
If every command of the Old Testament were followed, it becomes impossible for masters to treat Israelite or foreign servant-slaves inhumanely:
Kidnapping people to be servant/slaves was punishable by death (Ex 21:16).
"You shall not oppress a resident alien" (Ex 23:9), "You shall also love the stranger" (Deut 10:19), "you shall love the alien as yourself" (Lev 19:34), and "love your neighbor as yourself" (Lev 19:18).
If a servant is released, masters were required to send them away with generous supplies (Deut 15:13-14).
It was illegal to force escaped slaves to return to their masters (Deut 23:15-16).
The Bible & slavery
Atheists are always claiming that because Christians owned slaves at various times in history, the whole Christian religion is hypocritical. But that’s nonsense. Slavery was practiced for centuries all over the world before Christianity came on the scene. No one ever criticized or opposed slavery in any systematic way—until Christianity. From its very beginning, Christians discouraged the enslavement of fellow Christians. And many early Christians purchased slaves for the sole purpose of setting them free. Because human dignity is at the heart of Christian doctrine, it was only a question of time before Christians began to realize that the very idea of “owning” another human being was contrary to their faith. By the Middle Ages, the institution of slavery—which provided the whole foundation for Greek, Roman, and Egyptian civilizations—was largely replaced by serfdom, a system which at least guaranteed basic human rights to all workers—such as the right to marry and to own property.
Later it was Christians who started the first antislavery movement in history. It wasn’t Democrats who did that. It wasn’t Republicans. It wasn’t politicians or unions or any other kind of socially conscious group. And it certainly wasn’t atheists. It was the church. Slavery came to an end in Europe mainly because of the work of Christian activists such as William Wilberforce, the famous British evangelical philanthropist. And the successful antislavery movement in England—made up overwhelmingly of religious groups—took the lead in the international campaign to end slavery as well. By the early 1800s, two-thirds of the members of the American abolition society were Christian ministers. We see this same positive influence in every area of social reform. Take economic freedom. The ancient world—built on the backs of slaves—had no real concept of the value of labor; yet Christianity—with its emphasis on human equality and dignity—revolutionized the workplace. The concept of private property, property rights, workers’ rights, and unionization all flow from the Judeo-Christian understanding of work and its proper relationship to social justice.
https://reasonandscience.catsboard.com/t2823-slavery-the-bible
Isn't it remarkable that atheists, who did virtually nothing to oppose slavery, condemn Christians, who are the ones who abolished it?
Consider atheist Sam Harris, who blames Christianity for supporting slavery. Harris is right that slavery existed among the Old Testament Jews, and Paul even instructs slaves to obey their masters. During the civil war both sides quoted the Bible. We know all this. (Yawn, yawn.)
But slavery pre-dated Christianity by centuries and even millennia. As we read from sociologist Orlando Patterson's work, all known cultures had slavery. For centuries, slavery needed no defenders because it had no critics. Atheists who champion ancient Greece and pre-Christian Rome somehow seem to forget that those empires were based on large-scale enslavement.
Slavery was mostly eradicated from Western civilization--then called Christendom--between the fourth and the tenth century. The Greco-Roman institution of slavery gave way to serfdom. Now serfdom has its problems but at least the serf is not a "human tool" and cannot be bought and sold like property. So slavery was ended twice in Western civilization, first in the medieval era and then again in the modern era.
In the American South, Christianity proved to be the solace of the oppressed. As historian Eugene Genovese documents in Roll, Jordan, Roll, when black slaves sought to find dignity during the dark night of slavery, they didn't turn to Marcus Aurelius or David Hume; they turned to the Bible. When they sought hope and inspiration for liberation, they found it not in Voltaire or D'Holbach but in the Book of Exodus.
The anti-slavery movements led by Wilberforce in England and abolitionists in America were dominated by Christians. These believers reasoned that since we are all created equal in the eyes of God, no one has the right to rule another without consent. This is the moral basis not only of anti-slavery but also of democracy.
Jefferson was in some ways the least orthodox and the most skeptical of the founders. Yet when he condemned slavery he found himself using biblical language. In Notes on the State of Virginia Jefferson warned that those who would enslave people should reflect that "the Almighty has no attribute which can take side with us in such a contest." Jefferson famously added, "And can the liberties of a nation be thought secure when we have removed their only firm basis, a conviction in the minds of the people that these liberties are the gift of God? That they are not to be violated but with His wrath? Indeed I tremble for my country when I reflect that God is just: that His justice cannot sleep for ever."
But wasn't Jefferson also a man of science? Yes he was, and it was on the basis of the latest science of his day that Jefferson expressed his convictions about black inferiority. Citing the discoveries of modern science, Jefferson noted that "there are varieties in the race of man, distinguished by their powers both of body and of mind...as I see to be the case with races of other animals." Blacks, Jefferson continued, lack the powers of reason that are evident in whites and even in native Indians. While atheists today like to portray themselves as paragons of equal dignity, Jefferson's scientific and skeptical outlook contributed not to his anti-slavery sentiments but to his racism. Somehow Harris and Shermer neglect to point this out.
In the end the fact remains that the only movements that opposed slavery in principle were mobilized in the West, and they were overwhelmingly led and populated by Christians. Sadly the West had to use force to stop slavery in other cultures, such as the Muslim slave trade off the coast of Africa. In some quarters the campaign to eradicate slavery still goes on.
So who killed slavery? The Christians did, while everyone else generally stood by and watched.
https://townhall.com/columnists/dineshdsouza/2008/01/14/how-christians-ended-slavery-n962085
Last edited by Otangelo on Sat Feb 18, 2023 4:45 pm; edited 22 times in total
