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Christian views on slavery are varied regionally, historically and spiritually. Slavery in various forms has been a part of the social environment for much of Christianity's history, spanning well over eighteen centuries. Saint Augustine described slavery as being against God's intention and resulting from sin. [1]
Paul, the author of several letters that are part of the New Testament, requests the manumission of a slave named Onesimus in his letter to Philemon, [3] writing "Perhaps the reason he was separated from you for a little while was that you might have him back forever—no longer as a slave, but better than a slave, as a dear brother" (Philemon 15-16).
Early Christian authors (except for Assyrian Christians who did not believe in slavery) [citation needed] maintained the spiritual equality of slaves and free persons while accepting slavery as an institution. Early modern papal decrees allowed the enslavement of the unbelievers, though popes denounced slavery from the fifteenth century onward. [1]
The Mercedarians are an order of friars founded in Barcelona in 1218 by Saint Peter Nolasco, whose particular original mission was the saving of Christian slave-captives in the wars between Christian Aragon and Muslim Spain . Both collected money to redeem captives, and organized the business of purchasing them, so that they were useful to ...
Blandina (c. 162–177), a slave and Christian martyr in Roman Gaul. Boga, a man enslaved in Anglo-Saxon England who, along with all his family, was freed by his owner Æthelgifu's will. Maria Boguslavka (17th century), Ukrainian woman enslaved in a harem, and became a heroine of assisting the escape of 30 Cossacks from slavery.
It is commonly suggested that Biblical slavery and early Christian slavery was less brutal than modern slavery (as compared with the African slave trade), however according to Chance Bonar, this is a faulty assumption, and there is ample historical evidence for extreme cruelty in ancient Mediterranean slavery, including that practiced by early ...
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The Bull had political consequences for the Catholic communities in slaveholding states, especially Maryland.The bishop of Charleston, John England, despite privately abhorring slavery, interpreted In supremo apostolatus in his ecclesiastical province as a condemnation of large-scale slave-trading, as opposed to the individual owning of slaves although it forbade defending the institution of ...