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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]
The Christian West almost entirely enforced that a free Christian could not be enslaved, for example as a captive in war. However, this was not consistently applied throughout history. The Middle Ages witnessed the emergence of orders of monks such as the Mercedarians who focused on ransoming Christian slaves.
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]
Section 25 of the Kentucky Constitution reads: “Slavery and involuntary servitude in this state are forbidden, except as a punishment for crime, whereof the party shall have been duly convicted.”
Christian slaves in Algiers, 1706. In Algiers during the time of the Regency of Algiers in North Africa in the 19th century, up to 1.5 million Christians and Europeans were captured and forced into slavery. [70] This eventually led to the Bombardment of Algiers in 1816 by the British and Dutch, forcing the Dey of Algiers to free many slaves. [71]
Slavery in early medieval Europe was so common that the Catholic Church repeatedly prohibited it, or at least the export of Christian slaves to non-Christian lands, as for example at the Council of Koblenz (922), the Council of London (1102) (which aimed mainly at the sale of English slaves to Ireland) [240] and the Council of Armagh (1171).
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.