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In effect, the two bulls issued by Nicholas V conceded to subjects of Christian countries the religious authority to acquire as many slaves from non-Christians as they wished, by force or trade. These concessions were confirmed by bulls issued by Pope Callixtus III ( Inter Caetera quae in 1456), Sixtus IV ( Aeterni regis in 1481), and Leo X (1514).
The enactment of the Slave Codes is considered to be the consolidation of slavery in Virginia, and served as the foundation of Virginia's slave legislation. [1] All servants from non-Christian lands became slaves. [2] There were forty one parts of this code each defining a different part and law surrounding the slavery in Virginia.
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]
Export of Christian slaves to non-Christian lands was often prohibited, for example at the Council of Koblenz (922) and the Council of London (1102). Slave ownership was not condemned in the same way, except that Jews, typically the only non-Christian group accepted in these societies, were forbidden to own Christian slaves.
Nonetheless, pro-slavery Europeans defined the "non-Israelites" of Leviticus 25:44-46 as non-Christians and later as non-white people. Watts suggested that they used the Bible's two-tier model to justify enslaving Africans and Native Americans while limiting white forced laborers to indentured servants and prisoners. [114]
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).
As Christians, anti-CRT legislation is entirely incompatible with our core religious beliefs. Our religion compels us to confront our world’s history of slavery.
Enslavement of Indigenous people by Spanish subjects was theoretically illegal, however the persistence of diverse forms of Indigenous slavery such as encomiendas, repartimientos, congregaciones, and capture in conflicts deemed "just" due to being fought against non-Christians show that this ban was generally enforced poorly or not at all. [53]