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Northern clergy increasingly preached against slavery in the 1830s. In the 1840s, slavery began to divide denominations. [162] This, in turn, weakened social ties between the North and South, allowing the nation to become even more polarized in the 1850s. [163] [164] The issue of slavery in the United States came to an end with the American ...
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 ...
He described the enslavement of Indians as an offense against Christianity and nature, however “there would certainly have been one or two [black] slaves from the coast of Guinea in the Vatican in his day”. [147] In 1514 Leo X repeated all the grants of Nicholas V. [77] [148] Pope Paul III in 1535 sentenced King Henry VIII to capture and ...
At other times, Christian groups worked against slavery. The seventh-century Saint Eloi used his vast wealth to purchase British and Saxon slaves in groups of 50 to 100 in order to set them free. [82] The Quakers in particular were early leaders of abolitionism, and in keeping with this tradition they denounced slavery at least as early as 1688.
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 ...
In the United States, proslavery sentiment arose in the Antebellum South as a reaction to the growing anti-slavery movement in the United States in the late 18th century and early 19th century. Zephaniah Kingsley is the author of the most popular proslavery tract, self-published in 1828 and reprinted three times.
Early Christianity variously opposed, accepted, or ignored slavery. [81] The early Christian perspectives on slavery were formed in the contexts of Christianity's roots in Judaism, and they were also shaped by the wider culture of the Roman Empire. Both the Old and New Testaments recognize the existence of the institution of slavery.
Ballou and Garrison advocated Christian nonresistance to evil, as they saw Christ as the embodiment of "passive nonresistance", or nonviolent praxis against the state. They both condemned violence against southern slave owners and advocated instead for moral suasion or consistent rebukes against the institution of slavery in efforts to persuade ...