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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]
The Law require that the slaves confirmed this desire "before God", [43] a phrase which has been understood to mean at either a religious sanctuary, [44] [45] before judges, [46] or in the presence of household gods. [47] Having done this, slaves were then to have an awl driven through their ear into a doorpost by their master. [43]
Spirituals during slavery are called Slave Shout Songs. These shout songs are sung today by Gullah Geechee people and other African-Americans in churches and praise houses. During slavery, these slave shout songs were coded messages that spoke of escape from slavery on the Underground Railroad. The songs were sung by enslaved African-American ...
The Pastoral Rule of Gregory I “The Great”, reigned 590-604, directed that slaves should behave humbly as they are only slaves but that Masters, like their slaves, were also slaves of God. [133] He also commended the act of manumission for those who had been condemned jus gentium to slavery.
During the antebellum period, slave preachers — enslaved or formerly enslaved evangelists — became instrumental in shaping slave Christianity. They preached a gospel that was radically different from the gospel that was preached by white preachers, who often used Christianity in an attempt to make slaves more complacent with their enslaved ...
During slavery, enslaved Africans were forced to become Christian, which resulted in a blend of African and Christian spiritual practices that shaped Hoodoo. As a result, Hoodoo was and continues to be practiced in some Black churches in the United States.
Du Bois asserts that the early years of the Black church during slavery on plantations was influenced by Voodooism. [12] For example, an oral account from an African American in the nineteenth century revealed that African Americans identified as Christian but continued to make and carry mojo bags to church and practiced Hoodoo and Voodoo. As ...
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 ...