734:, for the legalisation of slavery. He believed, as was common at the time, that each race had been conditioned by nature to suit its environment, and viewed the Negro as suited for hot environments. He also believed Georgia's failure to flourish economically was due to a lack of Negroes as were held in other colonies such as The Carolinas. Thus, Whitfield had altered his position, and partially joined the ranks of the slave owners who he had denounced in his earlier years. However, Whitfield still maintained humane treatment was a moral obligation, and a Christian duty, and ultimately never endorsed slavery on any but pragmatic grounds, while contending that Jesus Christ had also died for the Negro slaves, and opposing their mistreatment by owners who resisted his evangelism to slaves. Slavery had been outlawed in Georgia, but it was legalised in 1751. Whitfield bought enslaved Africans and put them to work on his plantation as well as at the
883:, has suggested that "the majority of American Jews were mute on the subject, perhaps because they dreaded its tremendous corrosive power. Prior to 1861, there are virtually no instances of rabbinical sermons on slavery, probably due to fear that the controversy would trigger a sectional conflict in which Jewish families would be arrayed on opposite sides. ... America's largest Jewish community, New York's Jews, were overwhelmingly pro-southern, pro-slavery, and anti-Lincoln in the early years of the war." However, as the war progressed, "and the North's military victories mounted, feelings began to shift toward ... the Union and eventually, emancipation."
20:
642:. The economic self-interest of slaveholders certainly played a role, as slaves represented a massive amount of wealth – at the time of the Civil War some historians estimate the over 20% of private wealth in the US was slaves. They saw the abolition of slavery as a threat to their powerful Southern economy: an economy that revolved almost entirely around the plantation system and was supported by the use of black slaves.
615:
class of the landless poor. Southern proslavery theorists felt that this class of landless poor was inherently transient and easily manipulated, and as such often destabilized society as a whole. Thus, the greatest threat to democracy was seen as coming from class warfare that destabilized a nation's economy, society, government, and threatened the peaceful and harmonious implementation of laws.
591:
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labor-intensive wheat crops, more slaves were freed between 1783 and 1812 than any time until 1865. There was the potential, in many
Southern minds, for a relatively short transition away from slavery. However this perspective rapidly changed as the worldwide demand for sugar and cotton from America increased and the
614:
articulated the proslavery political argument during the period at which the ideology was at its most mature (late 1830s – early 1860s). These proslavery theorists championed a class-sensitive view of
American antebellum society. They felt that the bane of many past societies was the existence of the
577:
Only in the early 19th century did abolitionist movements gather momentum, and many countries abolished slavery in the first half of the 19th century. The increasing rarity of slavery, combined with an increase in the number of slaves caused by a boom in the cotton trade, drew attention and criticism
499:
Proslavery apologists fought against the abolitionists with their own promotion, which invariably stressed their view that slaves were both well treated and happy, and included illustrations which were designed to prove their points. A writer in 1835 asserted that
American slavery is the best slavery
274:
gave a speech to the House of
Commons defending slavery on the basis of the Old Testament and the Epistle to Philemon. Dumas notes that attempts to directly defend slavery on the basis of the Bible largely disappeared following the abolition of the slave trade in 1807, but its defenders still drew on
253:
Paula E. Dumas, in her study of the history of the
British proslavery movement, draws a distinction between anti-abolitionist and proslavery positions: "Anti-abolition arguments in this period focused on defects in the abolitionist platform, emphasising the illegal, illogical, inhumane, or pro-French
218:
traditionally permits slavery, but moderates it. However, most contemporary
Islamic authorities argue that slavery is inapplicable in the modern world. Nonetheless, a minority of contemporary Islamic jurists defend slavery by arguing that it is still relevant and permissible today, and it is actively
630:
Southern proslavery theorists asserted that slavery eliminated this problem by elevating all free people to the status of "citizen", and removing the landless poor (the "mudsill") from the political process entirely by means of enslavement. Thus, those who would most threaten economic stability and
622:
being that the lowest threshold (mudsill) supports the foundation for a building. This theory was used by its composer, Senator and
Governor James Henry Hammond, a wealthy Southern plantation owner, to justify what he saw as the willingness of the non-whites to perform menial work which enabled the
340:
James Farr describes John Locke as "a merchant adventurer in the
African slave trade and an instrument of English colonial policy who proposed legislation to ensure that 'every freeman of Carolina shall have absolute power and authority over his negro slaves'". Farr argues that Locke's theoretical
139:
Accordingly, those who are as different as the soul from the body or man from beast—and they are in this state if their work is the use of the body, and if this is the best that can come from them—are slaves by nature. For them it is better to be ruled in accordance with this sort of rule, if such
52:
but also later through the 20th century. Arguments in favor of slavery include deference to the Bible and thus to God, some people being natural slaves in need of supervision, slaves often being better off than the poorest non-slaves, practical social benefit for the society as a whole, and slavery
927:
laws should be applied in the present day, including those laws that permitted slavery. Unlike Nozick, who believed that slavery should be limited to those who voluntarily agreed to it, Rushdoony supported the forcible enslavement of all who rejected
Christianity. Rushdoony also asserted that even
565:
era did slavery first become a significant social issue in North
America. In the North, beginning during the Revolution and continuing through the first decade of the next century, state by state emancipation was achieved by legislation or lawsuit although in the larger slaveholding states such as
110:
slaves, and a more lenient set of laws for Hebrew slaves. From the time of the Pentateuch, the laws designated for Canaanites were applied to all non-Hebrew slaves. The Talmud's slavery laws, which were established in the second through the fifth centuries CE, contain a single set of rules for all
721:
which mention the institution of slavery have been used as a justification for the keeping of slaves throughout history, and they have also been used as a source of guidance on how it should be done. Therefore, when abolition was proposed, many Christians spoke vociferously against it, citing the
495:
By 1820, a new proslavery doctrine had emerged in the United States. Building on the concepts of paternalism forged on 18th century tobacco plantations, this notion held that slaves by their natures were unable to take care of themselves, and whites had been appointed by God to watch over their
245:
The British proslavery movement opposed the abolition of the slave trade – from when the campaign for its abolition first began in 1783 until 1807, when it was abolished – and then opposed the abolition of slavery itself in British colonies until that was legislated in 1833. Most of the British
2289:. Adams writes that Raphall's position was "accepted by many as the Jewish position on the slavery question. ... Raphall was a prominent Orthodox rabbi and so the sermon was used in the South to prove the Biblical sanction of slavery and the American Jews' sympathy with the secession movement."
278:
After the abolition of the slave trade, British defenders of slavery drew a distinction between slavery itself and the slave trade, acknowledging the latter to be prohibited by the Bible (in particular, Exodus 21:6, Deut 24:7, 1 Tim 1:9-10), but arguing that the Bible permitted the former.
569:
In the United States, the antislavery contention that slavery was both economically inefficient and socially detrimental to the country as a whole was more prevalent than philosophical and moral arguments against slavery. In Virginia, as the economy shifted away from tobacco towards less
856:, who opposed its current form. However, there were not many Jews in the South, and Jews accounted for only 1.25% of all Southern slave owners. In 1861, Raphall published his views in a treatise called "The Bible View of Slavery". Raphall and other pro-slavery rabbis such as
131:, and as a result of this belief, he argued that their enslavement was the only way to serve their best interests. However, what Aristotle meant by the word "slavery" is regarded by some political philosophers today to be a subject of controversy. He wrote in book I of the
258:
after the abolition of the slave trade in 1807. However, other authors do not so clearly draw such a distinction and include what Dumas calls anti-abolitionism in the topic of proslavery. Dumas traces the beginning of organised British proslavery movement to 1787, when the
848:, the "most unanswerable speech on the rights of the South ever made in the Senate", it refers to the lecture of Rabbi Raphall, "a discourse which stands like the tallest peak of the Himmalohs —immovable and incomparable". The most notable debate was between Rabbi
197:, in which slavery was non-existent; on those grounds, many commentators see him as rejecting Aristotle's claim that some people were naturally slaves, although it is a matter of controversy as to whether he fully rejected Aristotle's views on the matter.
999:, which in part stated that "Non-Jews will be obliged to assume duties, taxes and slavery. If he does not agree to slavery and taxes, he will be forcibly deported". The legislation was rejected, with one MK comparing it to Nazi Germany's infamous
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political harmony were not allowed to undermine a democratic society, because they were not allowed to participate in it. So, in the mindset of proslavery men, slavery was for protecting the common good of slaves, masters, and society as a whole.
2626:"We're on the move!" That's what the niggers are hollerin'! "We're on the move; we're on the go; we're gonna run the white people down; we're gonna kick'em in the teeth; we're gonna take our place in society!" Well, I got news for you, nigger,
140:
is the case for the other things mentioned. For he is a slave by nature who is capable of belonging to another–which is also why he belongs to another–and who participates in reason only to the extent of perceiving it, but does not have it.
182:
for their advocacy of the liberation of slaves: "what is more unrighteous, more unjust, more dishonest, than to benefit a foreign slave in such a way as to take him away from his master, claim him who is someone else's property".
843:
noted: "It is a singular fact that the most masterly expositions which have lately been made of the constitutional and the religious argument for slavery are from gentlemen of the Hebrew faith". After referring to the speech of
345:
Locke never addressed, much less resolved, this contradiction. On Afro-American slavery, silence seems to have been his principal bequest to posterity. Locke's silence is all the more difficult to fathom inasmuch as in the
874:, concerned that Raphall's position would be seen as the official policy of American Judaism, vigorously rebutted his arguments, and argued that slavery—as practiced in the South—was immoral and not endorsed by Judaism.
359:
While Locke criticised slavery as "so vile and miserable an estate of man", Farr argues that this statement was meant primarily as a condemnation of the "enslavement" of the English (which Locke accused advocates of
254:
nature of their aims. Proslavery arguments, on the other hand, positively promoted slavery and the slave trade". Dumas notes that proslavery (as opposed to anti-abolitionist) positions largely disappeared from the
111:
slaves, although there are a few exceptions where Hebrew slaves are treated differently from non-Hebrew slaves. The laws include punishment for slave owners that mistreat their slaves. In the modern era, when the
355:... Locke's silence about the Afro-American slave practices that he helped forward remains profoundly unsettling and poses one of the greatest problems for understanding Locke as a theorist and political actor.
468:
The Pro-slavery argument: as maintained by the most distinguished writers of the southern states: Containing the several essays on the subject, of Chancellor Harper, Governor Hammond, Dr. Simms, and Professor
350:
he developed a general theory and justification of slavery for captives taken in a just war ... I hope to show that this theory is woefully inadequate as an account of Afro-American slavery and, further, that
2609:
905:, Nozick writes, "The comparable question about an individual is whether a free system will allow him to sell himself into slavery. I believe that it would." Commenting on Nozick's views,
193:, but nonetheless he defended it as a consequence of human sinfulness and necessary for the good of society. He viewed the natural state of humanity as that which had existed prior to the
458:
325:
to any one, nor put himself under the absolute, arbitrary power of another" (emphasis in original). However, he goes on to argue that enslavement of those who are guilty of
553:
accepted slavery as part of a proper social system. However, across Europe through the last part of the 18th century there were intellectual antislavery arguments based on
170:
of disobedient slaves: "You must use the whip, use it! God allows it. Rather, he is angered if you do not lash the slave. But do it in a loving and not a cruel spirit."
623:
higher classes to move civilization forward. With this in mind, any efforts for class or racial equality that ran counter to the theory would inevitably run counter to
1287:
582:
continuation of slavery. Faced with this growing 'antislavery' movement, slaveholders and their sympathizers began to articulate an explicit defense of slavery.
566:
New York and Pennsylvania emancipation was gradual. By 1810, 75% of Northern slaves had been freed and virtually all were freed within the next generation.
270:
gave a speech to the House of Commons on 10 June 1806 in which he argued that slavery was authorised by Leviticus 25:44-46. Similarly, on 23 February 1807,
260:
745:
In both Europe and the United States many Christians went further, arguing that slavery was actually justified by the words and doctrines of the Bible.
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justifications of slavery were inadequate to justify his practical involvement in the slave trade. He sees this contradiction as ultimately unsolvable:
2458:
757:... it has existed in all ages, has been found among the people of the highest civilization, and in nations of the highest proficiency in the arts.
541:
Until the middle of the 18th century, slavery was practiced with little challenge anywhere in the world. For centuries philosophers as varied as
440:
618:
This theory supposes that there must be, and supposedly always has been, a lower class for the upper classes to rest upon: the metaphor of a
115:
movement sought to outlaw slavery, some supporters of slavery used the laws to provide religious justification for the practice of slavery.
48:. It is sometimes found in the thought of ancient philosophers, religious texts, and in American and British writings especially before the
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religious arguments, such that the institution of slavery (allegedly) benefited slaves by encouraging them to convert to Christianity.
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and we not only claim for ourselves the right to determine for ourselves the relations between master and slave, but we insist that
2673:
317:. He rejects the idea that a person could voluntarily consent to enslavement, saying "a man, not having the power of his own life,
2512:
1978:
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102:. The original Israelite slavery laws found in the Hebrew Bible bear some resemblance to the 18th-century BCE slavery laws of
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Rugemer, Edward B. (2004-05-01). "The Southern Response to British Abolitionism: The Maturation of Proslavery Apologetics".
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bodies and souls. Southern slave owners said that they were providing what the blacks required, oversight and protection.
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While antebellum proslavery thought is primarily associated with the American South, a minority of Northerners, known as
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These and other arguments fought for the rights of the propertied elite against what were perceived as threats from the
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The Ku Klux Klan: History, Organization, Language, Influence and Activities of America's Most Notorious Secret Society
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2020:
867:
742:, who played a major role in financing and guiding early Methodism, inherited these slaves and kept them in bondage.
635:
536:
450:
237:, early Islamic philosopher and jurist, wrote in support of slavery, arguing that some people are slaves by nature.
2116:
286:, in an essay published in September 1832, quoted approvingly British Foreign Secretary (and later Prime Minister)
255:
210:
290:'s speech to the House of Commons of 16 March 1824 opposing abolition, in which he compared emancipated slaves to
2835:
34:
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Piketty, Thomas. "Capital in the Twenty-First Century." Harvard University Press, 2014 067443000X, 9780674430006
2368:
1170:
2856:
2354:
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James Farr (1986). ""So Vile and Miserable an Estate": The Problem of Slavery in Locke's Political Thought".
852:, who defended slavery as it was practiced in the South because slavery was endorsed by the Bible, and rabbi
829:
766:
174:
wrote that "to discipline and punish ignorant slaves is a great accolade, and not a perchance commendation".
2829:
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is permissible. He also defends the enslavement of those captured in war: "This is the perfect condition of
943:
774:... the right of holding slaves is clearly established in the Holy Scriptures, both by precept and example.
489:
404:
384:
282:
The American proslavery movement drew at times on the British proslavery movement as support. For example,
1271:
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313:
1732:
1563:
833:
799:
704:
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74:'s ancient and medieval religious texts contain numerous laws governing the ownership and treatment of
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was established by decree of Almighty God ... it is sanctioned in the Bible, in both Testaments, from
403:
continued to support Irish self-determination while expressing support for the continued existence of
1709:
1011:
977:
901:
2823:
2817:
1375:
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206:
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561:, in Great Britain and the United States) which questioned the legitimacy of slavery. Only in the
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1192:"The punishment of slaves in early Christianity: the views of some selected church fathers"
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denomination joined forces with conservative Northerners in order to drive the antislavery
554:
132:
2566:
965:, once stated that "I got news for you niggers. We're on the move too. I don't believe in
162:, the majority opinion was in favour of the moral permissibility of slavery. According to
106:. The regulations changed over time. The Hebrew Bible contained two sets of laws, one for
8:
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976:(D-VA) had been described by contemporaries as an apologist for slavery who invoked the
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Paul S. Boyer; Clifford Clark; Joseph F. Kett; Neal Salisbury; Harvard Sitkoff (2007).
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1965:
George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth Century
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Taylor, Michael (2016-01-02). "British Proslavery Arguments and the Bible, 1823–1833".
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whose lyrical themes include apologism for the trans-Atlantic slave trade, celebrating
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as effectively proposing), not necessarily as a judgement of the Atlantic slave trade.
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49:
23:
461:, self-published in 1828 and reprinted three times. In 1846, Matthew Estes published
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1306:"Literary Resistance to the Philosophy of Slavery: Al-Farabi and the Ikhwan Al-Safa'"
1240:
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deny that slavery is sinful or inexpedient. We deny that it is wrong in the abstract.
408:
376:
361:
26:, American author, known for opposing the abolitionist movement and her rebuttal to
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Strangers & neighbors: relations between Blacks & Jews in the United States
2145:
Strangers & neighbors: relations between Blacks & Jews in the United States
1806:
1759:
1576:
1487:
1444:
1317:
1205:
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916:
909:(writing under the pseudonym "J. Philmore") notes parallels with provisions in the
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Bible's acceptance of slavery as 'proof' that it was part of the normal condition.
669:
446:
266:
British proslavery thinkers defended slavery on the basis of the Bible. Politician
1448:
928:
though antebellum American slavery was un-Biblical, it was still a positive good.
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We assert that it is the natural condition of man; that there ever has been, and
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146:
128:
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The Old Arguments Anew: Proslavery and Antislavery Thought during Reconstruction
1580:
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whether we take into consideration the interests of the master or of the slave,
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1718:
1285:
Isis, Boko Haram, and the Human Right to Freedom from Slavery Under Islamic Law
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split into Northern and Southern wings over the issue of slavery. In 1845, the
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movement in the United States in the late 18th century and early 19th century.
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271:
267:
186:
159:
95:
2137:, by Jacob Rader Marcus (Ed.), Wayne State University Press, 1993, pp. 17-19.
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2685:
2301:"Jews Mostly Supported Slavery — Or Kept Silent — During Civil War"
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of American evangelicalism, supported as necessary due to the climate in the
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1795:"The Defense of Slavery in the Northern Press on the Eve of the Civil War"
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1082:"Politics, Nature, and Necessity: Were Aristotle's Slaves Feeble Minded?"
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879:
681:
194:
190:
2231:
What went wrong?: the creation and collapse of the Black-Jewish Alliance
2178:
What went wrong?: the creation and collapse of the Black-Jewish Alliance
1499:
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opened up vast new territories ideally suited for a plantation economy.
1826:
1794:
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308:
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179:
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99:
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1952:
Beloved Bethesda : A History of George Whitefield's Home for Boys
1779:
1747:
1596:
1150:. Translated by Carnes Lord. University of Chicago Press. p. 41.
1105:
1081:
2798:
Proslavery: A History of the Defense of Slavery in America, 1701–1840
2707:"Who is Itamar Ben-Gvir, the loyal student of Meir Kahane? - opinion"
2240:
Orthodox Judaism in America: a biographical dictionary and sourcebook
2204:
Orthodox Judaism in America: a biographical dictionary and sourcebook
2093:
The Jews in America: four centuries of an uneasy encounter: a history
2012:
A House Divided: The Antebellum Slavery Debates in America, 1776-1865
1491:
1376:"How did the Abolition Acts of 1807 and 1833 affect the slave trade?"
1133:
962:
542:
524:
514:
the slavery of the Southern States is the best regulation of slavery,
465:. A collection of the most important American proslavery articles is
250:
who economically benefited from the continuation of the institution.
234:
124:
103:
2389:
Building God's Kingdom: Inside the World of Christian Reconstruction
1916:
Imagining Slaves and Robots in Literature, Film, and Popular Culture
1810:
335:
the state of war continued, between a lawful conqueror and a captive
2611:
The Farther Shores of Politics: The American Political Fringe Today
2485:"Jack Kershaw Is Dead at 96; Challenged Conviction in King's Death"
2433:
Building Gods Kingdom: Inside the World of Christian Reconstruction
2347:
Philmore, J. "The Libertarian Case for Slavery: A Note on Nozick",
1891:
magining Slaves and Robots in Literature, Film, and Popular Culture
1763:
920:
803:
665:
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220:
56:
2514:
Almost President: The Men Who Lost the Race but Changed the Nation
1173:
by Amir Meital and Joseph Agassi, September 2007, researchgate.net
810:
due to disputes with Northern Baptists over slavery and missions.
996:
954:
558:
75:
71:
45:
246:
defenders of slavery were absentee owners of plantations in the
1411:
Proslavery Britain: Fighting for Slavery in an Era of Abolition
899:, whereby persons voluntarily sell themselves into slavery. In
861:
431:"were united in their opposition to the abolition of slavery".
424:
107:
83:
1232:
942:, is famous for saying "Somebody needs to say a good word for
263:
formed a subcommittee to organise opposition to abolitionism.
53:
being a time-proven practice by multiple great civilizations.
1671:
A defence of Negro slavery, as it exists in the United States
718:
463:
A defence of Negro slavery, as it exists in the United States
215:
2791:
The American Pageant: A History of the Republic 12th Edition
1748:"Negrophobia in Northern Proslavery and Antislavery Thought"
590:
387:, many of the movement's leading figures went into exile in
2133:*Benjamin, Judah, p. "Slavery and the Civil War: Part II",
2789:
Kennedy, David M., Cohen, Lizabeth, and Bailey, Thomas A.
2636:... I don't believe in segregation, I believe in slavery !
1848:
African Americans and the End of slavery in Massachusetts
984:
in its defense, furthermore stating civilizations such as
961:
from March 1964 to January 1966 and notoriously supported
375:
was a mid-19th century movement in Ireland which espoused
913:
that permit individuals to sell themselves into slavery.
2674:"Republicans Change Portrait, And Democrats Are Furious"
445:
In the United States, proslavery sentiment arose in the
2459:"Blockage sought of I-65 Nathan Bedford Forrest statue"
1014:
had come too soon to "civilize" the African Americans.
886:
407:, which consisted of the racialized chattel slavery of
2784:
Defending Slavery: Proslavery Thought in the Old South
2763:
The Rise of American Democracy: Jefferson to Lincoln.
2066:
The Enduring Vision: A History of the American People
1850:
http://www.masshist.org/endofslavery/index.php?id=54
860:
and J. M. Michelbacher (both of Virginia), used the
530:
2135:
United States Jewry, 1776-1985: The Germanic Period
988:and Rome were made great through this institution.
557:thought, as well as moral arguments (notably among
383:. Following the suppression of the movement by the
261:
London Society of West India Planters and Merchants
2807:", The Kentucky Review: Vol. 6: No. 1 , Article 2.
2429:
2382:
2266:
2142:
2063:
78:. Texts that contain such regulations include the
16:Ideology that perceives slavery as a positive good
2184:
1226:
2848:
2565:Rivera, Charles R.; Switzer, Kenneth A. (1976).
2008:
1239:. Cambridge University Press. pp. 222–226.
1233:Norman Kretzmann; Eleonore Stump (28 May 1993).
57:Ancient, mediaeval and early modern Jewish views
2095:. Columbia University Press. pp. 111–113.
638:, lower classes, and non-whites to gain higher
441:Slavery as a positive good in the United States
434:
2597:. New York: W. W. Norton & Co. p. 94.
2365:
2273:. University of Massachusetts Press. pp.
2149:. University of Massachusetts Press. pp.
1913:
1888:
1407:
891:In the 20th century, the American philosopher
240:
70:are varied both religiously and historically.
2564:
2405:
2376:
2359:
2321:
2121:Evening Bulletin (Charlotte, North Carolina)
1511:
1509:
1403:
1401:
1399:
1397:
1395:
832:generally supported slavery, and those from
480:, South Carolina governor and then senator,
2793:. New York: Houghton Mifflin Company, 2001.
2242:. Greenwood Publishing Group. p. 170.
2206:. Greenwood Publishing Group. p. 170.
2048:Michael Corbett and Julia Corbett Hemeyer,
2002:
1624:. Whitmore and Fenn, and C. Brown. p.
1556:
1554:
1543:. Whitmore and Fenn, and C. Brown. p.
1522:. Whitmore and Fenn, and C. Brown. p.
864:(Jewish Bible) to support their arguments.
2315:
2050:Politics and Religion in the United States
2015:. Princeton University Press. p. 60.
1979:"I Will Not Be a Velvet-Mouthed Preacher!"
1617:
1560:
1536:
1530:
1515:
1044:William Harper (South Carolina politician)
476:, a South Carolina jurist and politician,
2517:. Rowman & Littlefield. p. 187.
2411:
2090:
1946:
1944:
1745:
1717:. August 29, 1835. p. 1 – via
1506:
1392:
1209:
1143:
367:
2838:, ushistory.org, archived at archive.org
2830:An Overview of Some Proslavery Arguments
2456:
2436:. Oxford University Press. p. 223.
2392:, Oxford University Press, p. 205,
2228:
2175:
1551:
1127:
694:
589:
153:
18:
2786:. New York: Bedford/St. Martin's, 2003.
2544:. McFarland & Company. p. 64.
2237:
2201:
1792:
1638:
1632:
1477:
740:Selina Hastings, Countess of Huntingdon
726:, who is famed for his sparking of the
585:
2849:
2836:27f. The Southern Argument for Slavery
2729:
2704:
2671:
2607:
2574:. Hayden Book Company, Inc. p. 99
2537:
2510:
2483:Martin, Douglas (September 24, 2010).
2482:
2416:. Vallecito, Calif: Ross House Books.
2298:
1941:
1434:
1189:
1079:
798:out of the denomination. In 1844, the
690:European genocide of Native Americans.
118:
2732:"The Evangelicalization of Orthodoxy"
2264:
2180:. Simon and Schuster. pp. 25–26.
2140:
1976:
1688:
1667:
1303:
995:introduced legislation into Israel's
2592:
2353:, vol. XIV, n. 1, Fall 1982, p. 46;
1185:
1183:
1181:
1179:
887:Proslavery views in the 20th century
321:, by compact or by his own consent,
189:argued that slavery was not part of
2730:Shanes, Joshua (October 13, 2020).
2672:Seelye, Katharine Q. (1995-01-24).
2614:. Simon and Schuster. p. 106.
2595:Ku Klux Klan - The Invisible Empire
1639:Fanning, Bryan (November 1, 2017).
13:
2776:
2430:Julie J. Ingersoll (1 July 2015).
1294:, 39 Fordham Int'l L.J. 245 (2015)
1236:The Cambridge Companion to Aquinas
813:
684:, and favorable depictions of the
14:
2873:
2811:
2233:. Simon and Schuster. p. 25.
1176:
784:South Carolina Baptist Convention
537:Abolitionism in the United States
531:Abolitionism in the United States
459:the most popular proslavery tract
2457:Garrison, Joey (June 22, 2015).
1914:Jerome Hampton, Gregory (2015).
1889:Jerome Hampton, Gregory (2015).
1408:Paula E. Dumas (15 March 2016).
934:, who served as an attorney for
612:Speech to the U.S. Senate (1837)
211:Slavery in 21st-century Islamism
200:
2824:Philosophers justifying slavery
2723:
2698:
2665:
2641:
2601:
2586:
2558:
2531:
2504:
2476:
2450:
2341:
2292:
2258:
2220:
2195:
2169:
2127:
2109:
2084:
2055:
2042:
2029:
1996:
1977:Piper, John (3 February 2009).
1970:
1957:
1932:
1907:
1893:. lexington Books. p. 25.
1882:
1873:
1864:
1855:
1842:
1833:
1799:The Journal of Southern History
1786:
1739:
1705:"The Excitement — The Fanatics"
1697:
1682:
1661:
1611:
1480:The Journal of Southern History
1471:
1428:
1368:
1344:
1297:
144:Plato supported slavery in his
2711:The Jerusalem Post | JPost.com
2705:Baskin, Gershon (2021-02-17).
2369:The Institutes of Biblical Law
2123:. January 19, 1861. p. 3.
1918:. Lexington Book. p. 25.
1693:. Boston: Bedford/St. Martins.
1277:
1265:
1253:
1164:
1073:
1061:
870:rabbis, including Einhorn and
411:. Newspapers founded by these
127:claimed that some people were
1:
2633:We're on the move too !
1746:Berwanger, Eugene H. (1972).
1449:10.1080/0144039X.2015.1093394
1054:
767:Confederate States of America
490:College of William & Mary
449:as a reaction to the growing
333:, which is nothing else, but
314:Second Treatise of Government
303:
2862:Slavery in the United States
2842:Wikiversity:Is slavery good?
2653:www.encyclopediavirginia.org
2511:Farris, Scott (2013-05-07).
2328:, Basic Books, p. 192,
1689:White, Deborah Gray (2013).
949:Robert Creel, who served as
790:In 1837, Southerners in the
484:, an Alabama physician, and
435:American proslavery movement
405:slavery in the United States
391:. There, many Young Ireland
385:Dublin Castle administration
231:in parts of Syria and Iraq.
35:The Planter's Northern Bride
7:
2818:Attempts to justify slavery
2749:American Slavery 1619-1877.
2037:Readings in Baptist History
1793:Perkins, Howard C. (1943).
1691:Freedom on My Mind: To 1885
1621:Two treatises of government
1581:10.1177/0090591786014002005
1540:Two treatises of government
1519:Two treatises of government
1190:De Wet, C.L. (2016-10-17).
1098:10.1177/0090591799027002003
1080:Goodey, C.F. (April 1999).
1017:
836:generally opposed slavery.
808:Southern Baptist Convention
518:that has ever been devised.
510:there ever will be slavery;
241:British proslavery movement
10:
2878:
2803:Smith, John David (1986) "
2649:"Civil Rights Act of 1964"
2414:Politics of guilt and pity
2412:Rushdoony, Rousas (1995).
2372:, vol. 1, p. 137
2325:Anarchy, State, and Utopia
2238:Sherman, Moshe D. (1996).
2202:Sherman, Moshe D. (1996).
2091:Hertzberg, Arthur (1998).
1879:Wilentz (2005) pp. 218-220
841:Charlotte Evening Bulletin
817:
800:Methodist Episcopal Church
705:Christian views on slavery
698:
563:American Revolutionary War
534:
438:
337:" (emphasis in original).
223:extremist groups, such as
204:
60:
2303:. The Forward Association
2299:Yellis, Ken (July 2013).
2265:Adams, Maurianne (1999).
2229:Friedman, Murray (2007).
2176:Friedman, Murray (2007).
2141:Adams, Maurianne (1999).
2117:"The Hebrews and Slavery"
2009:Mason I. Lowance (2003).
1414:. Palgrave Macmillan US.
1310:Philosophy and Literature
1304:Loevy, Katharine (2020).
1012:Emancipation Proclamation
969:. I believe in slavery."
902:Anarchy, State and Utopia
311:discusses slavery in his
2538:Newton, Michael (2007).
1870:Kolchin (2003) pp. 65-68
1839:Kolchin (2003) pp. 63-64
806:in the South formed the
796:New School Presbyterians
472:(1853). The authors are
227:in northern Nigeria and
207:Islamic views on slavery
32:in the proslavery novel
2608:Thayer, George (1967).
2366:R.J. Rushdoony (1973),
2350:The Philosophical Forum
1668:Estes, Matthew (1846).
1573:Sage Publications, Inc.
1437:Slavery & Abolition
1211:10.4314/actat.v23i1S.13
1070:, collinsdictionary.com
959:United Klans of America
911:Institutes of Justinian
895:defended the notion of
877:Ken Yellis, writing in
820:Jewish views on slavery
94:, and the 16th-century
68:Jewish views on slavery
63:Jewish views on slavery
2322:Robert Nozick (2013),
1731:: CS1 maint: others (
1171:Slaves in Plato's Laws
940:Martin Luther King Jr.
788:
771:
738:which he established.
713:Curse and mark of Cain
595:
521:
368:Young Ireland movement
357:
166:, God approved of the
142:
38:
1713:. Reprinted from the
1645:Irish Review of Books
1380:The National Archives
1352:"Pro-slavery sources"
1322:10.1353/phl.2020.0020
1024:Albert Taylor Bledsoe
818:Further information:
772:
747:
701:The Bible and slavery
699:Further information:
695:Proslavery Christians
600:Mudsill Speech (1858)
593:
527:, also supported it.
502:
343:
205:Further information:
154:Early Christian views
137:
22:
2857:Proslavery activists
2832:, libertarianism.org
2593:Lowe, David (1967).
2070:. Cengage Learning.
1861:Kolchin (2003) p. 78
1715:Washington Telegraph
1618:John Locke (1821) .
1537:John Locke (1821) .
1516:John Locke (1821) .
1283:Bernard K. Freamon,
991:In the 1980s, Rabbi
850:Morris Jacob Raphall
586:Political proslavery
1676:Montgomery, Alabama
1039:James Henry Hammond
1029:Thomas Roderick Dew
830:the Southern states
732:Province of Georgia
640:standards of living
604:James Henry Hammond
594:James Henry Hammond
488:, president of the
486:Thomas Roderick Dew
478:James Henry Hammond
401:Thomas D'Arcy McGee
284:Thomas Roderick Dew
248:British West Indies
119:Ancient Greek views
86:, the 12th-century
2678:The New York Times
2384:Julie J. Ingersoll
1963:Arnold Dallimore,
1950:Edward J. Cashin,
1641:"Slaves to a Myth"
1290:2016-01-14 at the
1144:Aristotle (1985).
1142:, 1254b16–21; in:
1049:Mildred Rutherford
938:, the assassin of
736:Bethesda Orphanage
596:
572:Louisiana Purchase
455:Zephaniah Kingsley
256:British parliament
123:Greek philosopher
50:American Civil War
39:
24:Caroline Lee Hentz
2782:Finkelman, Paul.
2621:978-0-671-20068-8
2551:978-0-7864-2787-1
2524:978-0-7627-8421-9
2443:978-0-19-991379-4
2423:978-1-879998-07-0
2399:978-0-19-991378-7
2335:978-0-465-06374-1
2191:Rodriguez, p. 385
2077:978-0-618-80161-9
1925:978-0-7391-9146-0
1900:978-0-7391-9146-0
1421:978-1-137-55858-9
1260:Islam and Slavery
1246:978-0-521-43769-1
1157:978-0-226-02670-1
1010:claimed that the
919:, an adherent of
897:voluntary slavery
828:era, rabbis from
724:George Whitefield
650:white supremacist
457:is the author of
409:African Americans
379:in opposition to
377:Irish nationalism
362:absolute monarchy
29:Uncle Tom’s Cabin
2869:
2751:(2003 revision)
2747:Kolchin, Peter.
2740:
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2363:
2357:
2355:available online
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1983:February 3, 2009
1974:
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1967:(1980), Volume 2
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1564:Political Theory
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1272:Slavery in Islam
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1086:Political Theory
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923:, believed that
917:Rousas Rushdoony
872:Michael Heilprin
786:
769:
717:Passages in the
670:authoritarianism
580:Southern states'
500:there ever was:
447:Antebellum South
327:capital offences
129:slaves by nature
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2876:
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2870:
2868:
2867:
2866:
2847:
2846:
2814:
2796:Tise, Larry E.
2779:
2777:Further reading
2761:Wilentz, Sean.
2744:
2743:
2736:Tablet Magazine
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1292:Wayback Machine
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1197:Acta Theologica
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1034:George Fitzhugh
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974:Howard W. Smith
972:Representative
889:
822:
816:
814:Proslavery Jews
787:
778:
770:
763:Jefferson Davis
761:
728:Great Awakening
715:
697:
608:John C. Calhoun
588:
539:
533:
443:
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370:
353:Locke knew this
323:enslave himself
306:
243:
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172:John Chrysostom
156:
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44:is support for
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1001:Nuremberg Laws
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907:David Ellerman
888:
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846:Judah Benjamin
815:
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780:Richard Furman
776:
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696:
693:
620:mudsill theory
587:
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547:Thomas Aquinas
535:Main article:
532:
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482:J. Marion Sims
474:William Harper
439:Main article:
436:
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366:
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288:George Canning
272:George Hibbert
268:Isaac Gascoyne
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187:Thomas Aquinas
178:condemned the
160:Church Fathers
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652:propaganda
598:The famous
195:fall of man
191:natural law
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304:John Locke
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