01/17/2024
Apostle Paul, Christianity and Their Baggage of Slavery
Upon my matriculation into the seminary in the late 1980s, I encountered profound disagreement with a faculty member—an Ogbomoso native holding a doctorate from Brown University—concerning my assertion that Christianity must divest itself of the legacy of slavery to merit classification as a benevolent faith. Passages such as 1 Corinthians 7:21, 1 Peter 2:18, Colossians 3:22, and 1 Timothy 6:1 troubled me deeply then, as they do now.
“Were you a slave when you were called? Don't let it trouble you—although if you can gain your freedom, do so.” (1 Corinthians 7:21)
“Slaves should remain submissive, with every fear, to masters, not only those who are good and gentle, but also to those who are crooked.” (1 Peter 2:18)
“Slaves, obey your earthly masters in everything; and do it, not only when their eye is on you and to curry their favor, but with sincerity of heart and reverence for the Lord.” (Colossians 3:22)
“All who are under the yoke of slavery should consider their masters worthy of full respect, so that God's name and our teaching may not be slandered.” (1 Timothy 6:1)
Rather than fostering an understanding, this professor admonished me with a stark prediction of damnation.
In the face of such admonition, I recalled the words of Pastor Dr. Vincent Agbebi, who during a commemoration of Christianity’s history in Nigeria, critiqued the religion for an arrogance that estranged it from African identity. This critique seemed to echo in the professor’s reactions to my challenges.
The discord with my professor culminated in my final year when she seemingly obstructed the acknowledgment of my academic efforts. Despite not being formally invited to the graduation and ordination ceremony, I attended, only to inadvertently highlight her attempt to undermine me as I garnered all the awards. Her singular success lay in blocking my potential sponsorship to further my education in the United States, despite my standing as the top graduate.
Do I harbor any regrets about my stance? The answer remains an unequivocal no. My educational pursuit was rooted in inquiry, and the essence of scholarship is the courage to pose challenging questions.
As for my perspectives on the biblical verses in question, they remain unchanged. I regard them as indicative of a pro-slavery sentiment within both the teachings of Apostle Paul and the broader Christian doctrine. My private discussions have revealed a personal disinclination towards Paul, whose ideologies I perceive as not only supportive of slavery but also excessively complex and impractical.
Christianity and Its Baggage of Slavery
In the discourse concerning the stance of Apostle Paul and Christianity on the institution of slavery, a nuanced examination of the New Testament scriptures reveal a complex portrait. The letters of Paul, including those to the Corinthians and Timothy, alongside the Petrine epistles, offer a wealth of insight into the early Christian attitude towards servitude.
A close reading of 1 Corinthians 7:21 could suggest that Paul was cognizant of the institution of slavery but did not actively condemn it. Paul advises slaves to gain their freedom if the opportunity arises, yet he stops short of calling for an outright abolition of the institution (The Holy Bible, New International Version, 1 Cor. 7:21). This has led some scholars to posit that Paul's acknowledgment, absent a direct repudiation, may reflect a tacit acceptance of slavery (Davis, 1975). Conversely, this advice can also be interpreted as pragmatic counsel given within the societal norms of his era, focusing on spiritual rather than social liberation (Byron, 2002).
Furthermore, 1 Timothy 6:1 instructs slaves to regard their masters with due respect to uphold the reputation of Christian teachings (The Holy Bible, New International Version, 1 Tim. 6:1). This directive has been interpreted by some as evidence that Paul did not seek to disrupt the prevailing social order, thereby potentially supporting the perpetuation of slavery (Crossan, 1998). On the other hand, this instruction could be construed as a strategic move to ensure peace and order within the community, aimed at safeguarding the nascent Christian doctrine from slander rather than endorsing the institution of slavery itself (Bass, 2003).
The Petrine instruction to slaves in 1 Peter 2:18 to submit even to harsh masters has similarly sparked debate. This verse has been taken to indicate that early Christianity demanded a submissive stance from slaves, which could be seen as an endorsement of the institution (The Holy Bible, New International Version, 1 Pet. 2:18). Some argue that such a stance reflected an uncritical acceptance of the social norms of the time (Harrill, 2006). Yet, others contend that the apostolic exhortation to endure suffering under harsh masters was more about maintaining a testimony of faith in adverse circumstances, and less about condoning the system of slavery itself (Wright, 2004).
Colossians 3:22 further complicates the picture by commanding slaves to obey their masters with sincerity and reverence for the Lord (The Holy Bible, New International Version, Col. 3:22). This commandment has been read by some as an implicit acceptance of slavery within Christian praxis (Martin, 1990). However, others interpret this passage as reflecting a higher principle of transforming one's heart and actions as a witness to Christian faith, rather than an affirmation of slavery as a morally acceptable institution (Scott, 1994).
In sum, the New Testament scriptures present a multifaceted view of slavery, with Pauline and Petrine texts being subject to diverse interpretations. While some readings suggest an accommodation of slavery within early Christian communities, others propose that the apostolic instructions were aimed at guiding the faithful in how to conduct themselves within the societal structures of the time, highlighting spiritual equality over social status. These interpretations remind us that the biblical texts are reflective of their historical context and the complexities therein.
I know many Nigerian Christians are too quick to defend and insult any seeker-for-truth about Christianity, please before you rush into abusing and insulting me, it will worth your while to read the works of the likes of Bass, D. W. (2003). Slavery and the Church's struggle with moral consistency. Journal of Religious Ethics, 31(2), 333-354; Byron, J. (2002). Paul and the background of slavery: The status questions in New Testament scholarship. Currents in Biblical Research, 1(1), 37-49; Crossan, J. D. (1998). The birth of Christianity: Discovering what happened in the years immediately after the ex*****on of Jesus. San Francisco, CA: Harper San Francisco; and Davis, D. B. (1975). The problem of slavery in the age of revolution, 1770-1823. Ithaca, NY.
© Bukola Adeyemi Oyeniyi
January 17, 2024
