Slavery is one of the most wicked institutions in human history. The topic of slavery has re-entered the public consciousness recently, thanks to comments from President Donald Trump about how American slavery has been presented at the Smithsonian. What should Christians think about this controversy and about slavery as a whole?
On December 6, 1865, the United States Congress ratified the 13th Amendment, finally abolishing slavery as a legal right. It followed President Abraham Lincoln's Emancipation Proclamation from nearly three years earlier.
Essentially, though not completely, the 13th Amendment ended a practice that had been present in America for over 300 years, long before the United States officially became a nation.
For most of American history since the abolition of slavery, both sides of the political aisle (barring extremists) have viewed the institution of slavery as one of the darkest blemishes in the nation's history, but one from which the country was slowly healing.
However, in recent years, dialogue surrounding race relations has caused some to feel the need to emphasize race-based conversations, one way or the other. This has led to more conversations about slavery. Some of these have been good conversations. Some of them have not.
Bringing the conversation to a fever pitch, in a post on social media, President Donald Trump criticized the Smithsonian Institute for focusing on "how bad slavery was." Via an executive order (which you can read here), he also demanded a thorough review of the Smithsonian's museums because he felt much of the educational material within was "too negative."
In light of President Trump's decision, what should Christians think about the issue of slavery and the way in which it is portrayed in American history education?
It is worth noting that slavery still exists in the world today, especially in the sex slave industry. However, this piece is primarily about chattel slavery in America and the current discourse around it.
In this story, we will observe some facts and observations about slavery and the manner in which it is taught historically. We will also take a look at what the American political Right and American political Left have to say on the subject. Then, most importantly, we will see what the Bible has to say that is relevant to this conversation.
Some facts about slavery
Any statistics below are from the National Library of Medicine (a government agency), unless otherwise stated.
- Though the slave trade in America began earlier with the Spanish, French, Portuguese, and Dutch, slavery, as it was in the original 13 English colonies and then in the early United States, likely began in 1619.
- By the time the US had its first official nationwide census in 1790, there were nearly 700,000 documented slaves in the country. When the Civil War began in 1861, that number had grown to about 4,000,000.
- The majority of slaves in the United States were black and of African descent.
- There were even more African slaves sold in South America, Central America, and the Caribbean than in the United States.
- Approximately 500,000 slaves were emancipated (either by running away themselves or by escaping with help) during the Civil War. Because of that, the total population of slaves in the United States decreased during the war, the only time during the slavery era in which that was the case.
- According to a recent Duke University study of US census data, just under 6% of free Southerners owned slaves in 1860. However, that number only accounts for the individual owner of slaves, usually a father or grandfather. When adjusting the number for families instead of individuals, approximately 30% of free families in the South owned at least one slave.
Some observations about slavery
- The majority of slaves in the United States were black and of African descent. While it is undeniably true that many non-black indentured servants lived slave-like existences in the US (mostly European immigrants), the reality for those individuals was not as bleak as it was for African slaves. The race-fueled slavery system known as chattel slavery typically saw an individual come into the service of another through unlawful imprisonment or through purchase. Meanwhile, most indentured servants voluntarily became "slaves" to pay off debts or because they had no means of income.
- The majority of slave owners in the United States were white, but not all of them were. There were also slave owners from all other common races in America, including some who were free black Americans.
- Because it was so long ago and precise datapoints are difficult to come by (and because of the illegal slave trade that also existed during the time), most figures regarding slavery are estimates.
- Slavery in Native American territories did not end legally until 1866. Some slave owners in the rest of the United States resisted releasing slaves, as well. It took until the back half of 1866 for nearly all slaves to be granted their personal liberty.
What the Left says about slavery and Trump's executive order
The majority of folks left of the political center recognize the atrocity of slavery in the United States. However, there is some disagreement as to how the issue should be discussed today. Some Democrats even support the idea of reparations.
- Universally, liberals condemn slavery as a scourge on past American society.
- Some liberals support the idea of paying reparations to individuals whose ancestors were American slaves. Members of Congress like Cori Bush (Missouri representative), Rashida Tlaib (Michigan representative), Corey Booker (New Jersey senator), and Elizabeth Warren (Massachusetts senator) have all taken part in sponsoring or co-sponsoring reparations bills.
- Democrats typically support heavy education on slavery, both as a historical reminder and as a future warning. Democratic Senate majority leader Chuck Schumer once said, "It is the duty of any great nation to recognize the sins of the past, admit them, teach them, but also work to make amends today."
- President Trump's review of the Smithsonian on the grounds of being "woke" has upset many liberals. Maryland Governor Wes Moore called the order "deeply disrespectful" and said removing negative language from slavery exhibits would be akin to "erasing history." However, Moore is also one of a smaller number of Democrats who argue that too much time has been spent studying the past. Instead, the Maryland Governor has said that the United States should move on via active promotion of positive race relations, rather than intense focus on previous negative race relations.
- Historian David Ward, a former curator at the Smithsonian, says that Trump's executive order is "censorship" and contends that the ordered review is unnecessary. While Trump's order claims to pursue "restoring truth and sanity to American history," Ward argues that those elements are already present in the Smithsonian's exhibits.
- The American Alliance of Museums has come out against Trump's executive order, arguing that historical representation in museums must not be "sterilized."
What the Right says about slavery and Trump's executive order
The political Right in America is against slavery, just like the Left. However, Republicans do not support the idea of reparations and seem to support a practice of learning from history by moving on from the negative, rather than focusing on it.
- No one in the Republican Party actively supports slavery or appears to think that slavery was a good thing. However, there are some on the Right who support the idea that, though slavery was bad, it is not something to dwell on as a nation.
- A prevailing thought in Republican politics is that past generations of racism were horrible things at the time but that they do not affect life today. A recent study from Monmouth University concluded that only 16% of Republicans support teaching about the ongoing effects of slavery through the generations that have followed.
- In a general sense, conservatives do not deny the existence of racism but argue that it is far less prevalent in the world than liberals portray. In that pursuit, many Republicans have fought against the idea of "white privilege" and deny any benefits of Critical Race Theory. Paraphrasing Martin Luther King, Jr., Indiana Representative Jim Banks said, "We believe that individuals should be judged based on the contents of their character, not their skin. And we believe that America’s institutions should be colorblind, just as our Constitution is colorblind."
- Conservatives often argue that focusing on racial issues creates more racial strife.
- Many on the Right challenge the Democratic Party, citing the fact that many past Democrats supported slavery. This is somewhat true, but it doesn't acknowledge the political shift that happened in the 20th century, one in which many Republicans and Democrats essentially "switched sides." The reality is that slavery was supported and opposed in great numbers by members of both major political parties.
- In regard to Trump's executive order for the Smithsonian, several Republicans have come out in support of the president. Vice President JD Vance said the review is necessary because of "improper ideology" being included in slavery exhibits. Banks also supports the EO, stating that he believes activists have been working to "rewrite our past."
What the Bible says
Slavery, as it existed in America until the mid-1800s, was evil, and there is plenty of evidence within the pages of Scripture to support that notion. However, there are many mentions of slavery in the Bible. This next section will address biblical slavery and will provide insight into what God thinks about the subject of slavery, as a whole.
First: Yes, there was slavery in the Bible. Let's talk about it.
Based on historical evidence, there were likely two types of slavery referenced in the Bible.
God's Word describes some slaves (such as the Hebrew people in captivity in Egypt) that seemingly mirrored American, race-based slavery.
Other slaves in Scripture appear to be more like indentured servants.
There are biblical commands for slaves and slave owners, usually without obvious distinction between which "type" of slave-slave owner relationship. Most of these commands included some version of one of two requirements. Masters were tasked with caring and providing for their slaves (Colossians 4:1), and slaves were responsible for respecting their masters (1 Timothy 6:1).
To be clear: God does not condone slavery. In 1 Timothy 1, the Holy Spirit inspired Paul to include "enslavers" in a list of "unholy and profane" sins. In Exodus 21:16, kidnapping (often the precursor to enslavement) is labeled as a crime that should result in a person being "put to death." The oppression of the poor (slavery is, perhaps, the greatest example of this) is explicitly condemned throughout Scripture, too.
Even certain passages of the Bible that seem to be provisions for slavery (Leviticus 25:44, etc.) were not instances of God advocating for the institution of slavery. Instead, some scholars believe that Leviticus 25 is about indentured servanthood, as the word "slave" used to describe female slaves in that chapter can be translated to mean "maid-servant," and the word "slave" used to describe male slaves can be translated to mean "subject."
Early Church father Gregory of Nyssa once wrote against slavery in his Homilies on Ecclesiastes by saying, "If God does not enslave what is free, who is he that sets his own power above God’s?" Though there are rules within the relationship, there are no endorsements of slavery in the Bible, and there are no excuses for it, either.
1 Corinthians 7:21 also seems to indicate that the Lord desired slaves to seek their freedom. Paul, writing to Christian slaves in Corinth, says, "But if you can gain your freedom, avail yourself of the opportunity." He does, though, indicate that there is a potential benefit of evangelism made possible by staying.
Following the 10 Commandments narrative, God gave Moses additional laws, including "You shall not give up to his master a slave who has escaped from his master to you" (Exodus 23:15). Instead, the Lord commanded His people to protect and care for escaped slaves.
However, in instances in which finding freedom would be impossible, the Lord commanded slaves to continue on in humility and submission. 1 Peter 2:18 says, "Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust." This command was given with the intent of the slave being a gracious, Christ-like example to the master. Verse 19 continues, "For this is a gracious thing, when, mindful of God, one endures sorrows while suffering unjustly."
Even in the relationship between Philemon and Onesimus in the book of Philemon, Paul instructs the wealthy Philemon to accept his former slave Onesimus as "a beloved brother" (Philemon 16) instead of as a servant of any kind.
The gospel breaks down all barriers between people, and because of that eternal equality found in Christ, when possible, it should create earthly equality, as well.
For those who have been redeemed by Jesus, they are now slaves to Christ. In that, any prior status (free or enslaved) is irrelevant because the person has a new Master.
Human life is of great value to God.
God created mankind in His image (Genesis 1:26-27). This doctrine, known as the Imago Dei, is crucial for Christians to understand, as it showcases the Lord's intentional care for all peoples.
For believers, this manifests itself in an obvious equality. Galatians 3:28–"There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus."
Within the count of those who do not know Christ, every person is loved by God. Ezekiel 18:23 and 2 Peter 3:9 say (in paraphrase) that the Lord desires for no one to perish without a relationship with Him. If God did not care deeply for the lost, this would not be the case.
All people, whether slave or free, are either Christians are non-Christians. Within the doctrine of the Imago Dei, one can see clearly that God has affection for both His children and for those who are still far from Him. Psalm 145:9 says, "The Lord is good to all, and his mercy is over all that He has made." Psalm 104, Job 38-39, Jonah 4:11, and Colossians 1:16-17 also demonstrate this idea.
There can be no reconciliation between these truths and a person attempting to advocate for or minimize the atrocity that is slavery.
Scripture makes it clear that people should learn from past mistakes. However, dwelling on the past is unhelpful.
In a very obvious manner, God commands His people to learn from their past mistakes, especially when it comes to sinful behaviors.
Proverbs 24:16 provides believers with wisdom: "for the righteous falls seven times and rises again, but the wicked stumble in times of calamity."
In a way that can apply to widespread societally-accepted sins, God speaks in 2 Chronicles 7:14, "If my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from Heaven and will forgive their sin and heal their land."
Within that principle of learning from the past and moving beyond sinful behaviors, it is not good to dwell on the past. The Lord spoke to Isaiah the Prophet in Isaiah 43:18-19, saying, "Remember not the former things, nor consider the things of old. Behold, I am doing a new thing..." This Messianic prophecy foretold the coming of Jesus while also explaining to Israel that their judgment in Babylon (one they incurred due to their past sinfulness) was going to end. The Lord is gracious to forgive in such a way that He can lead His people from "the former things" to "a new thing."
God instructs His people to learn from the past so that they can grow closer to Him in faithful obedience.
Paul writes in Philippians 3:13-14, "Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus."
It doesn't take much of a leap to conclude that these principles should apply to learning from widespread societal problems like slavery.
In this way, President Trump's review is a complicated evaluation for Christians.
There is merit both in keeping historical reminders (like the slavery exhibits at the Smithsonian) and in ensuring that those reminders are accurate and not forcing anyone to dwell in the past at the expense of future growth.
Recognizing injustice is essential in preventing it. Christians must continue to fight against evil.
While being able to move beyond the past (via forgiveness and pursuing holiness) is a major part of the Christian life, one cannot turn a blind eye to society's previous problems, either.
Slavery is one of, if not the, biggest of human history's injustices. Recognizing the problems and sins that led to such a corrupt and unjust system is essential. Though no one alive today enslaved others in this way, racial prejudices and other related injustices can still exist in certain circumstances.
James 4:17 makes it clear that refusing to do the right thing (even without actively doing a "bad" thing) is sin. The brother of Jesus writes, "So whoever knows the right thing to do and fails to do it, for him it is sin."
Micah 6:8 also says, "He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?"
It is good to actively fight for justice and against injustice, and learning the history of sin helps believers to do that.
However, Christians should not delve into the world of Critical Race Theory and Intersectionality, as those frameworks move far beyond many biblical lines.
America's past–like its present–was marred by sin. While there certainly were Christians who participated in that sin, including slavery, some of the loudest voices in the fight against slavery were Christians. Names like William Lloyd Garrison and Charles Finney were major American abolitionists.
Final verdict
It is difficult to properly discern what to think about President Donald Trump's executive order demanding a review of Smithsonian museums' exhibits on American chattel slavery.
On one hand, the pursuit of historical accuracy and truth is a good thing, and there could be some aspects of the Smithsonian exhibits that should be updated, especially if they move into Critical Race Theory or other unbiblical philosophies.
On the other, though, removing the history of sin in this country is not a good thing. The Lord commands His people to pursue justice, and part of doing so is to understand injustice, both past and present.
Slavery was a grave evil in the United States (one that the Bible does not condone in any way), and Christians should be able to be honest about that. However, no one should remain mired in the difficulty of America's sinful past. Instead, as Paul explained in Philippians 3, Christians must work to be constantly "forgetting what lies behind and straining forward to what lies ahead...[and pressing on] toward the goal for the prize of the upward call of God in Christ Jesus."
The good news for Christians is that the gospel demolishes earthly distinctions between people and provides, through reconciliation to Christ, reconciliations with others that would otherwise be impossible.
Praise be to God that He is the Lord who commands his people in Isaiah 43 to "Remember not the former things, nor consider the things of old" because He is "doing a new thing."
