# Lehre und Wehre_St. Louis Missouri_August 1856_S231
# AI translation — CHI Digital Archive (demonstration)

Slavery and the Bible. 231

—pless the slave is, mindful of the account he must render, which he has taken upon himself together with the slave, whether through inheritance or purchase; a believing slave boasts of his freedom and blessedness in Christ, and in the enjoyment of these goods his outwardly harsh service, according to the flesh, under an unbelieving master, is transformed for him into a gentle yoke and a light burden. Although the Gospel does not directly forbid or abolish slavery, it is nevertheless directed toward its abolition, both in its whole tendency and in its effects, which it produces in the hearts of believers. Since, further, according to the Gospel, bodily servitude is no hindrance to faith and blessedness, but rather a station in which one can serve God and accomplish the noblest good works, it follows that a servant may not run away from his master — just as, in general, no Christian may avenge himself or take matters into his own hands by unauthorized self-help; but if he can obtain his freedom by a lawful way, he should all the more gladly make use of it; if he cannot, then he humbles himself under God's mighty hand, which will exalt him in due time. If his master wishes to compel him to sin, he does not obey, but would rather suffer, and counts it a grace to suffer for conscience's sake. But what, then, is the position which, according to the principles just indicated, a believing master ought to take toward his slaves? We naturally have only believing masters in view. What have we to do with those who are outside? A Christian's rule of conduct toward his neighbor is love of neighbor in its full extent; this commandment governs also a Christian master's conduct toward his slaves. If he was, when he became a believer, already in possession of slaves, whether by inheritance or purchase (man-stealing excepted), the question arises whether he is obliged to set them free at once, once he has recognized that the estate of masters over slaves is not a divine estate and that the possession of slaves is a wrong done to them. Ask love for counsel. Love does nothing evil to one's neighbor, but rather the greatest possible good. Since bodily freedom is a real good, and to obtain it is a natural, legitimate wish — as the apostle acknowledged such a wish, saying: if you can become free, use it rather — it is indeed in accordance with love to let one's slaves enjoy this good, in keeping with the word of the Lord: whatever you would that men should do to you, do so to them. But since bodily freedom is a good only when man understands how to use it rightly, it is again love that decides whether, when, and how it is to be granted. Just as a loving father, concerned for the welfare of his children, decides, after wisely weighing the circumstances, whether to pay out his child's inheritance early or to keep it longer in hand, so the master's love decides whether, when, in what manner, and by what stages he shall grant his slaves their freedom; at the same time love urges him to raise them to the level of Christian formation, where they can use their freedom in a godly and blessed way. But since love is a voluntary work of the heart