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The issue of slavery and religion is an area of historical research into the relationship between the world's major religions and the practice of slavery. == Slavery in the Bible == (詳細はGenesis narrative about the Curse of Ham has often been held to be an aetiological story, giving a reason for the enslavement of the Canaanites. The word ''ham'' is very similar to the Hebrew word for ''hot'', which is cognate with an Egyptian word (''kem'', meaning ''black'') used to refer to Egypt itself, in reference to the fertile black soil along the Nile valley. Although many scholars therefore view ''Ham'' as an eponym used to represent Egypt in the Table of Nations,〔''Jewish Encyclopedia'' (1901), article on ''Ham''〕 a number of Christians throughout history, including Origen〔Origen, ''Homilies'', on Genesis 16:1〕 and the Cave of Treasures,〔(edited by Ciala Kourcikidzé), ''The cave of treasures: Georgian version'', translated by Jean-Pierre Mahé in ''The written corpus of eastern Christianity'' 526-27, part of ''Scriptores Iberici'' 23-24 (Louvain, 1992-93), 21:38-39〕 have argued for the alternate proposition that ''Ham'' represents all black people, his name symbolising their dark skin colour;〔Goldenberg, D. M. (2003). The Curse of Ham. Princeton, New Jersey: Princeton University Press, page 141.〕 pro-slavery advocates, from Eutychius of Alexandria〔(edited by J.P. Migne), ''Complete course in Patrology…Greek series'', (Paris, 1857-66), on ''Annals'' 111:917B:41-43〕 and John Philoponus,〔A. Sanda, ''Opposcula Monophysitica Johannes Philoponi'' (Beirut, 1930), page 96〕 to American pro-slavery apologists,〔Haynes, S. R. (2002). Noah's Curse. New York: Oxford University Press, page 71.〕 have therefore occasionally interpreted the narrative as a condemnation of all black people to slavery.〔Felder, C. H. (2002). Race, Racism, and the Biblical Narratives. Minneapolis, Minnesota: Augsburg Fortress, page 8.〕 A few Christians, like Jerome, even took up the racist notion that black people inherently had ''a soul as black as () body''.〔Jerome, ''Homilies'', 1:3:28〕 Slavery was customary in antiquity, and it is condoned by the Torah, which occasionally compels it. The Bible uses the Hebrew term ''ebed'' to refer to slavery; however, ''ebed'' has a much wider meaning than the English term ''slavery'', and in several circumstances it is more accurately translated into English as ''servant''.〔''Jewish Encyclopedia'' (1901), article on ''Slaves and Slavery''〕 It was seen as legitimate to enslave captives obtained through warfare, but not through kidnapping. Children could also be sold into debt bondage, which was sometimes ordered by a court of law.〔''Jewish Encyclopedia'' (1901), article on ''Slaves and Slavery''〕 As with the Hittite Laws and the Code of Hammurabi,〔''Peake's commentary on the Bible'' (1962), on Exodus 21:18-27〕 the bible does set minimum rules for the conditions under which slaves were to be kept. Slaves were to be treated as part of an extended family; they were allowed to celebrate the Sukkot festival,〔 and expected to honour Shabbat. Israelite slaves could not be compelled to work ''with rigour'', and debtors who sold themselves as slaves to their creditors had to be treated the same as a hired servant. If a master harmed a slave in one of the ways covered by the lex talionis, the slave was to be compensated by manumission; if the slave died within 24 to 48 hours, he or she was to be ''avenged'' (whether this refers to the death penalty〔〔Maimonides, ''Mishneh Torah''〕 or not〔''Jewish Encyclopedia'' (1901), article on ''Avenger of Blood''〕 is uncertain). Israelite slaves were automatically manumitted after six years of work, and/or at the next Jubilee (occurring either every 49 or every 50 years, depending on interpretation), although the latter would not apply if the slave was owned by an Israelite and wasn't in debt bondage. Slaves released automatically in their 7th year of service, which did not include female slaves, or〔''Jewish Encyclopedia'' (1901), article on ''Law, Codification of''〕〔''Peake's commentary on the Bible'' (1962), on Exodus 21:2-11〕 did, were to be given livestock, grain, and wine, as a parting gift (possibly hung round their necks〔). This 7th-year manumission could be voluntarily renounced, which would be signified, as in other Ancient Near Eastern nations,〔Thomas Kelly Cheyne and John Sutherland Black, ''Encyclopaedia Biblica'' (1903), article on ''Slavery''〕 by the slave gaining a ritual ear piercing; after such renunciation, the individual was enslaved ''forever'' (and not released at the Jubilee〔Thomas Kelly Cheyne and John Sutherland Black, ''Encyclopaedia Biblica'' (1903), article on ''Slavery''〕). Non-Israelite slaves were always to be enslaved ''forever'', and treated as inheritable property. In several Pauline epistles, and the First Epistle of Peter, slaves are admonished to obey their masters, ''as to the Lord, and not to men''; however these particular ''Pauline epistles'' are also those whose Pauline authorship is doubted by many modern scholars.〔, page 385〕〔Udo Schnelle, ''Apostle Paul: His Life and Theology'' (2003), (translation published 2005 )〕〔Hermann Detering, ''The Falsified Paul'' (1995)〕〔Stephen G. Wilson, ''Luke and the Pastoral Epistles'' (1979)〕〔Norman Perrin, ''The New Testament: An Introduction'' (1974)〕〔W. Bujard, ''Stilanalytische Untersuchungen zum Kolosserfrief als Beitrag zur Methodik von Sprachvergleichen'' (1973)〕〔E J Goodspeed, ''Key to Ephesians'' (1956), page 6〕〔Mitton, ''The Epistle to the Ephesians'' (1951), pages 245-255〕〔Alfred Loisy, ''The Origins of the New Testament'' (1936)〕〔Percy Neale Harrison, ''The Problem of the Pastoral Epistles'' (1921)〕〔Ferdinand Christian Baur, ''Paul, the Apostle of Jesus Christ: His Life and Works'' (1845)〕〔also partially advocated by Desiderius Erasmus〕 By contrast, the First Epistle to the Corinthians, one of the ''undisputed epistles'',〔Seven of the Pauline Epistles are regarded as genuine by most scholars; academics therefore use the term ''undisputed epistles'' to collectively refer to these seven〕 describes lawfully obtained manumission as the ideal for slaves. Another ''undisputed epistle'' is that to Philemon, which has become an important text in regard to slavery, being used by pro-slavery advocates as well as by abolitionists;〔Religion and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay〕 in the epistle, Paul returns Onesimus, a fugitive slave, back to his master nature, which was opposed to the equality in which mankind was created.〔Philo, ''On the contemplative life''〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Slavery and religion」の詳細全文を読む スポンサード リンク
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