This thread led me to articulate the question of whether, historically, “slavery [was] considered orthodox (and opposition to slavery considered unorthodox) … ?”
It turns out, a bit of reading through previous threads, led me to discover that I’d apparently already found an answer to that question:
For our purposes, it is important to realize that the South won this crucial contest with the North by using the prevailing hermeneutic, or method of interpretation, on which both sides agreed. So decisive was its triumph that the South mounted a vigorous counterattack on the abolitionists as infidels who had abandoned the plain words of Scripture for the secular ideology of the Enlightenment.
‘Learning the Lessons of Slavery’, William E. Hull, Research Professor Samford University, Birmingham, AL – Christian Ethics Today, Journal of Christian Ethics
This paper also summarises the hermeneutic evidence that was the basis for this “triumph”:
The pro-slavery South could point to slaveholding by the godly patriarch Abraham (Gen 12:5; 14:14; 24:35-36; 26:13-14), a practice that was later incorporated into Israelite national law (Lev 25:44-46). It was never denounced by Jesus, who made slavery a model of discipleship (Mk 10:44). The Apostle Paul supported slavery, counseling obedience to earthly masters (Eph 6:5-9; Col 3:22-25) as a duty in agreement with “the sound words of our Lord Jesus Christ and the teaching which accords with godliness” (1 Tim 6:3). Because slaves were to remain in their present state unless they could win their freedom (1 Cor 7:20-24), he sent the fugitive slave Onesimus back to his owner Philemon (Phlm 10-20). The abolitionist north had a difficult time matching the pro-slavery south passage for passage. They could only point out that biblical slavery was more benevolent and, in some cases, more temporary than its modern counterpart. They argued that neither Jesus nor his apostles legislated slavery but only sought to make it more humane. At best, they had to appeal to the spirit of the Bible rather than to specific texts, buttressing this appeal with general principles of justice and righteousness drawn from moral philosophy. But they could not shake the fact that slavery was commonplace in the Bible and that it was often cruel, especially in its treatment of foreigners. Israelite masters considered their slaves to be property that could be sold (Ex 12:44; 21:20-21, 32). They often used female slaves for reproductive purposes and claimed their offspring’s as their own (Gen 16:1-4; 30:3-4, 9-10; 35:22). They were permitted to punish slaves by beating them to the point of death (Ex 21:20-21).
This leads me to ask the question, has the “prevailing hermeneutic” among Christian scholars changed sufficiently since this time that rejection of slavery has become the orthodox position? Or is rejection of slavery still more of an exception (and thus arguably a Special Pleading) to the current prevailing hermeneutic?
If it has in fact changed sufficiently, what were the key changes most relevant to the change in slavery’s status vis a vis orthodoxy?