Does The Bible Support The Institution Of Slavery?

          "As for your male and female slaves whom you may have—you may acquire male and female slaves from the pagan nations that are around you." (Leviticus 25:44)

          The Old Testament's historical records include many practices that modern readers might find troubling. It is crucial to understand that these accounts do not inherently suggest divine endorsement of such practices. Instead, the biblical texts often describe the societal norms of the time rather than providing a moral treatise on these issues.

          In the ancient world, slavery was often a result of economic hardship. For instance, individuals might become slaves due to an inability to pay debts or provide for their basic needs (Genesis 47:13-19). Others entered servitude as a form of reparation for theft (Exodus 22:3). Importantly, slaves were typically set free after six years of service (Exodus 21:2), and were not to be abused or mistreated.

          Moreover, the biblical laws were quite progressive for their time in certain respects. For example, God explicitly forbade the kidnapping and selling of individuals into slavery, a practice punishable by death (Exodus 21:16; Deuteronomy 24:7). The Apostle Paul also condemned human trafficking, describing those who engage in such acts as ungodly and sinful (1 Timothy 1:9-11).

          This form of slavery was markedly different from the brutal and racially-based slavery that occurred in America and the African slave trade. Ancient slavery was not based on skin color. While slavery in any form is a grievous condition, it is essential to note that Moses did not express approval of slavery itself but rather provided regulations to mitigate its harshness.

          The Apostle Paul encouraged slaves to obey their masters, not as an endorsement of slavery, but as a means of serving God within their given circumstances. Christianity, at its core, is not a political movement aimed at overthrowing governments but a transformative faith addressing the sinful condition of the human heart. The true change in culture comes through the conversion of souls to Christ.

The Uniqueness Of The Bible As Literature

"The Bible is primarily a religious book and as such it is unique in the world of literature. How could uninspired man write a book that commands all duty, forbids all sin, including the sin of hypocrisy and lying, denounces all human merit as insufficient for salvation, holds out as man's only hope faith in in the atoning death, physical resurrection, and present intercession of Christ, and condemns to hell for all eternity all who reject this one way of salvation and persist in sin?"

Henry Clarence Thiessen, Introduction to the New Testament, p. 85

Made In The Image And Likeness Of God

        "God created man in His own image, in the image of God He created him; male and female He created them." (Genesis 1:27)

        God made man to be a reflection of His glory. He made us to be morally upright. He gave us reason and the ability to make our own choices. God created us to have communion with Him. Man was created with knowledge of his Creator. Animals have no such awareness and do not seek to worship a higher power.

        Mankind is the greatest of His creations. He has been given by God a conscience. With that comes the ability to make moral deliberations. Animals are not self-conscious like man. What follows from being made in the image and likeness of God is the responsibility to serve Him. Adam's fall was devastating due to him being designed to mirror the divine glory.

        The terms "image" and "likeness" are virtually synonymous. Both relate to the concept of resemblance. The idea of human life having indelible value finds its basis in having been fashioned in the image and likeness of God. It is this factor which distinguishes us from the animal kingdom. Men and women are different, but are equally created in His image. Adam Clarke once noted:

        "Gregory Nyssen has very properly observed that the superiority of man to all other parts of creation is seen in this, that all other creatures are represented as the effect of God's word, but man is represented as the work of God, according to plan and consideration: Let us make man in our image, after our likeness. See his Works, vol. i., p. 52, c. 3."

        God made man to represent Him on earth and to take care of creation. The earth was meant to be the domain of man (Psalm 115:16). This is comparable in certain respects to the ancient Near Eastern idea of statues of kings or deity representing their presence. The object of emphasis was not so much physical appearance as more so one's special rights or privileges. It is in that sense we are made in the image of God.

The Application Of Biblical Principles

"...we read in 1 Thessalonians 4:7, "For God did not call us to be impure, but to live a holy life." A principle that may be drawn from this statement, as well as Philippians 4:8, is that viewing pornographic literature or films is wrong. Obviously such media is not explicitly condemned in Scripture, but sexual purity in thought and action is a principle clearly seen in these and other passages. A personal application of this principle would be, I will not view pornographic literature or films."

Roy B. Zuck, Basic Bible Interpretation, p. 288

Living A God Honoring Life

"It is one thing to read 2 Timothy 1:9, noting that God has "called us to a holy life," and to understand that holiness is a life of purity and godliness, made possible by the sanctifying work of the Holy Spirit. But it is another thing to deal with sin in our lives so that we are in fact leading holy lives. It is one thing to study what the Scriptures say about the return of Christ in passages such as 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-56. But it is another thing to build on and move beyond those facts to the point of loving His appearing (2 Tim. 4:8), that is, longing for and anticipating His coming, and continuing steadfast in serving the Lord (1 Cor. 15:58)."

Roy B. Zuck, Basic Bible Interpretation, p. 14

Correctly Handling The Word Of Truth

Observing what we see in the biblical text, we then should correctly handle it (2 Tim. 2:15). The participle “correctly handling” (incorrectly translated in the King James Version “rightly dividing”) translates the Greek word orthotomounta. This combines two words that meant “straight” (ortho) and “cut” (tomeo). One writer explains the meaning of this as follows:

Because Paul was a tentmaker, he may have been using an expression that tied in with his trade. When Paul made tents, he used certain patterns. In those days tents were made from the skins of animals in a patchwork sort of design. Every piece would have to be cut and fit together properly. Paul was simply saying, “If one doesn’t cut the pieces right, the whole won’t fit together properly.” It’s the same thing with Scripture. If one doesn’t interpret correctly the different parts, the whole message won’t come through correctly In Bible study and interpretation the Christian should cut it straight. He should be precise…and accurate.

Roy B. Zuck, Basic Bible Interpretation, p. 12-13

A Critical Assessment Of Roman Catholic Indulgences

• Introduction:

          -Indulgences, a dogma deeply rooted in Roman Catholic theology, have sparked considerable debate over the centuries, especially regarding their alignment with Christ’s atoning work. The practice invites adherents to engage with the Church’s teachings on sin, forgiveness, and penance, positioning indulgences as a means to alleviate temporal punishment for sins that have already been forgiven. However, a nuanced exploration of the theological implications surrounding indulgences is crucial for a deep understanding of their significance and the challenges they present to core Christian doctrines.

• The Historical Context Of Indulgences:

          -The commercialization of indulgences led to widespread abuses, most notably exemplified by the sale of indulgences by clerics such as Johann Tetzel. His infamous slogan, “As soon as a coin in the coffer rings, the soul from purgatory springs,” epitomized the problematic conflation of financial transaction with spiritual benefit. Such abuses fueled the Protestant Reformation, prompting Reformers like Martin Luther to challenge the legitimacy of indulgences.

          -While the Roman Catholic Church officially taught that indulgences could not be "sold" as mere transactions, historical reality shows that church authorities, including Pope Leo X, sanctioned fundraising campaigns involving indulgences. These campaigns blurred the line between voluntary donations and financial transactions, creating the perception—and often the practice—of a sale. Though individuals like Tetzel may have pushed the limits of propriety, these abuses were not entirely rogue actions but rather reflected broader ecclesiastical practices of the time.

          -Martin Luther's objections went beyond the misuse of indulgences. He questioned the very framework supporting them. Rooted in his belief in justification by faith alone (i.e. Sola Fide), Luther argued that indulgences undermined the sufficiency of Christ’s atonement and God’s grace in saving souls. He also rejected Rome’s institutional authority to remit temporal punishment for sins, marking a theological departure from Catholic teachings.

          -The Council of Trent (1545–1563) later addressed these controversies, condemning the abuses surrounding indulgences while reaffirming their spiritual value. The council sought to abolish the "evil traffic" in indulgences and establish stringent guidelines to prevent further corruption. This acknowledgment of past abuses highlights the complexity of the historical relationship between church teaching and practice.
          -This doctrine originated in the early Middle Ages when the Roman Catholic Church began to link specific works of penance with the remission of temporal effects of sin. Initially, indulgences were tied closely to pilgrimages and acts of charity. According to the Catechism of the Catholic Church, indulgences provide a necessary complement to the sacrament of confession. They are perceived as an application of the Church’s authority to draw upon the "treasury of merits" accumulated by Christ and the saints. The Roman Catholic Catechism states that indulgences are granted under certain prescribed conditions, including sincere contrition and a disposition to receive them (paragraph 1471).

• The Nature Of Forgiveness: 

          -The premise of indulgences implies that while sins may be forgiven, the associated punishments require further rectification. This raises the question of Christ’s complete redemptive work. As expressed in Romans 8:1, “There is therefore now no condemnation for those who are in Christ Jesus.” If believers are free from condemnation, the rationale for remaining temporal punishments becomes questionable. Is the satisfaction required beyond what Christ has already provided? This contradiction challenges the very foundation of justification and reconciliation as entirely fulfilled in Christ.

          -Protestant doctrine emphasizes the principle of Sola Fide, justification by faith alone. Introducing the concept of indulgences, where certain works and conditions bear weight in the forgiveness of sins, contradicts this doctrine. It suggests a transactional relationship with God, contrary to the understanding that grace is unmerited and cannot be earned. This dichotomy risks promoting a meritocratic system within salvation that undermines the sufficiency of Christ’s sacrifice.

• Repentance And Sanctification: 

          -The Roman Catholic view maintains that indulgences encourage genuine repentance and spiritual growth. Yet, by focusing on the application of indulgences, this practice could engender complacency among believers. Instead of fostering true contrition and a transformative relationship with God, indulgences may reduce sin and its consequences to a mere checklist of actions, marking them off rather than nurturing deep spiritual renewal.

• Indulgences And The Sufficiency Of Christ's Atonement:

          -Many proponents of indulgences hinge their arguments on the authority of the Roman Catholic Church as the steward of grace. However, Romans 5:1-2 explicitly states that believers have peace with God through faith in Christ, emphasizing that this it is not contingent on any additional acts or through any religious group. The assertion that temporal punishments must still be addressed after Christ’s atoning work contradicts the assurance found in Scripture that believers are wholly justified.

          -Hebrews 10:14 presents a powerful rebuttal regarding the completeness of Christ’s work. It says, "For by a single offering he has perfected for all time those who are being sanctified.” If believers are declared perfect and sanctified through the singular act of Christ, indulgences are made redundant because they imply a continued need for satisfaction beyond what has already been accomplished. In the context of Hebrews, this perfection is viewed as a positional standing before God, based on Christ's sufficient sacrifice. The term "perfect" in the New Testament often implies completeness or bringing to an end. The immediate context of Hebrews 10:14 speaks to the efficacy of Jesus Christ's single offering to complete the work of salvation for believers.

          -Hebrews 10:14 uses the term "perfected" in a broader context of cleansing the conscience and providing full access to God through Jesus' sacrifice (Hebrews 10:19-22). This context emphasizes the sufficiency of Christ's atonement. The use of teteleiōken in other New Testament passages (e.g., Hebrews 7:19, 9:9) reinforces the idea of completeness or fulfillment. These passages focus on the efficacy of Christ's sacrifice compared to the inadequacy of the Old Covenant sacrifices. For example, in Hebrews 7:19, "for the law made nothing perfect; but the bringing in of a better hope did; by the which we draw nigh unto God." This usage clearly contrasts the ineffectiveness of the Law with the completeness brought by Christ's New Covenant.
          -The term "perfect" in the context of Hebrews 10 highlights the ultimate effectiveness of Christ's sacrifice, making any additional purification unnecessary. It is about the completed work of Christ. Hebrews 10:18 underscores this point: "And where these have been forgiven, sacrifice for sin is no longer necessary." This verse reaffirms the idea that Christ's sacrifice was once for all, effectively eliminating any need for further purification, including purgatory.

• The Implications Of Purgatory:

          -Central to indulgences is the dogma of purgatory, a state in which souls undergo purification before entering heaven. It has been a cornerstone of Catholic eschatology. The reliance on purgatory to justify indulgences reflects an underlying view of sin that obscures the profound truth of Christ’s redemptive work.
          -If purgatory is necessary for the purification of souls, it raises critical questions regarding the efficacy of Christ’s atonement. The idea that purified merit can be transferred or drawn upon from the saints introduces a complexity that dilutes the singular authority of Christ as the sole mediator. 1 Timothy 2:5 states, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.” The theological implications of this assertion conflict with the belief in a treasury of merit that can be accessed or administered through Rome.

Mormon Contradiction: Is There Salvation After Death Or Not?

        "Therefore, if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment." (Mosiah 2:38-39)

        This teaching is consistent with historic Christian theology concerning the human soul and divine justice. The except in question says that there are no chances for salvation after death. Much of the distinguishing tenants of Mormonism, however, are found in other standard sources used to teach Mormon dogma. This has helped missionaries for that religion to draw in converts. In contrast, the Doctrine and Covenants affirms the idea of postmortem salvation:

        "And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ’s at his coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh." (section 88:99)

        This goes to highlight inconsistency in Mormon revelation. It disproves any claim that Joseph Smith was a prophet of God. One cannot be both sentenced to an eternity in hell and be given a chance to receive the gospel, which is the message of salvation from sin. One is either sentenced to eternal condemnation by God or has not been given that verdict.

Mormon Contradiction: Is The Nature Of God Changeable Or Unchangeable?

        The Book of Mormon contains a number of passages describing God as having an unchangeable nature:

        "For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity." (Moroni 8:18)

        "Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved." (Alma 41:8)

        These passages are so clear as to require minimal exposition. They communicate themes of the immutability of God. These are words that could come from the mouth of anyone who professes faith in Him. Taken by themselves, these statements may even hoodwink one into thinking that Mormonism is thoroughly consistent with traditional Christianity. 

        "For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing?" (Mormon 9:9)

        This text is of interest here, especially considering how Joseph Smith took the words describing Christ in Hebrews 13:8 and applied them to God the Father. The point is not that such a description of Him is incorrect, but the verbatim words from the biblical text have been inserted into the Book of Mormon. This is arguably an instance of plagiarism.

        Official Mormon doctrine, on the other hand, affirms that God is increasing in knowledge. Consider this excerpt from the Journal of Discourses, volume 6:

        "The mind or the intelligence which man possesses is coequal with God himself. I know that my testimony is true; hence, when I talk to these mourners, what have they lost? Their relatives and friends are only separated from their bodies for a short season: their spirits which existed with God have left the tabernacle of clay only for a little moment, as it were; and they now exist in a place where they converse together the same as we do on the earth....There never was a time when there were not spirits; for they are co-equal with our Father in heaven."

         If God can grow in terms of knowledge, then how can He be said to be unchangeable? If God is as man once was and man can become what God is, then He cannot have that trait applied to Him. Smith's teaching on this issue is muddled and contradictory.

         If God is able to increase in knowledge, then it follows that He can make mistakes. His judgments are liable to error. The Mormon conception of god is not a god in any meaningful sense of the term. The god of Mormonism has no power to save lost souls.

Mormon Contradiction: Is The Trinity One God In Three Persons Or Three Separate Gods?

          The Book of Mormon contains passages that articulate the concept of the Trinity as one unified and eternal God. These texts underscore the harmony and singularity of God, expressed through the Father, the Son, and the Holy Spirit, as seen in Alma 11:44:

          "Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil."

          This passage paints a vivid picture of divine unity and judgment, portraying the Trinity not as separate entities but as one eternal God, seamlessly integrated in purpose and essence. It emphasizes the doctrine of restoration—a universal process by which every individual, regardless of status or moral standing, will be restored to their perfect frame and judged righteously by the united Godhead. This concept highlights the depth and inclusivity of divine justice and salvation.

          Similarly, 2 Nephi 31:21 reinforces the indivisibility of the Godhead in the context of salvation:

          "And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen."

          This passage unequivocally declares that salvation is attainable only through Christ, reiterating the unity and eternal nature of the Father, the Son, and the Holy Spirit. It affirms the singularity of the Godhead, emphasizing their oneness as an enduring truth.

          However, this depiction contrasts sharply with the broader theology taught in Mormonism, which delineates the members of the Godhead as three distinct gods. According to the "Articles of Faith" and authoritative Mormon texts, the Father, the Son, and the Holy Spirit are independent and separate personages, collectively forming the Godhead:

          "Latter-day Saints believe in God the Father; His Son, Jesus Christ; and the Holy Ghost (A of F 1). These three Gods form the Godhead, which holds the keys of power over the universe. Each member of the Godhead is an independent personage, separate and distinct from the other two, the three being in perfect unity and harmony with each other (AF, chap. 2)." (Source: BYU Encyclopedia of Mormonism)

          This teaching emphasizes the individuality of the three divine figures while asserting their perfect unity and harmony in purpose and action. Mormon theology thus presents the Father, the Son, and the Holy Spirit as three separate gods who collectively wield power over the universe.

          The theological divergence between the Book of Mormon's description and Mormonism's broader doctrine is striking. On the one hand, the scriptures of the Book of Mormon describe a single, unified, eternal God—a seamless integration of the Father, the Son, and the Holy Spirit. On the other hand, Mormon theology explicitly defines the Godhead as three distinct and independent gods, unified in harmony but separate in being.

          This contradiction raises profound questions about the consistency and interpretation of Mormon beliefs. How can essential Mormon scriptures and teachings offer such divergent perspectives on the nature of the divine? The tension between the doctrine of one eternal God and the concept of three separate gods challenges the coherence of Mormon theology, prompting doubts as to the truthfulness of that religion's teachings.