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 long-standing doctrine within Roman Catholic theology, have generated significant theological controversy, particularly regarding their compatibility with the sufficiency of Christ’s atoning work. According to Catholic teaching, indulgences are granted by the church to reduce the temporal punishment due for sins already forgiven. They are rooted in the belief that the Roman Catholic Church, as steward of the “treasury of merit,” can apply the spiritual benefits of Christ’s redemptive work, along with the merits of Mary and the saints, to the faithful. While this may appear to be a pious and pastoral practice, a closer examination reveals serious theological tensions and scriptural inconsistencies that challenge the legitimacy of indulgences as a Christian doctrine.

• The Historical Context Of Indulgences

          -The doctrine of indulgences, though originally intended as a pastoral tool to encourage repentance and spiritual discipline, became one of the most visibly corrupt practices in medieval Catholicism. By the late Middle Ages, indulgences were no longer confined to acts of charity or pilgrimage; they had become commodified. Clergy began offering indulgences in exchange for financial contributions, often with the promise of reduced time in purgatory for oneself or loved ones. Roman Catholic apologists sometimes argue that indulgences were meant to encourage works of mercy and devotion, not financial gain. Yet the historical record shows that the financial dimension quickly overshadowed the spiritual one, reducing repentance to a transaction. This distortion of grace exploited the fears of the faithful and hollowed out the very heart of Christian discipleship.
          -One of the most notorious figures in this system was Johann Tetzel, a Dominican friar commissioned to sell indulgences to fund the rebuilding of St. Peter’s Basilica in Rome. His infamous slogan, “As soon as a coin in the coffer rings, the soul from purgatory springs,” captured the essence of the abuse: salvation and spiritual relief were being marketed as purchasable commodities. Defenders of the church sometimes claim Tetzel exaggerated or misrepresented official teaching. But Tetzel’s campaign was not an isolated incident. It was sanctioned by Pope Leo X, who authorized indulgence sales as part of a broader fundraising strategy. The institutional endorsement makes it clear that the corruption was systemic, not merely the fault of a rogue preacher.
          -The corruption extended beyond Tetzel. Bishops and cardinals often received a portion of the proceeds, and indulgence preachers were known to exaggerate claims, promising full remission of sins or guaranteed salvation. In some cases, indulgences were granted for attending mass, donating to the church, or even reading specific prayers, further trivializing the gravity of sin and repentance. Catholic theologians sometimes respond that indulgences were tied to acts of devotion, not meant to trivialize sin. Yet when indulgences were printed on official documents, complete with papal seals, and distributed en masse across Europe, they became indistinguishable from financial instruments. The sheer scale of the practice reveals that indulgences were not misunderstood by the laity. They were deliberately marketed as shortcuts to salvation.
          -Martin Luther’s 95 Theses, nailed to the church door in Wittenberg in 1517, were a direct response to this abuse. While his initial concern was pastoral, protecting his flock from spiritual deception, his critique quickly evolved into a theological confrontation. Luther argued that indulgences undermined the sufficiency of Christ’s atonement and the doctrine of justification by faith. Catholic apologists often counter that indulgences never claimed to replace Christ’s work but only applied its merits. Yet Luther rightly saw that any system which conditions forgiveness on financial or ritual transactions implicitly denies the sufficiency of Christ’s finished work. The psychological toll of indulgences was equally devastating. Believers lived under constant fear of purgatory, vividly preached with terrifying imagery. Sellers exploited this fear, presenting indulgences as the only reliable escape. Rome’s defenders may insist that indulgences offered comfort, but in reality they perpetuated dread, binding consciences to clerical mediation rather than freeing them in Christ.
          -The Council of Trent (1545–1563) eventually responded to the widespread abuses surrounding indulgences, condemning what it called the “evil traffic” and implementing stricter regulations to curb corruption. Yet notably, the council stopped short of abolishing the doctrine itself. Catholic theologians argue that this shows the church’s commitment to reform without discarding tradition. But the council’s refusal to dismantle indulgences entirely demonstrates how deeply they were woven into ecclesiastical power. By reaffirming Rome’s authority to dispense indulgences, the council preserved the very framework that had enabled centuries of abuse. Reforming administration while retaining the doctrine reveals a deeper priority: safeguarding institutional control over clarifying the gospel.
          -This approach invites serious theological rebuttal. If the practice had been so widely abused and misunderstood, leading to spiritual manipulation and financial exploitation, then why preserve it at all? Catholic apologists often claim that indulgences, properly understood, remain valid expressions of mercy. Yet the historical record shows that indulgences were repeatedly distorted, weaponized, and monetized. The retention of indulgences, even in a regulated form, suggests that ecclesiastical authority was prioritized over doctrinal clarity. The indulgence controversy was not merely a historical scandal—it was a theological crisis. It exposed how easily spiritual practices can be corrupted when institutional power, financial interests, and doctrinal ambiguity converge. Even today, indulgences continue to cast a shadow, raising enduring questions about their biblical validity and their impact on the clarity, simplicity, and sufficiency of the gospel. Reforming the mechanics without addressing the foundation is akin to treating symptoms while ignoring the disease.

• The Nature Of Divine Forgiveness

          -At the heart of the indulgence system lies a troubling implication: that while God forgives the guilt of sin, the temporal punishment remains and must be satisfied through human effort or ecclesiastical mediation. This notion stands in stark contrast to the biblical witness. Romans 8:1 declares, “There is therefore now no condemnation for those who are in Christ Jesus.” If condemnation has been removed, what remains to be paid?
          The idea that temporal penalties persist after forgiveness suggests that Christ’s atonement is incomplete in its application. This contradicts the central message of the gospel, that Christ’s sacrifice is sufficient to reconcile sinners fully to God. To introduce a system of indulgences is to reintroduce a transactional element into salvation, one that Scripture consistently rejects. Grace, by definition, is unmerited and cannot be earned or supplemented.

• Repentance And Sanctification:

          -Catholic defenders of indulgences often argue that they promote repentance and spiritual growth. However, the very structure of indulgences reduces repentance to a mechanical process. When spiritual benefits are tied to specific actions, prayers, pilgrimages, or charitable deeds, there is a danger that believers will view forgiveness as a checklist rather than a transformative relationship with God. True repentance involves a change of heart, not merely the fulfillment of prescribed conditions.

• Indulgences And The Sufficiency Of Christ’s Atonement:

          -The most serious theological problem with indulgences is that they implicitly deny the sufficiency of Christ’s atoning work. Romans 5:1–2 affirms that believers have peace with God through faith in Christ—not through additional acts or ecclesiastical mediation. Hebrews 10:14 states, “For by a single offering he has perfected for all time those who are being sanctified.” This verse leaves no room for further purification or merit-based supplementation. Christ’s sacrifice is not partial; it is complete.
          -The Greek term teteleiōken (“has perfected”) in Hebrews 10:14 conveys the idea of bringing something to its intended goal or completion. This same concept appears in Hebrews 7:19 and 9:9, where the inadequacy of the Old Covenant is contrasted with the finality of Christ’s work. Hebrews 10:18 reinforces this point: “Where these have been forgiven, sacrifice for sin is no longer necessary.” If no further sacrifice is needed, then indulgences, designed to remit remaining penalties, are rendered theologically obsolete.

• The Implications Of Purgatory:

          -Indulgences are inextricably linked to the doctrine of purgatory, a postmortem state in which souls undergo purification before entering heaven. According to Catholic teaching, indulgences can reduce the duration or intensity of this purification. However, this framework raises profound questions about the efficacy of Christ’s atonement. If Christ’s sacrifice truly cleanses us from all unrighteousness (1 John 1:7), what need is there for further purification?
          -Moreover, the idea that the merits of saints can be transferred to others introduces a theological complexity that obscures the simplicity of the gospel. 1 Timothy 2:5 states, “For there is one God, and there is one mediator between God and men, the man Christ Jesus.” To assign a mediatory role to Mary or the saints, however well-intentioned, is to compromise the exclusive mediatorship of Christ and to dilute the clarity of His redemptive work.

• The Gospel Of Grace, Not A Ledger Of Merits

          -When examined through the lens of Scripture and the insights of the Reformation, the doctrine of indulgences proves to be both theologically flawed and spiritually hazardous. It introduces a merit-based system that stands in direct opposition to the gospel of grace. If Christ’s sacrifice is truly sufficient, and Scripture affirms that it is, then there is no need for additional merits, no treasury to draw from, and no purgatorial debt to be paid.
          -The gospel proclaims that salvation is a gift, not a transaction. It is not parceled out through indulgences or mediated by saints, but given freely to all who trust in Christ. To return to a system of indulgences is to obscure the cross with layers of ritual and regulation. The church must recover the simplicity and power of the apostolic message: “It is finished.” (John 19:30)

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.