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Under the New Testament,  the primitive church as a model organic community had no slavery (Acts 2:41-47), but it initially grew within the slave states of [[Greece]] and [[Rome]], and in which Christian faith was oppressed and persecuted. It may appear problematic, given the nature of the second Great Commandment, for the practice of slavery to be regulated, rather than repudiated away by the church - in which all races are spiritually one - (Gal 3:28). However, under the authority of the New Testament, the totality of commands regarding slavery were radically reformed, so that while slaves were only recommended to obtain freedom, and owners were not outright commanded to give them such, it is still seen as working toward such, with slavery being left as a cultural appendage that the fuller outworking of Holy Christian love could jettison when a greatly revived church and social/political opportunity enabled it. Applying the requirements of fraternal love enabled tolerance of slavery without a radical change in the entrenched economic system, in a society in which opposition to slavery at that time likely would have made it worse for the slaves. Instead, the primitive church, much of which was made up of slaves, focused on freeing souls from spiritual bondage, and of being victorious and useful in whatever situation they were found, and being a "holy nation" themselves.  

Under the New Testament,  the primitive church as a model organic community had no slavery (Acts 2:41-47), but it initially grew within the slave states of [[Greece]] and [[Rome]], and in which Christian faith was oppressed and persecuted. It may appear problematic, given the nature of the second Great Commandment, for the practice of slavery to be regulated, rather than repudiated away by the church - in which all races are spiritually one - (Gal 3:28). However, under the authority of the New Testament, the totality of commands regarding slavery were radically reformed, so that while slaves were only recommended to obtain freedom, and owners were not outright commanded to give them such, it is still seen as working toward such, with slavery being left as a cultural appendage that the fuller outworking of Holy Christian love could jettison when a greatly revived church and social/political opportunity enabled it. Applying the requirements of fraternal love enabled tolerance of slavery without a radical change in the entrenched economic system, in a society in which opposition to slavery at that time likely would have made it worse for the slaves. Instead, the primitive church, much of which was made up of slaves, focused on freeing souls from spiritual bondage, and of being victorious and useful in whatever situation they were found, and being a "holy nation" themselves.  

In the New Testament, Christian slaves are admonished to obey their masters, "as to the Lord, and not to men" ({{bibleverse||Ephesians|6:5-8|KJV}}; {{bibleverse||Colossians|3:22-25}}; {{bibleverse|1|Timothy|6:1}}; {{bibleverse||Titus|2:9-10}}; {{bibleverse|1|Peter|2:18}}), with the like attitude being required of masters toward their servants, as they also had a Master in Heaven. Masters were to act without threatening ({{bibleverse||Ephesians|6:9}}), rendering just and equal recompense to their servants ({{bibleverse||Colossians|4:1|KJV}}), with freedom being the ideal for slaves if it could be lawfully obtained ({{bibleverse|1|Corinthians|7:21-23|KJV}}).  

In the New Testament, Christian slaves are admonished to obey their masters, "as to the Lord, and not to men" ({{bibleverse||Ephesians|6:5-8|KJV}}; {{bibleverse||Colossians|3:22-25}}; {{bibleverse|1|Timothy|6:1}}; {{bibleverse||Titus|2:9-10}}; {{bibleverse|1|Peter|2:18}}), with the like attitude being required of masters toward their servants, as they also had a Master in Heaven. Masters were to act without threatening ({{bibleverse||Ephesians|6:9}}), rendering just and equal recompense to their servants ({{bibleverse||Colossians|4:1|KJV}}), with freedom being the ideal for slaves if it could be lawfully obtained ({{bibleverse|1|Corinthians|7:21-23|KJV}}). ''See [[employment]].''

The [[Epistle to Philemon]] by the [[apostle Paul]] was an important text in regard to slavery, and was used by both pro slavery advocates and abolitionists,<ref>Religion and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay</ref><ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery], p. 140, by Rev. George B. Cheever, D.D</ref> the former because Paul is returning Philemon, an escaped slave back to his master Onesimus,  seemingly in contrast to Old Testament law. ({{bibleverse||Deuteronomy|23:15-16|KJV}})  However, as Roman law required the return of escaped slaves, not returning Onesimus would have left him a ''servus fugitivus'',<ref>Encyclopedic Dictionary of Roman Law, by Adolf Berger</ref> with a bounty on his head and perhaps a brand on his back.<ref>[http://www.classicsunveiled.com/romel/html/slavery.html Rome Exposed - Roman Life]</ref><ref>[https://www.bbc.co.uk/history/ancient/romans/slavery_04.shtml] Resisting Slavery in Ancient Rome By Professor Keith Bradle</ref> Moreover, Paul made it clear he was not returning a slave, but one whom was to be received back no longer "as a slave, but as a brother beloved" (he had been converted by Paul while both were imprisoned), even as Paul's own son or Paul himself, though Paul would have preferred Philemon to remain and minister in place of Onesimus. Paul further offers to pay for any debt owed by Philemon ({{bibleverse||Philemon|1:1-25|KJV}}).  

The [[Epistle to Philemon]] by the [[apostle Paul]] was an important text in regard to slavery, and was used by both pro slavery advocates and abolitionists,<ref>Religion and the Antebellum Debate Over Slavery, by John R. McKivigan, Mitchell Snay</ref><ref>[http://medicolegal.tripod.com/cheevergvs.htm#p140 God Against Slavery], p. 140, by Rev. George B. Cheever, D.D</ref> the former because Paul is returning Philemon, an escaped slave back to his master Onesimus,  seemingly in contrast to Old Testament law. ({{bibleverse||Deuteronomy|23:15-16|KJV}})  However, as Roman law required the return of escaped slaves, not returning Onesimus would have left him a ''servus fugitivus'',<ref>Encyclopedic Dictionary of Roman Law, by Adolf Berger</ref> with a bounty on his head and perhaps a brand on his back.<ref>[http://www.classicsunveiled.com/romel/html/slavery.html Rome Exposed - Roman Life]</ref><ref>[https://www.bbc.co.uk/history/ancient/romans/slavery_04.shtml] Resisting Slavery in Ancient Rome By Professor Keith Bradle</ref> Moreover, Paul made it clear he was not returning a slave, but one whom was to be received back no longer "as a slave, but as a brother beloved" (he had been converted by Paul while both were imprisoned), even as Paul's own son or Paul himself, though Paul would have preferred Philemon to remain and minister in place of Onesimus. Paul further offers to pay for any debt owed by Philemon ({{bibleverse||Philemon|1:1-25|KJV}}).