Meghan,
Yours is a specious argument. I said what the Bible says. Those are facts. I don't care what vicious and racist White men say.
They are about to turn the U.S. into another charnel house of racist terror with the complicity of folks who claim to love freedom.
Look moron, we got it. You know that the Bible doesn't say blacks or persons of color are supposed to be slaves to whites.
But the point was and is is that southern religious leaders did indeed distort the Bible to fit their agenda, which was slavery. And by extension, it's not odd that Utah's dominant religion sorta condones the behavior in the OP because......the Bible tells them so.
FYI.....here's an interesting read on why slavery was supported by white southerners, despite very few actually owning slaves.
Address by historian and author Gordon Rhea about why non-slaveholding southerners fought for the Confederacy
web.archive.org
A portion from the above:
Churches were the center of social and intellectual life in the south. That was where people congregated, where they learned about the world and their place in it, and where they received moral guidance. The clergy comprised the community’s cultural leaders and educators and carried tremendous influence with slaveholders and non-slaveholders alike. What were Southern pastors, preachers, and religious leaders telling their flock?
Southern clergy defended the morality of slavery through an elaborate scriptural defense built on the infallibility of the Bible, which they held up as the universal and objective standard for moral issues. Religious messages from pulpit and from a growing religious press accounted in large part for the extreme, uncompromising, ideological atmosphere of the time.
As Northern opposition to slavery grew, the three major protestant churches split into northern and southern factions. The Presbyterians divided in1837, the Methodists in 1844, and the Baptists in 1845. The segregation of the clergy into Northern and Southern camps was profound. It spelt an end to meaningful dialogue, leaving Southern preachers to talk to Southern audiences without contradiction.
What were their arguments? The Presbyterian theologian Robert Lewis Dabney reminded his fellow Southern clergymen that the Bible was the best way to explain slavery to the masses. “We must go before the nation with the Bible as the text, and ‘thus sayeth the lord’ as the answer,” he wrote. “We know that on the Bible argument the abolition party will be driven to unveil their true infidel tendencies. The Bible being bound to stand on our side, they have to come out and array themselves against the Bible.”
Reverend Furman of South Carolina insisted that the right to hold slaves was clearly sanctioned by the Holy Scriptures. He emphasized a practical side as well, warning that if Lincoln were elected, “every Negro in South Carolina and every other Southern state will be his own master; nay, more than that, will be the equal of every one of you. If you are tame enough to submit, abolition preachers will be at hand to consummate the marriage of your daughters to black husbands.”
A fellow reverend from Virginia agreed that on no other subject “are [the Bible’s] instructions more explicit, or their salutary tendency and influence more thoroughly tested and corroborated by experience than on the subject of slavery.” The Methodist Episcopal Church, South, asserted that slavery “has received the sanction of Jehova.” As a South Carolina Presbyterian concluded: “If the scriptures do not justify slavery, I know not what they do justify.”
The Biblical argument started with Noah’s curse on Ham, the father of Canaan, which was used to demonstrate that God had ordained slavery and had expressly applied it to Blacks. Commonly cited were passages in Leviticus that authorized the buying, selling, holding and bequeathing of slaves as property. Methodist Samuel Dunwody from South Carolina documented that Abraham, Jacob, Isaac, and Job owned slaves, arguing that “some of the most eminent of the Old Testament saints were slave holders.” The Methodist Quarterly Review noted further that “the teachings of the new testament in regard to bodily servitude accord with the old.” While slavery was not expressly sanctioned in the New Testament, Southern clergymen argued that the absence of condemnation signified approval. They cited Paul’s return of a runaway slave to his master as Biblical authority for the Fugitive Slave Act, which required the return of runaway slaves.