God is an Abolitionist. He freed the Jews from slavery in Egypt. God bid His prophets to speak out against the Roman slave masters who ruled Judea. There are no laws against abortion in the Bible. Bob Jones and his church buddies invented the controversy over abortion when the U.S. Government threatened to take away his universities tax exemption when he banned mixed race couples on his campus.
Jessie Benton was an Abolitionist. Her husband, John Fremont authored the emancipation of slaves in Missouri before Lincoln considered his emancipation. Indeed, he fired John for freeing black slaves. Jesse Benton, Jessie Benton’s grandfather, was an aide to Lord Tyron, whose society of Loyalists freed slaves in America in order to do battle with the Rebels who did not free black slaves in their Constitution. This makes the Benton family the foremast Abolitionist family in America. Fremont was the first presidential candidate for the Republican Abolitionist Party. Jesus was a Abolitionist, thus my kindred are closer to the REAL JESUS, then any family in the world, a world that wakes each day and wonders what the black President of the Unites States can do to save the world economy fro collapsing.
Meanwhile, INSANE neo-Confederste evangelical cult leaders holding down democratic offices, preach weird science, such as the belief when a woman is being raped, she releases a special sperm-destroying god-chemical stored in her body. Thus, if a woman claims she got pregnant because she is raped, she is either lying, or, Jesus-God rendered her Divine Rape Chemical, ineffective, because she did other naughty things with her vagina that could not be overlooked.
These edicts come from the agents of Satan. You got to wake up from the nightmare they spew all over this Freedom Land.
Jon Presco
Slavery & Emancipation
Fremont’s Proclamation ” ‘The Pathfinder’ As Dictator” August 30, 1861
John C. Fremont, explorer of the West in the 1840s who became known as “The Pathfinder”, was the first Republican candidate for president in 1856. In July 1861, Lincoln appointed him commander of the Western Department in hopes that his popularity would strengthen Union support in the Trans-Mississippi territories. This was an especially difficult command, because within its area lay volatile Missouri, a border state that was held in terror by secessionist guerillas.
In late August 1861, Fremont placed all of Missouri under martial law. He believed that slavery aided the guerillas and that a direct strike at that institution would crush them. On August 30, he issued his own “emancipation proclamation”, declaring Missouri’s slaves “forever free”, without informing President Lincoln. This act, of course, far exceeded the authority of his position.
When he found out what Fremont had done, Lincoln asked him to modify his proclamation to conform to official policy, which under the Confiscation Act of 1861, freed only those slaves used by Confederates to aid the war effort and did not extend to general abolition. Fremont refused.
This placed the president, who later called Fremont’s act “dictatorial”, in a very difficult political position. He could not risk alienating the conservatives in this crucial border state; yet he did not to upset the Radical Republicans who were pressing for abolition. The president felt he needed to be cautious; at this stage of the war, Union victories were not numerous enough to justify bold political actions. Within weeks, Fremont was relieved of his command and his proclamation was revoked. Although this incident helped to sharpen the nation’s focus on the need for abolition, Lincoln’s slow-but-steady course was politically wiser.
Fascinating Fact: After her husband was relived of his command, his loyal and high-tempered wife, Jessie Benton Fremont, traveled to Washington to meet with Lincoln and plead her husband’s case. Her stormy and antagonistic meeting with the president probably harmed her husband’s cause.
Frémont was involved with making California a U.S. Territory, where he became its third territorial governor. Jessie, who arrived in 1849, became active in California politics, something few women did at the time. In 1856, John became the first presidential candidate for the new Republican Party. Jesse was central to his campaign, and in some states posters even appeared that proclaimed that Jessie should go to the White House. While Frémont did not win the election, his candidacy propelled him forward to a military position as head of the Department of the West during the Civil War.
Civil War and Later Life
Highlights
John and Jessie arrived in Missouri in 1861. Jessie served as an unofficial adviser to John, and many biographers have noted how much influence Jessie had on decisions that he made.
In fact, her anti-slavery views helped John make the decision to declare his controversial emancipation order, which freed the slaves of rebels in the state of Missouri.
When Pres. Lincoln demanded that the order be rescinded, John chose Jessie to go to Washington and argue his case before the president.
After the war, the Frémonts eventually settled back in California. Jessie continued her success as an author, writing several books about her and her husband’s experiences.
By the end of her life she had become a hero of the growing women’s movement, and one California group purchased a home for her after John’s death. Jessie died in her Los Angeles home in 1902 at age 78.
The Christian Scriptures and Slavery
Neither Jesus nor St. Paul, nor any other Biblical figure is recorded as saying anything in opposition to the institution of slavery. Slavery was very much a part of life in Judea, Galilee, and in the rest of the Roman Empire during New Testament times. The practice continued in England, Canada and the rest of the English Empire until the early 19th century; it continued in the U.S. until later in the 19th century.
Quoting Rabbi M.J. Raphall, circa 1861:
“Receiving slavery as one of the conditions of society, the New Testament nowhere interferes with or contradicts the slave code of Moses; it even preserves a letter [to Philemon] written by one of the most eminent Christian teachers [Paul] to a slave owner on sending back to him his runaway slave.” 1
Paul’s violation of the Mosaic Code on slavery:
While in prison, Paul met a runaway slave, Onesimus, the property of a Christian — presumably Pheliemon. He sent the slave back to his owner. This action is forbidden in Deuteronomy 23:15-16:
“Thou shalt not deliver unto his master the servant which is escaped from his master unto thee.”
“He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him.”
Rather than give the slave sanctuary, Paul returned him to his owner. Paul seems to hint that he would like Pheliemon to give Onesimus his freedom, but does not actually request it. See the Letter to Philemon in the Christian Scriptures.
Biblical era
In antiquity, Jewish society allowed slavery.[3] Slaves were seen as an essential part of a Jewish household.[4] It is impossible for scholars to quantify the number of slaves that were owned by Jews in ancient Jewish society, or what percentage of households owned slaves, but it is possible to analyze social, legal, and economic impacts of slavery.[5]
The Jewish Bible contains two sets of rules governing slaves: one set for Jewish slaves (Lev 25:39-43) and a second set for Canaanite slaves (Lev 25:45-46).[1][6] The main source of non-Jewish slaves were prisoners of war.[4] Jewish slaves, in contrast to non-Jewish slaves, became slaves either because of extreme poverty (in which case they could sell themselves to a Jewish owner) or because of inability to pay a debt.[3]
In biblical times, non-Jewish slaves were drawn primarily from the neighboring Canaanite nations,[7] and the Jewish Bible provided religious justification for the enslavement of these neighbors: the rules governing Canaanites was based on a curse aimed at Canaan, a son of Ham,[8] but in later eras the Canaanite slavery laws were stretched to apply to all non-Jewish slaves.[9]
The laws governing non-Jewish slaves were more harsh than those governing Jewish slaves: non-Jewish slaves could be owned permanently, and bequeathed to the owner’s children,[10] whereas Jewish slaves were treated as servants, and were released after 7 years of service.[11] One scholar suggests that the distinction was due to the fact that non-Jewish slaves were subject to the curse of Canaan, whereas God did not want Jews to be slaves because he freed them from Egyptian enslavement.[12]
The laws governing Jewish slaves were more lenient than laws governing non-Jewish slaves, but a single Hebrew word, ebed (meaning slave or servant) is used for both situations. In English translations of the Bible, the distinction is sometimes emphasized by translating the word as “slave” in the context of non-Jewish slaves, and “servant” or “bondman” for Jewish slaves.[13]
Most slaves owned by Jews were non-Jewish, and scholars are not certain what percentage of slaves were Jewish: one scholar says that Jews rarely owned Jewish slaves after the Maccabean era, although it is certain that Jews owned Jewish slaves during the time of the Babylonian exile.[3] Another scholar suggests that Jews continued to own Jewish slaves through the Middle Ages, but that the Biblical rules were ignored, and Jewish slaves were treated the same as non-Jews.[14]
Scholars are not certain how faithfully Jews obeyed the slavery laws. Jeremiah 34:8-22 describes, in very forceful terms, how God punished the Israelites for not properly following the laws on slavery, and that suggests that the laws were not followed very strictly.[1]
[edit] Essenes
Slave ownership was widely accepted by the majority of early Jewish societies, but the Essenes were a small, ascetic sect that reportedly renounced slavery,[15] although some scholars question whether the Essenes actually renounced slavery.[16][17]
Goel (go’el) is a Hebrew term which comes from the word gal’al (“to redeem”), hence meaning “redeemer”, which in the Bible and the rabbinical tradition denotes a person who as the nearest relative of another is charged with the duty of restoring the rights of another and avenging his wrongs. In the Authorized King James Bible, it is rendered “kinsman”, “redeemer”, and “avenger”.
In the book of Isaiah God is called the redeemer of Israel, as he redeems his people from captivity; the context shows that the redemption also involves moving on to something greater. In Christianity, the title goel is applied to Christ, who redeems his believers from all evil by the payment of a ransom.
Rosamond Press 
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