After gaining maritime knowledge, the Portuguese embark on explorations that lead to the discovery of islands that become their new outposts. In search of gold, they reach the west African coast and instead create a new slave market by enslaving and trading descendants of ancient Israelites. Meanwhile, Spain finances Columbus’s first voyage to the New World—mistaken for the East Indies—which touches off the European age of “discovery.”

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Shalom, and welcome to our history podcast. This is a production of Kingdom Preppers.org. I’m your host, Kingdom Prepper, and you’re listening to: Churchianity: Two Thousand Years of Leaven. We continue with our history.

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Part 24: The New World

While the Renaissance was flourishing within Italy, and in fact reaching its height on the peninsula, the Portuguese were expanding their empire into the Atlantic. They looked to establish new trading routes, and thus settled Madeira in 1419, the Azores in 1427, and the Cape Verde Islands in 1450. This allowed for the establishment of important trading posts along the African coast. While their primary pursuit was gold, this was not easy to come by, therefore slaves took precedence since they were easier to acquire. The already booming trans-Saharan slave trade allowed the Portuguese to branch off into a distinct market, but, being Catholics, they first needed the approval of the pope.

The justification for that approval came on the basis of war, or to be more precise, a crusade. The people on whom the Portuguese had set their sights were descendants of ancient Israelites, who had established settlements in West Africa and other territories after fleeing Jerusalem and its surroundings during the Roman siege of 70 CE, and the failed Bar Kokhba revolt of 135 CE. In 1452, Pope Nicholas V issued a bull to Alfonso V of Portugal titled Dum Diversas. That bull allowed the king to launch a crusade on Saracens and pagans—namely Israelites—and, in conquering them, submit them to perpetual slavery.

“Dum Diversas regarded the enslavement of Africans to be part of the Holy War of Reconquest.”

Writes Katharine Gerbner, in her book Christian Slavery: Conversion and Race in the Protestant Atlantic World.

“It also granted the Portuguese Crown the authority to act as the head of the Church in Africa and, later, in Brazil, a right known as the padroado real. In 1454, Nicholas V reconfirmed his support for Portuguese expansion in the brief Romanus Pontifex. Later Popes reiterated the grants in 1456, 1481, and 1514.”

Those popes were Calixtus III, Sixtus IV, and Leo X—three popes of the Renaissance—and they reiterated the grants of the papal bulls on the cusp of the Protestant Reformation, which would act as a judgment of the church while existing as a fulfillment of prophecy. The Portuguese eventually formed alliances on the African coast and set up colonies there. In 1483, they arrived at the mouth of the Congo River and discovered that the vast land beyond, and all its territories, was ruled by Nzinga a Nkuwu, who held the title mani kongo, meaning “king.”

In the hopes of accessing distant Ethiopia by sailing the Congo, the Portuguese maintained good relations with the mani kongo and his subjects. An agreement was soon reached that left four Portuguese in Congo, while four Africans were taken to Lisbon to experience court life. When they returned, reports of the pleasant treatment they received and the splendors of European civilization they witnessed were enough to convince the king to make Portugal his ally. This eventually led to baptisms, and the king and his heir naming themselves after Portuguese kings. Portuguese missionaries were able to labor in the Congo freely and thus a church was formed, complete with a bishop who was the son of the next Congolese king.

Relations deteriorated after a few decades, however, and the Portuguese looked to new lands south of the Congo. Now known as Angola, these lands were a rich source for slaves. Unlike the Congo, where the mani kongo controlled the slave trade, the Portuguese were free to use force in Angola and establish another important colony, and also lay claim to vast lands stretching well into the interior, which were another source for slaves.

Slavery had been practiced in Africa for centuries prior to the arrival of the Portuguese, and it took on a new life after other European kingdoms crossed the Atlantic. African elites were able to supply the Europeans with slaves from their territories, and many of these slaves were the descendants of the ancient Israelites. The Kingdom of Ghana for instance, once ruled by Israelite kings, eventually collapsed, forcing its Hebrew subjects into other African territories ruled by various tribes. Arab chronicler al-Zuhri wrote of the Barbara and Amīma people, who were frequently captured as slaves. In his book African Dominion: A New History of Empire in Early and Medieval West Africa, Michael A. Gomez writes concerning these peoples:

“It is not clear who the Amīma and Barbara were (possibly ‘Bambara,’ also ambiguous), though the latter were regarded as strong, ‘impetuous,’ ‘brave,’ and ‘skilled in war,’ the ‘most noble and aristocratic of men’ to whom ‘the amīr’ of Ghana was related.’ Said to inhabit ‘the middle of the desert,’ they may have been a branch of the Soninke. The Amīma, on the other hand, are identified as impoverished Jews who ‘read the Torah’ and were involved in the import business.”

These readers of the Torah, captive Israelites no less, bore a similar skin complexion to native Africans, which is primarily why they were able to assimilate into various tribes and adopt their culture. And many African tribes were comprised of ancient paganized Israelites from the northern kingdom who had fled the Assyrians in the seventh century BCE. As to the Portuguese, they were not satisfied with Africa’s west coast. Their initial...