By Cheryl Anderson
The 10 Commandments condone slavery, and Deuteronomy 22 deems the rape of an single girl to injure her father instead of the girl herself. whereas many Christians forget about most elderly testomony legislation as out of date or irrelevant-with others choosing and selecting between them in aid of particular political and social agendas-it is still a easy guiding principle of Christian doctrine that the religion is contained in either the outdated and the hot testomony. If the legislations is neglected, a huge point of the religion culture is denied.In old legislation and modern Controversies, Cheryl B. Anderson tackles this challenge head on, trying to solution the query even if the legislation of the outdated testomony are authoritative for Christians this present day. the problem is essential: a few Christians truly think that the hot testomony abolishes the legislation, or that the Protestant reformers Luther, Calvin, and Wesley rejected the legislation. Acknowledging the deeply challenging nature of a few outdated testomony legislations (especially because it applies to ladies, the negative, and homosexuals), Anderson reveals that modern controversies are the results of such teams now expressing their very own realities and religion perspectives.Anderson means that we procedure biblical legislation in a lot an analogous method that we procedure the U.S. structure. whereas the nation's founding fathers-all privileged white men-did now not have the negative, girls, or humans of colour in brain after they referred in its preamble to "We the people." thus, the structure has advanced via modification and interpretation to incorporate those that have been firstly excluded. even though it is very unlikely to amend the biblical texts themselves, the best way they're interpreted can-and should-change. With past scholarship grounded within the previous testomony in addition to severe, felony, and feminist idea, Anderson is uniquely certified to use insights from modern legislation to the interpretive background of biblical legislations, and to attract out their implications for problems with gender, category, and race/ethnicity. In so doing, she lays the foundation for an inclusive mode of biblical interpretation.
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Extra info for Ancient Laws and Contemporary Controversies: The Need for Inclusive Interpretation
18 The emphasis on procreation can also explain why there is a law stipulating that no male whose testicles are crushed or whose penis is cut off can be admitted to the assembly of the Lord (Deut. 23:1). 19 Fundamentally, the problem with male-on-male sex acts (referred to for convenience sake as homosexuality) is that it violates the gender paradigm of male dominance and female subordination because men are to be dominant and never subordinate. As articulated by Fewell and Gunn: The problem, then, is not so much the man who lies as a man with another man (the inserter—this, of course, is not the only way to envision such sexual relations, as plenty of evidence from the ancient world bears out, but it is, commonly, the patriarchy’s stereotypical envisioning).
78 These interlocking dynamics mean that any one person can experience any combination of disadvantages, based on how different they are from the norm. For example, a poor black female who is Christian is disadvantaged because she is poor (not afﬂuent), black (not white), and female (not male), but she has some advantages because she is Christian. A working-class white heterosexual male has privileges based on race (white) and sexuality (heterosexual) but disadvantages based on class. 79 Likewise, an afﬂuent white female who is a lesbian has privileges because she of her class (rich) and her race (white), but she is disadvantaged because of her gender (female) and her sexuality (not heterosexual).
From this perspective, the problem 38 ANCIENT LAWS AND CONTEMPORARY CONTROVERSIES with the penetrated man is directly related to the prior degrading of the one who is usually penetrated, that is, the woman: The ancient condemnation of the penetrated man was possible only because sexist ideology had already inscribed the inferiority of women into heterosexual sex. To be penetrated was to be inferior because women were inferior. . ”26 As we know, there is no prohibition against female-to-female sexual activity in the Old Testament, but there is a negative reference to it in the New Testament (Romans 1:24–27).