Ancient Laws and Contemporary Controversies: The Need for by Cheryl Anderson

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 lady herself. whereas many Christians forget about most elderly testomony legislation as out of date or irrelevant-with others opting for and selecting between them in aid of particular political and social agendas-it continues to be a easy guiding principle of Christian doctrine that the religion is contained in either the outdated and the hot testomony. If the legislation is missed, an immense element of the religion culture is denied.In historical legislation and modern Controversies, Cheryl B. Anderson tackles this challenge head on, trying to solution the query no matter if the legislation of the outdated testomony are authoritative for Christians this present day. the problem is important: 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 tricky nature of a few previous testomony legislation (especially because it applies to ladies, the bad, 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 legislations in a lot an identical manner that we process the U.S. structure. whereas the nation's founding fathers-all privileged white men-did now not have the negative, ladies, or humans of colour in brain after they referred in its preamble to "We the people." hence, the structure has developed via modification and interpretation to incorporate those that have been at the beginning excluded. even though it is most unlikely to amend the biblical texts themselves, the way they're interpreted can-and should-change. With earlier scholarship grounded within the previous testomony in addition to severe, felony, and feminist thought, Anderson is uniquely certified to use insights from modern legislations to the interpretive heritage of biblical legislation, 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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94 Because other documents were circulating at that time, decisions had to be made as to which ones would be included in the canon. 95 Clearly, human beings made decisions about the shape of the canon. For my purposes, the crucial question is this one—which members of the early churches participated in those decisions? 97 These questions are a bit fanciful, to be sure, but my point is simply that, in all likelihood, these groups did not play a large role in the shaping of the canon. ”99 My concern is simply whether the Spirit was really thought to inspire “the entire community” or if this is actually a reference to only the privileged heterosexual males of the community.

We must become allies in a movement that works against power and control by the few and for shared power and resources for the many. 83 What kinds of changes would occur in a transformed society, one not defined by the dominance/subordination paradigm? 84 Another change is that masculinity could be reconceptualized. ”85 A new paradigm would allow men (and women) to integrate the feminine and masculine aspects that we all have and so lead healthier and more complete lives. 86 The Need to Unmask Particularity In earlier sections of this chapter, I equated conservative Christianity with the exclusion of certain groups—women, homosexuals, and Jews—and the corresponding failure either to consider their perspectives in determining church policy or to take into account the harmful consequences caused to them by traditional biblical interpretations.

17–26)—and then addresses the Ten Commandments (Exod. 4 Women and (Homo)Sexuality According to Exodus 22:16–18, when a man seduces and lies with a virgin who is not engaged to be married, he must give the bride-price for her and make her his wife. If the father refuses to give his daughter to him, the man must pay to the father an amount equal to the bride-price for virgins. The use of the verb “seduce” here tends to imply that the female consented. ”5 Indeed, the law assumes that she is incapable of giving consent, and we make the same PROBLEMATIC BIBLICAL LAWS 33 assumption in contemporary laws on statutory rape with individuals under a certain age.

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