By Cheryl Anderson
The 10 Commandments condone slavery, and Deuteronomy 22 deems the rape of an single lady to injure her father instead of the girl herself. whereas many Christians forget about most aged testomony legislation as out of date or irrelevant-with others deciding on and selecting between them in help of particular political and social agendas-it is still a uncomplicated guiding principle of Christian doctrine that the religion is contained in either the previous and the hot testomony. If the legislations is overlooked, a major element of the religion culture is denied.
In Ancient legislation and modern Controversies, Cheryl B. Anderson tackles this challenge head on, trying to resolution the query no matter if the legislation of the outdated testomony are authoritative for Christians this day. the problem is important: a few Christians really think that the hot testomony abolishes the legislation, or that the Protestant reformers Luther, Calvin, and Wesley rejected the legislations. Acknowledging the deeply frustrating nature of a few outdated testomony legislation (especially because it applies to ladies, the bad, and homosexuals), Anderson reveals that modern controversies are the results of such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 strategy biblical legislation in a lot a similar manner that we technique 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." for this reason, the structure has developed via modification and interpretation to incorporate those that have been first and foremost excluded. even though it is most unlikely to amend the biblical texts themselves, the way they're interpreted can-and should-change. With prior scholarship grounded within the outdated testomony in addition to serious, felony, and feminist thought, Anderson is uniquely certified to use insights from modern legislations to the interpretive heritage of biblical legislations, and to attract out their implications for problems with gender, type, and race/ethnicity. In so doing, she lays the foundation for an inclusive mode of biblical interpretation.
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Extra resources for Ancient Laws and Contemporary Controversies: The Need for Inclusive Biblical Interpretation
It is indeed surprising, given the commonalities, that those considered “the Other” do not have a shared platform of political action. Instead, each group only addresses its own concerns without acknowledging the struggles of another group. ”81 The better approach is expressed by a pastor in the Los Angeles area: “Oppression is oppression is oppression. . Just because we’re not the ones who are being oppressed now, do we not stand with those oppressed now? This is the biblical mandate. ”82 Rather than ﬁght against one another, marginalized groups should join together and work against systems that privilege the few at the expense of the many.
131 Second, scholars place an undue emphasis on authorial intention and think that the meaning of a text resides in the author’s intention. ” However, as Martin points out, that would eliminate or at least devalue premodern readings (such as allegorical approaches used during the Middle Ages) and cut us off from earlier church traditions. ”133 Martin argues that what is involved with these scholarly misconceptions is much more than quibbles over literary theory; at the most fundamental level, it involves an ethical issue: I believe that one of the most serious impediments to the ethical use of Scripture, especially with regard to issues of gender and sexuality, has been the myth of textual agency.
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). The problem is essentially the man who lies as a woman with another man (the insertee, catamite, malakos). The ultimate confusion is for a man, equipped with phallus and the divine seed, to equate himself with a woman, phallus-less and (from the male point of view) seed-less.