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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 whereas many Christians forget about most aged testomony legislation as out of date or irrelevant-with others picking out and selecting between them in help of particular political and social agendas-it is still a simple guideline of Christian doctrine that the religion is contained in either the previous and the recent testomony. If the legislations is neglected, a huge point of the religion culture is denied.In historic 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Cheryl B. Anderson tackles this challenge head on, trying to resolution the query no matter if the legislation of the outdated testomony are authoritative for Christians this day.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 difficulty is important: a few Christians truly think that the recent testomony abolishes the legislations, or that the Protestant reformers Luther, Calvin, and Wesley rejected the legislations. Acknowledging the deeply complex nature of a few outdated testomony legislation (especially because it applies to girls, the negative, and homosexuals), Anderson reveals that modern controversies are the results of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 strategy biblical legislation in a lot an identical method that we procedure the U.S. structure. whereas the nation's founding fathers-all privileged white men-did now not have the terrible, ladies, or humans of colour in brain after they referred in its preamble to "We the people." in this case, the structure has advanced 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 concept, 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, type, and race/ethnicity. In so doing, she lays the foundation for an inclusive mode of biblical interpretation.

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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.

At the same time, I face disadvantages because I am female (not male) and African American, a racial/ethnic minority in the midst of white Western hegemony. In these respects, we can see that the dynamics of domination/subordination are interlocking and multidimensional. 18 ANCIENT LAWS AND CONTEMPORARY CONTROVERSIES Questions are now being raised, however, about the dichotomous logic that underlies these classifications of race, gender identity, and sexuality. As demonstrated in the previous discussion, one is usually classified as white or black, male or female, heterosexual or homosexual.

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). Speaking personally, I have advantages because I am an educated professional, and I am an ordained minister in a mainline Protestant denomination (the United Methodist Church). As a seminary professor, I may not be affluent, by any stretch of the imagination, but I do have some advantages based on class.

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