By Peter Heinegg
"Abrahamic faith" has lengthy been a buzzword in ecumenical discourse. it's the suggestion that Judaism, Christianity, and Islam, regardless of their profound variations, are united of their reverence for Abraham—not simply because the progenitor of Israel, yet as a common father within the religion. Abraham's Ashes bargains a forceful critique of the biblical and Qur'anic perspectives of Abraham, exhibiting how on the middle of all prophetic religions lies an untenable fantasy of suprarational magical puzzling over "revelation." This fable includes communiqués to a privileged male from a mysterious patriarchal God who calls for, and when it comes to Jesus, truly gets the tribute of human sacrifice. This merciless tale proves to be an apt advent to the weird, contradictory, and oppressive myth referred to as monotheism.
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Extra resources for Abraham's Ashes. The Absurdity of Monotheism
As it is said: ‘And thou shalt tell thy son in that day, saying: It is because of that which the Lord did for me when I came forth out of Egypt’ [Ex. 13:8]. It was not only our fathers that the Holy One, blessed be he, redeemed, but us as well did he redeem along with them. As it is said: ‘And he brought us out from thence, that he might bring us in, to give us the land which he swore unto our fathers’” [Deut. 23], The Schocken Passover Seder, p. 59. This is the essence of “sacred history”: God intervenes in human life, usually to help, but sometimes to punish (tough love) a group of his favorite friends.
His cowardly abandonment of Sarah or his inability to resist Sarah’s cruelty to Hagar—but with his phenomenally fertile (in the long run) “seed,” he gave monotheistic machismo a fine start. In Chapter 25, after the mention of Keturah and her brood, Abraham has a quiet death. “And these are the days of the years of Abraham’s life which he lived, an hundred threescore and fifteen years. 7-8). So he died, and stayed dead; but later Judaism, and, a fortiori, Christianity and Islam, wouldn’t settle for that.
Won’t wash, for a number of reasons. Astonishingly, Abraham, who was so eager to dicker with God over the fate of Sodom, says nothing here and meekly heads out on his three-day journey. This suggests, among other things, that if the story has any basis in history, child-sacrifice was a familiar feature of life at the time. The Bible frequently complains about the cult of Molech (though its exact nature remains the subject of fierce controversy); and two kings of Judah, Ahaz (ca. 735-715 BCE) and Manasseh (ca.