By Peter Heinegg
"Abrahamic faith" has lengthy been a buzzword in ecumenical discourse. it's the inspiration that Judaism, Christianity, and Islam, regardless of their profound modifications, 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 center of all prophetic religions lies an untenable fable of suprarational magical pondering "revelation." This delusion includes communiqués to a privileged male from a mysterious patriarchal God who calls for, and in relation to Jesus, really gets the tribute of human sacrifice. This merciless tale proves to be an apt advent to the weird, contradictory, and oppressive delusion referred to as monotheism.
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Additional info for Abraham's Ashes. The Absurdity of Monotheism
The whole idea is to pile on sadistic details and create a thunderous finish: God did what?! And he still didn’t get it?! Another plague—and he STILL didn’t get it?! You’ve GOT to be kidding! We already know how dumb the goyim can be (Esau selling his inheritance for some red pottage), but this takes the cake. 35-36). Modern readers are also likely to protest about the Egyptians’ being punished for the king’s misdeeds (which even he wasn’t responsible for). There’s no way around this issue, especially in view of the wipe-out in Chapter 14—unless perhaps one equates the malefactors with the entire population (“and the Egyptians made the children to Israel to serve with rigor.
God of mercy, Choose another people, for a while. We’re tired of dying and death. We’ve no more prayers left. Choose another people for a while. We’ve no more blood in our veins to sacrifice. Our house has become a desert, without enough ground to dig graves in. No more lamentations, no more songs of woe in our old books. ), or the replacement of Judaism with edgy secular Yiddishkeit (Philip Roth), or the timeworn path of exogamy (Jewish Hollywood), Jews have found a whole array of routes to disidentification.
And, as David Hume argues, a claim has yet to be put forth for any miracle where the probability of its being true would outweigh the likelihood that the reporters were mistaken or just making it up. Cherchez l’homme. No miracle was ever unwelcome to the person telling about it or to the group he represents. And among the most suspicious qualities of this totally suspect genre is the way the stories always work out to the advantage of the miracle-reporter’s tribe and audience. Miracles are so convenient.