http://www.tabletmag.com/jewish-arts-and-culture/books/122502/our-abraham-not-theirs?all=1
Our Abraham, Not Theirs
Inheriting Abraham, by Jon Levenson, expertly dismantles the idea of the patriarch as the father of three great religions
We like to think that mutual understanding promotes tolerance. But sometimes we hate people because we understand them. Martin Luther’s exhaustive study of rabbinic commentaries as well as Hebrew scripture did not prevent him from proposing the destruction of every Jewish home along with every synagogue. Adolf Eichmann hoped to study Hebrew with a Berlin rabbi, the better to understand the people he planned to exterminate.
In Inheriting Abraham, Jon Levenson, the Albert A. List Professor of Bible at Harvard’s Divinity School, throws cold water on the mutual-understanding campfire. Misunderstanding is not what divides the image of Abraham in Judaism, Christianity, and Islam, the misnomered “Abrahamic religions”; on the contrary, the founders of the younger religions well understood Abraham’s role in Judaism. St. Paul’s transformation of Abraham into the father of all who believe, and the Quran’s recasting of Abraham as a Muslim prophet who prefigured Muhammed, both rejected the Jewish version by design, by inventing their own Abrahams to serve their own doctrinal purposes.
Through published excerpts and interviews, Levenson has been drawing attention to his most provocative conclusion: that it is wrong to present Abraham as a unifying figure who transcends the differences among Christians, Jews, and Muslims. The progressive wings of Christianity as well as Judaism have a great deal invested in this reassuring claim, and Levenson’s devastating refutation of the “three Abraham religions” thesis will be unwelcome. He makes short work of pop theologians like Bruce Feiler, whose best-selling book on the patriarch claims that “Abraham belongs to all of humanity” and that “the carefully balanced message of the Abraham story [is] that God cares for all his children—a tradition that existed for hundreds of years before the religions themselves existed.” Feiler and his co-thinkers, Levenson observes, have essentially invented another Abraham—“a neutral Abraham who can be made to serve as a control on the Abrahams of the three traditions that are thought to derive from him.”
So, it is clear that Levenson’s new book will be resented in liberal religious circles. What it won’t be, however, is easily refuted.
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Why should Abraham belong to all of humanity? For Jews and Christians, the answer lies in paternity and covenant: Abraham is the father of God’s people, through his son Isaac in Judaism, and for Christians, through the faith of those who belief in Jesus’ resurrection. Christianity’s departure from Judaism is an argument about lineage and legitimacy. The Abraham of Genesis, as Levenson notes, never preaches monotheism. The Abraham who smashed the idols in his father’s workshop appears in Second Temple sources, and that is the Abraham of the Quran: the prophet of monotheism who prefigures Muhammed. Abraham’s definitive act for Christians and Jews, his obedience to God’s command to sacrifice Isaac, is simply a prooftest of submission for Muslims, who are instructed by Muhammed as prefigured by Abraham.